others bosome while we receiue it what to abhorre leauen in that holy Bread what to celebrate loue feasts vpon the receipt what to abstaine from all strangled and bloud what to depend vpon a maintenance arbitrary and vncertaine what to spend our daies in a perpetuall pererration as not onely the Apostles but the Prophets and Euangelists some ages after Christ whosoeuer would impose all these on vs he should surely make vs not the Sonnes but the slaues of the Apostles Gods Church neuer helde her selfe in such seruile termes yea Christ himselfe gaue at first some precepts of this nature which he reuersed ere long when hee sent the Disciples to preach hee charges take not gold nor siluer nor money in your girdles afterwards Iudas carried the bag He charges not to take so much as a staffe yet after behold two swords should the Disciples haue held their master to his owne rule Is it necessary that what he once commaunded should be obserued alwayes The very next age to these Christian Patriarcks neither would nor durst haue so much varied her rites or augmented them if it had found it selfe tyed either to number or kind As yet it was pure chast and which was the ground of all persecuted The Church of Rome distributed the sacramentall Bread the Church of Alexandria permitted the people to take it the Churches of Affricke and Rome mixed their holy wine with water other colder regions dranke it pure Some kneeled in their prayers others fell prostrate and some lifted vp eies hands feet towards heauen some kept their Easter according to the Iewish vse the foureteenth of March the French as Nicephorus the eight of the Calends of Aprill in a set solemnity the Church of Rome the Sunday after the fourteenth Moone which yet as Socrates truly writes was neuer restrained by any Gospell by any Apostle That Romish Victor ouercame the other world in this point with too much rigour whose censure therfore of the Asian Churches was iustly censured by Irenaeus VVhat should I speake of their difference of facts there can scarce bee more variety in daies or meates It hath euer beene thus seene according to our Anselmes rule that the multitude of different ceremonies in all Churches hath iustly commended their vnitie in faith The French Diuines preach couered vpon the same rule which required the Corinthians to be vncouerd we bare The Dutch sit at the Sacrament we kneele Geneua vseth wafers wee leauened bread they common vestures in Diuine seruice we peculiar each is free no one doth either blames or ouer rule others I cannot but commend those very Nouatian Bishops though it is a wonder any precedent of peace should fall from schismaticks who meeting in Councel together enacted that Canon of indifferency when the Church was distracted with the differences of her Paschall solemnities conluding how insufficient this cause was to disquiet the Church of Christ Their owne issue our Separatists will needes be vnlike them in good and striue to a further distance from peace whiles in a conceit not lesse idle theÌ„ scrupulous they presse vs to an vniforme coÌ„formity in our fashions to the Apostles Their owne practise condemnes them They call for some and yet keepe not all yet the same reason enforces all that pleads for some and that which warrants the forbearance of some holds for all Those tooles which serue for the foundation are not of vse for the roof Yea the great master builder chose those workmen for the first stones which he meant not to imploy in the walls Doe wee not see all Christs first agents extraordinary Apostles Euangelists Prophets Prophetesses See wee not fiery and clouen tongues descending What Church euer since boasted of such founders of such meanes Why wolâ—d God begin with those which he meant not to continue but to shew vs we may not alwayes looke for one face of things The nurse feeds and tends her child at first afterward hee is vndertaken by the discipline of a Tutor must he be alwaies vnder the spoone and ferule because hee began so If he haue good breeding it matters not by whose hands VVho can deny that we haue the substance of all those royall Lawes which Christ and his Apostles left to his Church what do we how thus importunately catching at shadows If there had beene a necessity of hauing what we want or wanting what we haue let vs not so farre wrong the wisedome and perfection of the law-giuer as to thinke he would not haue enioined that and forbidden this His silence in both argues his indifferency and cals for ours which while it is not peaceably intertayned there is clamour without profite malice without cause and strife without ende To my Lady Mary Denny EP. III. Contayning the description of a Christian and his differences from the worldling MADAM IT is true that worldly eyes can see no difference betwixt a Christian another man the out-side of both is made of one clay and cast in one mould both are inspired with one common breath Outward euents distinguish them not those God neuer made for euidences of loue or hatred So the seÌ„ses can perceiue no difference betwixt the reasonable soule that which informes the beast yet the soul knows there is much more then betwixt their bodies The same holds in this Faith sees more inward diffrence then the eye sees outward resemblance This point is not more high then material which that it may appeare let me shew what it is to be a Christian You that haue felt it can secoÌ„d me with your experience and supply the defects of my discourse He is the liuing temple of the liuing God where the deity is both resident worshipped The highest thing in a man is his owne spirit but in a Christian the spirit of God which is the God of spirits No grace is wanting in him those which there are want not stirring vp Both his hart his hands are cleane All his outward purity flowes from within neither doth he frame his soul to counterfait good actioÌ„s but out of his holy dispositioÌ„ commands and produces them in the sight of God Let vs begin with his beginning and fetch the Christian out of his nature as another Abraham from his Chaldea whiles the wordling liues and dies in nature out of God The true conuert therfore after his wilde and secure courses puts himselfe through the motions of gods spirit to schoole vnto the lawe there he learnes what he should haue done what hee could not do what he hath done what he hath deserued These lessons cost him many a stripe and many a teare and not more griefe then terror For this sharpe master makes him feele what sinne is and what hell is and in regard of both what himselfe is When he hath well smarted vnder the whip of this seuere vsher and is made vile enough in himselfe then is he led vp into the higher schoole of Christ there taught the comfortable
