bishop taylor's judgment concerning the power of parents over their children in his ductor dubitantium, &c., edit. iv, 1696 ductor dubitantium. selections. 1696 taylor, jeremy, 1613-1667. 1690 approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a64020 wing t347 estc r38329 17309695 ocm 17309695 106361 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64020) transcribed from: (early english books online ; image set 106361) images scanned from microfilm: (early english books, 1641-1700 ; 1104:2) bishop taylor's judgment concerning the power of parents over their children in his ductor dubitantium, &c., edit. iv, 1696 ductor dubitantium. selections. 1696 taylor, jeremy, 1613-1667. 1 broadside. s.n., [london : 169-?] imprint suggested by wing. extracts from the author's ductor dubitantium, 1696 edition, p. 700-701. "possibly published in connection with the controversy in may-june 1714 over 'an act to prevent the growth of schism', directed against dissenters' educational institutions"--nuc pre-1956 imprints. reproduction of original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng religious education -law and legislation -england. children's rights -england. dissenters, religious -england. 2005-02 tcp assigned for keying and markup 2005-03 apex covantage keyed and coded from proquest page images 2005-04 emma (leeson) huber sampled and proofread 2005-04 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion bishop taylor's judgment concerning the power of parents over their children in his ductor dubitantium , &c. edit . iv. 1696. so long as the son is within the civil power of his father , so long as he lives in his house , is subject to his command , is nourish'd by his father's charge , hath no distinct rights of his own , he is in his father's possession , and to be reckoned by his measures . in the law of the twelve tables it was written , sacra privata perpetua manento , that the private religion of a family should not be alter'd : which cicero lib. 2. de legibus expounds to mean , that all those to whom the care of the father of the family did appertain , were tied to the celebration of the same rites ; and the lawyers say , that filii sunt in sacris parentum , dum sunt in eorum potestate ; children are within the holy rites of their parents , while they are in their power . the father's commands are exacted before the laws of god or princes do require obedience ; because the government of children is like the government of the sick and the mad-men , it is a protection of them from harm , and an institution of them to obedience of god and of kings ; and therefore the father is to rule the understanding of his child , till it be fit to be ruled by the laws of god ; that is , the child must believe and learn , that he may chuse and obey . the father hath the prerogative of education . a turk , a jew , a heathen can reckon their children in sacris parentum ; they have a power , a natural and proper power to breed up their children in what religion they please , but not to keep them in it ; for then when they can chuse , they are under no power of man , god only is the lord of the understanding . in the countries of the roman communion , — if the father be an heretick in their accounts , they teach their children to disobey their parents , and suppose heresie to destroy the father's right of power : and government . between christian and christian there is no difference , as to matter of civil rights , no law allows that . notes, typically marginal, from the original text notes for div a64020-e10 p. 701. p. 700. ibid. ibid. p. 700. p. 701. p. 701. the copie of tvvo letters vvritten by two friends, one to another, concerning a pretended dispute had betwixt doctor taylor with a young batchelour of divinitie attending him, and master alexander henderson, commissioner for the kirk of scotland at oxford. this text is an enriched version of the tcp digital transcription a63735 of text r1773 in the english short title catalog (wing t307). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 7 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a63735 wing t307 estc r1773 12627663 ocm 12627663 64682 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63735) transcribed from: (early english books online ; image set 64682) images scanned from microfilm: (early english books, 1641-1700 ; 336:15) the copie of tvvo letters vvritten by two friends, one to another, concerning a pretended dispute had betwixt doctor taylor with a young batchelour of divinitie attending him, and master alexander henderson, commissioner for the kirk of scotland at oxford. taylor, jeremy, 1613-1667. [2], 6 p. [s.n.], london : aprill the 11, 1643. an account of a dispute at oxford between dr. jeremy taylor, the kings's chaplain, and the best known of the scottish kirk commissioners about episcopacy. cf. madan. authorship uncertain; attributed to jeremy taylor by wing. reproduction of original in bodleian library. eng taylor, jeremy, 1613-1667. henderson, alexander, 1583?-1646. episcopacy. a63735 r1773 (wing t307). civilwar no the copie of tvvo letters; vvritten by two friends, one to another, concerning a pretended dispute had betwixt doctor taylor with a young ba [no entry] 1643 1208 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2005-02 tcp assigned for keying and markup 2005-03 apex covantage keyed and coded from proquest page images 2005-04 emma (leeson) huber sampled and proofread 2005-04 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the copie of tvvo letters ; vvritten by two friends , one to another , concerning a pretended dispute had betwixt doctor taylor with a young batchelour of divinitie attending him , and master alexander henderson , commissioner for the kirk of scotland at oxford . london , printed aprill the 11. 