captivate the understanding to the obedience of Faith 2. Cor. 10. Indeed to give Reason the guidance of Belief were to make the blind lead the blind Mat. 15 For asmuch as Reason is at a losse in the object of Belief and in Belief it self the hottest zealots of Reason having come short of the one and the other witness the Manichees and other Heretiques The Reason is because both are above Reason as being high mysteries and revealed so long since But Christianity is not against Reason and he is to be reputed silly and light that hasteneth upon a truth Eccl. 19. however proposed without examination of its credibility and consistence with Nature which must be the work of Reason very true nay more Belief is beholding to Reason even for discerning and finding out her guide the true Church But this onely amounts to an evidence that Reason helps and contributes to belief so doth preaching reading hearing c. 4 To be the guide of Belief requires further ability and skill to lay open immediately to Belief Gods revealed Truth a Prerogative belongs to the Church and no other as to whom alone revelation was made Whence it followeth that the Religion of Sectaryes is deficient vain their belief being grounded upon some humane respect and not upon the authority of the Church and assistance of the Holy Ghost And consequently that for them to deserve the name of true Chrstians and to be styled of the right Religion their onely way is to level at a perfection that takes its rise from an absolute resignation of their wills to the will of God in order to the Church which according to Christ is to become spiritually little ones Mat. 18. in resemblance to naturall Children who are at best when they most follow and obey their Parents directions and commands Hilar. in Mat. CHAP. 8 Of the Unity of Religion 1 IT is an undoubted Maxime amongst all that have any insight in nature that Being and Unity are inseparably together insomuch that where Being is there Unity cannot be wanting If then there be any such thing as Religion appointed by God for the salvation of soules without all peradventure it is one Christ himself cleares the difficulty saying One sheepfold and one Pastor Jo. 10. St Paul declares no lesse to the Ephesians willing them to affect unity to the end that they may bee as one Body one Spirit one Faith one Baptisme as God is one Ephe. 4. And again He gave some c. Untill we all meet in the unity of Belief 2. Now experience shews that this unity of Religion is an effect of acknowledging the Church for the Rule of Belief it being visible to the eye that all that square their Belief to the Church are one in Religion whereas they that take to themselves other rules dissent and jarre of which no other reason can be given but that the Church is all wayes constant and certain in her proceedings and clear in her expressions other Rules subject to uncertainty change and obscurity The fixedness of the severall Centers of fire and water inclines that to a constant ascension and this to a like descension That Pilot were guilty of much ingratitude and injurious to the Polars that should not yeild the guidance of the Ocean to the regularness of their motion Contrariwise it is a plain demonstration that the inequality of dayes and nights relates wholly to the wavering progress of the Sun for every cause giveing that it hath and no more as certain effects of one and the same kind hold dependance of constant and certain causes so uncertain effects of many and divers kindes must needs belong to unconstant and various causes 3. True it is that Scripture in it self that is as it is the word of God dictated by the holy Ghost is certain and infallible but to us to wit as it is lyable to this and t'other private interpretation it is as uncertain and fallible as man Witness the many contrary interpretations we se dayly made of Scripture which cannot possibly be all true wherefore the conclusion issueth abundantly that the Church is the onely fit Principle to unite Christians together and consequently that those may despair of ever wearing the Badg and Ornament of true Chrstianity viz. unity who dare with Core and the rest of that rebellious Crew bid defyance to the Church Num. 16. Jude 11. CHAP. 9. Of the goodnesse of the Roman Cotholique Religion 1 IF Excellency of nature and sweetness of disposition be ground enough to term a thing good the Roman Catholique Religion may not unjustly claym that appellation For first in her nature she is made up of Excellencies acknowledging a God Eternall Almighty Provident Wise Good Just Maker Govern our of heaven Earth One in nature three in persons Father Sonne and Holy Ghost the Sonne to have taken humane flesh whereby to converse with man to instruct and free him from the Bondage of Hell and sinne to have instituted seven Sacraments to supply the necessityes of his spirituall life Baptisme that he might be regenerate Confirmation that he might grow strong and able to profess his Faith before his enemies the Eucharist that he might be fed with divine grace Penance that his Maladies and sores of sinne might be cured and healed Extream unction that he might be comforted in his last Agony against the usuall assaults of the Divell Holy Order that he might be provided of spirituall teachers and Guides Matrimony that he might be multiplyed in a holy and sacramentall way that he hath an endless