of Christ and his religion shall never faile The heavens shall sooner loose their influence and the starres their light then the Ministry of the Church be without its strength and vertue Neither the open violence of tyrants nor the secret vnderminings of Antichrist nor hell it selfe shall ever be able to let or hinder it And thus much of the Efficacy and Operatiue power of the Ministry The authority and jurisdiction annexed therevnto is exceeding great and ample I stand astonished at the consideration thereof for among the sonnes of men there is none comparable to it Among the sonnes of men say I Nay among the Angells of God saith Chrysostome For neither to them nor to Kings or Princes but only to the Ministers of the Gospell are the keyes of the kingdome of heaven giuen These only haue power to open the kingdome of heauen to all that beleeue and to shut the gates against those that continue in incredulity These haue authority to binde and loose to remit and retaine sinnes to enter men by baptisme into the visible Church to admit them or withold them from the holy communion to cut off notorious sinners from the body of the Church by excommunication to deliuer them over to Satan and if they proue incorrigible by anathema maranatha to separate them from the Church vntill the Lord come Adde herevnto that whatsoever they doe here on earth by vertue of the keyes the same is eftsoones ratified by God in heauen according to that of our Saviour whose sins soeuer yee remit they are remitted and whose sinnes soeuer yee retaine they are retained and againe whatsoeuer yee shall binde on earth shall be bound in heauen and whatsoeuer yee shall loose in earth shall be loosed in heauen Now as the Iurisdiction of the Ministrie is wondrous great so is the extent thereof exceeding large For it stretcheth it selfe without exception of condition or degree vnto all men If I should say Angels also perhaps I should not say much amisse Else what meaneth that of the Apostle vnto Principalities and Powers in heauenly places is made knowne by the Church the manifold wisdome of God For seeing the Church maketh nothing knowne but by the Ministrie and the Angels come to the knowledge of the manifold wisdome of God by the Church it seemeth that they also are in some things informed by the Ministrie And thus at length to summe vp all that hath beene said you haue clearely demonstrated not only that the Science we professe is of all other the most transcendent and operation of our Ministrie the most effectuall but also that the authority and jurisdiction therevnto annexed is of all other the greatest and largest Out of all which I hope I may be bold to inferre the conclusion principally intended that our calling is therefore of all other the most worthy And is it so indeed that the Ministry is of all callings the most noble and honourable Then belike they that are advanced therevnto are accordingly to be esteemed Without question they are Reason telleth vs it ought to be so God commandeth that it be so The more strange it seemes that whereas all other sorts of men are regarded answerably vnto their places Ministers only are vilipended and least set by For that so it hath ever beene the monuments of former ages sufficiently testifie Noah was mocked of the old world Lot of the Sodomites Aaron of Korah Dathan and Abiron David of Michol Micaiah of Ahab and his false Prophets Elizeus of the children and Iehus captaines and generally all the Messengers and Prophets of the Lord by the Iewes In the new Testament Christ himselfe was set at naught the Apostles when they were filled with the extraordinary gifts of the holy Ghost were flouted at as full of new wine St. Paul when he discoursed most profoundlie before the Athenians of the mysteries of Christian religion was counted of them but a vaine Babler and vniversallie all the Apostles every where were no better reckoned of then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the offals off scourings of the world doe not we Ministers now a dayes drinke of the same cup or are we not baptized with the same baptisme wherewith Christ and his Apostles were yes verily Contempt pursues vs also and perhaps the more the more inferior we are vnto them Giue me leaue to shew it in particular if for no other cause yet to confound the hypocrisie of these times wherein men loue not to be but to seeme to be and to take religion on them rather then into them howbeit briefly for what pleasure can either you take in hearing or I in discoursing of so sad a theme The Honour due vnto the Ministrie is double Internal External Internal in the Minde in the Affection In the Minde honourable estimation in the Affection Loue. External in Word in Gesture in Deed. In Word honourable mention in Gesture reverent behaviour in deed liberal and bountifull maintenance All these Honours doe we iustlie claime as due vnto vs yet are they all most shamefully denied