not more desirous to teach the ignoraunt what I knowe then to learne of you what I should teach know not The Lord direct all our thoughts to his glory the behoofe of his Church EPIST. V. Written long since to Mr. I. VV. ¶ Disswading from seperation shortly oppugning the grounds of that errour IN my former Epistle I confesse J touched the late seperation vvith a light hand onely setting downe the iniurie of it at the best not discussing the groundes in common now your daunger drawes me on to this discourse it is not much lesse thanke-woorthy to preuent a disease then to cure it you confesse that you doubt I mislike it not doubting is not more the way to errour then to satisfaction lay downe first all pride and preiudice and I cannot fear you I neuer yet knew any man of this way which hath not bewraide himselfe far gone with ouer-weening and therefore it hath beene iust with God to punish their selfe loue with error an humble spirit is a fit subiect for trueth prepare you your heart and let mee then answere or rather God for mee you doubt whether the notorious sin of one vnreformed vncensured defile not the whole Congregation so as we may not without sinne communicate therewith why not the whole Church wo were vs if we should thus liue in the daunger of all men haue we not sins enow of our own but we must borrow of others Each man shal beare his own burden is ours so light that we cal for more waight vndertake what God neuer imposed It was enough for him that is God man to bear others iniquities it is no taske for vs which shrink vnder the least of our owne But it is made ours you say thogh anothers by our toleration conniuence indeede if we consent to them encourage them imitate or accompany them in the same excesse of ryot yet more the publicke person that forbeares a knowne sin sinneth but if each mans known sinne be euery mans what difference is betwixt the roote and the braunches Adams sinne spread it selfe to vs because wee were in him stood or fell in him our case is not such Do but see how God scorneth that vniust Prouerbe of the Iewes That the fathers haue eaten sower Grapes and the childrens teeth are set on edge How much lesse are straungers Js any bond so neere as this of blood Shall not the childe smart for the Parent and shall wee euen spiritually for others You obiect Achans stealth Israels punishment an vnlike case extraordinary for see how direct Gods charge is Be ye ware of the execrable thing least ye make your selues execrable and in taking of the execrable thing make also the hoast of Israell execrable and trouble it Now euery man is made a party by a peculiar iniunction and not onely all Israell is as one man but euery Israelite is a publicke person in this act you cannot shewe the like in euery one no not in any it was a lawe for the present not intended for perpetuity you may as well challenge the Trumpets of Rammes-hornes and seauen dayes walke vnto euery siedge Looke else where the Church of Thyatira suffers the Woman Iezabel to teach and deceyue A great sinne Yet to you saith the spirit the rest of Thyatira as many as haue not this learning I will put vpon you none other burden but that which you haue holde fast Hee saith not Leaue your Church but Hold fast your owne Look into the practise of the Prophets ransacke their burdens and see if you find this there yea beholde our best patterne the sonne of God The Iewish Rulers in Christ time were notoriously couetous proud oppressing cruel superstitious our Sauiour feared not polluting in ioyning with them and was so far frō seperating himselfe that he called sent others to them But a little Leauen Leauens the whole lumpe it is true by the infection of it sinne where it is vnpunnished spreadeth it so wreth al those whose hands are in it not others If we dislike it detest resist reproue and mourn for it we cannot be tainted the Corinthian loue-feasts had grosse and sinfull disorder yet you heare not Paul say Abstaine from the Sacrament till-these bee reformed Rather he enioynes the act and controules the abuse GOD hath bidden you heare and receiue shew me where he hath sayd except others be sinfull Their vncleannesse can no more defile you then your holinesse can excuse them But while J communicate you say I consent God forbid It is sinne not to cast out the deseruing but not yours who made you a Ruler a Iudge The vnclean must be seperated not by the people I Would you haue no distinction betwixt priuate and publicke persons What strange confusion is this And what other then the olde note of Corah and his company Ye take too much vpon you seeing all the Congregation is holy euery one of them and the Lord is among them wherfore then lift you vp your selues aboue the congregation of the Lorde What is if this bee not to make a monster of Christs body hee is the heade his Church the body consisting of diuers limbes All haue their seuerall faculties and imployments not euery one al who would immagine any man so absurd as to say that this body