any other rule of faith And what shall we say Did God enuie vnto mankinde the full reuelation of his will in the perpetuall monuments of his written word Or did he not thinke it expedient to lay vp al necessary doctrines in this common store-house of Truths as Rochester calls it Or is that perhaps more vncertaine Aug. Ego solis Scripturis c. De nat gr c. 61. Opt. Mileu l 5. The. in Mag. l. 3. d. 3. 4. 1. art 1 Citatex Hier. Non mihicredaâ— si quid tibi dixerâ— quod ex nouâ— Testamento vel veteri haberi â—â—â—â—possit Iren. 1. 2. c. 1. which is faithfully committed to writing than that which is carried about by the flying rumors of men and by this ayrie conueiance deriued vnto posteritie What a thing is it as Irenaeus wisely sayd that we should leaue the voice of the Lord and his Apostles and attend to these tatlers that talke neuer a true word Or if this be fitting how vainely haue you spent your labors O all ye Registers of God Prophets Apostles Euangelists and as hee said of the ointment To what purpose was all this waste These Paradoxes are pernicious to the Church and shamefully derogatory from the glory both of the wisdome and goodnesse of God Hold these who dare Surely we can neuer abide that those two markes of Heretikes which Irenaeus long since set downe namely not to rest in the bare authoritie of Scripture and to vaunt of other Traditions should both of them be iustly branded on our sides SECTION XVI Of the Authority of Scripture BVt this is yet most shamefully iniurious to denie vnto the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credit of it selfe and so to hang the Scriptures vpon the Church that they must needs begge all their authority from the voyces of men Honest Eckius in his reuised and corrected Euchiridiâ—â— The Scripture saith he is not authenticall without the authoritie of the Church To which as some golden and oracular sentence Euchir Eccij 7. recogâ—aâ—â— 1586. fol. 8. there is added in the margin a glorious and insulting applause An Achilles for the Catholiks I let passe the blasphemies of Hermannus and Hosius perhaps as Iunius construes it in the name of Swinkfeldius I passe ouer the horrible impiety of that shamelesse glosse Achilles pro Catholicis Animaduers in Bellar. Glosse in decretal l. 2. Tit. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bell. de 〈◊〉 sacr effect l. 2 c. 25 p. 300. which teaches that Salomons Text borrowes his credit from the Popes canonization Bellarmine alone shall speake for all who going about to support the number of seuen Sacraments by the authority of the Tridentine Councell for this is euer their last hold The strength saith he of all the Ancient Councels and of all opinions depends vpon the authority of the present Church And a little before If we take away the authoritie of the present Church and of the present Councell of Trent the decrees of all other Councels and the whole Christian faith may bee called into doubt and question O miserable and miserably staggering soules of the Papists How many not persons only but whole kingdomes and those as the Romanists themselues confesse and bewaile mighty and flourishing amongst themselues do yet still resolutely reiect all the authority of that Tridentine Councell The whole Christian faith All doctrines and opinions What euen those which are written by the finger of God those that are indited by the holy Ghost What is this else but to make God a slaue to men and to arraigne the Maker of heauen and earth at the barre of humane iudgement God wil be God the Scripture of God will be it selfe in spight of Rome Trent Hell And vnlesse we hold this wee can haue no peace with God vnlesse we denie it no peace with the Romanists SECTION XVII Concerning Transubstantiation Genebr l. 1. de Trin. Li. dâ—n 2. dial Canisius in praef lib. de Io. Bapt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bell. l. 2. de Chro. c. 19. Caluinus fine dubio in mode loquendi errauit sed dum rem ipsam discutio non facilè audeo pronunciare illum in errore fuisse THese errors concerne the Scriptures those which follow concerne either Christs person or his offices I let passe that idle brabble as Bellarmine himselfe iudges it which the Popish Censors haue vniustly raysed about the Sons Godhead of himselfe and insist vpon waightier quarrels I would that exploded opinion of Transubstantiation and which is the root of it the Multi-presence of Christs body did not vtterly ouerthrow the truth of his Humanity Good God! Is it possible as Auerrves iested of old that Christians should make themselues a God of bread That any reasonable man can beleeue that Christ carried his owne body in one of his hands that hee raught it forth to bee eaten by those holy ghests of his which saw him present with them and heard him speaking to them both whiles they were eating him and when they had eaten the sacred morsell That the selfe same Sonne of man should at once both deuoure his whole selfe and yet should sit whole and entire at the Table with them That the glorious body of Christ should be carried through the vncleane passages of our mawes and either be there turned into the substance of our body or contrary to that the Spirit said of old Psal 16.10 Thou shalt not suffer thine holy One to see corrupâ—â—â—â— should bee subiect to putrifaction or vanish to nothing or returne into that heauen wherein it was ere it returned while it returned or lastly should be eaten with Mice deuout and holy Vermine or perhaps mixed with poyson to the Receiuer What Monsters of follies are these How mad yea how impious is this obstinacie of follish men that they wil ouer-turne the very principles of nature the order of things the Humanity of their Sauiour the truth of the Sacrament the constant iudgement of Scripture and lastly the very foundations of all Diuinity and confusedly iumbell Heauen Earth together rather than they will where necessity requires it admit but of a tropical kinde of speech in our Sauiours consecration whiles in the meane time the whole Reuerend Senate of the Fathers cryes out Tert. contra Marc. l. 4. Bâ—â—tus Rhenanus confesses this errour of Tertullian was confuted in Berengarius Aug. Psal 3. Epist 162. De doct Christ 3. 16. Chrys Hom. 46. in Ioh. c. Bel. l. 1. de Euch. cap. 1. De doct Chri. l. 3. redoubles the names of Symboles Types Signes Representation Similitude Figures and what-euer word may import a borrowed sense notwithstanding all the indignation of Heauen all the scorne of Pagans al the Reluctation of the Church This Letter killeth as Origen truely speakes Now what likelyhood is there here of agreement That the true body of Christ is truely offered and truely receiued in the Sacrament which of vs hath not euer
perillous and impious presumption continuance can no more make any wickednesse safe than the author of sinne no Deuill If I haue once sinned it is too much if oft woe bee to mee if the iteration of my offence cause boldnesse and not rather more sorrow more detestation woe be to me and my sinne if I be not the better because I haue sinned 99 It is strange to see the varieties and proportion of spirituall and bodily diets there bee some creatures that are fatted and delighted with poysons others liue by nothing but aire and some they say by fire others will taste no water but muddie others feed on their fellowes or perhaps on part of themselues others on the excretions of nobler creatures some search into the earth for sustenance or diue into the waters others content themselues with what the vpper earth yeelds them without violence All these and more are answered in the palate of the soule there bee some yea the most to whom sinne which is of a most venemous nature is both food and dainties others that thinke it the onely life to feed on the popular aire of applause others that are neuer well out of the fire of contentions and that wilfully trouble all waters with their priuate humours and opinions others whose crueltie delights in oppression and bloud yea whose enuie gnawes vpon their owne hearts others that