example of Christ for to his Father alone doth he addresse himselfe Father saith he the houre is come Giue me leaue to bestow a little paines in proofe hereof For it is now high time to be at downe Popery by all meanes it being of late growne too too impudent as hauing beene but too much countenanced Angells and Saints departed say Papists may be called vpon May be and why not must be Forsooth howsoever they would faine haue the vulgar sort beleeue it yet dare not the learned among them affirme it to be necessary And they haue reason For were it otherwise either it must be because we are so commanded or for that without it wee cannot obtaine our end namely grace and assistance in all our needs But commandement we haue none If we haue let them shew it together with promise of impetration if wee call vpon them or of commination if we neglect it But this they neither doe nor can shew The fittest place for it if any such were had beene where our Saviour the best Doctor teacheth vs how to pray Yet there he sendeth vs neither to Saints nor Angells but only to our Father Had they had any right to our prayers Christ was iust and would never haue appropriated that vnto God which was due also vnto them could they haue beene vnto vs all a present helpe in need I am sure neither would his loue haue concealed it from vs nor his goodnesse haue envied their help vnto vs. Directing vs therefore in this perfect platforme of Prayer vnto no other then our Father it is more then evident his will is not wee should seeke vnto any other Now as it is not necessary in regard of commandement so neither is it in respect of the end For our end namely impetration and obtaining our desires may be attained otherwise How so By the intercession and mediation of Christ Iesus This I trust they will not deny to be of it selfe sufficient every way Certainly without much derogation from the honour of Christ they cannot For he hath expressely promised that whatsoever we shall aske the Father in his name shall be granted vnto vs. So that neither in this respect is such invocation necessary How then Forsooth Pious and Profitable for so they state it But if that only be Pious which is pleasing and acceptable vnto God and no worship bee accepted of him but that which is agreeable to his commandement then cannot such invocation be Pious For as we haue shewed it is no where commanded and not being commanded it is but a superstitious Willworship which the Lord with much indignation reiecteth demaunding who hath required these things at your hands And if it be not Pious then neither is it Profitable but vaine and to no purpose For so saith our Saviour In vaine doe they worship me teaching for doctrines the commandements of men But how vnprofitable and vnavaileable such Praiers are will more fullie appeare if we duly consider how vnfurnished of abilities both Angels and Soules departed are to helpe and steed vs when we call vpon them For to this end three things are necessarilie requisite particular knowledge of all our doings ready will to helpe and power enabling them to helpe vs. First I say Knowledge not of the state of the Church militant in generall for such we deny not vnto the Saints departed much lesse vnto the Angels whom God hath appointed to be the Gardians of his chosen people but of vs all and all our actions in particular yea of the secret cogitations of the heart and the inward sinceritie thereof For Prayer is not alwaies Vocall but sometimes Mentall only such as was that of Hannah and oftentimes consisteth of such groanes and sighes as cannot bee vttered And when it is vttered becomes Vocal speech and whatsoeuer is externall is but the carcase thereof the life and soule thereof is the internall truth of the heart it being nothing else but a powring out of the soule or discharging of the heart before God Which being so I would faine learne if God only be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Scriptures every where teach and it be a prerogatiue peculiar to him alone to trie and search the heart how either Angels or Spirits deceased come to the knowledge of those Prayers that are only conceived in the minde or can discerne with what affection they are delivered They may perhaps say This people approacheth with their lips but whether the heart be neere or farre off that is beyond their skill So is it also particularly to know the outward state and to heare the Vocall Prayers of all men wheresoever throughout the whole world For they are not as God present at once every where but as creatures bounded and measured by time and place so that at one time they cannot occupie more then one place and consequently cannot take notice of all what is done at the same time in every place True it is the blessed Angels of God sometimes attend vpon vs here on earth but ordinarily they wait vpon the throne of God in heaven When they are sent with any message they come vnto vs and when they haue done their errand they returne againe So that as well ascending as descending Iacobs ladder neither doe we know when any of them come vnto vs or how long they stay with vs neither doe themselues alwaies know in what state we are or what wee pray for in particular As for soules departed as it is no part of their office to encomber themselues with our businesses so if we may beleeue Scripture they haue no particular knowledge of them yea they are often taken from among vs to the end they may not be troubled with them And indeed not knowing of themselues as being absent if they haue any such knowledge it must needs be by revelation or relation from others Is it from the Angells then But they know not all our needs as not being alwaies with vs. And what a compasse is it that the Angells come downe hither and then returne backe againe to acquaint the Saints with our needs that they may pray for vs Is it from Soules newly arrived Surely they at their departure are more carefull of themselues and their owne future state then inquisitiue after the state of others And the knowledge they carry hence with them can be but of a few things neere at hand which they haue seene and heard not which were farre distant or of all wheresoeuer and whensoeuer done Besides what a dreame is it that those ancient Saints should then only interceede for vs when by some of these new comers they are particularly informed of vs whence is it then Forsooth from divine revelation what speciall and particular then when we pray Nor so neither saith Bellarmine For then the Church would not so boldly say vnto the Saints Pray for
