single-life in the Clergy and clancular confession are observed in the Lâ—â—in Chuâ—ch upon like grounds viz the positive Laws of the Occidental Church 4. That the obligation of single-life and confession are of force in the Ponentiâ—e Churches onely where they have formerly been admitted 5. That as the Greek Priest sinned not in contracting marriage because Coelibate in Priests is but de jure positivo onely no more did the Graecians in not confessing because the institution thereof is but de jure positivo only and both restrained to particular Churches and they remaining without the compass of those ordinances 6. That a member of the Latin Church sinneth mortally in abstaining from Confession because in that Church the general tradition therof hath been received By all of which it appeareth that Canonical obedience was required only to Confession as an useful constitution of the Church and of such persons and places onely as had consented thereunto The succeeding Canonists have sailed by this compass All of them if credit may be given to impetuous Maldonate following their first interpreter Omnes Juris Pontificii periti secuti primum suum interpretem dicunt confessionem tantùm esse introductam jure ecclesiastico Maldon disp de Sacram. Tom. 2. c. 2. de Confes orig say that confession was onely brought in by the law of the Church And in truth the Gloss of Semeca upon Gratians decrees and the handling of that gloss by the late Roman Correctors clearly shew the wind to be in another corner with them than at Rome Gloss de Poenit initio dist 5. in poenitentia for John Semeca a Glossator upon Gratian approving that opinion which setled Confession upon Church tradition is checked by one Frier Maurick appointed by Pius V. to oversee such Glosses with this Marginal note Nay Confession was ordained by our Lord Imò Confessio est instituta à Domino est omnibus post Baptismum lapsis in mortale peccatum tam Graecis quà m Latinis jure divino necessaria Rom. Correct ib. in margin and by Gods law is necâ—ssary to all that fall into mortal sin after Baptisme as well Greeks as Latins The Council of Trent had said Amen to this and Anathema to that opinion therefore all Glosses decrees and determinations Theological must be calculated according to that Latitude Then were the Canonists put to silence but the Divines keep a muttering still Peresius Aiala derives the lively expression thereof from tradition for however saith he this confession might be shadowed forth in the old Law Quamvis Auricularis haec confessio in lege veter fuit adumbrata per praecursorem Christi inter partes poenitenâ—iae commâ—ndata tempore Apostolorum etiam usitata tandem ab Jesu Christo Redemptore videatur esse instituta tamâ—n nuda clara hujus Sacramentalis instituti ratio quantum ad substantiam circumstantias ejus divinâ traditione solùm constat Peres consid 3. de tradit Auric Confes might be commended by the fore-runner of Christ amongst the parts of Repentaâ—ce might be used by the Apâ—stles and at last seem to be instituted by Jesus Christ our Redeemer yet the naked and evident reason of this Sacramental institution in respect of the substance and circumstances thereof is onely manifest from divine tradition His Countrey-man Canus a Divine of some judgment but more freedome than usually is amongst men detained in servitude having sifted those texts vulgarly recited for this purpose concludes of that in Saint James Alia quae solent afferri ut est illud Jacobi 5. Confitemini alterutrum c. illud Luc. 17. non adeò firma videntur adversùs Haereticos testimonia tametsi dici etiam facilè poterat quòd licèt ex sacra Scriptura hujusmodi praeceptum non haberetur habetur tamen ex traditione Christi Apostolorum quemadmodum alia pleraque naturae fidei documenta Canus part 5. Relect. de Poenit. pag. 900. Confess one to another c. that other of Christ shew your selves to the Priests as of testimonies too weak to incounter Hereticks and betakes himself to this last refuge Although it may be easily said that let it be granted there is not extant any such command in holy Scripture notwithstanding it is received from the tradition of Christ and the Apostles as many other doctrines of the nature of faith are Add hereunto a Provincial Synod assembled at Pertcrovia in Poland where the Fathers conclude thus From hence it may be collected that Auricular confession was without doubt delivered from Christ by word of mouth Ex quo colligere licet quòd viva voce procul dubio fuit à Christo tradita cujus multò maxima dictorum factorum pars mandata Scripturis non est Confes Syn. Prov. Perter habit 1551. c. 47. de confes p. 253. 