store of bliss and happiness to reward the good and a like of pain and misery to punish the bad that he hath chosen and establisht some to propose and apply all those good things to others Now for her disposition it is also good teaching to love God above all our Neighbours as our selves to make an hearty and ready expression of both of the former by laying down wealth honour liberty yea life it self rather than offend him by building Churches and Oratories to praise and serve him in by adorning and enriching them for the better stirring up of devotion and reverence by retaining and holding dear things appertaning to him or his by setting a part dayes to remember his favours and benefits by worshipping him for his own sake with supream his servants and beloved for his sake with inferiour honour by abhorring all manner of Idolatry of the latter by bearing in juries leaving revenge to God by forbearing even the least wrong and if any be done by making full reparation and amends by perswading not forcing Religion by relieving the poor needie with foundations of Hospitalls Almshouses Colledges c. by keeping faith with all especially Magistrates be they Catholiques or Sectaries Christians or Infidells good or bad and that for very Conscience sake These are the Roman Catholiques tenets and howbeit they admit of more yet none being what ever ignorance or malice hath noised
to the contrary inconsistent with these and consequently agreeable to all sorts of Governments that State or Common-wealth that refuses to protect and defend them from violence and oppression appeares clearely wanting to its interest in not complying with Prudence and Iuffice which bid to love and cherish all safe and fast subjects O but Catholiques have a dependance on the Pope who is a forraign Prince they haue so but not as he is a temporall Prince for so he is confined within certain territories of Italy and France their relation to him is onely as hee is their common spirituall Father whose office being to keep off Rebellion and to teach obedience cannot endanger the least St Peter and the rest of the Apostles were forreigners to severall Provinces the interest of Christ brought them to yet in regard their power was spirituall the Civill Magistrate had no cause to fear but rather to rejoyce as at a Good drawing towards them God having given the spirituall power as the soul to the body for comfort and support not for hurt or anoyance what say you then to the practise of severall Popes I say that Popes may prevaricate and exceed their Commission and in case they doe that they are to stand by themselves I strange cases are maintained by some which seem to induce to murder theft lying cases appertain not to religion but to action whose rule is reason and not revelation for God hath not revealed all belonging to charitie as he hath in relation to Faith Now reason being in most men weak and by ast by passion or interest what cause is there so much to wonder at the strangeness of conclusions resulting thereof the worst can be inferred hence is that sectaries seem void of reason that make reason the rule of their belief which is so defective and uncertain in the reach even of naturall and morall truths Then the stewes are allowed in severall places A clear mistake they are onely permitted that is not hindred or punisht for no Catholicke approves of Whoredome as an act well done which is the proper signification of allowing now not to hinder or not to punish some kind of sinne at least wise in certain causes is not ill or if it be how can God bee good who permitts all manner of sinne Nay the forbearance to is but from violence there being all the sweet and charitable meanes used to take off of that lew'd way as pious exhortations godly sermons offers of entertainment in Religious houses founded of purpose for such as repent lastly an assurance of an unchristian like buriall to those that Dye impenitent Further the Inquisition admits of no perswasion but her own The Inquisition hath lesse relation to religion than cases being a meer peice of State Policy as is apparant in France and Germany where Catholicke Religion bearing the sway the Inquisition is not at all owned Protestants enjoying in both places as much freedome of Conscience as Catholickes themselves At least wise it is not to be denied that the Romish Religion allowes of Breaking of faith with sectaries upon which accompt outrages have been committed Most false she abhominates all such doctrine as destructive to fidelity which she magnifies as the ground of Iustice Whence then this Monster Marry from ill composure weak understanding depraved will crooked nature prompts to ill weak understanding conceives amisse depraved will receiving erronious judgment for good and currant musters her forces stirs up Anger and hatred which heightned trample under foot all regard of Religion vertue and transports to disorder and mischief so that ill composure weak understanding depraved will wild passions and not Religion were the guilty let them suffer and not those who in order to their Religion hate all barbarousness in opinion keep under and curb unruly naughty passions It were a strang peice of Iustice to punish equally flyers and followers of Theft and Murther Scripture is express for every one to abide the shame of his own sinne wherefore the concurrence seemes generall to