the Church to Rome or Amsterdame or harden them in their prophanenesse and irreligion then turne them to righteousnesse Yet let vs not wrong the age wherein we liue nor slight the graces of God conferred on it I am confident wee may boldly affirme of it that God gaue the word and great is the company of the Preachers neuer any age before in this kingdōe nor at this present any kingdome or country in the world affording so many so able so faithfull Teachers and if many thereby be not turned to righteousnesse it is their owne fault nay it serues to aggravate both their offence and their punishment it takes away all colour from excuse and adds weight to their condemnation And so I passe from the persons rewardable to the reward it selfe the second maine branch of my Text. Though it be not lawfull to worke for the reward yet is it not vnlawfull in our working to cast an eye vpon the reward for the better supporting of our patience and the cheering vp of our faith and hope Thus our Saviour set before himselfe the ioy to come his Apostle the price of the high calling and Moses his servant the recompence of the reward Now in this reward we haue the condition the different degrees in that condition and the perpetuity of those degrees first then of the condition which is shining They shall shine The shining light was at leastwise of all the visible creatures the first that Almighty God made and among them all it is the most beautifull the most cheerefull the most vsefull Now it seemes requisite and suteable that they who shine in wisedome here in the mid'st of a crooked and perverse nation should likewise shine in glory hereafter that they who are filled with the light of knowledge and imparted their light to others in the Church militant should themselues be filled with the light of glory in the Church triumphant We shall then behold him face to face who is the light of the world who lightneth every man that commeth into the world who is the father of lights who is cloathed with light as with a garment and dwelleth in light that is inaccessable which no man can approach or attaine vnto and in his light shall we see light nay in his light shall we bee light They looked vnto him and were lightned Even in this pilgrimage and vally of teares with open face we behold as in a glasse the glory of God and thereby are changed into the same image from glory to glory as by the spirit of the Lord 2. Cor. 3.18 much more then shall wee be changed into the same image when we behold him not in a glasse but as he is The path of the iust saith Solomon is as the shining light which shineth more and more vntill it be perfect day our shining then is begun here in this life but the perfect day the perfection of this shining is reserued for the next here it is that the day-starre ariseth in our hearts and neuer leaues vs till it turnes vs into starres In which regard the seaven Angels that is the seaven Pastors of the seaven Churches are named starres Rev. 1.16 And the twelue Apostles are represented by a crowne of twelue starres Rev. 12.1 but this was in regard of the present condition the future both of them and all those who by their teaching should be turned vnto righteousnesse our Saviour himselfe resembles to the shining of the Sunne Then shall the righteous shine forth as the Sunne in the kingdome of my Father they shall shine and that as the Sunne they shall shine forth as the Sunne when hee darts his beames forth in their full strength at high noone All the shining all the glittering pompe and brauerie of the great Monarchs of this world at their highest festiualls or greatest solemnities is noe more to this future shining of the Saints then is the light of a dim candle to the brightest starre or the shining of a glowe-worme in the night to that of the Sunne when as a bride-groome he marcheth forth of his chamber and reioyceth as a mighty Gyant to run his course When Moses came downe from the mount and from talking with God his face shoone so bright as the Israelites could not behold the brightnesse of it but he was forced to couer it with a vaile that so he might talke with them and of S. Stephen it is said that all who sate in the counsell where he was conuented and arrained looking stedfastly on him saw his face as it had beene the face of an Angel now if it please God thus to conferre such a wonderfull measure of shining glory vpon his seruants here on earth what shall we conceaue he hath reserued for the glorified Saints in heauen at the transfiguration of our Sauiour we read that his face did shine as the Sunne and his very rayment was white as the light which Saint Peter standing by and beholding was so rauished as he talked of building tabernacles for Moses Elias not well knowing what he spake yet was all this but a tipe as it were or shadowe of that glory and Maiesty with which hee was afterward to be invested and to which we shall be conformed for when hee shall