2. edit Dilingae 1557. the greatest part by far of whose sayings and doings were never committed unto any writing In the opinion then of this Conventicle Christ instituted the same but where and when tradition can best inform This want of Proof in Scripture and Resolution in Divines occasioned some in those times to be otherwise minded The Waldenses of Provence and Daulphine Anno 1535. amongst sundry other Articles of their Belief as had been taught unto them from Father to Son for many hundred years sent to Oecolampadius and Bucer this seventh Auricular Confession is not commanded by God History of Waldenses collected by I.P.P. L. p. 59 60. edit London 1624. and it is concluded according to the holy Scriptures that the true Confession of a Christian consisteth in the confessing of himself to one onely true God to whom belongs honour and glory There is another kind of confession when a man reconcileth himself unto his neighbour whereof mention is made in the fifth of Saint Matthew the third manner of confession is when a man hath sinned publickly and all men take notice of it so he confess and acknowledge his fault publickly Cepit confessionem Sacramentalem apâ—rtè oppugnare asserens cam non in Scripturis fundari sed ex sola institutione papali introductam fuisse Tho. Walden Tom. 2. de Sacr. cap. 135. Our Countrey-man John Wickliffe began openly to oppose Sacramental confession affirming the same not to founded upon the Scriptures but to have been brought in onely by Papal institution saith his Antagonist Tho. Walden and not unlikely for in that ridiculous pack of heresies amassed by the Council of Constance and laid unto his charge this we find for one If a man be duly contrite Si homo fuerit debitè contritus omnis confessio exterior est sibi superflua inutilis Conc. Const Sess 45. Error Jo. Wâ—ckl à Martino 5. damnat all external confession is superfluous and unprofitable And in a declaration of Walter Bruit Arch-B Abbot of visibility of the Church p. 72. edit Lond. 1624. An. Dom. 1175 containing divers positions by him
Qu. Unica Sect. in ista Either it must be held confession to be of divine right promulgated by the Gospel or if that suffice not that it is of divine positive law promulgated by Christ unto the Apostles and by the Apostles unto the Church without any written Scripture as there are many points which the Church imbraceth too many delivered by word of mouth from the Apostles without any Scripture at all Thus is the gentle Reader left unto his own choise which opinion to trust unto whether confession belong unto the Scriptures or Tradition and were I a Romanist considering what Confession is now come to in that Church my thoughts would pitch upon the latter as the best cover But here is the inconvenience if a Sacrament be verbum visibile and this they will needs have to be a Sacrament it were but a sandy foundation to lay the fabrick thereof upon verbum invisibile unwritten tradition Thus goeth the case with Scotus not altogether after the Roman cut and hereof the Cardinal gives a reason Scotus caeteri Doctores ante concilia illa vixerunt in quibus accuratiùs haec omnia explicata sunt Bell. l. 1. de Poen c. 11. Because he and other writers lived before the celebration of those Councils wherein these points were accurately handled and unfolded Gabriel agreeth with his Master Scotus and for a final determination resolveth That the Apostles received it from Christ Videtur finaliter dicendum quòd praeceptum de Confessione Sacramâ—ntali promulgatum est à Christo Apostolis per ipsos Apostolos promulgatam est Ecclâ—siae verbo facto sine omni Scriptura Biel l. 4. dist 17. Q. 1. and the Church from the Apostles in so secret a manner as the Scripture maketh no words thereof at all A private conveyance perhaps sorted best with a private business This Schoolman makes up an answer to that objection of Scotus sc It cannot be a Church ordinance except the time and place be shewed where the same was ordained roundly denying that express mention of time and place is requisite to shew the Original of every Ecclesiastical constitution and assureth us that many traditions and customes are received by the Catholicks as Church-Ordinances wherein they are to seek for the ubi and quando of their beginning A Church-law then Confession might be in Gabriels opinion though it be not extant where and when it was introduced The Seraphical Doctor saith The Lord hath not instituted confession immed ately and expresly Confessionem Dominus immâ—diate expressè non instituit Bonav l. 4. d. 17. n. 72. Christus instituit confessionem tacitè Apostoli autem pro nulgaverunt expressè Antonin part 3. tâ—t 14. c. 19. Sâ—ct 2. And the Arch-Bishop of Florence Christ hath instituted confession tacitely but the Apostles have published the same expresly Scarcely can these two sentences be pieced together Christ hath not