vs. For as touching the first it is as cleare as the sun at noone-day by what hath beene already said that the Calling of the Ministry is in it selfe aboue all other the most honourable Expresse testimonie of Scripture vnanswerable arguments deduced from it haue sufficiently manifested the same Now wee know that reason would that every thing be valued according to the worth thereof and very simple doe wee count him that sets no better price vpon silver then lead vpon gold then copper vpon emerauds and diamonds then pibble stones Which being so it followeth that the Ministry of the Gospell being indeed so pretious a jewell as in the iudgement of all accordingly to be esteemed and very foolish or froward must hee needs be that disesteemeth or vndervalueth so invaluable a treasure And yet how many are there in these daies who despise this sacred function and set it at nought some happily through ignorance not knowing the worth thereof but others out of profanenesse preferring a messe of pottage before a birth-right An evident signe and token whereof this may bee among others that those of the better ranke either for wealth or gentility count themselues too good for the Ministry and hold it a foule disparagement to bestow their children that way No that is an employment fit for poore mens children only Or if at any time they vouchsafe to designe their sonnes therevnto they are but of the yonger sort ard such as they finde altogether vnapt for any other calling for otherwise the law or marchandise or some trade of more advantage swaies them and carries them cleane away Nay even those that are of good parentage and equall vnto others if once they enter into the Ministry they hold them abased thereby and the very name of a Priest shall bee cast into their teeth as a
our minds should continually be taken vp To bend our eyes toward heauen and fixe our hearts vpon earth is a fouler solecisme in religion then that stage-player committed in action who when he said O heaven pointed to the earth and when O earth pointed vnto heaven Eies likewise that are vnchast full of lust how dare they looke vp vnto that holy place or that holy one that dwelleth therein As pure hands so pure eyes are to be lifted vp else shall our prayer be turned into sinne vnto vs. Such hands such eyes wee cannot haue vntill the heart be sanctified If that be cleane the eyes are cleane also and we may boldly advance them towards the throne of grace not wavering or doubting but stedfastly beleeuing wee shall obtaine what we aske The same Spirit that perswades vs to crie Abba Father testifieth of the Fathers loue and warranteth vs with confidence to repaire vnto him Et quid negabit qui iam dedit filios esse What will he deny who hath already vouchsafed vs the Adoption of Sonnes Nay quid negabit qui filium nobis dedit Haueing giuen vs his Sonne how can he but with him giue vs all things Indeed considering our owne vilenesse and the glorious Maiesty of God it is reason wee should cast downe our eyes and approach vnto him with feare and trembling Howbeit as hee said Qui apud te Caesar audet dicere maiestatem tuam nescit qui non audet nescit humanitatem so say I whosoeuer dares to present himselfe before God knowes not the greatnesse of his Maiestie but whosoeuer knoweth his facility and louing kindnesse needs not feare boldly to lift vp his eyes vnto the hils from whence his helpe cometh And if such confidence may be vsed in Private Prayer how much more in the publike congregation of the Saints For a three-fold cord is stronger then a single to draw downe the blessings of God from heaven And so many congregations are so many armies as it were offering such violence vnto the kingdome of God and with such importunatenesse assaulting him that it is impossible for them to be repulsed They therefore are much to be blamed who neglect I had almost said despise the assembly of Gods people preferring their owne private devotions vnto the publike Liturgy of the Church Of whom I say no more but this it is much to be feared least they that doe so pray with more pride and hypocrisie then true devotion when they are at home But de gestu oculorum of the gesture of his eyes so much Sermo oris the speech of his mouth followeth He lifted vp his eyes to heaven and said The Prayer was vocall and yet in regard of God voice needed not The Prayers of Hannah of Moses of Nehemiah were Mentall only yet God heard them If he were such a God as Baall of whom the Prophet Elias jestingly said Cry aloud for hee is a God either he is talking or he is pursuing or he is in a iourney or peradventure he sleepeth and must be awaked then speech happily might be necessarie But our God knoweth what is in man and needeth not that any should testify of man He discerneth the thoughts and intents of the heart and all things are open yea he knowes thoughts long before they be conceiued Neverthelesse this example of our Saviour