A Reply to a Relation, Part 3 (7 of 9)

A Reply to a Relation · Part 3 (7 of 9)

p. 269Another Reason against a Generall Councel, being Iudge in Controversies is, because all sound and Orthodox Divines, both Ancient and Moderne, both Forraigne and Domesticke in the Church of England formerly, with all the Orthodox Fathers in this point, have held, professed, and beleeved, That the holy Scripture is the sole sufficient Iudge in all Controversies of Faith. And for proofe hereof, What say you to Dr Whitakers Lectures against Bellarmine and Stapleton in this Point? Or how do or can you answere any of his Arguments drawn from cleare Scriptures, and Testimonies from the Ancient Fathers. But it seems you have not been acquainted with him, as not once mentioning him in all this. For that were besides your Purpose. But you will except against him, as a Puritan, which is a sufficient confutation with one puffe of your mouth. And so you doe all honest, sound, learned, Religious, Orthodox Divines whatsoever, whom particularly to alledge here, would but make your stomacke rise, and so I passe on to the rest.

Secondly and Thirdly, and againe, and againe, I deny, that the Decrees of Generall Councels, 2.3.bind any true Christians Faith and Conscience, so much as to outward obedience to any one Ceremony; as before. Yea though your Councel Decree according to p. 270the Scripture, yet jure proprio, and absolutely of its own Authority it binds not the Conscience. That's proper and peculiar to the Scripture alone immediatly, the onelyonly binding Rule of Faith and Conscience. How much lesse doth a Councel bind in a matter of error in a point of Faith? This is such an abominable point of Divinity, as never any Arch-Prelate of Canterbury since the Reformation and (I presume) before, ever uttered. Divinity, say I, yea Divinity Diabolicall, and monstrous Impiety, and Antichristian Tyranny, to be hissed out by all that beare but the bare name of Christians. And this Answereth also to the Fourth,4. which is as full of ridiculous absurdity, as of impious folly. You hope (forsooth) that a Councels errors will not be so great as all men shall discerne them. That may well be, when many thousands take no notice at all of any such Councel Decrees. And how many men have not the eyes to discern even the grossest errors? How many in the Church of England doe discerne the grossenes and danger of your seting up of your Altars in all the Churches of England, as namely, that it is a denying of Christ the onelyonly Altar, And the bringing in of the Popish Priesthood, and sacrifice? But what if you could in a Provinciall Councel of Canterbury make a Decree for seting up, and worshiping of Altars, as you doe, and that all men did see the grossnes of it? Would the sight of it exempt them from at least externall obedience, being once defined in that your Synod? And so of a Generall Councel, for universall obedience. No, the knowledge of the grossnes of the error will not serve their turnes, to excuse them from obedience. For you tell us, We must notwithstanding yeild obedience. If so, surely it were the safest way then for men to close their eyes, that they may not see at all, and so yeeld blind obedience to your Decrees, pinning their soules (as I said) to the Prelates Innocent white sleeve, to be led blindfold to hell, then seeing and knowing, to sin against their Conscience, in yeelding obedience. But how ever, seeing, or not seeing, hang, or be damned, the Decree of a Generall Councel, even in point of error in the Truth, yea though men know it to be against Gods word, must be universally obeyed, till evidence of Scripture or a Demonstration to the contrary made the error appeare, and untill thereupon another Generall Councel equall to that, did reverse it. Which may be long enough, before all these things concurre. What? Must the Decree of the seventh Generall Councel, the second of Nice, for the worship of Images bind all men to Obedience, till another Generall Councell equall to that, upon Demonstration to the contrary, shall reverse it? Or must the p. 271Decree of the Councel of Lateran under Pope Innocent 3. for Transubstantiation, be beleeved and obeyed by all men, at least in externall obedience, to worship the Altar and Hoast till another Councell equall unto that shall reverse it? Or must the Decree of the Generall Councel of Constance▪ for the taking away of the Cup in the Sacrament from the People, bind all to obedience, till another Councel equall unto that shall reverse it? Or lastly, shall the Decrees of the Councel of Trent (which calls it selfe a Generall Councel) ratifying the worship of Images, Transubstantiation, and the taking away of the Cup, wi…ing the Peoples nose of it, besides all those other damnable and damning errors against the cleare Truth and Faith of Christ, bind all to obedience till another Councell equall to that shall reverse it? Then certainly all Papists, by your sentence, are bound to be damned. Nay, are not you and your Church of England bound to obey all those Decrees of Former Generall Councels, as that of the second of Nice, for worship of Images, not yet reversed by a Generall Councel equall to that, though by a Councel at Frankford called by Carolus Magnus, Emperour of the West, that wicked Decree was condemned. But the Decrees of this Councel are smothered, and kept in hugger mugger, as being outfaced by such a prevailing generallity of unblishing Images, and so have lost their place among the Records of the Councels. And besides, that Councel at Frankford was not for generallty equall to that of Nice under that wicked Empresse Irene. Which being so, and so, that Decree of Nice not yet reversed, why (say I) doe not you obserue your own Rule in obeying that Decree, in worshiping of Images? Or why at least (though you here write somthing against them to some small purpose, as coming neare to Idolatry) doe you not yeeld externall obedience, in doing corporall Reverence to those Images you have set up, onelyonly reserving your internall worship, and keeping your Faith to your selfe? But to satisfie us for that, you have over or upon your Altar in your own Chappel at Lambeth sufficient Images and Crucifixes, which, when you doe honour and homage to your Altar, can…ot but participate of it. And againe the Councel of Constance being a Generall Councel, and the Decree therof for the Cup being not yet reversed by another Councel equall to that: And seeing your Church of England is one and the same with the Catholick Church when it was represented in that Councel: why doe you not presse your Doctrine unto Practise in your Church of England, telling them that they are all bound to the obedience of that Decree of the Councel of Constance, p. 272for the taking away of the Cup in the Sacrament, at least they are bound to externall obedience, not to drinke of that Cup till another Councel equall to that, shall reverse that Decree, which hath not yet been; but on the contrary the Generall Councel of Basill since that hath ratified that Decree of Constance, notwithstanding all the Bohemians supplications and demonstrations to the contrary? But you will say, you have here in your Book made a demonstration both against worship of Images, and the taking away of the Cup. But this will not free you from externall obedience to the Decrees of the said Councels, till another Councel thereupon equall to those shall reverse them. Therefore by your own Doctrine you have put upon your selfe and Church a necessity of externall obedience to the said Decrees, from which because you cannot otherwise be exempted, how doth it concerne you, and your Church of England too (if indeed you desire to be freed from the obedience of those Decrees) to use all meanes for the expediting, and speedy calling of a Generall Councel, to reverse the said Decrees? And so much the rather now, when you have made such Demonstrations against those said Decrees, as being against Truth, which therfore you cannot obey, without offering manifest violence to your Conscience. And if your Protestants of the Church of England shall aledge, that these Errours, Heresies, Idolatries, Sacriledges, have been cryed down by one unanimous voyce of all Protestants, and in particuler, by the established Doctrines of the Church of England, yet your Doctrine tells them still, that being never yet reversed by a Generall Councel equall to those wherein they were Decreed; and seeing that the Reformed Churches beyond the Seas are no true Churches, for fault of Prelates; And the Doctrines of the Church of England are declared to be doubtfull: therfore your Doctrine stands in force still, that externall obedience at least must be yeelded of all. Otherwise, it cannot stand with any Government, as you tell us here. But how stands it with Faith, with Conscience, with Scripture, with the Apostle, that a man is bound knowingly to obey an Errour in the Faith? For the Apostle saith, **Rom. 14.23.Rom 14:23whatsoever is not of Faith is sinne, that is, whatsoever a man doth against his Conscience, is sinne. So as you hereby teach men directly to sinne against their Consciences, and all to uphold the Credit of your Prelaticall Government and Decrees. Thus the Church of England may see what an Oracle she hath got in the Chaire of Canterbury.

To the Fift, A Generall Councell hath not power from Christ p. 313immediately to be Iudge in Controversies. Imediately? No nor mediately neither, nor any way at all. For it is denyed, that your Generall Councel of Prelates are lawfull, seeing all the members of the Councel are neither visible Iudges, nor Vice-Roys, appointed and allowed by Christ to Governe his Church, as hath been proved▪ Now if all the members of your General… Councel be of no Authority Divine, then neither your Generall Councel it selfe, with all the Decrees of it. For there is …he same reason of the whole, and of all the Parts. Christ then will not have his truth to receive Testimony, much lesse subject his word to the Judgement of those, who are usurping Tyrants, and enemies of his word, and especially since Antichrist hath prevailed, **Mat. 3.12.Matt 3:12Christ would not receive testimony from the Devils that they knew him. No more doth he allow ‡‡2 Cor. 11.132 Cor 11:13any of Sathans Ministers, false Apostles, to be Iudges in Controversies of Faith. And you confesse, A Generall Councel hath no power from Christ Immediately (at least) to be Iudge in Controversies.