1643. sir , a few dayes ago there came to my hands a pamphlet intituled , mercurius aulicus , the weeke thereof ; wherein i found mention made of a certaine dispute made betwixt one doctor taylor with a batchelor of divinitie , and our good friend mr. alexander henderson . in reading over of which part of the paper , i find the expression and discourse of the businesse a little to mr. henderson his disadvantage , nor lacketh there divers who really think so , and make great brags therof : the man his worth i well know , and shall ever honour ; being of the mind that he may bee wronged in that printed relation . and because you are daily conversant with him , and cannot be ignorant of what have passed in that kind , i shall esteem it as none of the least of the obligements i owe to you , if by the first sure bearer you send me a true account how that businesse went for satisfying the iudgement of divers , and the curiositie of your very loving friend . london , 15. march . 1642. the answer to the said letter . sir , the 15. of march , there lately came to my hands , and i shall be glad to resolve your doubts , by shewing the true progresse so farre as i can remember unpartially . april the first . in this confused and miserable time of warre , while truth suffereth exile with peace , and all sinewes of humane societie are dissolved , you are more wise then to judge of your old acquaintance by the report of mercurius . i have inquired from those that were present , what did passe betwixt master henderson , and the doctor , and have learned that the doctor did begin indeed with much civility , saluting him , presenting him with a book , and speaking more of his reputation then he could willingly heare ; but without the smallest provocation , did suddenly grow to such procacitie , that as he boasted of his new arguments in his booke , which had not been heard of before , so spared he not to say , that our best arguments were swords and gunnes ; that master henderson had given proofe at aberdene , how much might be said in an evill cause . to which nothing was answered but that it beseemed him who was a young man to speake more modestly of a nationall kirk , and a nationall cause ; he replyed , that he was a presbyter , as he told before , that he was a doctor of divinitie , which could not be knowne by his booke , although printed in the yeare 1642. the other who is called a batchelour of divinitie added , let no man despise thy youth ; which speech had it been directed to the doctor , had not been non-sense . it is true , he came to master henderson on the 19 of feb. in the morning , but mercurius telleth not that this 19. of feb. was the lords day , a circumstance so considerable , that it made those who were present for the time , thinking it no iudaisme to keepe the sabbath , and preparing themselves after a long iourney for the kirk , weary of his discourse , in so much , that at last it was told the doctor , that it was the sabbath . but the doctor was so pregnant and confident , that he was readie to argue , that he was about a worke of the sabbath : it may be , because it is not unlawfull to fight on the sabbath day . had the doctor come in the termes of mercurius , desiring master henderson to give a reason either of his faith , or hope , or demands ; or had an amica collatio been his desire , he might have obtained all that he desired , and possibly more . but coming with faenum in cornu , and no word in his mouth , but dispute , dispute , concertation , concertation , such a way as was more sutable for schoole-boyes , then great divines . and wherewith mr. henderson , although the most part of his life conversant with vniversity men , had never been acquainted . it was told him , that in the synode which was expected , he and others might have disputing their fill , or if that failed , there were many learned men in england to answer his book , or if it pleased him to send to scotland , it would finde an answer there . but that master henderson was come to supplicate the kings majestie , not to answer bookes , nor to dispute propositions in the vniversitie . whether this humour in the doctor proceedeth from the condition of the times or some individuall cause , i dispute not . this i know , that a scripturient engine , may finde matter enough for exercise in gerson , bucerus , altare damascenum , the learned salmasius , and other moderne authors , which yet lye unanswered , but i confesse it is a more easie worke ferram contentionis reciprocare , by writing a new booke . had the doctor perused the paper exhibited in the late treatie , or the declaration of the nationall assembly of the kirk of scotland , for unitie of religion , and uniformitie of kirk government , with the reformed kirks , he would not have challenged us of any obtrusion or anrichristian usurpation , nor would he have compared our christian way of charitie , not of authoritie , of supplication , not of usurpation , with the obtruding of the service-booke , so full of popery upon the kirk of scotland , but this he and his fellow did retractate . not onely master henderson and many better then he , but the kirk of scotland , and all the reformed kirks at their first reformation , were resolved upon the question , that antichristian doctrine , worship , and government , should all downe together . and we wish that the kirk and kingdome of england were resolved also . but beside the will of god that scandalls must be ; and beside the judgement of god upon people for the abuse of the gospel ; the avarice and ambition of the corrupt clergie is a maine hinderance of the resolution which could it be as easily satisfied , as their arguments answered , it would be quickly resolved upon the question ; it is right that episcopacie goe downe , because it standeth not by divine right . finis . rules and advices to the clergy of the diocesse of [blank] for their deportment in their personal and publick capacities. given by the bishop at the visitation. taylor, jeremy, 1613-1667. 