shold be al toong or al hands euery man a Teacher euery man a Ruler As if Christ had sayde to euery man Goe teach and whose sinnes ye remit Howe Sencelesse are these two extreames Of the Papists that one man hath the Keyes Of the Brownists that euerie man hath them But these priuiledges and charges are giuen to the Church True to be executed by hir Gouernours the faculty of speech is giuen to the whole man but the vse of it to the proper Instrument Man speaketh but by his toong if a voice should be heard from his hand eare foote it were vnnaturall Now if the tongue speak not when it ought shall we be so foolish as to blame the hand But you say If the tongue speake not or speak ill the whole man smarteth the man sinneth I graunt it but you shall set the naturall body on too hard a racke if you straine it in all thinges to the likenesse of the spirituall or ciuill The mēbers of that being quickned by the same soule haue charge of each other and therefore either stand or fall together It is not so in these If then notwithstanding vnpunnished sinnes wee may ioyne with the true Church Whether is ours such You doubt and your solicitors deny surely if wee haue many enormities yet none worse then rash and cruel iudgment let them make this a colour to depart from themselues there is no lesse woe to them that cal good euil To iudge one man is bold and daungerous Iudge then what it is to condemne a whole church God knowes as much without cause as without shame Vaine men may libel against the spouse of
Christ her husband neuer diuorc't her No his loue is still aboue their hatred his blessinges aboue their censures Do but ask them were we euer the true church of God If they deny it Who then were so Had God neuer Church vpon earth since the Apostles time till Barrow Greenwood arose And euen then scarce a number nay when or where was euer any man in the worlde except in the Schooles perhaps of Donatus or Nouatus that taught their Doctrine and now still hath hee none but in a blind lane at Amsterdam Can you thinke this probable If they affirme it when ceased we Are not the pointes controuerted still the same The same Gouernment the same doctrine Their minds are changed not our estate Who hath admonished euinced eccommunicated vs and when All these must be done Will it not be a shame to say that Francis Iohnson as he tooke power to excommunicate his Brother and Father so had power to excōmunicate his Mother the Church How base and idle are these conceits Are we then heretickes condemned in ourselues wherin ouerthroew wee the foundation What other God Sauiour Scriptures Iustification Sacraments Heauen do they teach beside vs Can al the Maisters of seperation yea can al the churches in Christendome set forth a more exquisite and woorthy confession of Faith then is contained in the Articles of the Church of England Who can hold these and be hereticall Or from which of these are we reuolted But to make this good they haue taught you to say that euery trueth in Scripture is fundamentall so fruitfull is errour of absurdities Whereof stil one breedes another more deformed then it selfe That Trophimus was left at Miletum sicke that Pauls Cloake was left at Troas that Gaius Paules hoast saluted the Romaines that Naball was drunke or that Thamar baked Cakes and a thousand of this nature are fundamentall how large is the separatists Creed that hath all these Articles If they say al Scripture is of the same author of the same authority so say we but not of the same vse is it as necessary for a Christian to knowe that Peter hosted with one Simon a tanner in Ioppd as that Iesus Christ the son of God was born of the Virgin Mary What a mōster is this of an opiniō that al trueths are equal that this spiritual house should be all foundation no wals no roofe Can no man be saued but hee that knowes euery thing in scripture Then both they and we are excluded heauē wold not haue so many as their Parlor at Amsterdam Can any man be saued that knowes nothing in Scripture It is far frō them to bee so ouercharitable to affirm it you see thē that both al truths must not of necessity be known some must these we iustly call fundamental which who so holdeth al his hay stubble through the mercy of God condemn him not stil he hath right to the church on erth hope in heauē but whither euery truth be fundamētal or necessary discipline you say is so indeed necessary to the wel-being of a church no more it may be true without it not perfect Christ cōpares his spouse to an army with banners as order is to an army so is Discipline to the Church if the troups be not well marshalled in their seuerall ranks moue not forward acording to the discipline of warre it is an army stil cōfusion may hinder their succes it cannot bereaue thē of their name it is as beautiful proportiō to the body an hedge to a vineyard a wal to a Citty an hem to a garment seeling to an house It may be a body vineyard Citty garment house without them it cannot be wel and perfect yet which of our aduersaries vvill say wee haue no Discipline Some they graunt but not the right as if they sayde Your Citty hath a Bricke-wall indeede but it should haue one of hewen stone your Vineyard is hedged but it should be paled ditched while they cauill at what wee want wee thanke God for what wee haue and so much we haue in spight of all detraction as makes vs both a true Church and a worthy one But the mayn quarrel is against our Ministery and forme of worship let these be examined this is the Circle of their censure No Church therefore no Ministery and no Ministery therefore no Church vnnatural sons that spit in the face of those spirituall Fathers that be got them and the Mother that bore them What woulde they haue Haue wee not competent guifts from aboue for so great a function Are we all vnlearned vnsufficient Not a man that knowes to deuide the word aright As