Whence then hath your Generall Councels this power? Th… Church (say you) prudently tooke it up from the example of the Apostles, Acts 15. Prudently tooke it up? Nay surely rather, you craftily stole it. You took it up where it was not layd down, for you to take up, and so to abuse. But you have Prudently, that is Politickly and presumptuously taken up, that is, usurped that power which was never given you, nor yet by any Apostolicke Legacy left unto you, seeing you are neither their h…ires, nor successors, nor Executors, nor Administrators, nor Assignes of the Apostles, but (in one word for all) meere Usurpers. Yea though by the Name of Church we should understand (which you doe not) the true Church of Christ successively after the Apostles in all Ages; yet she hath learned another gates Prudence, then to take up such an example from the Apostles, as is neither warrantable for her to doe, nor imitable▪ For the Apostles, a… they had their Immediate Calling from Christ, so by him they were immediately inspired with the Holy Ghost, so as then judgement in all matters of Faith was infallible. But the succeeding beleevers had not the like fullnesse and abundant measure of the Spirit, as to make them competent and sufficient Judges in matters of Faith, on whose judgement men might infallibly rest their faith, and settle their Conscience. Yea it pleased the wisdome of Christ to give that fullnes of his Spirit to his Apostles, that being thereby led into all Truth, they might, not onelyonly preach that truth to that present age, wherein they lived, but also leave the same truth p. 314written to all succeeding Ages of the Church of Christ, to be guided and directed by that Truth in the Scripture, as the sole competent, and every way sufficient and compleat Iudge in all controversies and matters of faith whatsoever. Againe, that particular Example of the Apostles (Acts 15.) was an A per se. It was a particular Act proper onelyonly to that present occasion, and not to be stretched to aftertimes, when the Church should be settled. For that very determination of the Apostles, was but proskairos, for that very season, to compose some Differences arising between the Iews and Gentiles, newly converted to Christianity. And the Apostle Iames layes this for the ground of the Determination or Decree; **Acts. 15.20.21.Acts 15:20Acts 15:21Moses (saith he) of old time hath in every City those that preach him, being read in the Synagogues every Sabbath day. Here is the occasion of this Assembly, the mixture of the Iews living amongst the Gentiles. And though the Gentiles converted were free from Jewish ordinances, yet the Iews being offended at it, and not yet strong enough in the faith, and pressing the Gentile Christians with Circumcision; hereupon the Assembly met, and by the speciall and immediate assistance and guidance of the Spirit of God, determined what was fittest to be done for the present necessity. And the determination was, that those Christian Gentiles should abstaine from Blood, and strangled, and Idoll-offerings, and Fornications. And this Decree lasted no longer, then the present occasion required. Though to abstaine from Idoll-offering and from Fornication (so frequent among the Gentiles) is perpetuall, according to Gods Morall Law: but abstinence from Blood, and strangled was a Ceremoniall Law▪ and so was not to outlast that time, of the Iews tendernesse. For otherwise all the Leviticall Ceremonies were abrogated in Christs death. And yet for that time and occasion, these abstinences were called Necessary things, that is, onelyonly in regard of the occasion; though to abstanain from Idoll offerings, and from Fornication we are for ever and to all necessary. But now this example ought not to be drawn into a Rule, no not to the true Church of God, and to the Ministers of his word, or to any humane power, to impose what Ceremonies they please upon the Consciences of Gods people. This did not the Apostles. What they did here, was by the Holy Ghosts direction, and for the occasion aforesaid. And such an evidence can no Generall Councell of Prelates shew us.

And in a word, you that have so prudently taken up that Power for Generall Councels to be Iudges in Controversies of Faith from p. 315the example of that Councel of the Apostles, Acts 15. doe you truly conforme to the pattern of that Assembly? You must understand that that Assembly, or Councel consisted not of the Apostles alone, but also of the **Act. 15.6.Acts 15:6Elders, the Presbyters; nor onelyonly so, but also of the ‡‡ve. 22, 23▪ 25.Brethren, the beleevers, who were also members of that Assembly, and who with the Apostles and Elders are mentioned in the Epistle, as whose joynt Assent was to the Decree. Here was then a Compleat Pattern of a Generall Councel, when the Ministers and Brethren, the people are the joynt body of the Councel. For otherwise, how is it a Generall Councel, if it consist of the Ministers alone? So as that's a true difinition of a Generall Conucel, which consists Generally of the Ministers and People together. But you have prudently left out of your Generall Councels, not onelyonly the People of God, but also his true Ministers, the Presbyters; these you shut out, not onelyonly from your Councel, but also from your Catholicke Church, as not members of it; as they are not indeed. So as your Generall Synod or Councel, may truly be called (how prudently soever you have taken it up) as that second Councel of Ephesus was, lustrikè▪ a stollen Councel. Thus though you Prelates would be thought to be the Apostles successors, and propose their example here, yet in nothing do you follow them, no not in that, which you say you have here prudently taken up from their example: But your prudence is no other▪ but to make the Apostles states for your tyranny while you Challenge the office of being the sole Iudges in Controversies of Faith▪ and of the Scriptures too, which not even the Apostles themselves did ever take upon them, though they had the Spirit of Christ, which you have not.

To the Sixth, it is answered in the former. For Difinitions of your Generall Councels, though they be for the matter according to Scripture, yet doe they not bind, as the Councels Difinitions▪ Gods word in and of it selfe onelyonly bindeth, as is said before. Nor doe your Generall Councels bind, for the manner and forme, which is ever false, seeing they are not such Councels, as the Scripture alloweth And againe, neither doe they bind, because they are alwayes fallible, because never Infallible (by your own confession) and they are often erronious, as you also confesse. And therfore as when false, they bind not, so neither when true, are men bound to beleeve them, as he that is accustomed to lye, is ever suspected, although he somtimes tell truth.

For the Seventh, it is as ridiculous, as some of its fellows▪ For you say, That in things truly determined by the Councel, being p. 316done, In that, it cannot erre. Which being understood in the most perfect sense of the words, is as if a man should say, He that tells the truth, being told, therein he cannot lye. But yet things may be said to be truly determined, which yet being so determined, may be said to be erronious. For a thing may be said to be truly Determined, quoad externam formam & modum determinandi; when the externall forme and manner of the Determination is observed: And yet quoad materiam ipsam determinata▪ in regard of the matte… and thing it selfe determined, it may be false and erronious. As those **1 King. 22.1 Kgs 22400. Prophets in the case of Ahab, did truly consent with one unanimous voyce; but yet it was a lye, which they truly consented in. So a thiefe may be said to be a true man, in respect of the substance of a man, or truly to live, because he liveth, yet he is a thiefe, and lives a lewd life. So your Generall Councel may observe all its accustomed forms and manners of Determining matters by voyces, and the like, yea and also may do it according to the letter of Scripture, as they take, and interpret it, and yet the thing so determined may be erronious; because they mistook and misinterpreted the Scripture. So as neither in this speech of yours is there a truth. Or doe you meane, being rightly after your manner done, hath it some vertue ex opere operato, not to erre? Or do you mean, That so being once done, for the manner, it must not for the matter be questioned, but then, right or wrong, must be obeyed as truth? And againe, your expression is very improper, to say, of a thing already done, and past, It cannot erre. Non posse, or possibility is properly of a thing not yet done, So as you should have said, A Generall Councel in the things so and so done, hath not erred, nor cannot erre. But who shall reduce your words to reason, or free them from being ridiculous? For, Perlectum admissi, risum …eneatis amici? Can any refrain laughter that reads your words? Or from saying, They are as a fooles coat made up of sundry pieces and sundry colours For thus they are framed; 1. 'Tis true, that a Generall Councel de post facto, after 'tis edded, and admitted by the whole Church, is then Infallible. 2. The reason, For, it cannot erre in that▪ which it hath clearly and truly determined without errour. 3. After 'tis confirmed, 'tis admitted by the whole Church. 4. Then being found true, it is also Infallible▪ that is, it deceives no man. Is not here Mira verborum complexio, as the Orator saith, A ridiculous babling? Or as the Poet saith, is not this Humano Capiti Cervicem sungere equinam? to paint a mans head standing upon a Horses neck? Would ever any man have spoken thus, that had not first bid adieu …o common Sense, Reason, Judgement? p. 317And if the Reader require a larger Commentary, let him but read the words over againe.

To the Eighth I answere, It is not in it selfe pride, not to obey Councels, Difinitions; and much lesse, when a man knows them to be erronious. Nor is it against any Iust and Godly Government ▪ but onelyonly against that which is Papall, Antichristian, Tyrannicall. And is it not high and Antichristian pride, to impose Difinitions of Generall Councels of Prelates, yea even when they are erronious, and known apparently to be so, yet to be as Gods own holy Commandements necessarily obeyed of all? This is the highest and most Diabolicall Tyranny in the world, thus to bring into bondage the faith, soule and conscience of men to a necessary subjection to errour and falshood. Yea, thus not to obey, you call it also unlawfull. Unlawfull? By what Law? Or what Law either of God, or of any lawfull Authority of Man, or of Civil state, is here broken? Are mens lufts a Law? Or are your Prelaticall Councels any true Generall Councels? Generall they may be, in respect of Prelates, but Generall they are not in respect of the true Catholicke Church of Christ, the Body whereof is not represented in your Generall Councels: as is shewed before. No nor is your Generall Councel Generall, in respect of the Catholicke Church, whereof you call your selfe the representative body. For the lay-people are not admitted into your Councel, nor any to represent them: therfore it is not Generall: therfore not to obey the difinitions of it, is it unlawfull? And suppose the Councel were lawfull, are the Decrees therof to be obeyed, when erronious.