free and keep inocency from molestation and trouble CHAP. 10 Of the truth of the Roman Catholique Religion 1 I Strange at the Partiality inconsequence of those who Justify the Enemies of the Roman Catholique Religion whiles they are in a readiness to condemne of folly perversness such as should goe about to call in question the conquest of England by William the Conquerour I say I strange at it in as much as the evidence of the conquest comes farre short of the evidence of the Roman Catholique Religion that amounting onely to an attestation from the oral tradition and history of England whereas this besides the oral tradition and history of England hath the like testimony of France Spain Italy Germany Greece Asia and Affrica all unanimously witnessing that the Roman Catholick Religion was first taught and delivered by Christ as may appear to any that will lay aside prejudice make a through enquiry of the truth Whence resulteth that if it be ridiculous and absurd to question the conquest much more is it repugnant to reason to doubt of the Roman Catholique Religion Notwithstanding the Conquest is preferred by some as more evident in regard it was never questioned the Roman Catholique Religion often What then questioning is no mark of falshood The Trinity the Incarnation the Scriptures have been all questioned and yet are confessedly true questioning argue rather ignorance and malice in the Questioner than want of truth in the thing questioned whereto adde that the Roman Catholique Religion was sometime unquestioned yea acknowledged for true even by them that afterwards questioned its truth Others will oppose that the Pope bearing great sway in the world might and did first bring in the Roman Catholique Religion Christ bore greater why not he now that Christ and not the Pope did first teach deliver the Roman Catholique Religion Tradition both oral and historicall give testimonie here is the proper proof of a thing done so many Ages past their onely surmise and saying can there be any Comparison in the desert of credit but to shew further even an impossibility in these opposers assertion I must observe unto them that the Rule of the Catholique Church is not the Popes pleasure as they fondly imagine but as St Paul calls it the depositum which importing to hold what was delivered and to recieve no other for divine truth could not but defeat this pretended Pope of all possibility of bringing in a Religion of his own coyning for either he kept to the Rule of the Catholique Church or he did not if he kept to the Rule of the Catholique Church what he taught was delivered to him and consequently not invented by him if he did not the generalitie of Christians could not follow his example because the universality of contingent causes is unchangeable because Christ's iterated promises of the holy Ghosts assistance would not suffer it Now the Roman Catholique Religion having
poor illiterate men to perswade a Religion so contrary to flesh and blood as mortification of Wills Fasting Chastity c. Luther was a man of learning and parts who had onely to instil a doctrine acceptable and pleasing to the depravedness of nature to perform which needed not abilities other than naturall 3 A third shape is Protestants received their Mission from Catholick Bishops in Queen Elizabeths dayes and since ANSWER 1. If some did which is to be proved Nay the contrary seemes demonstrated by Doctor Champney it is evident the greater part did not and what a Church must that company make of which most are judged fit to preach the word of God and administer the Sacraments without authority But admit the calling of Protestant Bishops and Pastours were right in all of them it would not follow that the Protestant Church is true so long as she advanceth Protestanisme contrary to the meaning of the Catholique Bishops who never impowr'd any but in relation to the setting up and upholding of Catholique Religion 2. Furthermore Communion with the true Church being as necessary a requisite to the making up of a true Church as union of parts to the compleating of a naturall body what colour for truth in the Protestant Church that is at variance with the Catholique of whom she gloryeth to have her power and which she confesseth to be a true Church whereto adde that Protestants derivation from Catholiques is not proof for a personall succession of Bishops and Pastours agreeing in all points with Protestants which ought to be the scope and ayme of that derivation it being not required of Protestants to deduce a succession from Christ and his Apostles of men meerly sent but withall professing the doctrine maintained in the Church of England For although doctrine be no mark of the true Church as shall be shewn hereafter nevertheless it is her inseparable Mate insomuch that where true Doctrine is wanting there the true Church cannot be Christ having intrusted her with his truth and ordained her keeper and preserver thereof 3. It will be said such a succession may be shewn but mingled pale-male with Catholiques as corn with chaffe good fish with bad conformably to Scripture comparing the Church to a barn-floor where there is corn and chaffe together Math. 3. to a Net replenished with all sortes of fish Math. 13. Repl. This mixture must have been either of Protestant and Catholique doctrine in the same company of men making profession of both