take pleasure to reuiue the wicked and foule heresies of the greater wits of the former times others whose worldly mindes root altogether in earthly cares or who not content with the ordinarie prouision of doctrine affect obscure subtilties vnknowne to wiser men others whose too indifferent mindes feed on what-euer opinion comes next to hand without any carefull disquisition of truth so some feed foule others but few cleane and wholsome As there is no beast vpon Earth which hath not his like in the Sea and which perhaps is not in some sort parallelled in the plants of the earth so there is no bestiall disposition which is not answerably found in some men Mankinde therefore hath within it selfe his Goats Chameleons Salamanders Camels Wolues Dogs Swine Moles and whateuer sorts of beasts there are but a few men amongst men to a wise man the shape is not so much as the qualities If I be not a man within in my choices affections inclinations it had beene better for mee to haue beene a beast without A beast is but like it selfe but an euill man is halfe a beast and halfe a Deuill S. 100 Forced fauours are thanklesse and commonly with noble mindes finde no acceptation for a man to giue his soule to God when he sees he can no longer hold it or to bestow his goods when he is forced to depart with them or to forsake his sinne when hee cannot follow it are but vnkinde and cold obediences God sees our necessitie and scornes our compelled offers what man of any generous spirit will abide himselfe made the last refuge of a craued denied and constrained courtesie While God giues mee leaue to keepe my soule yet then to bequeathe it to him and whiles strength and opportunitie serue mee to sinne then to forsake it is both accepted and crowned God loues neither grudged nor necessarie gifts I will offer betimes that hee may vouchsafe to take I will giue him the best that he may take all O God giue me this grace that I may giue thee my selfe freely and seasonably and then I know thou canst not but accept me because this gift is thine owne FINIS MEDITATIONS AND VOWES DIVINE AND MORALL A THIRD CENTVRY By IOS HALL SIC ELEVABITVR FILIVS HOMINIS Io 3. ANCHORA FIDEI LONDON Printed for THOMAS PAVIER MILES FLESHER and John Haviland 1624. TO THE RIGHT WORSHIPFVLL SIR EDMVND BACON Knight increase of honour strength of body perfection of VERTVE SIR There is no wise man would giue his thoughts for all the world which as they are the most pleasing and noble businesse of man being the naturall and immediate issue of that reason whereby he is seuered from brute creatures so they are in their vse most beneficiall to our selues and others For by the meanes hereof we enioy both God and our selues and hereby we make others partners of those rich excellencies which God hath hid in the minde And though it be most easie and safe for a man with the Psalmist to commune with his owne heart in silence yet is it more behouefull to the common good for which both as men and Christians we are ordained that those thoughts which our experience hath found comfortable and fruitfull to our selues should with neglect of all censures be communicated to others The concealement whereof me thinkes can proceed from no other ground but either timorousnesse or enuie Which consideration hath induced me to clothe these naked thoughts in plaine and simple words and to aduenture them into the light after their fellowes Consecrating them the rather to your name for that besides all other respects of dutie they are part of those meditations which in my late peregrination with you tooke me vp vnder the solitarie hilles of Ardenna wanting as then the opportunitie of other employment J offer them to you not for that your selfe is not stored with choice of better but as poore men vse to bring presents to the rich Jf they may carrie acceptation from you and bring profit vnto my soule it shall abundantly satisfie mee who should thinke it honour enough if I might be vouchsafed to bring but one pinne towards the decking of the Spouse of Christ whiles others out of their abundance adorne her with costly robes and rich medals J commend their successe to God their patronage to you their vse to the world That God multiplie his rare fauours vpon you and your worthy Ladie and goe you on to fauour Your Worships humbly deuoted IOS HALL MEDITATIONS AND VOWES 1 GOOD men are placed by God as so many starres in the lower firmament of the world As they must imitate those heauenly bodies in their light and influence so also in their motion and therefore as the Planets haue a course proper to themselues against the sway of the Heauen that carries them about so must each good man haue a motion out of his owne iudgement contrary to the customes and opinions of the vulgar finishing his owne course with the least shew of resistance I will neuer affect singularity except it bee among those that are vicious It is better to doe or thinke well alone than to follow a multitude in euill 2 What strange variety of actions doth the eie of God see at once round about the compasse of the earth and within it Some building houses some deluing for metals some marching in troups or encamping one against another some bargaining in the market some trauelling on their way some praying in their closets others quaffing at the Tauerne some rowing in the Gallies others dallying in their chambers and in short as many
bodie vexation of conscience distemper of passions complaint of estate feares and sense of euill hopes and doubts of good ambitious rackirgs couetous toyles enuious vnderminings irkesome disappointments weary sacieties restlesse desires and many worlds of discontentments in this one What wonder is it that we would liue We laugh at their choice that are in loue with the deformed and what a face is this we dote vpon See if sinnes and cares and crosses haue not like a filthy Morphew ouer-spread it and made it loathsome to all iudicious eyes I maruell then that any wise men could be other but Stoicks and could haue any conceit of life but contemptuous not more for the misery of it while it lasteth then for the not lasting we may loue it wee cannot hold it What a shadow of a smoake what a dreame of a shadow is this wee affect Wise Salomon sayes there is a time to be borne and a time to dye you doe not heare him say a time to liue What is more flitting then time Yet life is not long enough to be worthy of the title of time Death borders vpon our birth and our cradle stands in our graue We lament the losse of our parents how soone shall our sonnes bewaile ours Loe I that write this and you that reade it how long are we here It were well if the world were as our tent yea as our Inne if not to lodge yet to bait in but now it is onely our thorow-fare one generation passeth another commeth none stayeth If this earth were a Paradise and this which we call our life were sweet as the ioyes aboue yet how should this ficklenesse of it coole our delight Grant it absolute who can esteeme a vanishing pleasure How much more now when the drammes of our honey are lost in pounds of gall when our contentments are as farre from sincerity as continuance Yet the true apprehension of life though ioyned with contempt is not enough to settle vs if either we be ignorant of death or ill perswaded for if life haue not worth enough to allure vs yet death hath horror enough to affright vs. Hee that would die cheerefully must know death his friend what is hee but the faithfull officer of our Maker who euer smiles or frownes with his Master neither can either shew or nourish enmitie where God fauours when he comes fiercely and puls a man by the throat and summons him to Hell who can but tremble The messenger is terrible but the message worse hence haue risen the miserable despaires and furious rauing of the ill conscience that findes no peace within lesse without But when he comes sweetly not as an executioner but as a guide to glory and profers his seruice and shewes our happinesse and opens the doore to our heauen how worthy is he of