Paul to the Corinthes is it so that there is not one wise man amongest vs No man vvill affirm it some of them haue censured our excesse in some knowledge none our defect in all What then Haue we not a true desire to do faithful seruice to God and his Church No zeal for Gods glory Who hath beene in our harts to see this Who dare vsurp vpon God condemn our thoughts Yea we appeale to that only Iudge of harts whether he hath not giuen vs a sincere longing for the good of his Syon he shall make the thoughts of al hearts manifest and then shall euerie man haue praise of God if then wee haue both ability and will to do publick good our inward calling which is the mayne poynt is good and perfect for the outward what want wee Are we not first after good triall presented approued by the learned in our Colledges examined by our church-gouernors ordaind by imposition of hāds of the eldership alowed by the congregations we are set ouer do we not labor in word doctrine do we not carefully administer the sacraments of the Lord Iesus haue we not by our publick means won many soules to God what shuld we haue do more Al this yet no true Ministers we passe very little to be iudged of thē or of mans day but our ordainers you say are Antichristian surely our censurers are vnchristian tho we shold grant it some of vs were baptized by hereticks is the sacrament annihilated and must it bee redoubled How much lesse ordination which is but an outward admission to preach the gospel God forbid that we shold thus condemne the innocent more hands were laid vpon vs then one of them for the principall except but their perpetual honor som few immateriall rites let an enemy say what they differ from Super-intendents can their double honor make them no elders Jf they haue any personal falts why is their calling scourged Looke into our Sauiours times what corruptions were in the very Priesthood It was now made annual which was before fixed singular Christ saw these abuses was silent heere was much dislike and no clamour we for lesse exclaim seperate euen personal offences are fetcht into the condemnation of lawfull courses God giue both pardon
Loyola shall haue this miserable honour without our enuie that if they had not beene Rome had not beene By what meanes it rests now to enquire It is not so much their zeale for falshood which yet wee acknowledge and admire not If Satan were not more busie then they we had lost nothing Their desperate attempts bold intrusions importunate solicitations haue not returned empty yet their policy hath done more then their force That Popish world was then foule and debauched as in doctrine so in life and now beganne to be ashamed of it selfe when these holy Fathers as some Saints drop't out of heauen suddenly professed an vnusuall strictnesse sad piety resolued mortification and so drew the eyes and hearts of men after them that poore foules beganne to thinke it could not be other then diuine which they taught other then holy which they touched The very times not seldome giue as great aduantage as our owne best strength and the vices of others giue glory to those which eyther are or appeare vertuous They saw how ready the world was to bite at the baite and now followed their successe with new helps Plenty of pretended miracles must blesse on all sides the in deauours of this new Sect and calls for both approbation and wonder Those things by the report of their owne pennes other witnesses I see none haue beene done by the ten Patriarcks of the Iesuitish Religion both aliue and dead which can hardly bee matched of him whose name they haue vsurped And now the vulgar can say If these men were not of God they could doe nothing How can a man that is a sinner do such miracles not distrusting either the fame or the worke but applauding the Authors for what was said to bee done But now lest the enuie of the fact should surpasse the wonder they haue learned to cast this glory vpon their woodden Ladies to communicate the gaine vnto the whole Religion Two blocks at Hale and Scherpen-heuuell haue saide and done more for Popery then all Fryers euer since Francis wore his breeches on his head But because that praise is sweete which arises from the disgrace of a riuall therefore this holy society hath besides euer wont to honor it selfe by the brokage of shameles vntruthes against the aduerse part not caring how probable any report is but how odious A iust volume would not containe those willing lies wherewith they haue purposely loded religion and vs that the multitude might first hate vs and then enquire and these courses are helde not tollerable but meritorious So the ende may be attayned all meanes are iust all wayes straight VVhom we may we satisfie but wounds once giuen are hardly healed with out some scarres and commonly accusations are vocall Apologies dumbe How easie is it to make any cause good if we may take liberty of tongue and conscience Yet lest some glimpse of our truth and innocence should perhaps lighten the eyes of some more inquisitiue Reader they haue by strict prohibitions whether of bookes or conference restrained all possibility of true informations Yea their owne writings wherein our opinions are reported with confutation are not alowed to the common view lest if it should appeare what we hold our meere opinion should preuaile more then their subtilest answere But aboue all the restraint of Gods booke hath gained them most If that might be in the hands of men their religion could not be in their hearts now the concealement of Scriptures breeds ignorance and ignorance superstition But because forbiddance doth but whet desire and worke a conceite of some secret excellence in things denyed therfore haue they deuised to affright this dangerous curiosity with that cruell butcherly hellish Inquisition Wherein yet there is not lesse craft then violence For since