instituted immediately saith one that is not in his own person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by his substitutes the Apostles it was not instituted from them but promulgated saith the other from whom then He insinuated Confession saith a third and that secretly too leaving the publication thereof for the Apostles and if he have done so In hoc quòd Ministris Sacramâ—ntoâ—um Christus dedit potâ—siatem ligandi sulvendi insinuaâ—iâ— confessionem eis tanquam â—udicibus fieri dâ—â—ere sic ergo Christus coâ—fâ—ssiâ—nâ—m instituit tacitè sed Apostoli proâ—ul â—verunt cam expressè Comp. Theol. verit l. 6. c. 25. The Apostles it seemeth were unmindful of Christs charge no where to publish a point and Sacrament of such importance One Apostle indeed saith of one Sacrament indeed 1 Cor. 11 23. That which I received of the Lord have I delivered unto you But of this matter no news no syllable a deep silence yet the same Apostle averreth that he had declared unto them all the counsel of God Acts 20.27 surely he was not of our Saviours counsel in this behalf It is then true alike The Apostles published this doctrine and Christ instituted it Thus he Schoolmen stumble at the institution but the Canonists go down right to work for the glory of that order Panormitan repeateth what others and relateth what himself holdeth thus Some say that confession was instituted in Paradise in a figure Quidam dicunt quòd fuit instituta in Paradiso figurativè dum Deus indirectè compulit Adam ad confitendum peccatum Alii quòd sub lege alii quòd in novo Testamento figuratim dum Christus dixit Leprosis quos sanaverit Ita ostendite vos Sacerdotibus Alii quòd ex authoritate Jacobi Apostoli dicentis Confitemini alterutrum peccata vestra sed Glossa ibi tenet quòd potiùs sit instituta ex quadam generali traditione Ecclesiae undè Graeci non peccant non utendo confessione confitentur enim soli Deo in Secreto quia apud eos non emanavit haec constitutio sicut in simili dicimus in incontinentia nam non peccant eorum Sacerdotes utendo Matrimonio quia Continentia est de jure positivo ipsi non admiserunt illam institutionem Multùm mihi placet illa opinio quia non est aliqua authoritas aperta quae inauat Deum sive Christum apertè instituisse confessionâ—m fiendam Sacerdoti tamen cum sit generalis apud nos illa traditio peccaret mortaliter Latinus non utendo hac confessione Panorm super Decretal 5. cap. Quod autem c. Omnis utriusque Sect. 18. extra Glo. when God upon the by urged Adam to confess his sin Others under the Law and others figuratively in the New Testament when Christ said unto the Lerers whom he healed Go and shew your selves unto the Priests Others from the authority of Saint James the Apostle saying Confess your sins one to another But the gloss upon that place holdeth that it was rather instituted from a general tradition of the Church hence it comes to pass that the Greeks sin not in not using Confession for they confess to God onely in secret and because this institution hath not yet attained unto them as we say in the like case of incontinency that their Priests offend not in marrying for single life is but a positive law and they never admitted of that institution This Opinion pleaseth me much because there is not any clear authority which intimateth that either God or Christ did evidently ordain that Confession should be made unto a Priest But at this present time since with us it is a tradition generally received A member of the Latin Church should offend mortally in forbearing the use of this Confession From which testimony we gather these gleanings 1. That the ground of Confession is a general tradition of the Church 2. That the Greek Church used not auricular Confession nor had that institution reached (a) Floruit Panomitan An. Dom. 1440. as yet unto them 3. That
was there privately carried and ordained thus Every faithfull one of either sex being come to yeares of discretion Omnis utriusque sexus fidelis postquam ad annos discretionis pervenerit omnia sua solus peccata confiteatur fideliter saltâ—m sâ—mel in anno proprio Sacerdoti injunctam sibi poenitentiam studeat pro viribus adimplere suscipiens reverenter ad minus in Pascha Eucharistiae Sacramentum c. alioquin vivens ab ingressu ecclesiae arceatur moriens Christiana careat sepultura Concil Lateran cap. 21. should by himself alone once a year at the least faithfully confesse all his sinnes unto his own Priest and endeavour according to his strength to fulfill the Penance injoyned unto him receiving reverently at least at Easter the Sacrament of the Eucharist otherwise in his life time let him be barred from entring into the Church and being dead want Christian buriall In which decree are these innovations 1. Solus that it