entertainment how worthy of gratulation But his salutation is painfull if courteous what then The Physician heales vs not without paine and yet wee reward him It is vnthankfulnesse to complaine vvhere the answer of profit is excessiue Death paineth how long how much with what proportion to the sequell of ioy O death if thy pangs be grieuous yet thy rest is sweet The constant expectation that hath possessed that rest hath already swallowed those pangs and makes the Christian at once wholly dead to his paine wholly aliue to his glory The soule hath not leysure to care for her suffering that beholds her crowne which if shee were conioyned to fetch thorow the flames of hell her faith would not sticke at the condition Thus in briefe he that liues Christianly shall dye boldly he that findes his life short and miserable shall dye willingly hee that knowes death and fore-sees glory shall die cheerefully and desirously To M. Samuel Burton Arch-deacon of Glocester EP. III. A discourse of the tryall and choice of the true Religion Sir This Discourse inioyned by you I send to your censure to your disposing but to the vse of others Vpon your charge I haue written it for the wauering If it seeme worthy communicate it else it is but a dash of your pen. I feare onely the breuitie a Volume were too little for this Subiect It is not more yours then the Author Farewell WE doe not more affect varietie in all other things then wee abhorre it in Religion Euen those which haue held the greatest falshoods hold that there is but one truth I neuer read of more then one Hereticke that held all Heresies true neither did his opinion seeme more incredible then the relation of it God can neither be multiplyed nor Christ diuided if his coat might bee parted his bodie was intire For that then all sides chalenge Truth and but one can possesse it let vs see who haue found it who enioy it There are not many Religions that striue for it tho many opinions Euery Heresie albe fundamentall makes not a Religion We say not The Religion of Arrians Nestorians Sabellians Macedonians but the sect or heresie No opinion challenges this name in our vsuall speech for I discusse not the proprietie but that which arising from many differences hath setled it selfe in the world vpon her owne principles not without an vniuersall diuision Such may soone be counted Tho it is true there are by so much too many as there are more then one Fiue religions then there are by this rule vpon earth which stand in competition for truth Iewish Turkish Greekish Popish Reformed whereof each pleads for it selfe with disgrace of the other The plaine Reader doubts how he may fit Iudge in so high a plea God hath put this person vpon him while he chargeth him to try the spirits to retaine the good reiect the euill If still he plead with Moses insufficiencie let him but attend God shall decide the case in his silence without difficultie The Iew hath little to say for himselfe but impudent denials of our Christ of their Prophecies whose very refusall of him more strongly proues him the true Messias neither could he be iustified to be that Sauiour if they reiected him not since the Prophets fore-saw and fore-told not their repelling of him onely but their reuiling If there were no more arguments God hath so mightily confuted them from heauen by the voice of his iudgement that al the vvorld hisseth at their conuiction Loe their very sinne is capitally written in their desolation and contempt One of their owne late Doctors seriously expostulates in a relenting Letter to another of his fellow Rabbins what might be the cause of so long and desperate a ruine of their Israel and comparing their former captiuities with their former sinnes argues and yet feares to conclude that this continuing punishment must needs be sent for some sinne so much greater then Idolatry Oppression Sabbath-breaking by how much this plague is more grieuous then all the other Which his feare tels him and he may beleeue it can be no other but the murder and refusall of their
nothing rather then what we ought O minds brutishly sensuall Doe they thinke that God made them for disport who euen in his Paradise would not allow pleasure without vvorke And if for businesse either of body or minde Those of the body are commonly seruile like it selfe The minde therefore the mind onely that honorable and diuine part is fittest to be imployed of those vvhich vvould reach to the highest perfection of men and vvould be more then the most And what vvorke is there of the minde but the trade of a scholar study Let me therefore fasten this probleme on our Schoole-gates and challenge all commers in the defence of it that No Scholar cannot be truely noble And if I make it not good let me neuer be admitted further then to the subiect of our question Thus we do vvell to congratulate to our selues our own happinesse if others will come to vs it shall be our comfort but more theirs if not it is enough that we can ioy in our selues and in him in whom we are that we are To Mr J. P. EP. IV. A discourse of the increase of Popery of the Oath of Allegeance and the iust sufferings of those which haue refused it YOu say your religion dayly winneth Bragge not of your gaine you neither need nor can if you consider how it gets and whom How but by cunning sleights false suggestions impudent vntruths Who cannot thus preuaile against a quiet and innocent aduersarie Whom but silly women or men notoriously debauched A spoyle fit for such a conquest for such Victors We are the fewer not the worse if all our licentious hypocrites vvere yours wee should not complaine and you might be the prouder not the better Glory you in this triumph free from our enuy who know we haue lost none but by whom you saue nothing either loose or simple It were pity that you should not forgoe some in a better exchange The sea neuer incroacheth vpon our shore but it loseth else-where some we haue happily fetcht into the fold of our Church out of your wasts some others though few and scarce a number vvee haue sent into their heauen Among these your late second Garnet liu'd to proclaime himselfe a Martyr and by dying perswaded Poore man how happy were he if he might be his owne Iudge That which gaue him confidence vvould giue him glory you beleeue and wel-nere adore him That fatall cord of his was too little for reliques though diuided into Mathematicke quantities Whither cannot conceit lead vs vvhether for his resolution or your credulitie His death vvas fearlesse I commend his stomack not his minde How many malefactors haue wee knowne that haue laughed vpon their executioner and iested away their last vvinde You might know It is not long since our Norfolke Arrian leapt at his stake How oft haue you learned in martyrdome to regard not the death but the cause Else there should be no difference in guilt and innocence error and truth What then Died hee for Religion This had bin but your owne measure we endured your flames which these gibbets could not acquit But dare impudency it selfe affirme it Not for meere shame against the euidence of so many tongues eares records Your prosperitie your numbers argue enough that a man may be a Papist in Britaine and liue If treason be your religion vvho will vvonder that it is capitall Defie that Deuill vvhich hath mockt you with this madde opinion that treacherie is holinesse deuotion crueltie and disobedience I foresee your euasion Alas it is easie for a spightfull construction to fetch religion within this compasse and to say the swelling of the Foxes forehead is a horne Nay then let vs fetch some honest Heathen to be Iudge betwixt vs Meere nature in him shall speake vnpartially of both To hold and perswade that a Christian King may yea must at the Popes will be dethroaned and murdered is it the voice of treason or religion And if traiterous vvhether flatly or by mis-inferring Besides his practices for this he died witnesse your own Catholikes O God if this be religion what can be villany Who euer dyed a Malefactor if this be martyrdom