To the Ninth: That Christ intended not to leave an Infallible certainty in his Church, to satisfie either contentious, or curious, or presumptuous spirits. Here is one thing expressed, and another implyed: the thing expressed is negative, Christ intended not, &c. the thing implyed is affirmative: That Christ intended to leave an Infallible certainty in his Church. And sutable hereunto are your precedent words; There is, there can be no necessity of an infallible certainty in the whole Catholicke Church, and much lesse in a Generall Councel, of things not absolutely necessary in themselves, Which words imply this Affirmative, That there is a necessity of an infallible certainty in the whole Catholicke Church of things absolutely necessary in themselves So as here also, it is all one, as if you had said thus: Christ intended to leave an infallible certainty in hi… Church, but not to satisfie either contentious, or curious, or presumptuous spirits. Oney you doe still in such things of this na…ure, prudently avoyd p. 318the plainer and least deceitfull way of expressing your selfe▪ Now what Christ intended, he certainly performs and makes good. But to that your Imaginary Catholicke Church Prelaticall, I deny, that Christ ever intended to leave an infallible certainty. For to such he never made any such promise. And therfore you cannot say, and say truly, That Christ intended that. For you are no part of his true Church, as having no calling from Christ, as before is proved. And you your selfe confesse in many places of your Booke, that the Authority of your Church is not Divinely infallible: And for instance, you make your present Church Authority, in inducing beliefe of Scripture to be Gods word, to have a prim… place in things absolutely necessary in themselves; and yet you confesse, that this Authority is not Divine and infallible. So here is a Contradiction, which I leave with you to reconcile. Againe, you tell us before, that our Saviour Christ hath left in his Church besides his Law-books, the Scripture, visible Iudges, to wit, Arch-Bishops and Bishops. And of such are made your Generall Councels, Ergo, of necessity Christ must intend to leave unto you an Infallible Certainty in judging Controversies of Faith. For the Scripture you deny to be a compleat and sufficient Iudge in doubtfull cases; and that in such cases the visible Iudges, the Prelates in a Generall Councel are to determine. Now if you have not certain infallibility of Judgement, in what case is the Church? Then it may be said, as **Bellarmine.Bellarmine and other Jesui…es say, Christ hath provided very ill for his Church, if he had not left a visible Iudge, and withall a certaine infallibility unto him, to determine controversies of Faith. This he speakes of the Pope; and upon the very same ground, that you doe for all Prelates in a Generall Councel. And the ground is, that you and they both deny the Scripture to be sole Iudge in Controversies of Faith. Well then, what say you? Doe you confesse this, that you have this Infallible certainty? If you say you have it not (as you do) and yet you will be the true Church of Christ, then you bely Christ, both here, saying He intended to leave it: and before, in saying, He hath left you to be visible Iudges: For had he intended to leave such an Infallibility certain to such a Church, as you speake of, and to leave such to be visible Iudges, as are Archbishops and Bishops: then certainly he would have given you such an Infallible certainty, as wherby you should have been qualified and furnished, to be sufficient and competent Iudges, whose Judgement should be such in matters of Faith, as men might secretly and safely rely, and rest their Faith upon. For otherwise if you have not this Infallibility, but that somtimes p. 319at least, and that in weighty Controversies you might erre in Judgement, then men should have no more ground whereon to settle their Faith, then the Dove in the Deluge had to set her foot upon, you have so covered the Scripture as with a Deluge of Criminations, as to be no sufficient Judge in Controversies of Faith. And you confesse (ibid) That a Generall Councel (which is an Universall Assembly of Prelates, and Grand Bench of visible Iudges) is not of infallible credit, but that they may erre, yea and possibly manifestly too against fundamentall verity, as pag. 226. So as if the Scripture be, though Infal…ible, yet not living, but a dead Iudge, that cannot speake, or pronounce the sentence: And if the Prelates, the visible living Iudges, have not infallible certainty, nor a Generall Councel infallible credit in their Decrees; you leave the Church in a most perplexed case. Whither shall she goe in all her doubts? To what Judge or Oracle for resolution? To the Scriptures? That's dead, and cannot say, Mum· To a Generall Councel of Prelates? That's of no certain credit; their Judgement is not infallible; yea not in fundamentall Truths. Alas, poore Church, what wilt thou doe? What wilt thou doe? Why, surely, beleeve none of all these false Prophets, no not all of them together, when assembled in a Generall Councel, for they may and will miserably deceive and seduce you, if you trust to their Judgement. Whither then? To the Scripture. But it is dead, say they. They are false Prophets, and blind guides: beleeve them not: follow them not. **Io… 5.39.John 5:39Search the Scriptures, as Christ bids you. ‡‡Esa. 8.20.Isa 8:20To the Law, and to the Testimony, if they speake not according to this word; it is because there is no light in them. Art thou not Christs Spouse? Then heare Christs voyce, the Scripture. Say with the Spouse in the Canticles: ‡‡Cant. 1.7.Song 1:7Tell me, O thou whom my soule loveth, where thou feedest, where thou causest thy flocks to rest at noone: For why should I be as one that turneth aside by the flocks of thy companions? To whom Christ, her beloved Spouse, answereth, §§vers. 8.If thou know not, O thou fairest among women, goe thy way to the footsteps of the Flocke, and feed thy Kiddes besides the shepheards Tents. Here the true Church, Christs Spouse, in her perplexities, and doubts, wherein she is like to loose her selfe, goes to Christ, to her shepheard, and asks of him, where he feedeth, where he causeth his Flocks to rest at ††Psal. 91.1. Mat. 6.21.Ps 91:1Matt 6:21Noon, where his Congregations may find a shady layre, rest, and refreshing from the meridian heat of Persecutions; or her Faith find rest in doubtfull cases of Faith, or Conscience. For why (saies she) should I be as one, that turneth aside by the flocks of thy companions? Why p. 320should I be uncertain and unsettled in depending upon the guidan… and conduct of false shepheards, such as pretend to be as thy fellow-shepheards, that sit as God in the Temple of God, shewing themselves to be God, equall to thee in power and Regall Authority over thy Kingdome and Church, making what Laws they please, in binding our Consciences and that even to their erronious Decrees? To whom Christ Answereth, If thou know not (O thou fairest among women, although despised by men) goe thy way forth by the footsteps of the Flocke, to the green **Psal 23.1, 2.Ps 23:1Ps 23:2Pastures, and the waters of comfort; the Scriptures where my flocke doth ordinarily find pasture. (‡‡Mat. 4.4.Matt 4:4 For man liveth not by bread onelyonly, but by every word that proceedeth out of the mouth of God) there thou shalt find the true Pasture, by the footsteps of the flocke, by the continuall treading of my sheep, which know no other pasture but this; For here my sheep heare my voyce, even here by the shepheards Tents my Ministers whom I have set over the flocks, ‡‡Ier. 3.15.Jer 3:15to feed them with understanding and knowledge; §§Isay. 55.1, 2, 3.Isa 55:1Isa 55:2Isa 55:3Here, be those waters for every one that thirsteth, here is the milke and wine that's to be had without money: Hearken diligently unto me; incline thine Eare, and come unto me, and thy soule shall live: search the Scriptures for in them is eternall life, and they are they that testifie of me. These are the onelyonly ††Psal. 119.-Ps 119light which I have left to be a lampe for thy feet, and a light for thy steps. These are the onelyonly **Lógiatheo…. 1 Pet. 4.11.1 Pet 4:11Oracles of God, which shall clearly resolve thee in all thy perplexed doubts: These are my onelyonly faithfull witnesses, which I have left to witnesse the truth, and to establish thy heart in the faith, in me, ‡̶‡̶2 Tim. 6.3.if any man teach otherwise, and consenteth not to the wholsome words of Scripture, which are mine **Heb. 4.12.Heb 4:12own l…vely voyce, and which containe all things pertaining to faith and godlinesse, he is puft up and knoweth nothing, he is a false Prophet, a false shepheard, a blind Guide, a seducer, an Antichrist. Thus Christ speaketh to his Spouse in the Scripture, his owne voyce, the onelyonly true, living and infallible Iudge ▪ And to this Judge, Christs voyce in the Scripture, the true Spouse of Christ in all Ages hath still resorted, and therein been resolved in her doubts, and comforted in her distresse. For ‡‡Mat▪ 11.19.Matt 11:19here is that wisdome which is justified of all her Children. And ‡‡Rom. 15.4.Rom 15:4whatsoever is therein written is written for our learning, that we through patience, and comfort of the Scriptures might have hope. Nothing can comfort us in our calamities, nothing can confirm and establish our faith and hope in all our perplexed doubtings, but this. Before we shewed, how all the Fathers with one voyce took this sanctuary, came to this Iudge, made this the onelyonly Rule, to determine all doubts and disputes by: so Augustine, so Tertullian: so the incertain Author upon Mat. 24. p. 321in Chrysostome saith, that in the times of Antichrist (even in these our Times) one cannot know the true Church but by the Scripture, because Antichrist with his wicked Clergy, make such a faire shew and pretence, that they are the Catholicke Church, just as your Lordship doth. Therfore let all true Christians in these perillous times of Antichrist, and Antichristian Prelates (which cry down the Scriptures as an insufficient Iudge in Controversies of faith, and cry up their own usurped Authority as the supreme Iudge of the Scripture, at least in all doubtfull cases, though they confesse their Judgement not to be of Infallible Credit) fly to the **Mat. 24.Matt 24Mountaines, and to the ‡‡Ad Fontes the common voyce of the Primitive Fathers.Fountaines, the Scriptures, the lively voyce of Christ, they, they onelyonly will resolve us, and settle our faith in all doubts and difficulties, and will discover unto us the true Church of Christ, from all false, pretended, counterfeit, Antichristian, Prelaticall, Hierarchicall Churches and Synagogues.