Christ manifestly sheweth that Vocall prayer is also convenient yea in some cases necessary In publike Prayer and when wee pray with others as now our Saviour did with his Disciples speech is necessarie Else how shall the rest consent and say Amen therevnto Expedient also it is in regard of the Angels both good and evill The good for as our Repentance so our devout Prayers also doe much reioice them The evill for as a Father saith Confitearis Deum apud te vt Diaboli audiant circa te contremiscant propter te confesse God that the Divils may heare which are about thee and tremble because of thee Neither is it inconvenient in respect of our selues And first to discharge the debt we owe vnto God offering vnto him the Calues of our lips For the tongue was created to blesse God withall And as Beleeuing is of the heart so ought we also to confesse with the mouth Againe to stirre vp the more devotion in Prayer For as St Augustine saith Affectus cordis verbis excitatur orantis care of speech restraines the wandring of the minde and the more vehement and significant the words are the more is the heart affected Lastly because of the redundance of the affections vpon the body For as a vessell full of new wine will burst with the working thereof except it be vented so is it with vs in our strong passions vntill they be vttered While David held his peace hee was much troubled his heart was hot within him and the fire burned vntill hee spake with his tongue When his heart was replenished with ioy then his glory that is his tongue also reioiced And our Saviour Christ in the daies of his flesh because of his vehement sorrowes and feares offered vp Prayers and supplications with strong crying and teares And thus you see both what necessity and expedience there is of Vocall prayer But this is not all our blessed Saviour had a further aime in it when he thus prayed He vttered it by word of mouth not only for the present comfort of those that heard him but as I conceiue that it might be registred and recorded as a perpetuall Canon of that glorious Intercession which he maketh for his Church in heauen For although it were deliuered here on earth yet it pertaineth to the state of glory also and therefore would our Saviour haue it registred both that from hence the Saints might deriue sound comfort and consolation vnto their soules and bee furnished of a true patterne of Prayer with what wisdome sobriety and convenient brevitie they are to speake vnto God So that this Prayer is of singular vse in the Church and will bee throughout all generations for ever more But I presse this point no further All which hath beene said touching it I thus apply First it maketh for the comfort of plaine and simple yet honest minded people that although they haue but little skill to set words and formally to deliver their minds yet their Mentall Prayers and short Eiaculations are pleasing and acceptable vnto God God forbid it should be otherwise For in the approach of death when sicknesse hath sealed vp our lips or in the time of persecution when tyrants bereaue vs of our tongues haue we together with the losse of speech lost also ability to pray No verily For though with Moses wee sâ—y nothing yet our thoughts may cry so loud in the eares of God that he may say vnto vs as sometimes hee did vnto Moses Quid clamas ad me why dost thou
bee made acquainted with the mystery of the Gospell In earth also hath hee power not only ouer men as is aboue declared but also as the Psalmist witnesseth over the beasts of the field the foules of the ayre the fishes of the sea and whatsoever passeth through the paths thereof Whence it is that the creature being sensible of the vanitie wherevnto it is now subiect longeth and waiteth for his second comming in hope then to be freed from the bondage of corruption into the glorious liberty of the sonnes of God Even the divels themselues and whatsoeuer is vnder the earth is subiect vnto him While he liued here on earth he cast them out commanded and restrained them at pleasure yea to others also he gaue power to cast them out in his name It is hee that hath the keyes of hell and death and by force of them he reserueth the sinning Angels in euerlasting vnder darknesse vnto the iudgement of the great day Finally vnto him is put in subiection not only this present world but that also as S. Paul saith that which is yet to come If all this be so will some say and Christs power bee so large why is it here restrained only vnto all Flesh that is vnto Mankinde I answere that these words are not to be vnderstood exclusiuely as if his power reached no further then vnto man but principally and especially and that for two causes First because he tooke flesh and therein suffered not for Angels or any other creature but only for vs men according to that in the Nicene Creed who for vs men and our saluation came downe from heauen and was incarnate Wherevpon saith the Apostle