or in severall companies one professing one another the other It could not be the former because that would be a clear argument that the Church hath erred contrary to what was proved in the fift Chapter Besides the name of Protestant to this company would be very improper holding a Doctrine inconsistent with the Protestant Surely whosoever over and above the Protestant Doctine should profess the Arian or Nestorian would deem himself jeered and laughed at to hear himself styled by the name of Protestant Doctrine being in nature much like unto number the least addition or diminution altering its kind and grounding a new denomination Nor the latter in as much as there is no agreement betwixt the Temple of God and Idols no concord with Christ and Belial 2. Cor. 6. The Arke of God and Dagon may not stand together 1. Kings 5. It were a strange example if the Church unparaleld for love to her spouse that professeth so much to truth and strictly forbiddeth ill company as dangerous to her Children should receive into her company Lyers and Innovatours This would leave a stain upon her reputation make her sincerity be suspected her Doctrine contemned and despised But she who is all fair Cant. 6. Without spot or wrinkle Epes 5. is free from any such guilt Sectaries being as hideous and hatefull in her sight as their suggestions are full of poyson and destructive to soules 4. It will be said Protestant Bishops and Pastours were not so near mingled with Catholiques as either to believe or profess their Doctrine they onely concealed and covered their own for fear of the formidable rigour of Catholiques Repl. such Bishops and Pastours could neither be true nor make a saving Church Not true because the Mission of true Bishops and Pastours being founded upon persecution and suffering Loe I send you as sheep among Wolves Math. 10. Luke 11. it is proper for them to fear no colours Cruelty in her gastliest hue is not able to fright or daunt them from preaching the word of God and administring the Sacraments The Apostles gave testimony to this truth when commanded by higher powers to forbear mentioning Christ or his actions they bravely and with stoutness reported that they could not choose but declare What they had seen and heard yea even outraged and ill entreated for this behalf they went away glad and rejoycing to be thought worthy to suffer for the name of Jesus Acts. 5. All the glorious Martyrs and Confessours confirm the same by their profession of faith amidst the loathsome stenches of close Prisons and horrible torments of bloody persecutours 5. Nor make up a saving Church by reason profession of Faith is necessary to salvation Rom. 10. In heart it is believed to justice by mouth profession is made unto Salvation Mat. 10. He that denies me to men I will denie him before my father c. The Comparisons are meant of private men for matter of manners not of any mixture of true and false Doctrine Orthodoxall Heretical Bishops Pastours together 6. A fourth shape is in all ages since Christ and his Apostles there have been Protestant Bishops and Pastours but through the negligence of men and hard fate of times their names have miscarried and perish'd And as it is no argument many famous Romans and Graecians are not named therefore never were any such men so it is no less fals a sequell Protestant Bishops and Pastours are not mentioned all the way from Christ and the Apostles therefore they were sometimes wanting ANSWER 1. It is not the same of private men and of Bishops and Pastours These have Christs Warrant and assurance for a Continuance of visibility so have not those Math. 28. Bishops and Pastours are as Aqueduces and Limbecks through which the vivifying waters of Christs holy Doctrine are derived into our eares and distilled into our soules so are not private men should they be at any time clouded and in obscurity Christ would be worse than his word his Doctrine fall short and not come home to us 2. It will be said visibility is a badge private men wear as well as Bishops and Doctours therefore it cannot be inferred more of the one than of the other Repl. Visibility is not peculiar to Bishop and Pastours but necessity of visibility is private men in this way of visibility being onely contingently visible So that though this inference be not right they are visible men therefore they are Bishops and Rastours no more
of Gods Covenant 1. Tim. 4. Rom. 2.6 Heb. 6. that he will reward certain actions of men though otherwise due and accept the same as worthy they become meritorious and a reward due upon this accompt Saint Paul deemed it no presumption to challenge at the hands of God a Crown of Justice for his good fighting well running and constant keeping of Faith 2. Tim. 4. Objection 8. 