must be private 2. omnia peccata sinnes and all sinnes must be confessed 3. Proprio Sacerdoti to their own Priest where the liberty of choosing the Ghostly Father is taken away And for the time which the Jesuit tells us was the onely thing there concluded on I say there was none decreed onely limited leaving Christians to confesse at other times convenient within the year but not to exceed and be without the compasse of a year Come as often within as the Confessor and his Penitent can agree and meet upon it but not to go over the year and to this head must popish shrift be referred But if Repentance be considered as a work of Grace arising from Godly sorrow whereby a man turnes from all his sinnes to God and obtaineth pardon and so including confession as an evidence of inward sorrow and a mean of reconciliation such a Confession poured out before God or unto God before his Priests is of the same right and institution as Repentance is The grace of God hath ordained in this world repentance to be the approved Physician for sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Resp ad Orthod Q 97. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Dialog cont Tryphon Judaeum saith Justin Martyr And again God according to the riches of his mercy accepteth of him that is penitent for his sinnes as just and without sin That thing then is of Divine Institution which Gods grace hath ordained and of divine power and efficacy which makes a sinner accepted of God as a Righteous person But all this thou wilt say may be done by contrition and confession to God onely without respect unto the Priest I deny not but that it may be and often is effected that way but not alwaies such may be the Condition of the sinner and quality of the sin that pardon which is the fruit of Repentance is not gathered and new obedience which is the fruit of the Penitent is not brought forth without confession to the Priest and direction from him and so to be comprised in this duty also for if the doore of Heaven would ever open upon the former knocking the Priest had keyes committed to no purpose To make this to appeare distinctly we are to consider that to institute may be taken in a twofold sense Jurisâ—o isuiâ—is instituere est vel arbores vel vinâ—â—s in aliquo loco pâ—â—â—â—re ut in conducto fundo si â—onductor suâ â—perâ aliquid necessariò vel utiliter auxerit vel aedificaverit vâ—l instituerit l. Dominus Sec. in conduct ff loc conduct vide Turneb Advers l. 2. c. 13. first to be the cause producer and author of an effect so taken with the ancient Civilians with whom to institute trees or vineyards is to set and plant them In a ground let out if the Farmer by his industry shall have improved it have builded or have set or planted in the Digests And in this acceptation Christ is the Author of the Sacrament of the Eucharist that Vine is of his planting and institution he is the Author and his Ministers to do it by his authority Now Repentance is indeed a work of God but not in God Confession is when God openeth a sinners mouth not his own in that sense Confession is not of divine institution 2. Secondly that is said to be instituted that is commanded and enjoyned so of institution divine that is of divine law and ordinance and that of divine law which is prescribed in the Divine word the holy Scriptures as a law to be observed or as an example to be imitated And Divine ordinances are there delivered by God immediately or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the men of God inspired by him In which sense Saint Chrysostom interpreteth those passages of Saint Paul not I but the Lord and I not the the Lord 1 Cor. 7.10 12. not as if Christ spake of himself and Paul from himself for in Paul Christ spake what is it then that he saith I and not I Jesus Christ hath delivered some lawes and ordinances in his own person unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To. 6.250 Aliquid dicitur esse jure divino duobus modis vel quòd institutum habet in sacris literis idque vel â—xpresse vel certa deductione erutum vel ex mplum continuata ecclesiae pâ—axi omni s culo commendatum Junius in Bellar. controv 7. cap. 10. and some by his Apostles Furthermore a thing may be of Divine right as â—xpresly and formally injoyned in the Scriptures or else as virtually implyed by a necessary deduction and consequence or els as exemplary and ratified by the constant practice of the Church So divine right and institution is accepted in a threefold sense 1. in express precept and command 2. in necessary consequence depending upon some other thing commanded Or. Confession of div ne institution 1. Virtate praecepti 3ly by approved examples in Gods word commended by the practice of the Church We will lay confession