Now seeing, though you arrogate, but are not able to prove, that Christ hath left your Catholicke Church an Infallible certainty, which yet you confesse to be uncertaine: give us leave (though we touched this before) now againe upon a fresh occasion to vindicate the Truth of Christ, that he not onelyonly intended, but indeed hath left unto his true Church an infallible certainty of his Spirit, which by the rule of his word doth guide his Elect into all truth in all ages successively unto the end of the world. When he took his long Farewell of his Apostles and Disciples as concerning his bodily presence with them upon earth: he left them this Promise yet to comfort them concerning his perpetuall spirituall presence with them, saying, ‡‡Mat. 28.20.Matt 28:20Lo I am with you alwayes unto the end of the world, To the end of the world, Ergo with all those that are his true Disciples unto the end of the world. So as wheresoever Christs Churches and Congregations be, there his Spirt is. This §§Ioh. 16.13.John 16:13Spirit leads his into all Truth, into all necessary and saving Truth infallibly, and most certainly. This is that ††1 Ioh. 2.2….1 John 2:2Anoynting of which before. He that hath not this Spirit of ‡̶‡̶Rom. 8.9.Rom 8:9Christ, this Spirit of truth, is none of his. And he that hath it, is preserved from the seducements of false Prophets, which come in Christs Name, and shall deceive many, but not the Elect; for that's not possible. Every true beleever cannot, will not willingly erre in any point of faith, and truth necessary to Salvation. I say, not wittingly. For many of Gods deare Children doe that ignorantly, whereby Christ is denyed, as in yeelding obedience to mans devices in Gods worship, and that through custome, wheras if they were rowsed, and put to it, and asked if they beleeved not that Christ is the onelyonly King of p. 322his Church, and Lord over the Conscience; oh, they beleeve and acknowledge none other King. Aske them againe, whether they beleeve that any man may exercise this Authority over them; oh, they renounce all such lords. Aske them againe, why they subject their Consciences, soules and bodies to the will and lust of man in will-worship, forbidden by the Apostle: ô, they answere, they never knew that before: and now that they know it, they repent of it, and from henceforth they renounce it, and resolve to loose rather life and all, then they will doe so any longer. Thus even a good Christian, through ignorance may for a time in a dangerous errour; but so soon as he is convinced of it, he will not for all the world continue in it. So he that hath true saving faith in Christ, resting on Christs merits alone for his justification, he neither will nor can be brought to beleeve, that he must be justified by his works. For this is against the very nature of saving faith, which rests onelyonly on Christ, renouncing all other respects. So that 'tis impossible, that any true member of Christ, should by any errour be so seduced, as to be seperated from Christ, for he is **1 Pet. 1.5.1 Pet 1:5preserved by the spirit of Grace, by the power of God through faith unto salvation. So that, as the whole body of the Church of Christ, so every particular member of this body, hath the certaine and infallible seale of the Spirit of Truth given him of Christ, according to his promise, purpose, and intention, for all truth absolutely necessary to salvation, having both his Spirit and word to guide them into all truth.

Finally, 'tis very true (being taken in a true sence) that Christ never intended to leave an infallible certainty in his Church, to satisfie either contentious, or curious, or presumptuous spirits. And if not presumptuous spirits, certainly not such spirits, as usurpe a Prelaticall and Lordly Authority, and to sit as visible Iudges of Scripture in Generall Councels ▪ imposing upon all men a servile yoake of obedience to their Decrees, whether right or wrong, true or false. Nay to such presumptuous spirits God hath given eyes not to see, and hath made their hearts fat, not to understand the truth, not to see the light, that shineth in his word, and therfore they say it is darke, and speake disgracefully of it. So as the presumptuous is properly yours. As for the contentious, and curious, these are they that contend for the truth against your undermining and oppugning of it, and are curious …o search and sound the bottome of that Mystery of Iniquity, which is cunningly, yet grosly enough folded up in the voluminous leaves of this your Booke. So as p. 323for these so contentious and curious, Christ did intend to leave an Infallible certainty in his Church to satisfie them, and to assure them of the Truth, so as not all the opposition and contradiction in the world can beate them from it.

To the Tenth, you make no matter of it, if Generall C…uncels erre, in one, or a second, or a third; so it be not in things necessary. In other cases it makes no matter, if they erre. And what matter is it then, if there be none of your Generall Councel at all. For you confesse that they may possibly (though not easily) erre in things necessary, and in fundamentall points of Faith; Pag. 226.and yet obedience must be given. If then it be no matter if in other things they erre, on…e, twice, thrice, yea or if you will in a hundred things: take all these together, and the world should be free from many dangers, if it were rid of Generall Councels altogether. But in the meane time, you make no matter of it, if in so erring, they load the world with an intollerable burthen of errours, which all men must bow their necks under, till another Generall Councel doe free them: and perhaps in stead of freeing them, may lay as much more load upon them. Truly, my Lord, if you had not a liberty to talk with your pen what you please, and a strong opinion also, that whatsoever you write or speake, must needs be of every body highly applauded, as if all you write were Oracles: you would never have suffered such foule blots to have dropped from your pen. But 'tis no matter. If you erre in this, and that, and another, &c. aswell as your Generall Councels; so as we knowing them may not in obeying, or assenting erre with you.

To the Eleventh you say, for necessary faith to salvation, we have the Scriptures, Creeds, 4 first Generall Councels. So then, being furnisht of necessaries, what need we any more? I think the Apostles rule for temporall things, may hold well in spirituall, he saith, **1 Tim. 6.8.1 Tim 6:8having food and rayment, let us therewith be content: So Having all things necessary for faith to salvation, let us use these well and b… content, not affecting to be loaden with a multitudo of humane devises, which Prelaticall Councels, Courts, and Canons put upon us. And are Generall Councels so Cheape, as that you should keep such a doe, having no Necessaries to trouble them withall But it seems you have some other necessaries, besides those of faith, that will require a Generall Councel. For you tell us (pag 211.) The setling of the Divisions of Christendome (as the reconciling of England with Rome) the making of Canons, which must bind a…l particular Christians and Churches, cannot be concluded …, but there, to wit, in a Generall Councel. Why but there? For the p. 324Church of England you may doe what you please; onelyonly you desire perhaps a Generall Councel, to conclude for Altars, and other utensils, and so ease your shoulders of the envy, and crime of Innovation, but for that also you have a sufficient put off, as is shewed before. But the reconciliation and setling of the Divisions of Christendome will conclude all. But still the Scripture with you, is not alone sufficient for necessary faith to salvation, without the Creed, and (at least) the 4 first Generall Councels: Why, was the Scripture, before there were any either Creeds, or Councels? And was not the Scripture then alone sufficient for all things necessary to salvation? The Creeds and Councels are not to be added to the Scripture, as if without them it were not an absolute and compleat Rule. As for the Creeds, they were for the summe and substance of them extracted from Scripture, and must still be reduced to Scripture for their true sense and interpretation, as before. And for the Decrees of the 4 Generall Councels, we approve of them, no further, then the Scripture warrants them. And therfore though

Twelfthly, you humbly submit to the Scripture, as it is interpreted by the Primitive Church and Generall Councels, and not els: yet we submit our faith onelyonly to the Scripture, as it is interpreted by it selfe, and by the spirit of Christ speaking and breathing in it, which by the Scripture interprets the Scripture unto us; as Augustine doth well observe in his Second Book de Doctrina Christiana. And herein you shew your faith not to be Divine, but humane, as which you submit not meerly to the Scripture, but unto the Iudgment of men, as they shall interpret the same unto you. And so I leave you to your faith, wherein you declare your selfe to be quite from the true Catholicke Church of Christ, whose Faith is built upon the onelyonly foundation of the Apostles and Prophets, Iesus Christ being the Chiefe corner stone, without any depending upon humane testimony and Authority. And so here an end of your Generall Councels.