If this position be meritorious of heauen hell is feared in vaine O holy Scillae Marij Catilines Cades Lopezes Gowries Vawxes and who euer haue conspired against lawfull Maiestie all Martyrs of Rome all Saints of Beckets heauen How vvell do those palmes of celestiall triumph become hands red with the sacred blood of Gods anointed I am ashamed to thinke that humanitie should nourish such monsters whether of men or opinions But you defie this sauage factiousnesse this deuotion of deuils and honestly vvish both God and Caesar his owne I praise your moderation but if you be true let me yet search you Can a man be a perfect Papist vvithout this opinion against it If he may then your Garnet and Drurie died not for religion if he may not then Poperie is treason Chuse now vvhether you will leaue your Martyrs or your Religion What you hold of merit free-wil transubstantiation inuocation of Saints false adoration supremacy of Rome no man presses no man inquires your present inquisition your former examples would teach vs mercy will not let vs learne The only question is Whether our King may liue and rule whether you may refraine from his blood and not sinne Would you haue a man denie this and not die Would you haue a man thus dying honored Dare you approue that religion which defends the fact canonizes the person I heare your answer from that your great Champion which not many dayes since with one blow hath driuen out three not slight vvedges That not Ciuill obedience is stood vpon The iudgement of a Catholike English-man banished c. concerning the Apology of the Oath of Allegeance intituled Triplici nâ—do c. but Positiue doctrine That you are readie to sweare for the Kings safetie not against the Popes authoritie King IAMES must liue and raigne but Paulus Quintus must rule and be obeyed and better were it for you to die then your sworne allegeance should preiudice the Sea Apostolike An elusion fit for children What is to dally if not this As if he said The King shall liue vnlesse the Pope will not That hee shall not be discrowned deposed massacred by your hands vnlesse your holy Father should command But I aske as vvho should not What if he do command What if your Paulus Quintus should breathe out like his predecessors not threatnings but strong bellowings of Excommunications of deposition of Gods anointed What if hee shall command after that French fashion the throats of all Heretikes to bleed in a night Pardon you in this Now it is growne a point of doctrinall Diuinitie to determine how farre the power of Peters successor may extend You may neither sweare nor say your hands shall not bee steep't in the blood of your true Soueraigne and to die rather then sweare it is martyrdome But
which thou hatest Satan hath no Dart I speake confidently that can pierce this shield Christians are indeed too oft surprized ere they can hold it out there is no small policy in the suddennesse of temptation but if they haue once setled it before their brest they are safe and their enemy hopelesse Vnder this head therefore there is sure remedy against sinne by looking vpwards backwards into our selues forwards Vpwards at the glorious Maiestie and infinite goodnesse of that God whom our sinne would offend and in whose face wee sinne whose mercies and whose holinesse is such that if there were no hell wee would not offend Backwards at the manifold fauours whereby we are obliged to obedience Into our selues at that honorable vocation wherewith hee hath graced vs that holy profession we haue made of his calling and grace that solemne vow and couenant whereby wee haue confirmed our profession the gracious beginnings of that Spirit in vs which is grieued by our sinnes yea quenched Forwards at the ioy which vvill follow vpon our forbearance that peace of conscience that happy expectation of glory compared with the momentarie and vnpleasing delight of a present sinne All these out of loue Feare is a retentiue as necessarie not so ingenuous It is better to be wonne then to be frighted from sinne to be allured then drawne Both are little inough in our pronenesse to euill Euill is the onely obiect of feare Herein therefore we must terrifie our stubbornnesse with both euils Of losse and of sense that if it be possible the horror of the euent may counteruaile the pleasure of the tentation Of losse remembring that now we are about to lose a God to cast away all the comforts and hopes of another world to rob our selues of all those sweet mercies we inioyed to thrust his spirit out of dores vvhich cannot abide to dwel vvithin the noisome stench of sinne to shut the doores of heauen against our selues Of sense That thus we giue Satan a right in vs power ouer vs aduantage against vs That wee make God to frowne vpon vs in heauen That we arme all his good creatures against vs on earth That we doe as it vvere take Gods hand in ours and scourge our selues with all temporall plagues and force his curses vpon vs and ours That we wound our owne consciences with sinnes that they may wound vs with euerlasting torments That we doe both make a hell in our breasts beforehand and open the gates of that bottomlesse pit to receiue vs afterwards That we doe now cast brimstone into the fire and lest wee should faile of tortures make our selues our owne fiends These and vvhat euer other terrors of this kinde must be laid to the soule vvhich if they be throughly vrged to an heart not altogether incredulous vvell may a man aske himselfe how he dare sinne But if neither this Sunne of mercies nor the tempestuous windes of iudgement can make him cast off Peters cloake of vvickednesse hee must be clad vvith confusion as vvith a cloake according to the Psalmist I tremble to thinke how many liue as if they vvere neither beholden to God nor afraid of him neither in his debt nor danger As if their heauen and hell vvere both vpon earth sinning not onely vvithout shame but not vvithout malice It is their least ill to doe euill Behold they speake for it ioy in it boast of it inforce to it as if they would send challenges into heauen and make loue to destruction Their lewdnesse cals for our sorrow and zealous obedience that our God may haue as true seruants as enemies And as vve see naturall qualities increased vvith the resistance of their contraries so must our grace vvith others sinnes vvee shall redeeme somewhat of Gods dishonour by sinne if vve shall thence grow holy To Mr Doctor MILBVRNE EP. IV. Discoursing how farre and wherein Popery destroyeth the foundation THe meane in all things is not more safe then hard whether to finde or keepe and as in all other moralitie it lyeth in a narrow roome so most in the matter of our censure especially concerning Religion wherein we are wont to be either carelesse or too peremptorie How farre and wherein Popery raceth the foundation is worth our inquirie I need not stay vpon words By foundation we meane the necessary grounds of Christian faith This foundation Papistry defaces by laying a new by casting down the old In these cases addition destroyes he that obtrudes a new word no lesse ouerthrowes the Scripture then he that denies the old yea this very obtrusion denies he that sets vp a new Christ reiects Christ Two foundations cannot stand at once the Arke and Dagon Now Papistry layes a double new foundation the one a new rule of faith that is a new vvord the other a new Author or guide of faith that is a new head besides Christ God neuer laid other foundation then in the Prophets and Apostles vpon their diuine writing he meant to build his Church which he therefore inspired that they might be like himselfe perfect and eternall Popery builds vpon an vnwritten word the voice of old but doubtfull Traditions the voice of the present Church that is as they interpret it theirs vvith no lesse confidence and presumption of certainty then any thing euer written by the singer of God If this be not a new foundation the old vvas none God neuer taught this holy Spouse to know any other husband then Christ to acknowledge any other head to follow