unto all of these and see what authority it hath And first for divine command we read in the law that the sinner by divine edict brought his Sacrifice Numb 5. Levâ—t 5. and confessed his sin unto the Priest Thou wilt reply that law was Ceremonial so say I in respect of the Sacrifice but dare not say so in respect of the confession the one being a typical and the other a morall act And think it not strange that one precept may be mixt and composed of Ceremony and morality For is not the law of the Sabbath so the day Ceremonial Diâ—s ceremonialis quies moralis and the rest morall cultus à natura modus à lege virtus à gratia and it may not unfitly be applyed to Confession what is verifyed of the Sabbath 1. Confessio Deo facta est a natura Nature it self teacheth us that a sinner must confesse unto God whom he hath
the fault is and what repentance hath followed thereupon that such as Almighty God doth visit with the grace of compunction those the senâ—ence of the Pastor may absolve Greg. And hence it comes to pass that the Fathers erect thrones for these Presbyters making them Judges and honouring their resolves as solemn judgments Saint Austin expounds the thrones Rev. 20.4 and those that sate thereon and the judgment given unto them in the Revelation Non hoc putandum est de ultimo judicio dici sed sedes Praepositorum ipsi praepositi intelligendi sunt per quos ecclesiae nunc gubâ—rnatur Judicium autem datum nullum meliùs accipiendum quà m id quod dictum est Quaecunque ligaveritis c. undè Apostolus Quid enim inquit mihi est de his qui foris sunt judicare nonne de his qui intus sunt vos judicatis Aug. lib. 20. de Civit. Dei cap. 9. not of the last judgment But the seats of the Rulers and the Rulers themselves are understood to be those by whom the Church is now goveâ—ned And the judgment given unto them cannot be taken better than of that which is spoken whose sins soever ye remit c. and the Apostle what have I to do to judge those that are without and do not you judge of those that are within And Saint Chrysostome extols the same far above the glittering pomp of earthly Tribunals Although the Kings Throne seem unto us majestical for the precious stones dazling therein and the gold wherewith it is beset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 5. p. 152. But withall the administration of earthly things alone comes under the jurisdiction thereof and further authority it hath not whereas the Pâ—iests throne is seated in heaven and matters thence are turned over to their decision And Saint Hierome having the keys of the kingdome of heaven they judge after a sort before the day of judgment Qui claves Regni coelurum habentes quodammodo ante diem judicii judicant Hierom. ad Heliod Ecce non solùm de semetipsis securi sunt sed etiam alienae obligationis potestatem relaxationis accipiunt principatumque superni judicii sortiuntur ut vice Dei quibusdam peccata retineant quibusdam relaxent Greg. supâ—à And Saint Gregory Behold they are not onely secured on their own behalf but receive the power of loosing the bonds from others and obtain a principality of judgment from above that they may in Gods stead retain the sins of some and release the sins of others Either then we must ascribe judgment to the Priests in the Ministery of the keys or else afford but little in this behalf to these Doctors Judges sure they are if these Ancient worthies have any judgment 3. The exercise of the keys We are now come to the exercise of this power which is indeed the very life thereof and this practice is spiritual as the weapons of our warfare are containing the means in the discreet use and application whereof God forgiveth sin and his Minister giveth notice of that forgiveness Dr Field of the Church Book 5. chap. 22. pag. 104. London 1610. Now there are four things in the hand of the Minister as a great Divine of our Church noteth the Word Prayer Sacraments and Discipline by the word of Doctrine he frameth winneth and perswadeth the sinner to repentance and conversion seeking and procuring remission from God By Prayer he seeketh and obtaineth it for the sinner By the Sacraments he instrumentally maketh him partaker as well of the grace of remission as of conversion and by the power of the discipline he doth by way of authority punish evil doers and remit or diminish the punishments he inflâ—cteth according as the Condition of the party may seem to require Thus that judicious man hath reduced the practick of the keys unto four heads and we receiving this method from him shall open them more particularly 1. By the Word The first is the word of Reconciliation and consisteth in the preaching and due applying thereof and the Ministery thereof doth the Apostle specially place as a powerful ordinance 2 Cor. 5.18 John 15.3 whereby a sinner is cleansed from his inâ—quity Now are ye clean through the word I have spoken unto you whereupon Aquinas observeth God to have given us the virtue Dedisse virtutem inspirasse in cordibus nostris ut annuntiemus mundo hanc reconciliationem esse factam per Christum Aquin. in 2 Cor. 5. and to have inspired into our hearts that we should declare unto the world this reconciliation to have been made by Christ Therefore it is called 1. the word of salvation Acts 13.16 2. and the word of his grace Acts 14.3 and the word of promise Rom 9.