appeare wee shall be like him 1. Ioh 3.2 We shall be then like him for that he shall change our vile bodies and make them like his glorious body these vile bodies of ours sowne naturall shall be raised spirituall sowne in corruption shall be raised in immortality sowne in weaknesse shall be raised in power sowne in basenesse shall be raised againe in glory in shining glory answerable to the citty in which they shall be placed whose light is like to a stone most pretious euen to a Iasper stone cleare as Christall the streets thereof of pure gold as trāsparent glasse the foundations of the wall garnished with all manner of pretious stones the Saphyr the Emerald the Chrysolite the Iacinth the Almethyst and the like the 12 gates of 12 entire pearles such shall be the shining glory of the place and that of the inhabitants thereof euery way correspondent thereunto Here we dwell God knowes in a great deale of darknesse the darknesse of error and ignorance the darknesse of sinne the darknesse of misery but then he who brought light out of darknesse shall turne our darknesse into light the darknesse of ignorance into the light of knowledg for then shall we know him as we are knowne of him the darknesse of sin into the light of holinesse resembled by those long white robes spoken of in the 17 of the Reuel◠and lastly the darknesse of misery into the light of happinesse Then shall all teares be wiped of our eyes we shall rest from all our labours and not only so but enter into our masters ioy it is not said that our masters ioy shall enter into vs but we into it in regard of the fulnesse thereof for in his
of Instruction also For if he that is both God and man disdained not to pray it may well become vs that are but dust and ashes to humble our selues to God in Prayer Christs actions are our examples Often had he by Preaching exhorted vnto Prayer But exhortation prevaileth not so much as example vnto precept therefore he addeth his owne practice Hence praying at the graue of Lazarus because saith he of the people that stand by I said it And St Agustine Ita se Patri voluit exhibere Precatorem vt meminisset se nostrum esse Doctorem he so exhibited himselfe an intercessor vnto his Father as he remembred himselfe to bee our Doctor Hearest thou then thy Master pray Learne thy selfe to pray Ad hoc enim oravit vt doceret orare hee prayed to this end to teach thee to pray The practice of other Saints should much moue thee but the example of him who is the sanctifier of the Saints should moue thee much more But most of all vs that are the Priests of God For as he being a Priest makes intercession for his Church vnto his Father so should wee vnto God for the people committed vnto our charge and that not privately only but publikely also and in the face of the congregation A duty now adaies too much sleighted of many causing in the people a generall disesteeme of the publike Prayers and blessings of Gods Ministers The Lord perswade those that are in authority betimes both to looke vnto it and to reforme it And thus much of the Orator who prayes The next circumstance is Quando when hee prayes it was after he had spoken these things These things spake Iesus and lift vp his eyes and said So that first hee spake these things and then lifted vp his eyes and said He spake these things What things If it shall please you to reflect a little vpon the three former Chapters you shall readily vnderstand what they are Our Saviour hauing a little before his passion celebrated the Passeover with his Disciples and immediatly vpon it instituted the blessed Sacrament of his Body and Blood knowing that the time of his departure was neere at hand out of the abundance of his loue towards them he holds them together and in the meane season delivers vnto them matters of wondrous consequence both for their edification and consolation For hauing acquainted them with his departure as also the great sorrowes and afflictions that would attend them after his ascention he telleth them that this notwithstanding they ought rather to reioyce then bee dismaied For he goes to prepare a mansion for them in his Fathers house that he will not leaue them as Orphans but send the Comforter vnto them who shall abide with them for ever that he will leaue his Peace with them and whatsoever they shall aske the Father in his name shall bee granted vnto them Meane while that they continue in his loue and testifie the same by keeping his commandements abiding in him louing one another As for him he will see them again replenish their hearts with everlasting ioy And albeit by the imminent tempest or tentation they may for a time be scattered yet let them not be ouermuch discomforted for he hath overcome the world and after a while he will returne againe and take them home vnto himselfe for ' evermore These things spake Iesus Things as you see for the Matter most heavenly and divine and you need not doubt but the Manner was every way sutable to the Matter full of grace and gravitie Whereby wee that are the Embassadors of Christ are exampled both what we are to speake and how Not what we list or as we list but these things and thus this Matter and thus for the Manner But alas how much wee faile too many to vs either in the one or in the other or in both For some of vs Nihil agimus speake nothing at all or but very seldome drowning our abilities in the depth of silence and digging our talent into the earth without any employment thereof to the advantage of Gods treasurie little remembring that dreadfull sentence of the Apostle St Paul Woe vnto me if I preach not the Gospell Others againe aliud agunt say indeed somewhat but not these things fictions and dreames of their owne braine frivolous and impertinent matters perhaps