1. The eighth and last objection is The Roman Church giveth the Communion under one kind contrary to Christs institution Answer There is a great deal of difference betwixt Christs institutions and his commandements These requiring both beleife and observance those onely beleife For although Christs actions be good examples for us to imitate yet as such they impose not obligation upon imitation Christ fasted forty dayes and as many nights went into the Desart to be tempted forbare Mariage c. are all bound to do the like none will say it The common practise of all religions to the contrary cries no wherefore the Roman Church beleiving Christs institution of the Sacrament to have been under both kindes giveth to it its full due for the Communion under one there being no Commandement forbidding the same it is rashness in a high degree and want of charity to condemne her as Sacriligious for so doing 2 These words indeed do this in Commemoration of me Drink ye all of this imply a Commandement but concerning onely Preistes to whom as the power of making so the obligation of taking under both kinds is peculiar and proper those other Unless ye eat the flesh of the sonne of man and drink his blood import a Commandement too and that extending to the Laity but falling upon the things that is to say upon the body and blood of Christ and not upon the kindes leaves them indifferent and free The reason of both is because by this Commandement Christs maine drift is as the words plainely intimate to inforce a Spirituall food which being Christ Body and Blood and since his Resurrection grown inseparable may indifferently be taken under one or both kindes whereas by that as the words likewise clearly beare he cheifely aymes at a Remembrance of his death and Passion which including a separation of his Soule from his Body and his Blood from his flesh cannot be so lively and fully represented under one kind For Confirmation looke up into the Primitive times even of the Apostles and Christ Acts. 2.42 46. and you will find by their promiscuous Communion sometimes under one kind sometimes under another and sometimes under both that they never understood of any Commandement of Communicating under both kinds And thus have you layed before you the will of God to which all that believe a God acknowledge a conformity to be due Now although I am satisfied by what hath been said that onely Roman Catholiques have this Conformity yet I may not assure my selfe that others will be so knowing full well that the deepest reasoning is but beating the ayre without Gods grace therefore it concerns all to crave it The way to obtain it is to love one another and the way to this is to keep newtrality in our Wills for if our wills be once admitted to side with our Iudgments Anger Hatred and other passions will crowd in and they being sworn disturbers of peace will undoubtedly break Unity which is the bond and tie of love If our Judgments will needes jarre and quarrell let them fight it out among themselves having worried each other they will at lengh be glad to give over and rest by meanes whereof we shall be in a faire likelyhood of becoming one sheep-fold And then Christ will own us all as our Common Pastour and guide to Eternity Amen FINIS
THE RIGHT RELIGION Reviewed and inlarged By L. P. Gent. John 24. No man cometh to the Father but by Me. Ezekiel 13. Woe be to foolish prophets that follow their own spirit they see nothing but vain things and divine lies saying The Lord whereas the Lord hath not sent them Printed at PARIS M.DC.LVIII TO THE CATHOLIKES OF ENGLAND THe old saying Truth purchaseth hatred is verified at this time wherein Truth is grown so loathsome and hatefull that whosoever goes about to tell it indangers displeasure It is strange that any can take distast at that all desire which is to know the truth Truth being the natural pleasing object of the understanding Neverthelesse such is the perverseness and vanity of some that they despise and maligne what ought most of all to be cherisht and loved of whom it is said They preferred darkness before light Joh. 3. Having then undertaken in this small Treatise to declare Gods revealed Truth I should be wanting to my self in so dangerous an enterprize if I did make choice of any other Patronage than yours Renowned Catholikes whose many and glorious sufferings for the said Truth have rankt you in the number of the best and greatest Conquerors Others hold dependence of Fortun you of Grace they surmount force and strength common to beasts you Reason and Will proper to men They overcome vanquish'd men you conquerors themselves their conquest is of others onely yours of others and your selves too In a word all the addition that is to be made to your greatness is a continuance of patience and constancy And this God hath in store and will give conditionally that you ask it heartily He that hath begun a good work in you desires no better than to perfect the same What need you fear your enemies may hurt themselves but want power to wrong you unlesse you will Nay their worst is your best taking away your estates your good names bereaving you of your Liberties your lives those bruta fulmina which render them so formidable begets you a richer and surer possession Heaven and Eternity All the pudder they keep in vexing you is but sowing your seed for you which undoubtedly will grow up to an hundred fold increase Let them hammer cut hew you till they are weary they do no more than carve and fit you for the walls of Heaven And who can justly say he is a loser that changes for better gets much with the losse of little Take a serious view of the B. Saints that passed as you do through a sea of calamites and troubles and are now at rest with God and amongst them all you will not discover one complaining The richnesse and magnificence of their reward hath so fully recompensed their forrows and losses that they wonder at the unwillingnesse and repining of some to part with and at the greedinesse and injustice