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word of reconciliation 2 Cor. 5.19 and the word of faith which we preach Rom. 10.8 Insomuch that when Timothy shall rightly divide the word of truth that is 2 Tim. 2.15 promises to whom promises belong and judgment to whom judgment appertaineth and that by preaching of the word instantly 2 Tim. 4.2 and applying the same by way of reproof and exhortation or by private admonition therein he doth the work of an Evangelist and maketh good proof of his Ministery Solvunt eos Apostoli sermone Dei testimoniis Scripturarum exhortatione virtutum Hieron Lib. 6. Comment in Es 14. Remittuntur peccata per Dei verbum cujus Levites interpres quidam executor est Ambr. After this manner did the Apostles loose the cords of sin by the word of God saith Hierome by the testimony of the Scriptures and by exhortations unto virtue And Saint Ambrose sins are remitted by the word of God whereof the Levite was an Interpreter and a kind of Executor And in this sense the Apology of the Church of England acknowledgeth the power of binding and loosing Ministris à Christo datam esse ligandi solvendi aperiendi claudendi potestatem solvendi quidem munus in eo situm esse ut Minister dejectis animis verè resipiscentibus per Evangelii praedicationem merita Christi absolutionem offerat certam peccatorum condonationem ac spem salutis aeternae denunciet c. Apol. Eccles Anglic. of opening and shutting to have been given by Christ unto the Ministers and the power of loosing to consist herein when the Minister by the preaching of the Gospel shall tender the merits of Christ and absolution to dejected spirits and truly penitent and shall denounce unto them an assured pardon of their sins and hope of eternal salvation Luke 11.52 This is that key of knowledge mentioned by our Saviour Matth. 23.13 And as the Jewish Scribes were by him justly reprehended for shutting up
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and poysing past and future events as two scales in a balance awaked and exposed to publick view but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.8 an abortive issue or one born out of due time for serene and quiet were the seasons and Truth seemed to look down from heaven when these conceptions were formed giving hope also to this issue of entertainment But alas those Halcionia are fled and dayes of calamity have succeeded and the Cloud upon us when dispersed He onely knoweth in whose hands are times and seasons and we may sigh out these sad complaints in the Churches name Where is thy nursing Parent Reverend Paranymphs honourable Pillars vigilant Officers devoted members thy fenced discipline Cantic 6. 4. all which made Thee terrible as an army with banners Is not thy vineyard laid waste thy breasts dried up thy Common-Prayer and administration of the Sacraments laid aside and the glory of thy Liturgy departed the dispensers of thy Treasures disesteemed and what hope can there be for the practice of this piety where the keys and Stewards are despised or to enlarge thy rites where thy just claimes are denied much less to promise the admission of this piece of discipline where the Nerves of all thy Ecclesiastical policy are dissolved where the garments of thy Revenews are parted amongst Souldiers and thy seamlesse coat of discipline which they spared rent by others though found they are that associate their endeavours to make up those breaches but at a loss whereas no form will fit but what contex'd by thy Bridegroome or his Apostles and in all ages continued upon thy back till stripped by Sacrilegious hands and defaced Great and manifold are the insinuations of the Old Serpent and his prevalencies more by secret Mining against Gods building than open force as not ignorant how ugly sin sheweth in its own colours which he disguiseth under cunning intrigoes and appearances of virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.14 Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 6.11 Aslechanchas del Diablo Bibl. Hispan which the Apostle termes the sleight of men and cunning craftiness and the wiles of the Devil ambushes or entrapping plots The Clothing of Heresies