But yet one thing remains unresolved on your part, for you have told us that Generall Councels may erre even in fundamentall truths: but whether at any time they doe actually so erre, you resolve us not. Nay in some places you make it so ambiguous, whether they can erre, or no, that we know not what to make of it, fish or flesh. For (pag. 223.) you propound the Question, saying, whether a Generall Councel may erre, or not, is a Question of great consequence in the Church of Christ. To say it cannot erre, leaves the Church not onelyonly without remedy against an errour once determined, p. 325but also without sense that it may need a remedy, and so without care to seeke it, which is the mystery of the Church of Rome at this day. To say it **See a little before fol. … Bellarmine.can erre, seems to expose the members of the Church to an uncertainty, and wavering in the Faith, to make unquiet spirits not onelyonly to disrespect former Councels of the Church, but also to slight and contemn whatsoever it may now determine, into which errour some opposes of the Church of Rome have fallen. Thus you. Now this Question of so great consequence, and that in utramque partem, on both sides, pro & con: you seem in your last words here to resolve and determine, as if to say it can erre, were an errour, into which some opposers of the Church of Rome have fallen. Now the Church of Rome hath had many opposes, many Protestant, Learned and Judicicious Divines of former times in the Church of England, who have clearly proved, that Generall Councels can erre: as we have shewed before. Now then do you prove they erred in so saying? Or (which is all one) how do you prove, that a Generall Councel cannot erre? For if it be an errour, to hold they can erre; 'tis no errour in you, to hold they cannot erre. Thus I find you fast upon the hooks, get off, and quit your selfe as well as you can. But pag. 239 you distinguish; which in summe is, That all those Popish Authors alledged by Bellarmine for Generall Councels not erring, either speake of the Church (including the Apostles) as all of them doe: and then all grant the voyce of the Church is Gods voyce, and infallible; Or also they are Generall, unlimited, and appliable to private Assemblies, as well as Generall Councels, which none grant to be infallible, but some madde Enthusiasts. Or else they are limited, not simply into all truth, but all necessary to salvation. In which I shall easily grant a Generall Councel cannot erre, suffering it selfe to be led by this spirit of Truth in the Scripture, and not taking upon it to load both the Scripture and the spirit, Thus there. Now here I would aske the most perspications and Judicious Reader, that reads these lines, and ponders them well'-what certain conclusions or resolutions he can picke, or deduce out of your words, either for Infallibility, or not. First: That all grant, The voyce of the Church is Gods voyce, divine and infallible, if you speake of the Church including the Apostels. Whence your conclusion should be this: That Generall Councels, being the Church representative, are infallible, their voyce is Gods voyce, divine and infallible, understanding the Church, whereof they are the Representative▪ to include the Apostels. Ergo by vertue of the Apostles understood to be included in the Church, wherof Gen. Councels are the Representative, their voyce is Gods voyce, divine p. 326and infallible, and so can not erre in any age unto the end of the world, still understanding that in the name of the Church the Apostles are included; can any rationable man, or reasonable creature make hereof any other conclusion? Secondly, In all truth necessary to salvation, you easily grant a Generall Councel cannot erre, suffering it selfe to be led by the spirit of Truth in the Scripture. This is just as Arminius said in answere to that place in **1 Io…. 3.9. Arminius Examen.Iohn, for the certaine Perseverance of Gods Saints: Whosoever is borne of God, doth not commit sinne; for his seed remaineth in him; and he cannot sinne, because he is borne of God. Now how doth that Heretick avoyd so cleare a Testimony and evidence? That is, saith he, so long as the seed of God remaineth in him; but it may depart. But the Apostle gives this as a reason, why the Saints cannot fall away, Because seed of God abideth in them, being Regenerate. Ergo it ever abideth in them: and therfore they cannot fall away. And as he, so you here; A Generall Councel is infallible, while it suffers it selfe to be led by the spirit of Truth in the Scripture. As if you said, A Generall Councel, while it doth not erre, it doth not erre, but in that i… infalliblepunc; as you told us before: But what if a Generall Councel doe not suffer it selfe to be led by the spirit of Truth in the Scripture? That is, what if a Generall Councel have not this spirit of Truth in it, to keep it, that it suffer it selfe to be led by the spirit of Truth in the Scripture? What is your Resolution here? you leave us still upon uncertainties concerning Generall Councels infallibility. And you seem to grant, that a Generall Councel may take upon it to lead both the Scripture and the spirit. O miserable perplexities of a man, whose spirit itcheth to speak somthing which he dare not. But tell us ingeniously and plainly (if there be any ingenuity in you) Hath a Generall Councel this spirit of Truth in the Scripture alwaies, to make it Infallible in all necessary Truths, or not? That's the point. But this you doe not, dare not grant. Yet thus much you are bold to say, ‡‡Pag. 230.That the Assistance of the Holy Ghost is without Errour. That's no Question; and ‡‡A comparison fa…se and bl…sphemous.as little there is, that a Councel hath it. How? Is there as little Question to be made, that a Councel of Prelates hath the Assistance of the Holy Ghost, as, That the Assistance of the Holy Ghost is without errour? No more Question? I Question, whether a Generall Councel have the Assistance of the Holy Ghost; will you therfore as well question, whether the Assistance of the Holy Ghost is without errour? Nay I am so farre from making question, that I am confident, and that upon cleare evidence, that your Generall Councels of p. 327later times especially under Antichrist, neither have had, …or have beene capable of the Assistance of the Holy Ghost to preserve them from errour. For they have been still assembled against Christ, and his Truth, and the true Church and Children of God, and either for the decreeing of wicked errours in in Faith, or confirming of them, and establishing of the throne of the Beast, and power of Antichrists Kingdome against Iesus Christ. Nor were it a hard matter to demonstrate this by many instanecs, which for the present I omit. In the meane time, How prove you here your, As little Question? Or how come you to name This spirit of Truth in the Scripture? What, after all that you have said before of the Scripture, that it is not bright enough, that it hath no light, till it be lighted by the Authority of the present Church, and the like; come you now to confesse, that The spirit of Truth is in the Scripture? Told you us not a while agoe, That the Scripture is no living Iudge? What, not living, when the spirit of Truth breaths in it? Is not the spirit in the Scripture, living? And is not a Iudge a living Iudge, when, and while his spirit is in him? What, nothing but absurd and sencelesse contradictions with you? Nothing but Babilonish language? But thus we may see into what gulfes of perplexities they plunge themselves, that presume and undertake to exalt their high imaginations against the Truth of God. And you say againe, **Ibid.A Generall Councel hath not this Assistance (to Infallibility) but as it keeps to the whole Church and Spouse of Christ, whose it is to heare his word, and determine by it. As it keeps closse? Why? is it not your Catholicke Churches Representative? How can it then, but keep closse, being of the same Body, and spirit, with your Church? Secondly, speaking here of the whole Church, the Spouse of Christ, you doe equivocate, applying that to a false Church, which is univocè, univocally proper and peculiar to the misticall body of Christ. For your whole is Prela…icall, that of the Hierarchy, and none other, which we have before proved, to be the Synagogue of Antichrist, which heareth not Christs voyce, but as your Church is pleased to interpret it, and to give it Authority. And that which you say of your Generall Counc…ls, may be truly said of any particular Assembly, two, or three, met in Christs name, which doth not erre, being led by the spirit of Truth, in the Scripture, Christ himselfe (according to his Promise) being in the midst of them. No nor yet any particular single Beleever erreth, being so led, So as you speake to no purpose, when you say, A Generall Councel cannot erre, in that wherin it p. 328hath already determined according to the Scripture; the vanity wherof we shewed before. But the conclusion is, you still leave the the Infallibility of your Generall Councel unresolved, upon yea and nay, sometimes affirming, somtimes denying; except your negative be according to that Rule in Logicke, That one Negative is of more Force, then a thousand Affirmatives.

L. p. 213. Sect. 27. My Answere was, That the Councel of Trent was not onelyonly not legall in the necessary conditions to be observed in a Generall Councel, but also that it was no Generall Councel.

P. Though this be true, you say, yet the Councel of Trent was so legall, according to Romes own Law, that it wanted no conditions observable, to make it in that behalfe, not onelyonly a legall, but a Generall Councel too. And secondly, so Generall for the Romane Catholicke Church of Rome, that all the Decrees thereof doe bind all Papists to a necessary obedience, and conformity unto them, and that under Anathema. And your Rule is, That a Generall Councells Decrees and Canons bind all Christians: and a Provinciall Councels Decrees bind all of that Province. And therfore I hope you will grant, that the Papall Councel of Trent is of force to bind all Papists, who acknowledge and accept the Pope for their Head, or Primate. So as though it were not a Generall Councel in the largest sense, yet it was a Generall Councel for the Roman Catholicke Church, which (say they) is the onelyonly Catholicke Church. And with which (say you) the Church of England is one and the same. Now this I doe here touch by the way, as whereof I shall have occasion to make some use anon, though perhaps your thus Arguing against the generallity of Trents Councels, is one of those Passages, which you think may be an ingredience of the salve of your Reputation. But this (I say) by the way.

L. p. 227. It may seem very fit and necessary for the Peace of Christendome, that a Generall Councel thus Erring should stand in force, till evidence of Scripture, or, &c.

P. This passage I cited before upon occasion, among sundry other of like nature; and now I repeat it onelyonly for this, to shew how your zeale for Peace made you forget Truth. For still you are telling us of Peace and Truth, or, Truth and Peace. But here your Peace stands single, without Truth. What Peace, without Truth? For you say, It may seem very fit and necessary for the Peace of Christendome that a Generall Councell erring should stand in force. What, will you force a Peace against Truth, by an Authorised errour? O blush for shame.

p. 329L. p. 254. Suppose they Key of Doctine be to let in Truth, and shut out errour, and suppose the Key, rightly used, infallible in this: yet this infallibility is prime…y in the Church, in whose person (not strictly in his own) S. Peter received the Keys.

P. Suppose? Do you make it but a supposit on that the key of Doctrine, is to let in Truth, and shut out Errour? So it seems with you, when you use that Key of your Doctrine to shut out Truth, and let in errour; as both, your Practises, and writings do shew. But what is this Key of Doctrine? Is it not the sincere Preaching of Gods word? And then this Key is rightly used, and here is the use therof Infallible But (say you) this Infallibility is primely in the Church. How? Can we get no other language from you? Still, all Primely in the Church? Certainly not at all in your Antichristian Church, where the spirit of errour raigneth, and where the whole bunch of Keys hangeth at the Prelates g…r…le. As Pope Paschall 2. when he rode in Pompe, had his seven Keys hanging at his girdle, the Chiefe wherof was to open and shut Paradise to whom he pleased. But we say still ▪ that this infallibility is primely in the Scripture, and not in the Church, not in Christs own Church. For the Scripture containes that infallible Truth, which the Ministeriall key, Christs own ordinance and voyce openeth to the Church, or Congregation of Gods people. And this Ministeriall key Christ committed to Peter, not simply as sustaining the person of the whole Church, but chiefly and properly as he was an Apostle and Minister of Christ to preach the Gospel; in which respect also he might represent the person of all faithfull Ministers of the G…spel rightly and truly called to the Function, to whom Christ did in Peter, as afterward he did **I…hn 2….in all the Apostles, commit and entrust the key of knowledge of the Doctrine of Christ, to be used and imployed to that end▪ to the end of the world. Whereas by saying, Peter represented the Person of the Church, you must meane, that the Church is wholly contained in the Ministers; For you usually call your Clergy the Church, as if you had no Church but that; whereas the Congregation or society of all the Faithfull is the Church of God, as is shewed before. So as in no respect did Peter receive the Keys in the person of your Priest and Prelaticall Church.