Hee tooke not on him the nature of Angels but tooke on him the seed of Abraham Secondly for that as all things in the first creation were made for man so in the recreation and restoring of man it was fit that power should be giuen ouer all things for man Wherevpon saith the Apostle All things are yours and yee are Christs and Christ is Gods The consideration of this large power of Christ extending it selfe not only over all flesh but all other things also for our benefit should teach vs in any caâ—e not to rebell against our Liege Lord but as becommeth dutifull and loyall subiects with all humblenesse to submit our selues vnto his soueraigne authority That which he requireth at our hands is according as S. Paul teacheth first to confesse with our tongues that Iesus Christ is the Lord to the glory of God the Father aduancing him aboue all powers thrones and dominations whatsoeuer and neuer to be afraid or ashamed to professe our selues to bee his Christian seruants notwithstanding any danger might accrew vnto vs thereby And secondly to bow the knee at the name of Iesus that is in heart to honour to adore to worship him to loue and feare him to put all our trust confidence vpon him and in one word to obey him And to this end we are to vse all possible meanes to settle and confirme this faith in vs that he is our Lord and hath absolute power and authority ouer vs and then diligently to study and enquire what his lawes are that so wee may both knowe what he commands and wherein we are to obey For the ignorance of the law excuseth not and it is good to see with our owne and not with other menseies For how doe we knowe whether they will direct vs But then vnto faith and knowledge are we to ioyne practice yeelding vnto him absolute constant and cheerefull obedience and that not only actiuely but if need bee passiuely also even with the expence of our dearest blood Neither need we to make question of doing any thing he commandeth For his scepter as Dauid â—aith is a right scepter and whatsoeuer he commandeth is iust It is also easie and not hard to be done For my yoke saith he is easie and my burthen light and his commandements â—aith S. Iohn are not greiuous The law indeed of workes is a rigorous law and vnsufferable Wherefore by S. Paul it is called a killing letter But the law of Christ is a law of grace requiring only repentance from dead workes beleefe in him that hath merited forgiuenesse of sinne and sincere â—ndeauour of new obedience God accepting the will for the deed To this therefore if wee willingly submit our selues we shall finde first Protection from him and he is the stronger man against all our enimies then provision in all our needs and necessities lastly rest to our soules by peace of conscience here and eternall refreshment in the next world Nay we our selues also shall haue power over the nations and raigne with him as kings world without end But if through stiffeneckednesse wee refuse the yoke and pull backe the shoulder rebelling against him knowe we that he who sitteth in heauen will laugh vs to scorne the while and in the end recompence vs with weeping and wailing and gnashing of teeth All those that will not bow vnto him with the yron mace in his hand will he breake them to powder and hew in peeces all such as would not haue him to raigne over them Let vs therefore betimes serue the Lord with feare and kisse the sonne least he be angry and we perish from the way when his anger is kindled but a little O how blessed are all they that put their trust in the Lord. And thus much of the second point in quos over whom he hath power The third is A quo whence or from whom he hath his power Not of himselfe but from some other for thou hast giuen saith our Saviour Who is that He to whom he speaketh He speaketh to his Father Father glorifie thy Sonne It is his Father therefore of whom he receaued it and receaued it by gift And indeed the power hee hath quâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he is the Word hee hath receaued from his Father and that by gift donatione naturali ab aeterno by naturall donation and from all eternitie For as hee is God of God and light of light so is hee also Lord of Lord the Father being the origen source and fountaine of the Deitie If so then the power he hath qua Emanuel as he is God-man must needs be much more from him I saith God haue set my king vpon my holy hill of Sion And that it is the Father speaking so of his Sonne appeareth when by and by he saith Thou art my sonne this day haue I begotten thee So saith our Saviour also Omnia mihi tradita sunt à Patre all things are deliuered vnto mee of my Father And againe The father loueth the sonne and hath given all things into his hands And S. Iohn Iesus knowing that the father had giuen all things into his hands And finally S. Peter God hath made that same