also Pelagianisme or Popery or such like stuffe forgetting that other as fearfull sentence of the same Apostle Though wee or an Angell from heauen preach any other Gospell vnto you then that which wee haue preached vnto you let him be accursed Others yet againe malè agunt speake haply some of these things but not with due gravity and discretion in this manner little regarding that weighty charge of the Apostle St Peter If any man speake let him speake as the oracles of God Forsome whether out of affectation or for want of better breeding I knowe not vtterly neglect all care of elocutioÌ„ vsing a barbarous kind of rudenesse rusticitie in delivering their mindes enforcing what they say with no other then lowd clamours and vociferation That they hope will bee counted plaine Preaching this powerfull Preaching as if there were no distance betweene plainesse and rudenesse or that Powerfulnesse lay in such hoobubs and outcries and not rather in the strength of arguments and reasons to perswade As these by their slovenlinesse defile and deforme the puritie and beauty of Gods words so there are others who thinke to set a better grace vpon it then euer the Holy Ghost himselfe did For distasting the language of Canaan sanctified by Christ and his holy Apostles they hunt after I knowe not what new fangled and quaint phrases and as they tearme them strong lines as if the stile of the Scripture and those Primitiue Preachers were too low and meane for their transcendent Divinity But to what end are these curious webs And why in weauing them doe they like Spiders thus vnbowell themselues Is it to convert a sinner or to saue a soule No verily but only to catch an Eugè or a Bellè or some such flie of popular acclamation or applause If divers Patients sick of severall diseases as the Megrim Pleurisie Gout Dropsie and the like should repaire vnto the Physitian for counsell and the Physitian should forthwith take vp a peece of Galen or Hippocrates and read a neat and curious Lecture vnto them and so dismisse theÌ„ one hanging the head another holding his sides a third halting and every one with the same disease hee brought with him spectatum admissi risum tenâ—atis could you forbeare laughter at so ridiculous an act As ridiculous or rather because it is in a matter more serious more ridiculous is it in a Minister neglecting his maine end to seek his owne praise by pleasing the itching eares of vaine meÌ„ rather then to cute their sick soules and to procure vnto them everlasting saluation But I beseech
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
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
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 notable
you never so vprightly yet if either you want a talent or hauing one you employ it not it profiteth you nothing Againe haue you never so rich a talent and employ it never so diligently yet if your life answere not your doctrine it availeth you nothing Either through your inability or idlenes or wickednes you murther the soules of men and God will require their bloud at your hands What he hath giuen you he will surely take from you and when it is gone you cannot but grow worse worse vntill you rise to the height to impiety and plunge your selues into the bottomlesse pit of everlasting perdition It is a fearfull speech of Saint Chrysostome Quis vnquam Clericum lapsum paenitentem vidit Who ever saw a Minister recover himselfe after his fall by repentance And indeede it is but seldome seene For the sins that are single in others being double in him and an idle word in an others mouth being as it were blasphemy ' in his God punisheth him more rigorously then hee doth others When once he giueth over the conscience of his calling the spirit of God departeth from him as hee did from Saul and then looke what degree of excellency hee held before into the same degree of basenesse he degenerates afterwards The strongest wine turneth into the sharpest vineger and the noblest Angells sinning became the vgliest Divells In like manner is it with vs. And if wee who are the Salt of the earth once loose our savour wherewithall shall we be seasoned Wee are thenceforth good for nothing neither for the land nor the dunghill but only to be cast out and troden vnder foot of men Take wee heede therefore that wee dishonour not God least he dishonour vs for our God is a jealous God and his honour is as deare vnto him as the apple of his eye If wee beare both Vrim and Thummim in our breastplates and carry our selues in his sight both as Good Ministers and Good men neither shall wee any way dishonour him neither shall wee be causes of contempt vpon our selues but shall exactly and perfectly obserue this Apostolicall charge See that no man despise thee Yea but will some say when yee haue done all yee can doe and haue performed the will of God on earth as the Angells doe in heauen yet can you not escape contempt from all but some will still despise you Grant it Yet for all this Ne pudeat Evangelij let vs not be ashamed of the Gospell of Christ. for it is the power of God vnto salvation If it proceede of Ignorance because they know not the worth of the Ministry let vs say with our Saviour Christ. Father forgiue them for they know not what they doe If parents beare much with froward children and Physitians with their franticke patients why should not wee pardon much more vnto those whose soules wee hope by the grace of God to saue If it be of wilfulnesse then let vs put on the greater minde and with the Emperour Severus While wee are carefull of doing our duties little care what others say of vs. Let them spit against Heaven as long as they list it will surely fall downe in their owne faces againe Their perverse judgements are to bee