of others to wrest from that which neither can long keep For the covenant betwixt birth and death stands firm and inviolable as that gives all things this must return all bare and naked This I know is meer folly to hardened Libertines that look not beyond the fading pleasures of this life but not to melting Christians who believe and are assured that Heaven is a Reward a Gole a Crown which are not to be atchieved by sitting still by leading a licentious and inordinate life but by flying evill overcoming temptations doing good and vertuous acts Take heart therefore brave Champions and be not daunted for your greater comfort and incouragement rest assured that God is with you yea marshalls the very field you fight in and when he sees it for your spirituall advantage he will either cause a retreat to sound that you may have a time of breathing in this world or crown you with victory that he may have just cause to reward you in the next Then your persecutors will be at a stand have no more to say to you and your troubles will be at an end your mourning out your cries and sighs cease your grievances heard and redressed your teares dried up the sweat of your browes wiped away and finding your excessive gain unspeakeable joy will seize your hearts and make you glad that you had the grace and courage to suffer for so good and gracious a God For my part I shall ever acknowledge your greatness admire your glory and from your goodness raise to my self a hope that you will dart a ray to quicken and cherish these my indeavours whereby you will add an obligation to my being Your devoted Friend and Servant L. P. To the Reader Good Reader OF many Religions professed in this land severall Writers men of approved integrity and profound learning have so clearly demonstrated that there is onely one true and that the Roman is it that I cannot but impute the ungenerall acknowledging of the same to prejudice or impatience of labor To prejudice in them that have read their works and yet do not believe accordingly To impatience of labor in others that will not bestow the paines to turn over great volumes The best remedy for that sort of men is to implore the Divine Goodness for cleane and unbiass'd hearts without which it is not possible to behold the radiancy of Truth For this J have endeavoured to draw Catholike Belief into a narrow room as a vast world into a small Map to the end that with a little travails much may be discovered Jn pursuance whereof J shew in the first place the end of man in the next the will of God and the means which he hath appointed to attain to this end Then I evince the weakness and vanity of such pretences as divers make to this and other means Lastly the true Church appears in her right colours And for as much as Truth shines brighter by opposition after the manne◠of contraries the mainest Objections of Adversaries are propose◠and solved By all which if Go◠prove to be glorifyed and you rea◠benefit I shall have the return 〈◊〉 desire and wish my aime being 〈◊〉 other than Gods Glory and you◠good THE Right Religion reveiw'd c. CHAP. 1. Of happinesse 1 THE severall knowledges of things within and above the reach of Reason are sufficient Evidences that there is a naturall and a supernaturall state in both which God is the beginning and end of all 2. In the naturall for who is so short-sighted that doth not see that what hath been is at this present existent and visible was not alwayes so That then it could not produce it selfe out of the void state of nothing and by consequence that it needed an active Beginning that never was nothing and ever something whereby to bring nothing to existence and being And who so stupid that doth not feele want or satiety in the possession of whatsoever is created or made Honours expose as Cedars on Hills to the boysterous storms of Envy and malice lift up high to make the fall greater
been generally received for a divine truth maketh it altogether impossible for any Pope to be or to have been the first Contriver of it What is further alledged in opposition of Religion from perswasion power and custome makes against other Religions which depend upon fancy shewing that nimblenesse of wit volubility of tongue may gain belief of such power grown terrible fright into a profession of the same and custome give a good likeing and zeal of both So Luther and Calvin perswaded their Novelties Queen Elizabeth forced a profession of them and custome rendred them to most seeming good and true and not against the Roman Catholique Religion that hath its relyance upon the certain universality of Tradition Christ's never failing assurance of the holy Ghosts assistance and which by reason of its austerity and strictness of its profoundness and incomprehensibility of its restless ayming at proficiency and growth in vertue and perfection had to enter the lists and encounter with them all with flesh and blood as to which suffering and pain would be troublesome and displeasing with reason as to which heavenly mysteries would seem strange and mazefull with power as to which new endeavours would be suspectfull and provoking to Custome as to which Change would be repugnant and destructive To say truth it is a clear demonstration of truth in the Roman Catholique Religion that having to struggle with flesh and blood with the bloody crueltyes of the fiercest Tyrants it should