L. p 258. Where 'tis said, That Christ makes to himselfe a Church without spot or wrinckle, Eph. 5. That is not underst…d of the Church Militant, but of the Church Tryumphant. And to maintain the contrary is a brand of the spreading Heresie of Pelagianisme.

p. 330P. That speech of the Apostle includes as well the tru… Church Militant, as the Tryumphant ▪ both which containe, and consist of all the El…ct onelyonly. And these Elect, that in the Church Militant live by Faith, though they have **Rom. 7.20.Rom 7:20enoikou…an kì ‡‡Heb. 12.1.Heb 12:1euperístton a…mratían, as the Apostle saith, sinne dwelling in them, and easily besetting them, yet they are in Gods sight, through Faith in Christs blood, that ‡‡Zach. 13.1.Zech 13:1fountaine set open for Israel, washed from all the spot… of sinne, being in Christs §§1 Cor. 1.30.1 Cor 1:30imputed Righteousnesse and holynesse presented, and accepted in Gods sight, as most pure, without spot or wrinkle. As the the Apostle Iohn saith, ††1 Ioh. 1 7.1 John 1:7The blood of Christ cleanseth us from all sinne. And Christ saith to his Spouse his Church Militant, ‡̶‡̶Cant. 4.7.Song 4:7Thou art all faire, my Love, there is no spot in thee. Concerning that place, which you cite out of Augustine, where he saith, The whole Church prayeth, forgive us our debts. 'Tis true, speaking there of the visible Church, quae in toto terrarum orbe clamat ad deum, which over all the earth crys to God. And if he meane it of the Elect onelyonly, which are the onelyonly true Spouse of Christ in all the world, their praying, forgive us our debts, hinders not, nor interrupteth their perpetuall purity in Gods sight notwithstanding. For we may be, and are, through faith in Christ, accepted for pure in Gods eyes, when in our own eyes, through sin, and manifold corruptions still dwelling, but not raigning in us, we are impure. And therfore we pray, forgive us our debts, because we have dayly failings and infirmities, whereof our Consciences accuse us, and the confession of them with deprecation is a meanes to have that stain, and guilt, cleaving to our Conscience and corrupt nature wiped off, Faith still renewing the application of Christs merits as a Balme to heale our wounds, and to assure us that our sinnes are blotted out in his blood. For as Iohn saith, 1 Io…. 1.9.If we confesse our sinnes, he is faithfull and just to forgive us our sinnes, and to cleanse us from all unrighteousnes. Now as for the Pelagians, One of their errours was, in Arrogating purity to their own sect, and that they had no Originall sinne, but that they were Justi by a selfe-Righteousnesse, calling those of their own sect Justi, Righteous, as Augustine tells us. But where you name the spreading Heresie of the Pelagians: I know none to whom that is more beholden then to him, (your selfe I meane) who hath given it a footing and rooting too in the Articles of the Doctrines of the Church of England, and under whom it hath shot forth its branches both in height and breadth, that it dare both overtop, and overdrop the Truth without controule.

p. 331But I had almost forgot one thing, and that is this: you allow not Purity in your Church Militant in this life. If therfore there be not a full purgation of the Church and her Children here in this world, where will you have her purged? Purged she must be, and that thorowly, that she be without spot or wrinkle, before she come into heaven. For in thither no unclean thing ent…eth. Me thinks then I smell here the smoke of some Purgatory fire, after this life, which must purge away all the reliques of sins spots. And upon this very ground, that you goe on, it is, that the Papists have very prudently, as in a case of necessity, devised their Purgatory to cleanse all after this life, seeing here (they say) there is no Perfection of Purity. But perhaps you thought not of this consequence, when you writ those words, That the Church Militant is not without spot or wrinkle. But so, how will you avoyd the consequence of Purgatory. So as while you pretend to avoyd the Pelagian Rocke, you fall into the Roman fiery▪ Phlegetom, or Purgatory-Gulfe. According to the old Proverbe, Incidit in Scyllam dum vu…t vitare Char…in. But you seem afterwards, not to allow of Purgatory, telling some stories of it, but bringing not one Argument from Scripture against it, as, That the blood of Christ doth cleanse a true beleever from all sinne in this life, and the like. But hereof in its place. Againe, In saying, That Christ doth not make the Church Militant in this life, to be without spot or wrinkle;… you doe … overthrow that Article of Faith, I beleeve the holy Catholicke Church. Now doth not the holy Catholicke Church … Church Militant? Is not the Church Militant … if holy, is it not then without spot or wrinkle? … But this is no Article of your Faith: because your Catholicke Church is not thus holy, without spot or wrinkle.

L. p. 275. In and by the Councel of Trent, the Pope … of Saints, and Adoration of Images, to the … of Christianity, and as great hazzard of the weake.

P. What, no more but so? First, In the Councel …f … the Pope teach no more, but these two? And these two he could teach long before the Councel of Trent. There they had the P…p… confirmation, but not their Christendome. But you tell us not … word in all your Booke of the Popes teaching of … mans works and merits: and of his Anathematizing of … by Faith onelyonly, which the Scripture teacheth. Nor a … teaching the Masse to be a Propitiatory sacrifice for … quicke and dead: Nor, how he teacheth a New order of sacri…cing p. 332Priests. Nor, That Originall sinne, is no sinne, saying, **Council. Trid. Sess. 4.Although the Apostle define it to be sinne yet the holy Councel (of Trent) decreeth it not to have the nature of sinne. And all these, and many more such, the Pope teacheth in the Councel of Trent. Secondly, Are Invocation of Saints, and Adoration of Images, no more but a great hazzard to the weake? Are they not so also to the strong, while they make the strongest to stoope to them▪ and therfore so much the more hazardous? Except you meane, that to the strong they are damnable, not onelyonly dangerous. But is plaine Idolatry in both these, both adoration of Images, and Invoca…i…n of Saints, onelyonly hazardous to the weake? Is not Idolatry damnable? Nay is it not damnation to Idolaters? Doth it not shut them out of heaven? For ‡‡1 Cor. 6.9.1 Cor 6:9no Idolaters shall inherit the Kingdome of God. Know ye it not, saith the Apostle.

But Thirdly, you say, These are a great scandall of Christianity. No more? Why, sure they are the very badges and proper markes of the whore of Babylon, and the Doctrines of Antichristianity. For they are spirituall whoredome. And as for true Christianity, it so abhorres them, and that whore that uses them, that it is not easily scandalized with them, as you are, that would so faine be …econci…ed to Rome, For what communion hath the Temple of God with Idolls? Or Christ with Beliall? Or true Christianity with Antichristianity?

L. p ibid. Transubstantiation taken properly, cannot stand with the ground of Christan Religion.

P. Why, is there some other taking of Transustantiation, then properly? Is there a Transubstantiation improperly taken? shew it us▪ I pray you. Is not Transubstantiation▪ Transubstantiation? To …, a C…anging of one substance into another? As the changing of the substance of …water into the substance of wine: which Christ truly did miraculously? As the changing of §§…waters into blood, which Moses did miraculous…y? As the changing of the brea… into Christs body, and of the wine into Christs blood, which the Papists falsly teach, and beleeve, as if done miraculously, when no Miracle at all doth appeare? Or they say it is done, by verture of pronouncing the words of Consecration, Hoc est corpus meum, ††M…t. 2….This is my body: whereas the Text plainly sheweth, that these were not the words of Consecration (as also some Schoolmen confesse) for Christ had Consecrated before in his blessing, or giving of thanks ▪ after which, and after he had broken the bread, giving it to his Disciples, he uttered these words, This is my body. But what is your Transubstantiation improperly p. 333taken? Indeed some of the Ancient Fathers speaking of the Sacramentall Elements after Consecration, being then set apart from common use, called it a Mutation, saying, that the Elements were changed into another Nature; but withall they expresse their meaning to be, not the changing of their substance, but of their use, from being common bread and wine to become Sacramentall, or Sacred. But for Transubstantiation, they never so much as dreamed of any such kind of Metamorphosis▪ or Metousíosis, or monstrous Paradox, as Transubstantiation. But this your Distinction of properly and improperly, may perhaps prove usefull for to make a Reconciliation with Rom… in this matter, and so to remove this mégakásma, so as both you and the Church of Rome may hold Transubstantiation onelyonly with this difference, or rather verball distinction, Rome holding it properly, and you improperly.