neglected ad honesta vadenti contemnendus est hic contemptus of all them that aime at a Crowne of Glory this contempt must be contemned If wicked and sinfull men should honour vs wee had reason to suspect our selues least all were not well with vs but if they despise vs wee haue cause to thinke the more honourably of our selues God ceaseth not to be good though it seeme not so vnto some Neither is the Sunne darke because blind eyes see not the light thereof Let ignorant lewd wretches thinke as they please yet maugre them all our calling is of all other the most honourable and wee our selues if wee be both Good Ministers and Good Men deserue of all double honour Which if wee cannot obtaine of some yet shall wisdome still bee iustified of her owne children Our owne consciences the Saints of God his blessed Angells shall honour vs yea as the Prophet speaketh wee shall be glorious in the eyes of the Lord and our God shall be our strength with him is our reward Hee will make vs rulers over many things heere and in the next world enter vs into eternall Ioy. For as Daniel saith with whose comfortable words I conclude this exercise They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse as the stars for ever and ever FINIS THE DOVE-LIKE SERPENT OXFORD Printed by I. L. for E. F. 1633. MAT. 10.16 Be yee therefore wise as Serpents and innocent as Doues FOR the better guiding and ordering of our actions in regard of those offices which we are to performe each vnto other our Saviour in the Gospell hath giuen this exact perfect rule Doe as you would be done vnto Which rule the Emperour Alexander Severus though a Heathen so approued and admired that he caused it to be engraven in his Palaces and all publike buildings and in publike executions also the Crier was commanded to proclaime Quod tibi fieri non vis alteri ne feceris doe not to another what yee would not haue done to your selues Breefly so much was this sentence applauded and esteemed that at length it was related as a maxim or principle into the Ciuill law But here happily some will say that it would not be amisse to practise this rule towards all if a man might finde the like measure of charity from others againe but if others offer wrongs and indignities vnto me may not I returne like for like For the better direction of our affections in such cases our Saviour here prescribeth another most excellent and absolute rule Bee yee wise as Serpents and innocent as Doues a sentence worthy to be engrauen not only in Princes Palaces and places of publike iudgement but euen in the hearts and consciences of all true Christians For it is as if he should say in regard of the evils yee may otherwise suffer Be yee wise as Serpents but in regard of your owne practise bee yee innocent as Doues And of this Text at this time it beeing as I suppose both seasonable and profitable yet breefly considering the many and important businesses to succeed All I haue to say touching these words may bee reduced to two heads first Christs counsell secondly the limitation of the practise of it Christs counsell is Be wise the limitation Be innocent both expressed by way of allegory or Similitude the Counsell be wise as serpents the limitation Be innocent as Doues The meaning of all yee shall the better conceaue if yee giue me leaue in the person of Christ thus to paraphrase it I doe indeed aduise you for avoiding of danger and securing of your selues
the preaching of the Church as touching the Proposition of things to be beleeued but not as the reason of beleeuing For they who propound the doctrine of Faith withall admonish that that doctrine is revealed from God and that God not themselues is to be beleeved And what Is not the holy Catholike Church it selfe an Article of the Creed If it bee why should the rest of the Articles need to be sustained by an higher Principle more then it For if you may be bold to question any of them vntill it be resolued by the Churches authoritie I hope I may be as bold to question the Churches authoritie vntill it be warranted by some farther Principle I demand therefore why you beleeue the Church Because forsooth her authority is infallible And how know you that it is infallible Here of necessity you must either vouch her owne testimonie or betake you to some other thing To stick vpon her testimonie without farther enquirie is absurd For seeing her voice is not the first veritie that being the Prerogatiue of him only who is from all eternity her veracity must needs bee as doubtfull as her infallible authority And indeed this as a very learned Divine exemplifieth it were as if one whose authority is questioned taking vpon him to bee a law-giuer should first make a law and thereby giue himselfe power and afterward by vertue of that power exercise authority over others But if to establish the Churches authority you seek out of her to some other thing as suppose the Scriptures for so I remember you answered me being demanded the same Question then haue I obtained what I would namely that the Church is not the first ground of Faith because by your owne confession there is a former to wit the Scripture Neither is it true that Catholike men hold the Churches authority to be the first Ground For although some pretended Catholikes those I meane who call themselues Roman catholikes may so conceaue of their Church vnderstanding by the Church the Roman church yet neither are they true Catholikes neither is the Roman church the Catholike church neither doe any true Catholikes ground their Faith so True catholikes they are not because they hold a new Faith not that which Catholikely hath beene held in all ages as appeareth by those twelue new Articles lately added to the Creed vnknown vnto the purer times of