they haue perceiued the blood of Martyrs to bee but the seed of the Church and that these perfumes are more dispersed with beating they haue now learned to murder without noyse and to bring forth if at least they list sometimes to make the people priuie to some examples of terror not men but carcasses Behold the constant confessions of the dying Saints haue made them weary of publique executions None but bare walls shalll now testifie the courage and faith of our happy Martyrs A disguised corps is onely brought forth to the multitude either for laughter or feare Yet because the very dead speake for truth in a loude silence these spectacles are rare and the graues of heretickes are become as close as their death Yet lest since neither liuing mouthes nor faithfull pens may be suffered to insinuate any truth those speeches should perhaps be receiued from the Ancients which in vs were hereticall the monuments of vnpartial antiquity must be depraued all witnesses that might speake against them must be corrupted with a fraudulent violence and some of them purged to the death So whiles ours are debarred and the Ancients altered posteritie shal acknowledge no aduersarie What should I speake of those plausible deuices which they haue inuented to make superstitious and foolish Proselytes Their proud vaunts of antiquity vniuersality succession and the name of their fore-fathers doe not only perswade but amaze and besot an ignorant heart The glorious shews of their processions the gaudy ornaments of their Altars the pompe and magnificence of the places and maner of their Seruices the triumphes of their great Festiuals are enough to bewitch any childish simple or vaine beholders VVho knowes not that nature is most led by sense Sure children and fooles such are all meere naturall men cannot be of any other religion Besides all these their personall vndertakings what for cunning what for boldnes could promise nothing but successe They can transforme themselues into all shapes and in these false formes thrust themselues into al Courts and companies not oftner changing their habit then their name They can take the best opportunities to worke vpon those which are either most vnable to resist or most like to bestead them That I may not speake of the wrongs of vnseasonable trauell wherein many vnsettled heads haue met dangers and solicited errors who like fond and idle Dinahs going abroad to gaze haue beene rauished ere they returne Neuer any bird was so laide for by the neâ—s and cals of the fowler as the great heire of some noble family or some fiery wit is by these impostors They know that greatnesse is both lawlesse and commaunding if not by precept yet by example their very silence is persuasory and imperious But alas for that other sexe Still the diuel begins with Eue still his assault is strongest where is weakest resistance Simon Magus had his Helena Nicholas the Deacon had his choros foemineos as Hierome cals them Marcion had his Factoresse at Rome Appelles his Philumena Montanus his Prisca and Maximilla Arrius his Constantines-sister Donatus his Lucilla Elpidius his Agape Priscillianus his Galla and our Iesuites haue their painted Ladies not dead but liuing
euill Behold they speake for it ioy in it boast of it inforce to it as if they vvould send challenges into heauen make loue to destruction Their leudnesse cals for our sorrowe and zealous obedience that our God may haue as true Seruants as enimies And as vvee see naturall qualities increased vvith the resistaunce of theyr contraries so must our grace vvith others sinnes We shal redeeme somvvhat of Gods dishonour by sinne if vve shal thence grovv holye EPIST. IIII. To Mr. Doctor Milburne ¶ Discoursing how farre and wherein Popery destroyeth the foundation THe meane in all thinges is not more safe then hard whether to finde or keep as in al other morality it lyeth in a narrow roome so most in the matter of our censures especially concerning Religion wherein we are wont to be eyther carelesse or too peremptory How farre and wherein Popery raceth the foundation is worth our inquiry I neede not stay vpon wordes By foundation we mean the necessary groundes of Christian faith This foundation Papistry defaces by laying a new by casting downe the old In these cases addition destroyes he that obtrudes a new worde no lesse ouerthrowes the Scripture then hee that denÌ„yes the olde yea this very obtrusion denies he that sets vp a newe Christ reiects Christ Two foundations cannot stand at once The Arke and Dagon Now Papistry layes a double how foundation The one a new rule of faith that is a new word The other a new Author or guide of Faith that is a newe head besides Christ God neuer layde other foundation then in the Prophets and Apostles vpon their Diuine writing he meant to build his Church which hee therefore inspired that they might be like himselfe perfect and eternall Popery buildes vppon an vn-written word the voyce of old but doubtful Traditions The voyce of the present Church that is as they interpret it theyrs with no lesse confidence and presumption of certainety then any thing euer Written by the finger of God If this be not a new foundation the old was none God neuer taught this holy Spouse to knowe any other husband theÌ„ Christ to acknowledge any other head to followe any other Shepheard to obey any other King he alone may be inioyed without iealousie submitted to without danger without errour beleeued serued without scruple Popery offers to impose on Gods Church a King shepheard head husband besides her owne A man a man of sin He must know all things can erre in nothing direct inform animate coÌ„mand both in earth and Purgatory expounde Scriptures cannonize Saints forgiue Sins create new Articles of Faith and in all these is absolute and infallible as his Maker who sees not that if to attribute these things to the son