any other Shepheard to obey any other King he alone may be enioyed without iealousie submitted to without danger without error beleeued serued without scruple Popery offers to impose on Gods Church a King Shepheard Head Husband besides her own A man a man of sinne He must know all things can erre in nothing direct informe animate command both in earth and Purgatorie expound Scriptures canonize Saints forgiue sinnes create new Articles of Faith and in all these is absolute and infallible as his Maker who sees not that if to attribute these things to the Son of God be to make him the foundation of the Church then to ascribe them to another is to contradict him that said Other foundation can no man lay then that which is laid which is Iesus Christ To lay a new foundation doth necessarily subuert the old yet see this further actually done in particulars wherin yet this distinction may cleare the way The foundation is ouerthrown two wayes either in flat tearmes when a maine principle of faith is absolutely denyed as the deity and consubstantialitie of the Son by Arrius the Trinity of persons by Sabellius and Seruetus the resurrection of the body by Himeneus Philetus the last Iudgement by S. Peters mockers Or secondly by consequent vvhen any opinion is maintained which by iust sequel ouer-turneth the truth of that principle which the defendant professes to hold yet so as he will not grant the necessitie of that deduction So
it is vncapable either of sinne or pardon To lie vnburied or to be buried vnseemly is so much a punishment that the Heathens obiected it though vpon the hauocke and fury of Warre to the Christians as an argument of Gods neglect All that Authoritie can doe to the dead Rebell is to put his carcasse to shame and deny him the honour of seemely sepulture Thus doth the Church to those that will die in wilfull contempt Those Grecian virgins that feared not death Aug. de Ciu. l. 2. Athenienses decreuerunt ne siquis se interfecisset sepeliretur in agro attico c. were yet refrained with the feare of shame â—â—ter death it was a reall not imaginary curse of Iezabel The dogs shall eat Iezabel Now the absolution as you call it by an vnproper but malicious name is nothing else but a liberty giuen by the Church vpon repentance signified of the fault of the late offender of all those externall Rites of decent Funerall Death it selfe is capable of inequality and vnseemelinesse Suppose a iust Excommunication What reason is it that he which in his life and death would be as a Pagan should be as a Christiaâ— in his buriall What is any or all this to Purgatory The next intimation of our Purgatory is our Christian buriall in the place in the manner The place holy ground the Church Churchyard c. The manner Ringing Singing Praying ouer the corps Thus therefore you argue We bury the body in the Church or Churchyard c. therefore we hold a Purgatory of the Soule a proofe not lesse strange than the opinion We doe neither scorne the carcasses of our friends as the old Troglodites nor with the old Aegyptians respect them more than when they were enformed with a liuing soule but we keepe a meane course betwixt both vsing them as the remainders of dead men Sleeping-places Coemiteria Euseb l. 7. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Splendidissimae sepulturae tradidit Eus l. 7. c. 15 Curatio funeris conditio sepulturae pâ—â—npa exequiarum magis sunt viuâ—rum solatia quam subsidia mortuorum Aug. de ciuit l. 1. c. 12. Si enim paterna vestis annulus tanto charaest posteris nullo modo ipsa spernenda sunt corpora Aug. de Ciu. l. 1. c. 13. Orig. cont Cels l. 8. Rationalem animam honorare didicimus c. yet as dead Christians and as those which we hope one day to see glorious We haue learned to call no place holy in it selfe since the Temple but some more holy in their vse than others The old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Christians wherein their bodies slept in peace were not lesse esteemed of them than they are scorned of you Galienus thought he did them a great fauour and so they tooke it when he gaue them the liberty not only of their Churches but of their former burying places In the same booke Eusebius commends Astirius a noble Senator for his care and cost of Marinus his buriall Of all these rites of Funerall and choice of place we professe to hold with Augustine that they are onely the comforts of the liuing not helpes of the dead yet as Origen also teacheth vs wee haue learned to honour a reasonable much more a Christian soule and to commit the instrument or case of it honourably to the graue All this might haue taught our Answerer that we make account of an heauen of a resurrection not of a Purgatory But we ring hallowed bells for the Soule Doe not those bells hang in hallowed Steeples too and doe wee not ring them with hallowed ropes what fancie is this If Papists were so fond of old their folly and their belles for the most part are both out of date wee call them soule-belles for that they signifie the departure of the soule not for that they help the passage of the soule This is meere Boyes-play But we pray ouer or for the dead Doe we not sing to him also Pardon me I must needâ— tell you here is much spite and little wit To pray for the confâ—â—mation of the glory of all Gods elect What is it but Thy kingdome come How vainly doe you seeke a knot in a rush while you cauill at so holy a Petition Goe and learne how much better it is to call them our Brothers which are not in an harmelesse ouer-weening and ouer-hoping of charity than to call them no brothers which are in a proud censorious vncharitablenes you cannot be content to tell an vntruth but you must face it out Let any Reader iudge how farre our practice in this dissented from our doctrine would to God in nothing more Yes saith this good friend in the most other things our words professe our deeds denie at once you make vs hypocrites and your selues Pharises Let all the world know that the English Church at Amsterdam professeth nothing which it practiseth not we may not be so holy or so happy Generality is a notable shelter of vntruth Many mo you say Popish deuices yet name none No you cannot Aduanced aboue all that is called God surely this is a paradoxe of slanders you meant at once to shame vs with falshood and to appose vs with Riddles we say to the Highest Whom haue we in Heauen but thee and for earth your selfe haue granted we giue too much to Princes which are earthen Gods may come vnder Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either name our Deitie or craue mercie for your wrong certainly though you haue not remorse yet you shall haue shame SEP You are far from doing to the Romish Idols as was done to the Aegyptian Idols MITHâ—â— and SERAPIS whose Priests were expelled their Ministerie and Monuments exposeâ—â—â— vtter scorne and desolation their Temples demolished and raced to the very foundation SECTION XLV The Churches still retained in England Socrat. Hist Ec. l. 5. c. 16.17 Bed hist Eccl. l. 1. Cit. Gregor Ep. Aug. suo c. 30. Edilâ—â—rto regi c. 32. Contra sibi c. Sed Haereticorum templa veâ—â—ata à Constantinâ— Eused l. 3. c. 63. THE Maiestie of Romish Petti-gods I truely told you was long agone with Mithra and Serapis exposed to the laughter of the vulgar you straine the comparison too farre yet we follow you Their Priests were expelled for as your Doctor yeeldeth other Actors came vpon the same stage others in religion else it had beene no change Their Ministerie and Monuments exposed to vtter scornâ— Their Masses their oblations their adorations their invocations their anoylings their exorcizings their sâ—rift their absolutions their Images Rood-lofts and whatsoeuer else of this kinde But the Temples of those olde Heathens were demolished and razâ—d Here is the quarrell ours stand still in their proud Maiestie Can you see no difference betwixt our Churches and their Temples Aug. de Ciuit. l. 8 c. 27. Hoâ—ker 5. b. c. 13. Id. Aug. coner Maximin Arrian Nonne si templum c. Optat. MileuitaÌ„ l.