the Primitiue church Neither is the Roman church the Catholike Church Not in regard of time for Christ had his Church when Rome was not yet Christian. Nor in respect of place for Catholike is Universall Roman Particular that the Church of the whole world this of one Citie or Diocese only Nor lastly in regard of her authority ouer al other Churches for that which she challengeth is but vsurped the Church of Africk in a Councell of two hundred and seuenteene Bishops of whom S. Augustine was a principall with much indignation reiected it and the Greeke church hitherto could never be drawne to acknowledge it And as for those that are true Catholikes they build not their Faith vpon so weake a Ground but rest both it and the Church her selfe vpon the Scriptures The Apostle S. Paul buildeth the whole Houshold of God vpon no other foundation then that of the Prophets and Apostles Knowe thou saith Origen that Christ alwaies appeareth on the mountaines and hills to teach thee that thou seeke him no where but in the mountaines of the Law and Prophets And the Auhor of the imperfect worke on Mathew The Lord knowing the confusion of things that would happen in the latter daies commandeth that such Christians as will receaue assurance of faith fâ—ie to no other thing but the Scripture And Tertullian Take from Hereticks that which they haue common with the heathen that they be content to stint all questions by the scriptures only and they cannot stand And S. Hierom The church of Christ hath for her cities the Law the Prophets the Gospell Apostles she passeth not beyond her limits that is the holy scriptures S. Augustine in the scriptures we learne Christ in the scriptures we learn the Church And againe I say not if we but if an Angell froÌ„ heauen shall deliuer any thing of Christ or his Church or of faith manners besides that which ye haue receiued in the Scriptures of the Law and Gospell let him be accursed And againe he affirmeth that the Church is to be proued by the Canonical bookes of Scripure and nothing else and that they only are the Demonstration of our cause the very foundation and ground plot whereon we are to build N. N. For proofe of this ground Saint Augustine handleth this matter in a speciall booke to his friend Honoratus deceiued by the Manichees as himselfe also sometimes had bin and he entituleth his booke De vtilitate credendi His discourse is this Suppose that wee now first of all did seeke vnto what Religion we should commit our soules to bee purged and rectified Without all doubt wee must begin with the Catholike Church for that shee is the most eminent now in the world there being more Christians in her this day then in any other Church of Iewes Gentiles put together And albeit among these Christians there be Sects and Heresies and all of them would seeme to be Catholikes and doe call others besides themselues Hereticks yet all grant that if wee consider the whole Body of the World there is one Church among them more eminent then all other and more plentifull in number and as they which know her doe affirme more sincere also in the truth But as concerning truth wee shall dispute more afterward now it is sufficient for them that desire to learne that there is a Catholike Church which is one in it selfe wherevnto diverse Heretickes doe faine and devise divers names whereas they and their Sects are called by peculiar names which themselues cannot deny Whereby all men that are indifferent and not letted by passion may vnderstand vnto what Church the name Catholike which all parts desire and pretend is to bee given Thus St Augustine c. I. D. So maine a point as is the last resolution of faith ought to haue beene better warranted then by the single authority of one Father who how eminent soever hee was in his time yet is not his sole word of strength enough to beare vp such a weight Why did you not vouch the testimony of Saint Paul or Saint Peter or some other of the holy penmen of Gods booke which cannot deceiue you then Saint Augustine or any other of the antient Fathers who both haue erred themselues and may mislead you But thus it is with Papists the more the shame the bare name of a Father swayes them more then the clearest passage of holy writ Howbeit this I say not as if we feared the triall of the Fathers for be it known vnto you wee haue more
Body And wee are stedfastly to beleeue that the Humane nature was so assumpted by the Deity that although they both constitute but one Person yet they still remaine two distinct Natures and each of them retaineth its Essentiall Properties If then as the Apostle saith Christ be made like vnto vs in all things sinne only excepted and our Bodies cannot bee without Dimension of length breadth and depth together with circumscription proportion and Distinction of parts one from the other and the like then neither can the Manhood of Christ be without them Neverthelesse you fancy vnto Christ in the Eucharist such a Body as is vtterly deprived of them all For thus saith your Angelicall Doctor and what he saith is the generall Tenent of the Church of Rome In the Body of Christ in the Sacrament there is no distance of one part from another as of the eye from the eye or the head from the feete as it is in other organicall bodies For such distance of parts is in the true Body of Christ but not as it is in the Sacrament for so it hath not dimensiue quantity O miserable Christ that art driven into such narrow straits that the whole bulke of thy Body should be emprisond and as it were frapt together in every little crum and point of the hoste And more true and seasonable may the complaint now be then it was of old that the Sonne of man hath not so much as a place wherein to rest his head But seeing as Thomas saith