L. ibid. As for communion in one kind, Christs Institution to cleare against that.

P. And is not Christs institution as cleare against Tr…nsubstantiation, upon which you immediately adde this? And first even naturall Reason, or the blind light of Nature is against it. For the Heathen man can tell you, **… D…rum.who is so madde or vaine, as to beleeve or imagine that to be God, which he eateth? Although (saith he) we call Bread by the name of the Goddesse Ceres, and Win… by the name of Bacchus, &c. Againe, to beleeve Transubstantiation is against those very words of institution, This is my body, For these words are an usuall Sacramentall Phrase, or manner of speech, which the Scripture useth in all the Sacraments both of the old Testament, and of the new, As in all of them to call the outword visible signes by the name of the thing signified, As Circumsition was called the Covenant, Gen. 17.10. though but a signe of it vers. 11.Gen. 1….1….…Gen 1:1 And a seale of it also Rom. 4.11. so the eating of the Paschall Lambe it was a ‡‡Ex… ▪ 12 1….memoriall or commemorative signe and ‡‡2…sacrifice of the Passover, and yet it is called the §§11.2…Passover So Baptisme succeeding Circumcision, though it be a visible signe and Sacrament of the washing of Christs bloud to remission of sinnes: And so as Circumcision, a signe, and seale of the Covenant ▪ yet it is called ††Tit. 3 5.Titus 3:5r…generation ▪ be…ng but a signe of it. And so also the Lords supper, the Elements the…ein bread and wine Consecrated, being signes to remember, and seales by Faith to apply Christs death, the one is called his body, the other his blood. And thus Christs institution is as cleare against Transubstantiation, as it is against communion in one kind. Thirdly, p. 334Transubstantiation is against the Article of our Faith of Christs incarnation of the Virgin, and of his sitting at Gods right hand, **Act. 3 21.Acts 3:21whom the heavens must receive till his coming againe. And so against our Faith of his coming againe, as before, seeing Transubstantiation makes him Corporally present every day. And as for communion in one kind though it be commonly so called, yet both improperly and untruly, For it is not communion so much as in one kind, Transubstantiation being admitted, as Papists beleeve it, for they destroy the very substance of the Element of bread, by their Transubstantiation, and how then is it a communion in one kind? They have left nothing of the bread, but the bare Accidents. And Accidents we know do not constituere speciem, do not constitute any species or kind of things. Nay according to the Rule of Philosophy, the Papists have, by taking away the substance of bread, not left so much as the Accidents of Bread, but in a meeer Phantasme, or Apparition For Philosophy and Logicke teacheth, that Accidentis Esse est messe, The Beeing of an Accident i… its immediate In-beeing in its proper subject. Now the substance of bread is the proper subject of the Accidents of bread, which are no longer the Accidents of Bread, then they inhere in the bread; so as the Bread being destroyed, the Accidents are destroyed. And if (as they say) the substance of Bread is vanished in Transubstantiation: then certainly the Accidents. And lesse proper is it, that accidents proper to bread, should have their inherence in humane flesh, as they say, Christs flesh is under the accidents of bread; as if it were coloured over with the accidents of bread, which yet cannot subsist, but in some body, yea and in their naturall and proper body, which is bread. Againe, wheras you say Transubstantiation was never heard of, till the Councel of Lateran: 'tis true, that …s was never decreed to be beleeved and publi…kly received as a Doctrine of the Church of Rome, till in the Councel of Lateran under Innocent 3, as before is touched: But it was ‡‡…hatched before, and was privately crope into the bosome of many mens beliefe, and there fostered as a tender Chicke, before it came to get spurres, and so to be made a Cocke of the Game in that Councel. So also Communion under one Kind (as you call it secundum Apparentiam) grew into use in sundry places, through …egligence of the Priest, or otherwise, before it came to be Decreed in the Councel of Constance to be of necessity universally received.

L. p. 277. For Adoration of Images, the modern Church of Rome is too lik… to Paganisme in the Practise of it.

p. 335P. The Moderne, say you? Nay the Church of Rome hath been an Old stickler for Images, ever since her S. Gregory first set them up in Churches to become Laymens Books. Wherein in processe of time the Laity was so well read, and grew such profound Proficients, that those dumb Masters had taught them to put no difference at all between the Images, and the Saints themselves, whom they represented. For the Images were layd so thick on with beautifull and lively colours, as the eyes of the simple Beholders being dazled therewi…h, were not able to penetrate or pierce through them, to discern the Saints themselves, who were farre enough off. Whereupon the Images grew prouder and prouder, as taking all the honour done to themselves, like the Asse that bore the Image of the god …s…s…, he imagined that the people adored him. So as becoming every day more gay then other, and to follow the fashions, even the clergy also began to fall in love with them, and so to do…e upon them, as they not onelyonly adored them (and that as devoutly, as you do your Altars, and that which hangs over them) but writ Books in commendation of them, and found out a Mistery, which the Heathen never knew, nor acknowledged (the ‡‡A… … and … say.learned of them at least) That Images were to be adored with the same honour, that was due to the Saints they represented, as the Image of Christ▪ and the Crucifix, and the Crosse, with La…ria which is divine worship, due to Christ, and to God (as they distinguish) the Images of the Saints with Doulia, such a worship, as they have devised for the Saints, and (if you knew all) no way inferiour to divine worship: and the Image of the Virgin Mary with a certain worship, which they call Huperdoulia, which is proper (say they) to the Virgin Mary; a worship (I will warrant you, if it were well examined) above that worship, which they give to God himselfe. And all these worships they give to the very Images themselves respectively. Nor are they any small …ools that teach these things, as no lesse then Aquinas among the School-men, and Bonaventure (both Saints for this their meri…) and Bellarmin… among the Jesuites, besides many more of such l…arned R…bbi…s. In so much, as their golden Legends, and other Authors report, that the said S. Thomas coming into a Church, in Naples, a goodly Cruifix saluted him, saying, My good friend Thomas, th…u hast written well of me: what recompense d…st thou desire ▪ He answered the Crucifix, None but your selfe. Now p…rhaps i… was of good massy Gold, or Silver. But this by the way. Thus we see those simple A. B. C. Books (and scarce that) which a… p. 336first were onelyonly for simple Laicks, became in time Books to teach those that were of the highest forme in their Schooles, even their Angelicall and Seraphicall Doctors. And thus even in them came Augustins words to be verified, which he then spake of the Heathen: Qu…s intuetur simulacrum, &c. Who beholdeth an Image that is not so affected with it, as to beleeve that to be God which he seeth, and adoreth? And againe▪ Plus valeat …imulacr… ad incurvandum in foelicem animam, quod oculos habent, &c. quàm ad corrigendum▪ quod …on vident, &c. Images are of more force to crooke an unhappy soule, that they have eyes, and eares, and mouth, and nose, and hands, and feet: then to correct it, that they see not, heare not, speak not, smell not, handle not, walke not. As David saith, **Psal. 115.Ps 115They that make them, are like unto them, and so are all they that put their trust in them, that is, that adore them. The Makers and worshipers, learned and unlearned, are even as blockish, as the senselesse Images themselves, as the Prophet Esay also saith,Esa. 44.19.Isa 44:19 chap. 44.19.

Besides, had not Rome a finger at least (if not a whole hand) in that Decree of the 7th Generall Councel of the 2. of Nice, for worship of Images, though then they went not so farre as Divine worship in words at least, untill the worship it selfe do prove it. And how many good and Godly Emperours were most grievously vexed and troubled from time to time by the Bishops of Rome, for causing the Idolatrous Images in Churches to be broken down, and cast out.

But what more? Moderne Rome is too like to Paganisme in the practise of Image-worship. Too like? Nay doth she not farre outstrip the Heathen in this her Idolatry? Da veniam verbo: pardon the word, Idolatry; as being too grosse a word to brand the Church of Rome withall in all your Booke, and therfore I suppose more grosse, then your tender Eares can well brooke to heare to be layd to Romes Charge, or cast in her dish, as being too bitter a sauce, and able to put the good motion of Reconciliation quite out of taste. And (it seems) it is Religion with you to call Image-worship Idolatry, or an Image and Idol, because that second Councel of Nice made a Decree; Qui sacras Imagines Idola vocant Anathema: They that call the sacred …mages Idols, let them be Anathema: or such as alledge against them sentences of Scripture, against Idols; let them be Anathema. So loth are you to come under that cursed Councels Anathema. But a spade is a spade. And if Modern Rome outstrip old Heathen Rome …n the Idolatry of Image-worship: and if the Heathen were Idolaters: p. 337then let Rome passe for an Idolatresse. But the old Heathen, though they adored the Images, yet when it was objected to them, their usuall answere was, that they worshiped not the Image it selfe, but that which it represented; as Lactantius, and Augus…ine, and others report of them. But your Moderne Rome teacheth and professeth (not onelyonly practiseth) that she gives the same honour to the Image, which is due to that, which it representeth, and that the honour or worship of Chris… is terminated in his Image, or Crucifix, or Crosse, and doth not passe, through it, or beyond it; that is, reacheth not to Christ, but is wholly intercepted and preoccupated by the Image. So Atheistically impudent is that Who… grown in her Idolatry of Images, that …he surpasseth all the Heathen that ever were. But you cite a saying of Cassender, That in this present case of the Adoration of Images, the Church of Rome came full home to the superstition of the Heathen. Full home: that's somwhat more like yet, then too like. But it seems you have Cassanders ancient Copy, which hath not passed through the fire of Romes Index Expurgatorius, which would never have suffered such an Heresy as this to escape a Deleatur. And you know (I suppose) that Cassanders works are marked out in their Indices to be purged of all such stuffe, as this is. Then, after sundry other passages out of Romish Authors, bewraying their gr…sse Idolatry, but teaching it onelyonly, none I hope doth practise it tho: say you; wherein you shew, that you have as good a hope of the learned Teachers of Idolatry, as hereafter you shew charity to their simple Disciples for their salvation (notwithstanding) after all this (I say) you inferre:

L. p. 280. These and their like, have given so great a scandal… among us, to some Ignorant, though I presume well meaning men, that they are affraid to testifie their duty to God even in his own house, by any outward gesture at all. In so much, that these very Ceremonies, which by the Iudgement of godly and learned men, have now long continued in the practise of this Church, suffer hard measure, for the Romish superstition sake. But I will conclude this point with a saying of Beatus Rhenanus: Who could indure the People, sayes he, rushing into the Church, like swine into a sty? Doubtlesse Ceremonies do not hurt to the People, but profit them, so there be a meane kept, and that By be not put for the Maine, that is, so we place not the Principall part of our Piety in them.