of the Romish Church will not admit Reconciliation SECTION VII The Romish Heresie concerning Iustification SECTION VIII Concerning Free-will SECTION IX Concerning Merits SECTION X. Concerning Satisfaction SECTION XI Concerning Purgatorie SECTION XII Concerning Pardons SECTION XIII Concerning the distinction of Mortall and Veniall sinne SECTION XIV Concerning the Canon of the Scripture SECTION XV. Concerning the insufficiencie of Scripture SECTION XVI Concerning the authoritie of Scripture SECTION XVII Concerning Transsubstantiation SECTION XVIII Concerning the Multi-presence of Christs bodie SECTION XIX Concerning the sacrifice of the Masse SECTION XX. Concerning the number of Mediators and the Inuocation of Saints SECTION XXI Concerning the Superstitious Heathenish and ridiculous worship of the Papists SECTION XXII Concerning the impossibilitie of the meanes of Reconciliation THE OPINION OF George Cassander A LEARNED PAPIST AND GRAVE DIVINE That by two seuerall Emperors FERDINAND and MAXIMILIAN was set on worke to compose these quarrels of the CHVRCH In his consultation pag. 56. 57. YEt J cannot denie but that in the beginning many out of a godly zeale and care were driuen to a sharpe and seuere reproofe of certaine manifest abuses and that the principall cause of this calamitie and distraction of the Church is to bee laid vpon those which being puffed vp with a vaine insolent conceit of their Ecclesiasticall power proudly and scornefully contemned and reiected them which did rightly and modestly admonish their reformation Wherefore my opinion is that the Church can neuer hope for any firme Peace vnlesse they make the beginning which haue giuen the cause of the distraction that is vnlesse those which are in place of Ecclesiasticall Gouernment will bee content to remit something of their too much rigor and yeeld somewhat to the Peace of the Church and hearkening vnto the earnest Prayers and Admonitions of many godly men will set themselues to correct manifest abuses according to the rule of Diuine Scriptures and of the ancient Church from which they haue swarued NO PEACE WITH ROME SECT I. The state of the now-Roman Church THERE is no one question doth so racke the mindes of men G. Cassand l. de Consult Art 7. Ex articulo hoc de Ecclesia omnis haec distractio quae hodie est in republica Christiana originem ducit at this day as this of the Church The infancy of the Church was sore and long vexed with heresies of an higher nature concerning God concerning Christ which stil strook at the head but her vigorous hoary age is exercised with a slighter quarrell concerning our selues which yet raiseth vp the greater broyles euery where by how much euery man naturally loues himselfe more than God Not to meddle with any forraine questions of this nature Too many seeme vnto me to mis-conceiue the state of our Church the Romish as if they had beene alwaies two as if from their first foundations they had been sensibly seuered in time and place like to Babylon and Hierusalem Aug. de Ciuit. or those two famous Cities opposed in S. Austens learned discourse Hence are those idle demands of some smattering questionists Where our Church hath thus long hid it selfe What yeere and day it came to light in which age that other Church lost it selfe Why we haue withdrawne our selues no further from them What is become of our sorefathers Which was the religion of the former world From hence haue those sharpe and rigorous censures passed on both sides whether of nouelty or of the desperate condition of those soules which haue departed out of our owne way Alas what monsters both of opinions and questions haue risen hence and haue vexed not their owne Authors onely for the Delphick Oracle said well It is fit a man should haue as he doth Iulian Caes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudicum si quis quae secit perferat aequum est but together with them the whole Church of God How many silly soules haue splitted vpon this rocke which had neuer needed any votiue monument of their wracke if they had but learned to hold no other difference betwixt vs and Rome than must needs be granted betwixt a Church miserably corrupted and happily purged betwixt a sickly languished and dying Church and one that is healthfull strong and flourishing Neither therefore did that Valdus of France nor Wickliffe of England nor Hierom of Prague Anno. Do. 1160. nor Luther of Germany euer goe about to frame a new Church to themselues which was not but onely endeuoured not without happy successe to cleanse scoure restore reforme that Church which was from that filthy soyle both of disorder errors wherewith it was shamefully blemished Al these rather desired to be accounted Physitians to heale than parents to beget a Church And the same haue we carefully done euer since do seriously and ingenuously professe of our selues this day Rome is alike to vs as it was of old to Hierome with Eugubium Rhegium Alexandria saue that this citie is both more famous Hierom. Epist ad Euagr. more neere vs Places do not varie either faith or title What Church soeuer God shall call daughter wee will call sister and so we safely may How many honest and chaste matrons haue we knowne that haue beene ashamed of a lewd sister and haue abhorred filthinesse in one of their owne bloud So it fareth now with vs Rome is ouergone with heresie with Idolatrie Let her practise her whoredome at home by her selfe It was not for vs with the safegard of our honestie to dwell with such a partner Not onely her wickednesse hath thrust vs out but her violence We yeeld therefore and sorrowfully complaine with the Prophet Esa 21.22 How is the faithfull citie become an harlot It was full of iudgement and iustice lodged therein but now it is full of murderers Thy siluer is become drosse and thy wine is brewed with water Away with the imperious name of a mother Wee are all the same Church by the virtue of our outward vocation whosoeuer all the world ouer worship Iesus Christ the onely Sonne of God and Sauiour of the world and professe the same common Creed some of vs doe this more purely Iren. l. 1. c. 2.3 others more corruptly In the meane time we are all Christians but sound Christians wee are not But how harslhly doth this sound to a weake Reader and more than seemes to need reconciliation with it selfe that the Church should be one and yet cannot be reconciled certainly yet so it is The dignitie of the outward forme which comprehends this vnitie in it selfe auailes nothing to grace nothing to saluation nothing to the soundnesse of doctrine The net doth not straight make all to bee fish that it hath dragged together ye shall finde in it vile weeds and whatsoeuer else that deuouring Element hath disgorged The Church is at once One in respect of the common principles of faith and yet in respect of consequences Cyp.l. 3.