vs and why should not we willingly take vp our Crosse for him As touching the last which is our Following of Christ know wee it is our safest course absolutely to resigne our selues into his hands He is farre wiser then we are as being the very wisdome of his Father and therefore knoweth both what is best for vs and how to provide for vs better then we our selues Againe his loue is far greater then ours either is or can be towards vs. The heathen Poet even by the light of nature could say Charior est illis homo quam sibi Man is more deare to God then to himselfe but the light of revelation demonstrateth it more fully in that out of his infinite loue he gaue his only sonne for vs. His loue then being such it cannot be but that hee is most willing to doe vs the best good hee can Now what his wisdome and loue resolue concerning vs his power is able to effect for he is omnipotent and nothing is impossible vnto him What then should let but that it is our safest course to make a perfect surrender of our selues vnto him If we be left vnto our owne selues wee are ever in danger and in the end shall surely perish but being Christs and following him wee can neuer miscarry nor doe amisse All these things being duly weighed considered are sufficient to make vs willing willing I say to deny our selues to take vp our crosse daily and to follow Christ. Vnto which Willingnesse if wee further adde our owne Endeauour doing what lieth in our power confecta res est we shall surely come after Christ that is bee his schollers here and raigne with him for ever hereafter Without trauell and labour nothing can bee had in this world much lesse will the kingdome of heauen be obtained with sitting still and doing nothing No it must suffer violence violent men must take it by force which whosoeuer shall doe he shall never fayle of it Christ will instruct him by his word guid him by his spirit protect him with his providence gard him with his Angels and ever pursue him with his grace vntill he haue brought him vnto the end of his hopes even the eternall saluation of his soule Vnto the which the Lord bring vs all for his Christs sake AMEN FINIS AN APOLOGIE OF THE IVSTICE OF GOD. OXFORD Printed by I. L for E. F. 1633. GEN. 18.25 Be it farre from thee from doing this thing to slay the righteous with the wicked that the righteous should be even as the wicked bee it farre from thee should not the iudge of the whole world doe right ALthough the good in regard of Gods knowledge and their owne affection are chosen out of the world separated from the wicked yet are they not remoued out of the world but still remaine therein mixed with them in place and conversation So that the Church of God while it is militant here on earth is no other then a floore wherein is both chaffe and wheat a field both of corne cockle a net containing both good and bad fishes a flocke consisting both of sheep goats and shall so continue vntill the fanning time come vntill the harvest be cut vntill the net be drawne to the shore vntill the high shepheard survey his flocke but they shall eternally then be divided one from another be ranged into severall places the one into a place of refreshment everlasting ioy the other into a place of torment everlasting woe In the meane season both good and bad being embarked as it were together in the same vessell how can the good escape the common shipwracke of humane calamitie Or being enwrapt in the same punishment with the wicked how is God iust Abraham the father of the faithfull a man of deepe vnderstanding in the mysteries of Gods providence yet stood astonished hereat in Sodoms case where righteous Lot and for ought hee knew divers other holy men dwelling he marvelled how it might stand with the iustice of God in the destruction thereof to involue both righteous and wicked together and therefore saith according to my Text Bee it far from thee from doing this thing A point as you see of great importance and as will evidently appeare by the sequele every way worthy our present consideration which was the cause why I made choice thereof at this time God grant vnto vs the assistance of his blessed spirit that wee may handle it as it deserueth and that it may bee vnto vs as profitable as it is pertinent All that I haue now to say touching these words may be reduced vnto these three heads Gods action Abrahams affection Abrahams argument Gods action how hee dealeth with these mixt societies consisting both of good bad Abrahams affection how hee standeth affected towards them Abrahams argument which so much swayed his owne affection and whereby hee would perswade God also to be of his minde Gods action is intimated implied generally through the whole Text in the words going before it in the twentieth and one and twentieth verses wherein God acquainted Abraham how he meant to proceede with Sodom and Gomorrha Abrahams affection is plainely declared in the Deprecation he maketh vnto God for them His argument is expresly set downe in these words