of God bee to make him the foundation of the Church Then to ascribe them to another is to contradict him that sayde Other foundation can no man lay then that which is layde which is Iesus Christ. To lay a new foundation doth necessarily subuert the old yet see this further actually done in particulars wherein yet this distinction may cleare the way The foundation is ouerthrowne two wayes either in flat tearmes when a mayne principle of faith is absolutely denyed as the deity and consubstantiality of the sonne by Arrius the Trinity of persons by Sabellius and Seruetus the resurrection of the bodye by Himeneus and Philetus the last Iudgement by Saint Peters Mockers Or secondly by consequent when anie opinion is maintained which by iust sequell ouer turneth the trueth of that principle which the defendant professes to holde yet so as hee will not graunt the necessity of that deduction so the Ancient Mâ—nâ—i of whom Ierom speaketh while they vrged Circumcision by consequent according to Paules rule reiected Christ so the Pelagians while they defended a full perfection of our righteoushes in our selues ouerthrew Christes iustification and in effect sayde I beleeue in Christ and in myselfe so some Vbiauitaries while they hold the possibility of the conuersion and saluation of reprobates ouerthrow the Doctrine of Gods eternall decree and immutability Popery comes in this latter rank and may iustly be tearmed heresie by direct consequent Though not in their graunt yet in necessarie proofe and inference Thus it ouerthrowes the truth of Christs humanity while it holds his whole humaine body locally circumscribed in heauen at once the same instant wholy present in ten thousand places on earth without circumscription That whole Christ is in the formes of bread with all his dimensions euery part hauing his own place and figure and yet so as that he is wholly in euery part of the breade Our iustification while it ascribes it to our owne workes The Al-sufficiency of Christs owne Sacrifice whiles they reiterate it daily by the handes of a Priest Of his satisfaction while they holde a payment of our vtmost farthings in a deuised Purgatory Of his mediation while they implore others to ayde them not only by their intercession but their merites suing not onely for their Prayes but their gifts The value of the Scriptures whiles they hold them insufficient obscure in points essentiall to saluation bind them to an vncertaine dependance vpon the Church Besides hundreds of this kind there are heresies in actions contrary to those fundamentall practises which God requires of his As prohibitions of Scriptures to the Laity Prescriptions of deuotion in vnknowne tongues Tying the effect of Sacraments and Prayers to the externall worke Adoration of Angels Saints Bread Reliques Crosses Jmages All which are as so many reall vnderminings of the sacred foundation which is no lesse actiue then vocall By this the simplest may see what we must holde of Papists neyther as no Heretiques nor yet so palpable as the worst If any man aske for theyr conuiction In the simpler sort I grant this excuse fayre and tollerable Poore soules they cannot bee any otherwise informed much lesse perswaded Whiles in trueth of heart they hold the maine principles which they know doubtlesse the mercie of God may passe ouer their ignorant weakenesse in what they cannot know For the other I feare not to say that many of their errours are wilfull The light of truth hath shined out of heauen to them and they loue darkenesse more then light Jn this state of the Church hee shall speake and hope idly that shall call for a publique and vniuersall euiction How can that be when they pretend to bee Iudges in their owne cause Vnlesse they wil not be aduersaries to themselues or iudge of vs this course is but impossible As the Diuell so Antichrist will not yeelde both shall bee subdued neyther will treat of peace what remains but that the Lorde shall consume that wicked man which is now clearely reuealed with the breath of his mouth abolish him with the brightnes of his coÌ„ming Euen so Lord Iesus come quickly This briefly is my conceit of Popery which I willingly refer to your clear deepe iudgement being
and redresse to this foule vncharitablenesse Alas how ready are wee to tosse the fore-part of our Wallet whiles our owne faultes are ready to breake our neckes behinde vs all the world sees and condemnes their ordination to be faulty yea none at all yet they cry out first on vs craftily J thinke least wee should complaine that Church-gouernours should ordaine Ministers hath beene the constant practise of the Church from Christs time to this houre I except onely in an extreame desolation meerely for the first course that the people shoulde make their Ministers was vnheard of in al ages Churches till Bolton Browne and Barrow and hath neyther coulour nor example Dooth not this comparison seeme strange and harsh Their Tradesmen may make true Ministers our Ministers cānot who but they wold not be ashamed of such a position Or who but you woulde not thinke the tyme mispent in answering it No lesse friuolous are those exceptions that are taken against our worshippe of God condemned for false and Idolatrous whereof Volumnes of Apologies are written by others we meet together pray read heare preach sing administer and receiue Sacraments wherein offend we How many Goddes do we pray to Or to whom but the true God In what words but holy whom do we preach but the same Christ with them what point of faith not theirs What sacraments but those they dare not but allow Where lyes our Idolatry that we may let it out Jn the maner of performing in set Prayers Antichristian Ceremonies of crossing kneeling c For the former what sinne is this The Original and truth of Prayer is in the heart the voyce is but as accidentall if the heart may often conceiue the