indiuisible To be all here to bee all elsewhere to be here greater there lesse To be one and many the same and diuers to depart and not to depart to be contained in Heauen and not to be contained to be a quantity without space to be measured by and fitted to a place and not to take vp any place To be accidents and yet not to be inherent To be formerly yet to be made To be made and not to be made To be otherwise in places than in a place To be a true body and yet to be spiritually That Boy were well worthy of whipping that cannot discerne and confesse manifest contradictions But what doe I spend time in this thornie Discourse This one word shall shut and summe vp all That this wicked paire of opinions offers plaine violence to the true humanity of Christ neither can euer Saluâ fide be reconciled with the Euangelicall Truth SECTION XIX Concerning the Sacrifice of the Masse THe Priestly Office of Christ is not a little impeached by the dayly Oblation of the Missall Sacrifice and the number of Mediators For the first That in this Sacred Supper there is a Sacrifice in the sense wherein the Fathers spoke none of vs euer doubted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that is then either Latreuticall as Bellarmine distinguishes it not ill or Eucharisticall That is here as Chrysostome speakes a remembrance of a Sacrifice that is as Augustine interprets it a memoriall of Christs Passion celebrated in the Church and from this sweet commemoration of our Redemption there arises another Sacrifice the Sacrifice of praise and from thence a true Peace-offering of the Christian soule These three Sacrifices offer themselues to vs here but for any propitiatory Sacrifice vnlesse it be as the Glosse interprets it representatiuely I finde none Trid. CoÌ„ Sess 22. none Essentiall none as the Tridentines labour to perswade true and proper neither indeed can there be For what Doth the Priest offer the same that Christ hath offered or another If another then not propitiatory for onely Christs is our Propitiation If the same then not an vnbloudy Sacrifice for Christs Sacrifice was a bloudy one Then the naturall Being of Christ should againe be destroyed Then the bloud of the Mediator which I abhorre to imagine must be of a finite value and power yea Christ himselfe did not sacrifice on the Table out on the Crosse For if the Sacrifice which he offered in his Supper were perfect and fully propitiatory what needed he to die afterward wherefore was his bloud shed vpon the Crosse which by his Transubstantiated bloud not yet shed had formerly redeemed the World But if it be vnbloudly then it is not propitiatorie for without shedding of bloud saith the Apostle is no remission Or what opposition is there betwixt the order of Melchisedec and Aaron betwixt Christ and the Priests of the old Law Heb. 9.11 if this Office doe equally passe and descend in a long Pedigree of mortall Successors Or why were the legall Sacrifices of the Iewish Synagogue so oft repeated but because they were not perfect and how can or why should that which is most absolutey perfect be reiterated To conclude what can either be spoken or conceiued more plaine Heb. 9.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.12 Quam oblationem tu Deus in omnibus quaesumus benedictam â—scriptam ratam ac rationabilem facere digneris Munera quaesumus Domine oblata sanctifica c. Canon Miss than those words of God Once Offered One Sacrifice One Oblation And yet these Popish Shauelings Deuout men take vpon them to crucifie and sacrifice Christ againe and whiles they solemnly offer the Sonne of God vp vnto his Father they humbly beseech him in a religious blasphemie that he would be pleased to blesse and accept that Oblation It is not for vs I confesse to be so deuout We will remember this holy Sacrifice of Christ as Cassander well aduises and celebrate it with a thankfull heart we will not repeat it we will gladly receiue our Sauiour offered by himselfe to his Father and offered to vs by his Father we will not offer him to his Father which one point whiles we sticke at as we needs must we are straight stricken with the Thunderbolt of the Anathema of Trent Here can be therefore no possibilitie of peace SECTION XX. Of the Number of Mediators and the Inuocation of Saints IT doth not more belong to the Priesthood of Christ that he offered himselfe once for vs a spotlesse Sacrifice vpon the Altar of his Crosse than that he daily offers to his Father the incense of our Praiers on the Altar of Heauen As therefore many Sacrifices so many Mediators plainly seeme to put Christ out of Office Neither indeed hath the number of Intercessors more increased in this old Age of the World than the impietie of imploring them For the modester iudgement of the former Schooles so framed to it selfe a distinction of Mediation that it challenged one kinde thereof as proper onely to Christ thinking the other might be imparted vnto Saints but our late Doctors wilfully breaking the barres both of Logicke and Diuinity haue rashly incroched vpon all the Offices of a Mediator and whatsoeuer might by any right belong to an Agent for peace all that if not more haue they attributed to the Saints Hereupon one saies to the blessed Virgin O Sauioresse saue me Another Obtaine thou pardon apply grace prepare glory for me Others if we may beleeue Cassander famous Diuines haue said That God hath translated one halfe of his Kingdome which consists of Mercy to the blessed Virgin Marie reseruing the other halfe of Iustice to himselfe Others that we may appeale from the Barre of Gods Iustice to Maries Court of Mercy Others haue so compared their Francis with Christ that I tremble to speake it whether of these was the typically Iesus might seeme questionable to the Reader Heare the holy Muse of Tursellius FRANCIS that was shall now be CHRIST to thee Qui Franciscus erat iam tibe Christus erit And soone after And CHRIST that was Saint FRANCIS now shall â—e Iam Franciscus erit qui modo Christus erat O Tongue worthy to be cut out of that blasphemous mouth as Hierome said of his Vigilantius and made into gobbers Neither hath this impious Parasite or his Sedalius done more for their Stigmaticall Francis than the holy Archbishop Antoninus hath done for his Dominick Hen Steph. Apol. Herod Fox in Martyr in an emulation of blasphemy There wants nothing that I can see but that euerlasting Gospell of the Friers and it wanted not much if Histories say true of preuailing Oh what mad Gownes haue swaid the Roman State Martial as their Poet said of old Others haue sacrilegiously turned Letanies Creeds Psalters and what-euer God meant to honour himselfe by vnto the name of the holy Virgine And I would to God this were only the priuate mis-deuotion