Shall not the iudge of the whole world doe right Which being a question propounded negatiuely is to be vnderstood as an affirmatiue proposition thus The judge of the whole world must needs doe right Of these things briefly and in order The actions of God in this case are not alwaies one the same but as his Wisdome is to vse the Apostles word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of variety so are his actions also manifold yet alwaies iust For iustice is vnto God not accidentall as it is vnto man but essentiall and inseparable so that hee can no more doe that which is vniust then cease to bee that which eternally and necessarily hee is namely God First then so great loue beareth God vnto his deare Saints and children that the wicked among whom they liue oftentimes fare the better for them and their temporall prosperitie and deliuerance from dangers is to be imputed vnto them Was not wicked Cham preserued in the Arke from that deluge which overwhelmed the whole earth for his good father Noahs sake Were not the sinfull Sodomites reskued out of the hands of their enimies by the sword of Abraham for righteous Lots sake If fiftie if fortie if thirtie if twentie nay if but ten iust men might haue beene found in Sodom had they not escaped that fearefull storme of fire brimstone which after fell from heauen vpon them even for tennes sake What speak I of ten One Moses standing in the breach before God turned away his wrath so that he did not destroy his people Israel And God himselfe by the Prophet Ieremie saith thus Run to and fro by the streets of
this you will remaine during life and then if your life hinder not as you hope it will not you shall enioy everlasting life I. D. What you professe you will not doe that you haue already done Very weake wavering haue you shew'd your selfe in forsaking that religion which is descended vnto vs by succession from Christ and his Apostles and hath alwaies beene taught and maintained in the Catholike Church to embrace a new vpstart superstition vtterly vnknowne to the Primitiue times and growne out of the earth but some two or three nights agoe What Motiues you then had for your revolt I knowe not They that knewe you well speake of some other thing rather then Conscience The best construction I can set vpon it is this you had beene but badly informed in the truth And now least you should incurre the imputation of levitie and inconstancie if you returned to vs againe I feare you haue obstinately resolved to close your eyes and not to see the truth how brightly soever it shine vpon So that the saying which I thinke I haue some where read in Tertullian is verified vpon you Miserable is the case of that man who was perswaded before hee was instructed and afterward refuseth to be instructed because hee is perswaded The sayings of Vincentius Lirinensis and S. Augustin we well allow of but the application of them to your selfe hath more face then forehead in it For as of old Dioscorus the Heretike cryed out in the Councell of Chalcedon I am cast out with the Fathers I defend the doctrine of the Fathers I passe not beyond them in any point and I haue their testimonies not barely but in their very bookes even so you and wish no more modesty nor truth then he I follow vniversality antiquitie and consent in my Beleefe I stand to the Faith that hath beene held in all places in all seasons by all or the most Bishops Priests Doctors in Christianitie I follow a Church begun by entrance of nations authorized by miracles encreased by charitie established by continuance in which is succession from Saint Peters Chaire and knowne of all by the name Catholike But soft good sir how is all this proued For you cannot bee ignorant that we deny al these things affirming the clean contrary that the Romish Synagogue is not the Church S. August speakes of but altogether degenerated from it that the points in difference betwixt vs were neither Vniversall nor Ancient but sprung vp of late ever as they rose vp mightily opposed by the most famous Clerks of their times If you would perswade vs otherwise you may not thinke to prevaile with your strong imaginations but you must convince vs with sound demonstrations wherein God wot the best of you all are as weake as water For as for your selfe I cannot but wonder that knowing no more then you haue picked out of the writings of two or three sneaking Friers you yet talke so coÌ„fidently and presumptuously of Vniversalitie Antiquity and consent in all places and seasons of all Bishops Priests and Doctors as if either your selfe had liued all the while to see it with your eyes or had read all the story of the Church and whatsoever monuments they haue left behind them If you thinke you may be so bold and confident vpon your Author tell vs I pray you why we may not be as bold and confident on our The rather seeing your writers are open maintainers of Equivocation and I knowe not what