The true body of Christ hath distance of parts and the Body of Christ in the Sacrament hath not distance of parts I marvaile what should let but that I may boldly inferre the conclusion Ergo the Body of Christ in the Sacrament is not his true body Againe it is an Article of the Faith that Christ being ascended into Heauen hath quitted the earth and now sitteth at the right hand of his Father This the Scriptures testifie The poore saith Christ yee shall haue alwaies with you but mee yee shall not alwaies haue And I leuae the world and goe vnto the Father And againe Now am I no more in the world but these are in the world and I come vnto thee Hence saith St Peter The heauens must containe him vntill the time that all things bee restored And then as the Angell said This Iesus that is taken vp from you into Heauen shall so come againe as you haue seene him goe into Heauen The Fathers saith the same Origen According to his divine nature he is not absent from vs but he is absent according to the dispensation of the Body which he tooke As man shall he be absent from vs who is every where in his divine nature For it is not the manhood of Christ that is there wheresoeuer two or three be gathered together in his name neither is it his manhood that is with vs at all times to the end of the world nor is his manhood present in every congregation of the faithfull but the Divine vertue that was in Iesus Tertullian In the very pallace of Heaven to this day sitteth Iesus at the right hand of his Father Man though also God flesh and bloud though purer then ours neverthelesse the same in substance and forme wherein he ascended Ambrose Neither on the earth nor in the earth nor after the flesh are wee to seeke thee if wee will find thee Augustine Mee shall you not alwaies haue He spake this of the presence of his Body For touching his Maiesty providence vnspeakable and invisible grace it is true that he said I am alwaies with you to the end of the world But as for the flesh which the word tooke which was borne of the virgin fastned to the crosse laid in the graue you shall not alwaies haue mee with you And why Because hee is ascended into heauen and is not here there hee sitteth at the right hand of the father Cyril of Alexandria He could not be conversant with his Apostles in the Flesh after hee was once ascended to his Father And Notwitstanding he be absent in the flesh yet by that only meanes the power of his Godhead he is able to saue his Finally Gregory the Great The word incarnate both remaineth and departeth he departeh in Body and remaineth in his divinity Thus the Fathers And hence is it that so often in their writings they exhort vs not to settle our thoughts here on earth but to send vp our Faith into heauen and thither to follow him in heart whither wee beleeue him to be ascenâ—â—d in body Now what you The cleane contrary that the Body of Christ is still present with vs here on earth and as ordinarily as he is aboue in heauen Nay more then so For there he is confined circumscribed to one place as also he was here in the daies of his Flesh when he liued among the Iewes but now by your Doctrine he may be and is in more then a thousand places at once even when and where you will For you haue power to reproduce him as often as you list then to keepe him with you as long as you please at least vntill the mouse devoure him or he begin to corrupt and putrifie But is it impossible will you say for the Manhood of Christ to be present in many places at once Impossible if we may beleeue the Fathers neither can you produce any one of them that saith the contrarie If the argument of the Fathers aboue quoted be good Hee is in heauen Ergo he is not in earth then can hee not at one time bee both here and there too And doth not St Cyril expresly say he could not be coÌ„versant with his disciples in the Flesh after he was once ascended to his Father St Augustine likewise Christ according to his bodily presence could not be at once in the Sunne and in the Moone and on the crosse And againe The Body of Christ in which he rose againe can bee but in one place but his truth is every where diffused Vigilius a blessed Martyr and Bishop of Trent The flesh of Christ when it was in the earth was not in Heaven and now because it is in hauen certainly it is not in earth And by and by Forsomuch as the word is every where and the flesh of Christ is not every where it is cleare that one and the same Christ is of both natures that is every where according to the nature of his divinity and contained in a place according to the nature of his humanity Finally Fulgentius One and the same sonne of God having in â—â—m the truth of the divine and humane nature lost not the properties of the true Godhead and tooke also the properties of the true Manhood one and the selfe same locall by that he tooke of Man aâ—d infinite by that he had of his Father
was never either seen or heard the like Idolatrie vnto yours as your own Coster confesseth For saith he it is a more tolerable error to worship Images of silver or gold or other stuffe with the Gentiles or a red cloath on a pike with the Lieflanders or liuing creatures with the Egyptians then to adore a morsell of bread Oh therefore let me yet againe beseech you and that by the dearest name of Iesus Christ to pitty your owne soule and with all speed to retire your selfe from Babylon the mother of all spirituall whoredome Heretofore happily your ignorance might in part excuse you but now that the light hath shined vpon you if wilfully you close your eies against it you are altogether vnexcusable and these papers one day will appeare in iudgement against you Oh how glad would the blessed Angels in heaven bee might they once behold your conversion How