internall impulsion Caried by the same power that vnbound him for the oportunity of his Tyranny for the horrour of the place for the affamishment of his body for the auoidance of all meanes of resistance Solitary deserts are the delights of Satan It is an vnwise zeale that moues vs to doe that to our selues in an opinion of merit and holinesse which the Deuill wishes to doe to vs for a punishment and conueniencie of tentation The euill spirit is for solitarinesse God is for societie He dwels in the assembly of his Saints yea there hee hath a delight to dwell Why should not wee account it our happinesse that we may haue leaue to dwell where the author of all happinesse loues to dwell There cannot bee any misery incident into vs whereof our gracious Redeemer is not both conscious and sensible without any intreatie therefore of the miserable Demoniack or suit of any friend the God of spirits takes pitie of his distresse and from no motion but his owne commands the ill spirit to come forth of the man O admirable president of mercy preuenting our requests exceeding our thoughts forcing fauours vpon our impotence doing that for vs which we should and yet cannot desire If men vpon our instant solicitations would giue vs their best aide it were a iust praise of their bounty but it well became thee O God of mercy to goe without force to giue without suit And doe wee thinke thy goodnesse is impaired by thy glory If thou wert thus commiseratiue vpon earth art thou lesse in heauen How doest thou now take notice of all our complaints of all our infirmities How doth thine infinite pitie take order to redresse them What euill can befall vs which thou knowest not feelest not relieuest not How safe are wee that haue such a Guardian such a Mediator in heauen Not long before had our Sauiour commanded the winds and waters and they could not but obey him now he speakes in the same language to the euill spirit hee intreats not he perswades not hee commands Command argues superioritie Hee onely is infinitely stronger then the strong one in possession Else where powers are matcht though with some inequalitie they tugge for the victory and without a resistance yeeld nothing There are no fewer sorts of dealing with Satan then with men Some haue dealt with him by suit as the old Satanian hereticks and the present Indian Sauages sacrificing to him that hee hurt not Others by couenant conditioning their seruice vpon his assistance as Witches and Magicians Others by insinuation of implicite compact as charmers and Figure-casters Others by abduration as the sonnes of Scena and moderne Exorcists vnwarrantably charging him by an higher name then their owne None euer offered to deale with Satan by a direct and primary command but the God of spirits the great Archangell when the strife was about the body of Moses commanded not but imprecated rather The Lord rebuke thee Satan It is onely the God that made this spirit an Angell of light that can command him now that he hath made himselfe the Prince of darknesse If any created power dare to vsurpe a word of command he laughs at their presumption and knows them his vassals whom hee dissembles to feare as his Lords It is thou onely O Sauiour at whose becke those stubborne Principalities of hell yeeld and tremble no wicked man can bee so much a slaue to Satan as Satan is to thee the interposition of the grace may defeat that dominion of Satan thy rule is absolute and capable of no let What need wee to feare whiles wee are vnder so omnipotent a Commander The waues of the deepe rage horribly yet the Lord is stronger then they Let those Principalities and Powers doe their worst Those mighty aduersaries are vnder the command of him who loued vs so well as to bleed for vs What can wee now doubt off His power or his will How can wee professe him a God and doubt of his power How can wee professe him a Sauiour and doubt of his will Hee both can and will command those infernall powers we are no lesse safe then they are malicious The Deuill saw Iesus by the eyes of the Demoniack For the same saw that spake but it was the ill spirit that said I beseech thee torment mee not It was sore against his will that hee saw so dreadfull an obiect The ouer-ruling power of Christ dragged the foule spirit into his presence Guiltinesse would faine keepe out of sight The limmes of so wofull an head shall once call on the Hils and Rocks to hide them from the face of the Lambe such Lyon-like terrour is in that milde face when it lookes vpon wickednesse Neither shall it bee one day the least part of the torment of the damned to see the most louely spectacle that heauen can afford Hee from whom they fled in his offers of grace shall be so much more terrible as hee was and is more gracious I maruell not therefore that the Deuill when hee saw Iesus cryed out I could maruell that hee fell downe that hee worshipped him That which the proud spirit would haue had Christ to haue done to him in his great Duell the same he now doth vnto Christ fearfully seruilely forcedly Who shall henceforth bragge of the externall homage hee performes to the Sonne of God when hee sees Satan himselfe fall downe and worship What comfort can there be in that which is common to vs with Deuils who as they beleeue and tremble so they tremble and worship The outward bowings is the body of the action the disposition of the soule is the soule of it therein lies the difference from the counterfeit stoopings of wicked men and spirits The religious heart serues the Lord in feare and reioyces in him with trembling What it doth is in way of seruice In seruice to his Lord whose soueraignty is his comfort and protection In the feare of a son not of a slaue In feare tempered with ioy In a ioy but allayed with trembling whereas the prostration of wicked men and deuils is onely an act of forme or of force as to their Iudge as to their Tormentor not as to their Lord in meere seruility not in reuerence in an vncomfortable dulnesse without all delight in a perfect horror without capacitie of ioy These worship without thankes because they fall downe without the true affections of worship Who so maruels to see the Deuill vpon his knees would much more maruell to heare what came from his mouth Iesu the sonne of the most high God A confession which if we should heare without the name of the Author we should aske from what Saint it came Behold the same name giuen to Christ by the Deuill which was formerly giuen him by the Angell Thou shalt call his name Iesus That awfull name whereat euery knee shall bow in heauen in earth and vnder the earth is called vpon by this prostrate Deuill and lest that