pious frauds and lies which our men even from their hearts detest abhorre But why should either we or you trust so much vnto deceitfull man The safest course would be with the wise â—ereans to search the Scriptures whether these things be so or not He that shall doe this with an honest heart and out of the loue of truth cannot but finde satisfaction vnlesse hee fayle that hath promised seeke and yee shall finde Verily one testimonie from the mouth of God and his sacred word wil be of more force to settle the Conscience then ten thousand of those Topicall arguments probabilities wherewith your Author gulleth and beguileth you But where you say that the Roman Church is by all both friends and enimies knowne and called by the name Catholike you shew your selfe to be a pleasant and merry man It may bee some of vs at some times may haue called some Recusants Catholikes What then Doe we therefore indeed count you so Nothing lesse for wee call you not so in earnest as if you were so but only in jest and by way of Irony because you affect to bee called so Otherwise then thus wee never either count or call you or your Church Catholike Why Should wee seeing you your selues howsoever in word you retaine it yet in effect seeme to disclaime it calling your selues Roman Catholikes For Catholike is Vniversall Roman Particular that is of the whole world this of one Citty So that Roman Catholike is as much as to say Particular Vniversall that is Not catholike Catholike Whence it followeth evidently that while you restraine your Faith to Roman you vtterly cut it off and your selfe withall from being Catholike Hauing therefore lost the kernell why are you so greedy of the shell Of the name I mean being destitute of the thing Content your selfe with Roman leaue Catholike vnto vs. For wee are indeed the true Catholikes holding all that Faith and only that Faith which the Apostles preached and was generally beleeued throughout the World An ancient friend of mine and a worthy Scholler being demanded in a Stationers shop in Venice while there he followed the Lord Embassadour what was the difference betweene vs here in England and the Catholikes answered None at all for wee count our selues good Catholikes But the party being loth to be put of so pressed him againe to know the difference betwixt vs here and them there and was answered This that wee beleeue the Catholike Faith contained in the Creed but beleeued not the thirteenth Article which the Pope had added to it But it being replied that hee knew none such the Extravagant of Pope Boniface was brought where hee defines it to bee altogether of necessity to salvation to euery humane Creature to bee vnder the Bishop of Rome The beleefe of this thirteenth Article thus patched vnto the rest by your thirteenth Apostle may perhaps make you Bonifacian or Roman but the beleefe of the other twelue makes vs I am sure true and perfect Catholikes Whether you allow vs the name or not it matters nothing as neither whatsoever nicknames you impose vpon vs. For by the grace of God wee are what wee are and it is neither the one nor the other that can make vs other then wee are As neither can you by assuming the name of Catholike or any other Sectaries by calling themselues Illuminates or Vnspotted Brethren make your selues to be that which indeed you are not For as for Reformers although such Corruptions
only vpon misprision as some worthy divines haue obserued not well distinguishing betweene Essence and Subsistence whereof that is finite this infinite For Christs humanity though according to its essence or Naturall being it bee not every where but determined vnto one place yet in respect of his Subsistence or Personall being it is every where and circumscribed in no place For proper Subsistence of its owne and in it selfe it hath none only the Subsistence of the Sonne of God is communicated vnto it which is infinite vnlimited Secondly if this Power of Christ though finite yet be incommunicable and cannot passe from him to any other what presumption what arrogance is it in him who not being Christ yet dares say with Christ Data est mihi omnis potestas in coelo in terrâ all power is given me both in heaven and in earth Who therevpon takes vpon him to forge new Articles of Faith and to obtrude them vpon the Church vnder paine of damnation who also takes authority vnto him to make lawes equally binding the conscience with Gods lawes that without any relation vnto divine law at all Who finally for to reckon vp all the blasphemies of this sort would bee infinite pretends a power to dispence with the law of God to grant indulgences for sin to free men from the punishment inflicted by God vpon them for sinne Certainly whosoever challengeth these things to himselfe can be no lesse then Christi aemulus even Antichrist himselfe whose proud vsurpations vpon the power of Christ shall one day bee recompenced with equall shame and confusion