same thought the tongue her seruant may often vtter it in the same words and if daily to repeat the same speeches be amisse then to entertaine the same spirituall desires is sinnefull to speak once without the heart is Hypocriticall but to speake often the same request vvith the heart neuer offendeth What intollerable boldnesse is this to condemne that in vs which is recorded to haue beene the continuall practise of Gods Church in all successions Of the Iewes in the time of Moses Dauid Salomon Iehosophat Ezekiah Ieremie Of the auncient Christian assemblies both Greek and Latine and now at this day of all reformed churches in Christendom yea which our Sauiour himselfe so directly allowed in a manner prescribed the blessed Apostles Paul Peter in all theyr formall salutations which were no other then set prayers so commonlie practised for the other least I exceed a letter tho wee yeild thē such as you imagine worse they cannot be they are but Ceremonious appendances the body substāce is sound Blessed be God that we can haue his true Sacraments at so easie a rate as the payment if they were such of a few circumstantiall in conueniences Howe many deer children of God in al ages euen neere the Golden times of the Apostles haue gladly purchased them much deerer not complained but see howe our Church imposes them not as to bind the Conscience otherwise then by the common bonde of obedience not as actions wherein Gods worship essentially consisteth but as themselues Ceremonies comely or couenient not necessarie whatsoeuer is this a sufficient ground of seperation Howe many moderate and wiser spirits haue we that cannot approue the Ceremonies yet dare not forsake the Church And that holde your departure far more euill then the cause You are inuited to a feast if but a Napkin or Trencher bee misplaced or a dish ill carued do you run from the Table and not stay to thank the hoast Eyther be lesse curious or more charitable Woulde God both you and all other which either fauor the seperation or professe it coulde but read ouer the auncient Stories of the Church to see the true state of things and times the beginninges proceedings increases encounters yeildings restaurations of the Gospell what the holy Fathers of those first times were glad to swallow for peace what they helde practised found left whosoeuer knowes but these things cannot seperate and shal not be contented onely but thankful God shall giue you still more light in the meane time vpon the perril of my soule stay and take the blessed offers of your God in peace And since Christ sayeth to you by my hand wil you also go away Answere him with that worthy Disciple Maister whether shall I go from thee thou hast the words of eternall life EPIST. VI. To Mr. I. B. ¶ A complaint of the mis-education of our Gentry I Confesse I cannot honor blood without good qualities not spare it with ill There is nothing that I more desire to be taught then what is true Nobilitie What thanke is it to you that you are borne wel If you could haue lost this priuiledge of Nature I feare you had not beene thus far Noble That you may not plead desert you had this before you were long ere you could either know or preuent it you are deceiued if you thinke this any other then the body of Gentility the life and soule of it is in noble and vertuous disposition in gallantnesse of spirit without hautinesse without insolence without scornfull ouer lynesse shortly in generous qualities carriage actions See your error and know that this demeanor dooth not aunswere an honest byrth If you can follow all fashions drinke all healths weare fauours and good cloths consort with Ruffians companions swear the biggest Oaths quarrell easily fight desperately game in euery inordinate Ordinary spend your patrimony ere it fall looke on euery man betwixt scorne and anger vse gracefully some gestures of apish complement talke irreligiously dally with a Mistris or which tearme is plainer hunt after Harlots take smoake at a Play-house and liue as if you were made all for sport you thinke you haue doone enough to merit both of your blood and others opinions Certainly the world hath no basenesse if this be generosity Wel-fare the honest and ciuill rudenesse of the obscure sonnes of the earth if such be the graces of the eminent The shame whereof methinkes is not so proper to the wildnesse of youth as to the carelesnesse or vanity of Parents I speake it boldly our land hath no blemmish comparable to the mis-education of our Gentry Infancy and youth are the seed-times of al hopes if those passe vnseasonably no fruit can be expected from our age but shame and sorrow who should improue these but they which may commaund them I cannot altogether complaine of our first yeares How like are wee to children in the training vp of our children Giue a childe some painted Babe he ioyes in it at first sight and for some daies wil not abide it out of his hand or bosome but when hee hath sated himselfe with the newe pleasure of that guest hee now after a while casts it into Corners forgets it and can look vpon it with no care Thus