P. Concerning These, to wit, Images, as also Ceremonies, we have spoken somthing before, what more is requisite for this Passage, we shall briefly adde. And first, If Images in Churches p. 338so scandalous, why are you so curious and zealous for the setting of them up, and the garnishing of them? Is it because Afternoon-Sermons on the Lords dayes being put down, so as the people having little imployment for their Eares, they may instead thereof have such goodly objects for their Eyes to gaze upon (Populo ut placerent) and so by such Books learne, that they may aswell goe to their May-pole, and spend their time in beholding a Morice-dance, as gaze upon such dumb shews. But if they be scandalous, you know who sayd, **Math. 18.7·Matt 18:7Wo to that man, by whom th… scandall cometh. But to whom are they scandalous? Alas, it is but to some ignorant (say you) though perhaps well meaning men. And for such, it matters not much, if they stumble at those blocks. But perhaps that ignorant, but well meaning man, who takes offenee at your Images, and for that, and other your Idolatrous Romish superstitions about your Altars, abhorres communion with you (perhaps, say I? Surely this is one signe of a true Child of God, and of a well-meaning, and no ignorant Christian) is one of God Allmighties fooles, as you, and the world call and account them. And then heare what Christ saith againe, ‡‡Math. 18.6.Matt 18:6Who so shall offend one of these little ones, which beleeve in me, it were better for him, that a milstone were hanged about his necke, and that he were drowned in the depth of the Sea. What thinke you of this, as small account as you make of those your ignorant well meaning men, who are scandalised by your many Romish superstitions? And the least true beleever in Christ, however you take him for an Ignoramus, yet he knows more of Christ, then you doe: and if you have more litterall knowledge, the greater is your sinne, in both giving scandall to such, and punishing of them, for not sinning against their Conscience so scandalized.

But are onelyonly ignorant well-meaning men offended with your Popish or Romish Images, and ragged Reliques of superstition and Idolatry, wherwith your Churches are pestered, and the pure worship of God corrupted, so as they are affraid to testifie their duty to God in that place, which you call his house? Certainly, if they be such, as are indeed ignorant of Christ, and have not the power of Religion, and the Spirit of Christ in them, but such Protestants at large, as look to be saved by their well-meaning: these are least of all affrayd to testifie such duty, as you doe, as taking your superstition for the best part of their Religion (aswell as you doe) being brought up in no other Schoole, but yours. But such as are offended, wherfore are they affrayd? Of doing their duty to God in his house? What, call you that Gods-house, which you p. 339make the Tyring-house of all your superstitious guises, and the stage or Theater of your pompous service (wherein you please your selves, and not God) and that his Temple, wherein you erect an Altar to the Devil? Doe you startle at it? I say, To the Devil. For is not that the Devils Altar, whereon our onelyonly True Altar Iesus Christ is crucified afresh, denyed, and destroyed? And is not all superstitious, and will-worship, and that Altar-worship, a sacrifice offered to the Devil on your Altar? Doth not the Apostle say, **1 Cor. 10.201 Cor 10:20that the things, which the Gentiles sacrificed, they sacrificed to Devils, and not to God? Why, they meant it to God, they erected their Altars to God, and not to the Devil. ‡‡Act. 17.23▪Acts 17:23Agnosto …eo: To the unknown God, was that Altar in Athens dedicated. How then was it to the Devil? Because it was a strange worship, which God never commanded; The Altar was strange, and so the service too. And even so is your Altar, and Altar-worship and service: though you pretend it, and intend it to God, and to Christ; yet because therein you doe with ‡‡Num. 16▪Num 16Corah and his company offer strange fire, and strange incense, such as he hath not commanded, and such, as whereby Christ Iesus is denyed, and renounced: it is no better, then the service of the Devil. In the Law we read, that all §§Num. 30.9▪Num 30:9strange Incense of mans devising, was straitly forbidden to be offered to the Lord. Yea whosoever ††Num. 30 38.Num 30:38made any composition of Incense like unto that, which the Lord commanded, was to dye the death. For the breach of which Law in this point, besides that of Corah and his Company, we have a terrible example in ‡̶‡̶Lev. 10.1, 2▪Lev 10:1Lev 10:2Nadab and Abihu, the sons of Aaron, who tooke either of them Censers, and put fire therein, and put Incense thereon, and offered strange fire before the Lord, which he commanded them not: And there went out fire from the Lord, and devoured them, and they dyed before the Lord. And it is noted also of them, that **Num. 3.4.Num 3:4they had no Children, so as their Name and Memory perished with them. Now Incense signified ‡‡Rev. 5.8. & 8.3.Rev 5:8Rev 8:3Prayer and the service of God, which if it be not that which the Lord hath expresly commanded, it is death to him that offereth it, or deviseth it. So as your Altars, and Altar-service being such, as the Lord hath not commanded, but forbidden and condemned, being ‡‡Esa. 29.13.Isa 29:13taught by the Precept of men, and are a denying of Iesus Christ (as before is proved) your sinne therein is so much greater, then that of the Heathen; for they offered upon a strange Altar to the unknown God: but you with your Eyes open at noon-day doe presume to set up Altars of wood and stone of your own devising, and theron offer the strange Incense of your Prayers and service, thinking them to be the more effectuall, and more acceptable to God, because p. 340they are offered up upon your Altar. For which your high presumption what can you expect but terrible **Heb. 10.26, 27.Heb 10:26Heb 10:27Judgements, and fiery indignation, which shall destroy the adversaries? such as (the Apostle there saith) sin willingly (Ekousíos) that is, wittingly and willingly, after they have received the knowledge of the truth, for whom there remaineth no more sacrifice for sin.

And yet for all this, doe you call such ignorant, though perhaps well-meaning men, that refuse to communicate with you in your Romish superstitious Idolatrous Altars and service. I tell you, who ever they be that doe so, they are out of all question the deare Children of God. And are they not warned by the Apostle to beware of all such ‡‡1 Cor. 10.211 Cor 10:21will worship? Ye cannot drinke (saith he) the cup of the Lord, and the cup of Devils: ye cannot be partakers of the Lords Table, and the Table of Devils. If then your Altars, and Altar-service be a worship done to the Devil, because it is of mans presumption in devising and imposing it, whereby Christ, and his true worship is overthrown: call you such service a duty to God? No, God abhorres it, as he did the Altars of Bethel, set up for the Calves, as he did Aarons Calfe, though they said, These are thy Gods ô Israel, which brought thee out of Aegypt. Even as you say, Christ, God Allmighties seat is there, the Mercy-seat there, the Sanctum Sanctorum there (as in your Printed allowed Books) Christ, that redeemed Israel out of Aegipt, there. No surely, as those by their false representations, and Altars, worshiped the Devils: so doe you; as before is shewed. Ye have no shift for it. So as when truly Religious Christians see you set up and use all your Popish Superstitions in that place, which you call Gods house: so your Altars, Images, Adorations, Praying towards the East ▪ where your Altar standeth, and a Crucifix over it, and round about guarded with your Images: have they not cause to be affraid even to step over your Church-threshold? And may I not here justly and rightly apply to your now Church of Englands Altars and Images, that which the Prophet Hosea doth to revolted Israel…? ‡‡Hos. 10.11.Hos 10:11Israel is an empty vine, he brought forth fruit unto himselfe (to wit his own Devises in Religion) according to the multitude of his fruit, he hath increased the Altars, according to the goodnesse of his land, they have made goodly Images. Their heart is divided: now shall they be found faulty, he shall breake down their Altars: he shall spoyle their Images.

Ye… by this meanes, your hoysing up your Altars and Images, well-minded Christians come now to be affraid of your old Ceremonies allowed by statute. They now begin to find they smell p. 341ranke of Romish superstition, and to appeare to be links of the same Chaine, now made up with your Altars, and other Superstitions, whereby they see themselves bound, and carryed captive backe to Babylon and Aegipt againe. Wheras till your New came in, their stomack did (though with much difficulty) digest the Old. But now it is with many Christians, as with Man, who seeing a bare hand, and foot, and habit of one that is a notorious thiefe, yet till they come to see his face clearly, cannot by those judge whose parts and members they be, whether an honest mans, or a knaves: so the Church of England, having formerly seen but a hand (as in signing with the Signe of the Crosse) and a legge, or foot (as kneeling at the Sacrament) and a habit (as a Surplice) and all these 3 being called by **Hooker in his Eccles. Politi….some of note, The three innocent Ceremonies: she generally took them to belong to some honest Matron: but now Popery beginning to put off her maske, and to shew her face more clearly then before, as in hoysing up of Altars in all Churches, setting up of Images in many, and repayring of some old, as in Pauls, and other Cathedralls, and Chappels, Adorations before, towards, and to them, Publication of Popish Pamphlets in English by Authority, oppression of Gods word and Ministers, open and allowed Profanation of the Lords day; open and most terrible Persecution of Gods witnesses testifying against such notorious Innovations, and the like: And now, that the Church of England openly professeth and proclaimeth to the world by you in this your Booke (if indeed she have made you her mouth)▪ that she and the Church of Rome are one and the same Church, no doubt of that: Now (I say) men, and even the most ignorant (unlesse they be stone-blind) begin to see,The Old Ceremonies suspecte… ▪ that all those Ceremonies formerly so pressed by the Prelates, whereby they held the poore peoples noses to the grindstone, and yoaked their perhaps tender Consciences, were but the hand, legge, foot, habit of the whore of Babylon, who durst never have shewed her impudent face so boldly in these dayes, where the Gospell hath been so long professed, and the beames thereof (till now with such ‡‡Rev. 9.Rev 9mysts out of the bottomlesse pit, darkened) had shinned forth so bright: had not your Old Ceremonies ushered her in; so as now, as those ‡‡1 King 20.1 Kgs 20Syrians with halters about their necks, when Ahab said of Benhadad, He is my brother, catcht the word presently out of his mouth, replying, Thy brother Benhadad: so the Church of Rome, being styled by you a §§In your f…rmer Namel…ss… Boo….sister of England, and you being in all things suited Sister-like in Romes Rites and Reliques, dare and p. 342doth quickly catch the word out of your mouth, Thy sister (if not, Thy mother) Rome; so as the Proverb may come to be in all other things verified, Like Mother, like Daughter, if you may prove the Father.