be able maugre all their oppositions by meanes of a few contemplible men to prevail so as to gain and keep the Dominion and mastery of the cheifest and largest part of the Earth CHAP. 11. Of set Prayer EXtravagancies being simpton's and tokens of distemper it is a plain case that the traducers of set Prayer are not well at ease For what more extravagant than to levell and strike at the very Acts of Christ and his Church as these doe scripture declaring expressely that as well the one as the other have made and imposed set prayer mark well the words When ye pray Mat. 6. let it be Our father loset prayer made and imposed by Christ Have ye a form of sound words 2. Tim. 1. Observe them that walk so as you have our form sing unto our Lord in Psalms hymns Canticles Phil. 3 Here the Church in St Paul makes and imposes set Prayer and as for their power in doing it Christ sayes first for himself All power is given unto me in heaven and in earth John 14. next for the Church Mat. 16. hee that heares you heares me neither grant is limitted or restrained and the end of both is to instruct in all Chrstian duty therefore must needs reach prayer as a chief part thereof I quarrel not with extemporary prayer in gifted persons if all ought to improve their talents why should any be debarred the use which is the meanes to improvement All I contend is that Christians are to have a regard of decency and order for that Christ who is the God of order and not of confusion came not to bestow the beautifull and pretious jewell of Christianity upon a confused and hell-like multitude but upon a well ordered company consisting of a perfect subordination of inferiours to superiours amongst whom as there is a commanding power so there is a duty to obey a power being to small purpose unless it can challenge observance Nevertheless superiors having not tyed up all inferiours actions but left some loose and free as extemporary power c inferiours may pray at pleasure of their private store so as they doe not passe their bounds to find fault and clash with superiours it is not at all misbecoming a householder to order his family after his own mode if it be done without opposition to or contempt of the lawes but should the sun it self in its naturall motion resist or thwart the common motion of the heavens it must undoubtedly discompose marre the melodiousness of their harmony The Exception against set prayer that it hinders attention and elevation hath not the least ground because extemporary prayer requiring study is rather apt to distract and beat down whiles it seeks and dives to find out what to say whereas set prayer being made to our hands needs no study and consequently brings no such inconvenience CHAP. 12. Of the meanes to reconciliation with God HAving thus endeavoured to set forth a sound and good Christian handsomeness of order requires to declare next a Remedy for such as are diseased and ill in complyance wherewith I shall say that Christ hath appointed repentance as the onely safe and sure meanes to reconciliation and doubtless so it is for diseases as well spirituall as corporall are properly to be cured by contraries and the Spirituall disease of an ill Christian in pride malice whose contraries are faith humility fear Love sorrow hope purpose of amendment confession and satisfaction all which are the essentialls of Repentance and being soe argue desperateness in those that dare hazard their reconciliation upon confidence of forgiveness which rather sydes with than opposes their disease as will appear by stating the case betwixt man and man thus a Master bearing affection to his servant bestowes on him favours and benefits this servant instead of deserving growes savage and insolent insomuch that he reviles and abuses his good Master afterwards reflecting upon his ingratitude calls to mind his Masters worth thence raiseth to himself a confidence that he hath forgiven him Clearly this proceeding is so far from lessening that it increaseth this servants offence as adding thereto presumption Now Gods friendship surpassing mans imperfection the breach of it must be worse and consequently a greater and more exact reparation is necessary It behooveth then every Christan desirous of spirituall health to beware of this impertinent and pernitious confidence and when Conscience accuses of sinne to take Christs Remedie as followeth in the first place by way of Preparative crave Gods assistance then stir up an Act of humility by acknowledging your unworthiness an act of faith by considering Gods omnipotence veracitie an Act of fear by considering his severity in punnishing sinne an Act of love by considering his goodness in creating preserving redeeming and adopting you to be his Child an Act of sorrow by considering his displeasure and your losse an Act of hope by considering his promises of mercy which done make a firm purpose to doe so no more confess your fault and take upon you some Penance of Prayer fasting or Almes-deeds in part of satisfaction for the injury offered This way may benefit Christians of all perswasions but can hurt none because Religion though it be above yet it is not against reason and prudence allowes you encourageth the tryall of safe and harmless meanes great affaires seldom complain of too much care and diligence there being in good no danger of excess And here it will not be unseasonable