readily and louingly would the true Church of Christ entertaine you and how humbly thankfull would my poore selfe be vnto the Divine Maiestie if through his blessing these endeauours of mine might be a meanes to reclaime you For my part I haue done what belonged vnto me that truth I haue both propounded and demonstrated vnto you To turne the heart is not in my power that I leaue vnto God whose office it is Yet will I neuer cease to addresse my vowes vnto him for you if at any time hee may bee pleased in Iesus Christ to haue compassion vpon you FINIS A DEFENCE OF THE FORmer Answer against the Reply of N.N. OXFORD Printed by I.L. for E. F. 1633. A DEFENCE OF THE FORMER ANSWERE AGAINST the reply of N. N. SIR I perceiue would I follow the tract you seeke to set me in I might travell long enough and be never the neerer my journies end All the Passages alleadged by you in maintenance of Transubstantiation I haue fully answered adding therevnto sundry arguments clearly demonstrating the impiety thereof Wherevpon I expected either that you should yeeld being convinced by the evidence of truth or particularly acquaint me wherein I had not satisfied you Now what you Forsooth neither the one nor the other But insteed thereof you send me a fardle of idle Generalities pickt out of I know not what blind author all making no more to the matter in hand then as he saith a Cypresse tree doth to a table of shipwrack In regard whereof I could not hitherto perswade my selfe to reioyne vnto it For why should I stray with him that will needs out of the Way Neverthelesse fearing least by holding my peace I might seeme either to prejudice my cause or to disable my selfe and knowing what clapping of wings and crowing there vseth to be amongst you vpon every the least shew of advantage I haue at length resolued to vouchsafe you one encounter more and then if you still persist in your outlopes and impertinences to wast no more oile or paper vpon you For it is St Pauls advice to avoid an heretike after one or two admonitions knowing that such a one is perverted and sinneth being condemned of himselfe To proceed therefore in order let vs begin with your Preamble N. N. Musing why your kinsman delivered me not your papers you suppose it was because hee conceited not well of them or thought they would not pleasure I. D. You coniecture not amisse For being demanded the reason he answered because you had written nothing to the purpose and yet continue obstinated in your errour Which how could it be welcome to either of vs But take heed I beseech you how you close your eyes any longer against the light of truth For to them that receiue not the loue of truth that they may be saved God threatneth to send them the efficacy of errour to beleeue lies N. N. The passages now sent are taken out of your Papers These againe out of your author Yet truly And all to shew you build not vpon any one mans opinion I. D. You might haue done well to name your Author that we might know his worth and whether your Papers haue wronged him and if not whether your Authors selfe haue not wronged those out of whom hee hath taken his collections But suppose neither You nor your Author faile yet is your inference ridiculous For though the writers you quote be many yet is your Author but one And alleadging them vpon his sole credit without any particular knowledge of your owne you build herein but vpon one mans opinion N. N. No nor on Lutherans Anabaptists Protestants Puritans or tearmed Papists farther then they agree with the authority of the Catholike Church I. D. Lutheran is a name not chosen by vs who in point of Faith depend vpon no man but by you thrust vpon vs. Anabaptists we detest as much as you Puritan is the auncient name of the Novatians and better fitteth you then vs. For wee hold not as you doe that we can eschew all sinne all our life and perfectly fulfill the law yea supererogate and merit heauen by our workes The name of Protestant was first given vnto the Princes and Free citties of Germany Protesting their Faith at a Diet in Spire Ann. 1529. neither doe wee disclaime it But who I pray are those tearmed Papists For relying on the Omnipotency of your Lord God the Pope you are Papists indeed and your betters approue the terme Parsons saith that it importeth no more hurt then if in a sedition they that side with the King be called Royalists Florimond Raimond that it is a name of honour and whereat none should take offence Tho. Bozius that you haue good reason to glory in it And an old Catholike as Walsingham reports that it was a most honourable thing for men to stand with their Head and to haue their denomination from him Thus they But nor Papists nor others shall moue you farther then they agree with the Catholike Church And reason if thereby you vnderstand that of all times including the Apostles For they erred not And what they Preached they left in writing ever after to be the rule and ground of Faith But if you meane as I doubt you doe the Now-Roman Church besides that it is not Catholike there will be but little salt found in your speech For it will be as if you had said you will not rely on Papists or any other farther then they agree with Papists of which only that Church consisteth N. N. Succession continuance visibility vnitie are notes of the Catholike Church and only found in her I. D. These Notes are not Proper agreeing only and alwaies to the Church Certaine therefore and infallible they are not Not Personall Succession For in the beginning of the Church it was not and in the time of Antichrist you say it shall not be It hath also beene continued in the Churches of Hierusalem Antioch Alexandria Constantinople which yet you esteeme no true Churches The consideration whereof forced from