The rather because thirdly whereas the power of Christ is not secular but spirituall hee claymeth both and so assumeth to himselfe more then euer Christ did Ecce in potestate nostrâ imperium vt demus illud cui volumus Lo saith Pope Adrian the empire is in our power to bestow it where we please And hence I suppose it is that insteed of the old style Vicarius Christi the Vicar of Christ they now begin to stile him Vicedeum the Vicar of God for that by this they may perhaps wrench in his temporall power which by the other they could not inasmuch as Christ neuer had it Lastly therefore seeing Christ contented himselfe with his spirituall power only reiecting that which is secular let not vs looke after outward pomp or state in his kingdome nor iudge of the Church by such deceitfull notes Rather let vs iudge of it by the lawes thereof and by the rule of Faith professed therein As the power of Christ is Spirituall so is his kingdome also and therefore by spirituall markes and notes to be discerned But to proceed The second point is in quos ouer whom or how farre his authority extendeth It is saith my text Over all flesh This word Flesh is diuersly vsed in Scripture Among other significations vsually it is put for Mankinde As where it is said that God saw all flesh had corrupted his way vpon earth that is all men And againe All flesh is grasse and all the goodlinesse thereof is as the flower in the field And yet againe Except those daies should bee shortned no flesh that is no man should be saued And so is it to bee vnderstood in this place Christ hath power ouer all flesh that is ouer all mankinde Now he that saith all excepts none All men therefore of what age sexe degree condition or qualitie soeuer are vnder the power and iurisdiction of Christ. And as touching the Saints and those that are members of his mysticall body it is questionlesse For to them he is Caput a head to rule and governe them a Husband to order and direct them a Shepheard to feed and ouersee them Hee hath bought them with his most pretious blood he hath conquered them out of the hands of Satan and all that hated them hee rules by the scepter of his word and guides them by the manuduction of his blessed spirit And as he hath many waies made himselfe Lord ouer them and testified his authority and power by his mighty operations in them so haue they freely and voluntarily submitted and resigned themselues vnto him Power therefore hath he over these as over his obedient and louing subiects But question may be made touching reprobate and wicked men whether hee haue any authority and power over them yea or no. For as the Psalmist saith They band themselues and take counsell together against the Lord and against his anointed saying let vs breake their bands asunder and cast their cords from vs. And our Saviour in the parable Nolumus hunc regnare super nos we will not haue this man raigne ouer vs. But notwithstanding all this reluctation and resistance yet power and authority hath he ouer them still Rebellious subiects they may be yet subiects they are Will they nil they Dominabitur in medio hostium hee shall raigne in the midst of his enimies If they will not submit vnto the gentle scepter of his word he hath an yron rod in his hand wherewith to breake and dash them in peeces like a potters vessell And those his enimies that would not hee should raigne ouer them bring them hither will he say and slay them here before me Authority then he hath though they acknowledge it not and ouerrule them he will resist they neuer so much Overrule them I say either to their salvation by converting them or to their confusion by delivering them vp vnto their owne lusts In a word whether they be good or evill how high or low soeuer they be he is Lord of them all Rex regum dominus dominantium King of Kings and Lord of Lords yea Dominus tum mortuorum tum vivorum Lord both of quicke and dead But what Hath he power only of men and not of other things Yes questionlesse For saith David Omnia subiecisti pedibus eius thou hast put all things vnder his feet And the Apostle applying it vnto Christ addeth In that he put all in subiection vnder him hee left nothing that is not put vnder him Our Saviour Christ also himselfe affirmeth that all things are deliuered him of his Father yea that al power is giuen him both in heauen earth Particularly in heauen ouer the blessed Angels For saith S. Peter he is gone into heauen and is on the right hand of God Angels and authorities and powers being made subiect vnto him Hee is vnto them a Head and Mediator though not of Redemption as vnto man yet of Confirmation in the state of grace and though not to deliuer out of misery yet to preuent their falling into misery Hence it is that they are reckoned in the number of those that pertaine vnto the Church that they minister both to the Head thereof and it also reioycing at the conversion of a sinner and desiring throughly to