common mother If it be truth thou affectest what alone Coulde neuer any eyes till thine bee blessed with this obiect where hath that Sacred verity hid her self thus long from all her carefull Inquisitors that shee now first shewes her head to thee vnsought Hath the Gospel shined thus long and bright and left some Corners vnseene Away with all newe truths faire and plausible they may be sound they cannot some may admire thee for them none shall blesse thee But graunt that some of these are no lesse true then nice poyntes What doe these vnseasonable Crochets and quauers trouble the harmonious plain-songs of our peace Some quiet error may bee better then some vnruly truth Who binds vs to speak all we thinke So the Church may be still would God thou wert wise alone Did not our aduersaries quarrell enough before at our quarrels Were they not rich enough with our spoils By the dear name of our common parents what meanest thou Arminius Whether tend these new-rais'd dissentions Who shall thriue by them but they which insult vpon vs rise by the fall of truth who shall be vndone but thy Brethren By that most precious and bloudy ransome of our Sauiour and by that awefull appearance we shall once make before the glorious Tribunall of the son of God remember thy selfe and the poore distracted limbes of the Church let not those excellent parts wherewith God hath furnished thee lye in the narrow way and cause any weake one eyther to fall or stumble or erre For Gods sake either say nothing or the same How many great wittes haue sought no By-paths and now are happy with their fellowes Let it be no disparagement to goe with many to heauen What could hee reply to so playne a charge No distinction can auoid the power of simple truth I know hee hears not this of me first Neither that learned and woorthy Fran. Gomarus nor your other graue fraternity of reuerend Diuines haue beene silent in so mayne a cause I feare rather too much noyse in any of these tumults There may too many contend not intreat Multitude of sutors is commonly powerfull howe much more in iust motions But if either hee or you shall turne me home and bid me spend my little moisture vppon our owne brandes I graunt there is both the same cause and the same neede This Counsell is no whit further from vs because it is directed to you Any Reader can chaunge the person I lament to see that euery where peace hath not many Clients but fewer louers yea euen many of those that praise her follow her not Of old the very Nouation men Women Children brought stones and morter with the Orthodox to the building of the Church of the Resurrection and ioyned louingly with them against the Arrians lesser quarrels diuide vs and euery diuision ends in blowes and euery blow is returned and none of al lightes beside the Church Euen the best Apostles dissented neither knoledge nor holynesse can redresse all differences True but wisedome and charity could teach vs to auoyde their preiudice If we had but these two vertues quarrels should not hurt vs nor the Church by vs But alas self-loue is too strong for both these This alone opens the flood-gates of dissention and drownes the sweet but low valley of the Church Men esteem of opinions because their owne will haue truth serue not gouerne What they haue vnder-taken must be true Victory is sought for not satisfaction Victory of the Authour not of the cause Hee is a rare man that knowes to yeeld as wel to argue what shold we do then but bestow our selues vpon that which too many neglect publicke peace first in Prayers that we may preuaile then in teares that we preuaile not Thus haue I beene bold to chat with you of our greatest and common cares Your old loue late Hospitall entertainment in that your Island called for this rememberance the rather to keepe your English tongue in breath which was wont not to bee the least of your desires Would God you could make vs hapy with newes not of Truce but sincere amity vnion not of Prouinces but spirits The God of Spirits effect it both heere and there to the glory of his Name and Church EPIST. VIII To W. I. condemned for Murder ¶ Effectually preparing him and vnder his name whatsoeuer Malefactor for his death IT is a bad cause that robbeth vs of al the comfort of friendes yea that turnes their remēbrance into sorrow None can do so but those that proceed from our selues For outward euils which come from the infliction of others make vs cleaue faster to our helpers and cause vs to seeke and finde ease in the very commisseration of those that loue vs whereas those grieses which arise from the iust displeasure of Conscience will not abide so much as the memory of others affection or if it do makes it so much the greater corrasiue as our case is more vncapeable of their comfort Such is yours You haue made the mention of our names tedious to your selfe and yours to vs. This is the beginning of your payne that you had frends If you may now smart soundly from vs for your good it must be the onely ioy you must expect and the finall dutie wee owe to you It is both vaine and comfortlesse to heare what might haue beene neither would J send you backe to what is past but purposely to increase your sorrow who haue caused al our comfort to stand in your teares If therefore our former Counsailes had preuailed neyther had your hands shed innocent bloude nor Iustice yours Now to your great sinne you haue done the one and the other must be done to your paine and we your welwillers with sorrow and shame liue to be witnesses of both Your sin is gone before the reuenge of Iustice wil follow Seeing you are guilty let GOD be iust Other sinnes speake this cryeth and will neuer be silent till it bee answered with it selfe For your life the case is hopeles feed not your selfe with vaine presumptions but settle your selfe to expiate anothers bloude vvith your owne Would God your desert had beene such that we might vvith any comfort haue desired you might liue But now alas your fact is so heynous that your life can neyther bee craued without in-iustice nor bee protracted without inwarde torment And if our priuate affection shoulde make vs deafe to the shouts of bloud and partiality should teach vs to forget all care of publicke right yet resolue there is no place for hope Since then you could not liue guiltlesse there remaines nothing but that you labour to dye penitent and since your bodye cannot bee saued aliue to endeuour that your soule may bee saued in death Wherein howe happye shall it bee for you if you shall yet giue care to this my last aduice too late indeede for your recompence to the Worlde not too late for your selfe You haue deserued