under Scripture phrases is his old sophistry Faetores coelestis eloquiâ— velut quodam aroâ—ate aspergit austera quaedam temperaturus pocula priùs ora melle circumlinit Vincent Lyr. contr Haeres cap. 35. as the honey used to besmeer the deadly cup that the poyson may be more sweetly devoured Thou that abhorrest Idols doest thou commit Sacrilege Rom. 2.22 where the abhorring Idols is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the over-spreading sanctity but the commission of Sacrilege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The spoyls of the Church are the plotted design An ancient and prudent Historian was careful to advertise his Reader of the wide distance betwixt the causes and occasions of war Polybius lib. 3. and tells us that the causes why the sword is unsheathed shall be concealed till occasion of blows is offered the beginning whereof may probably be maintained whereas the real cause would make the undertakers ashamed Some occasions might be tendred to disgrace the Clergy which censorious spirits readily seised on the design through their sides being to wound the Profession Neque unquam Ecclesiae status ità tranquillus ut non aliquod fuerit aliquando dissidium Heming ad Principes German apud Sleidan Commentar l. 9. p. 264. Argentorati edit an 1621. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though indirectly and to heap contempt upon Gods own Ordinance The Heathen by the spectacles of nature could discern the Priests to be worthy of honour and the affronts done to them to draw judgments upon the heads of scorners who striving to render the Fathers of the Church scandalous have proved themselves ridiculous It will not be loss of time to view succinctly what engines Satan hath planted and what Mines have play'd to work his pleasure upon the Church of God A double drift he had 1. to make hereticks of the unsetled religious 2. and the profane persons to become Atheists rendring these of no religion and those of worse than none and in whose persons he despaired to root out Religion utterly He moveth every stone how it may become vaine and unserviceable by the erection of many though false and ridiculous like that Valentinian College and Gnosticks of old Confusio praedicatur dum religio asseveratur Tertul. bringing in Confusion under the title of Religion wherein the rabble of rude inventions exceed the Poetry of the Ancient Paynims How pregnant this Lying Spirit is in the mouth of his Adherents the present monstrous-shapen heresies are open proofs in whose conceits Religion seems like a crack'd Mirror broken in pieces by their vain imaginations and reflecting multiplied images of their conceited Divinity as if the high-way of the Church were a walk too publick and too much beaten and their spawn good for nothing but to increase and multiply O how secure are those paths fenced with the authority of sacred Scripture Ab Apostolis traducem fidei seminâ— doctrinae Ecclesiae mutuatae sunt quotidiâ— mutuantur ut Ecclesiae fiant Tertul. praescript contr Haer. c. 20. Fides munita divinae legis authoritate tum deinde ecclesiae Catholicae traditione Vinc. Lyr. cap. 1. Fides in regula posita est cedat curiositas fidei cedat gloria saluti Tertul. praescript cap. 14. and the tradition of the Catholick Church They are assuredly in the right who go after such directions as hands staied and guided by a rule draw straiter lines than those that are left to their own wills and motions And albeit that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multiplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that more than many-headed Hydra of several opinions and harvest of numerous errors may be esteemed with Machiavels Confidents a State-policy to hurry the people and wheel them about with divers Sects and new religions thereby multiplying several claimes and respective interests begetting so many apartiments and special dependences yet those Praetorian Cohorts devised at first for the safeguard of the Roman Emperours proved their Confusion and Ephraim may rise against Manasses Isai 9.21 and both against Judah In the mean space the dissentions of Hereticks afford some peace to the labouring Church Bellum Haereticorum est pax Ecclesiae Hilar. who from a firm rock beholds at sea their stormes and confused struglings By no imposture doth Satan gain upon the Church more than under that specious pretence of Reformation Divers good Christians of religious humours as averse to abuses have lent too quick an ear to such Zealous out cries and in sober truth as it is a necessary duty to cut off enormity and disriegled inordinances so a difficult office to carry an even hand where a business of that consequence desires to be undertaken upon assured grounds and to be