1661 approx. 40 kb of xml-encoded text transcribed from 26 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a64125 wing t387 estc r222418 99833596 99833596 38074 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64125) transcribed from: (early english books online ; image set 38074) images scanned from microfilm: (early english books, 1641-1700 ; 2179:3) rules and advices to the clergy of the diocesse of [blank] for their deportment in their personal and publick capacities. given by the bishop at the visitation. taylor, jeremy, 1613-1667. [2], 46 p. printed by john crook, printer to the king's most excellent majesty; and are to be sold by john north, book-seller in castle-street, dublin : 1661. by jeremy taylor. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -clergy -early works to 1800. 2005-02 tcp assigned for keying and markup 2005-03 apex covantage keyed and coded from proquest page images 2005-04 judith siefring sampled and proofread 2005-04 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion rules and advices to the clergy of the diocesse of _____ for their deportment in their personal and publick capacities . given by the bishop at the visitation . dublin , printed by john crook , printer to the king 's most excellent majesty ; and are to be sold by john north , book-seller in castle-street 1661. rules and advices to the clergy . i. personal duty . remember that it is your great duty , and tied on you by many obligations , that you be exemplar in your lives , and be patterns and presidents to your flocks : least it be said unto you , why takest thou my law into thy mo●h , seeing thou hatest to be reformed thereby . he that lives an evil life may preach with truth and reason , or as did the pharisees ; but not as christ , or as one having authority . every minister in taking accompts of his life , must judge of his duty by more strict and severer measures , than he does of his people ; and he that ties heavy burdens upon others , ought himself to carry the heaviest end : and many things may be lawful in them , which he must not suffer in himself . let every minister endeavor to be learned in all spiritual wisdom , and skilful in the things of god ; for he will ill teach others the way of godliness , perfectly , that is himself a babe and uninstructed . an ignorant minister is an head without an eye ; and an evil minister is salt that hath no savour . every minister , above all things , must be careful that he be not a servant of passion , whether of anger or desire . for he that is not a master of his passions will always be useless , and quickly will becom contemptible and cheap in the eyes of his parish . let no minister be litigious in any thing ; not greedy or covetous ; not insisting upon little things , or quarreling for , or exacting of every minute portion of his dues ; but bountiful and easie ; remitting of his right , when to do so may be useful to his people , or when the contrary may do mischief , and cause reproach . be not over rightous ( saith solomon ) that is , not severe in demanding , or forcing every thing , though it be indeed his due . let not the name of the church be made a pretence for personal covetousness ; by saying , you are willing to remit many things , but you must not wrong the church : for though it be true , that you are not to do prejudice to succession , yet many things may be forgiven upon just occasions , from which the church shall receive no incommodity ; but be sure that there are but few things which thou art bound to do in thy personal capacitie , but the same also , and more , thou art oblig'd to perform , as thou art a publick person . never exact the offerings , or customary wages , and such as are allowed by law , in the ministration of the sacraments , nor condition for them , nor secure them before-hand ; but first do your office , and minister the sacraments purely , readily , and for christs sake ; and when that is done , receive what is your due . avoid all pride , as you would flee from the most frightful apparition , or the most cruel enemie ; and remember that you can never truly teach humility , or tell what it is , unless you practise it your selves . take no measures of humility , but such as are material and tangible ; such which consist not in humble words , and lowly gestures ; but what is first truly radicated in your souls , in low opinion of your selves , and in real preferring others before your selves , and in such significations , which can neither deceive your selves nor others . let every curate of souls strive to understand himself best ; and then to understand others . let him spare himself least ; but most severely judge , censure , and condemn himself . if he be learned , let him shew it by wise teaching , and humble manners . if he be not learned , let him be sure to get so much knowledge as to know that ; and so much humility , as not to grow insolent , and puffed up by his emptiness . for many will pardon a good man that is less learned ; but if he be proud , no man will forgive him . let every minister be careful to live a life as abstracted from the affairs of the world , as his necessity will permit him ; but at no hand to be immerg'd and principally imploy'd in the affairs of the world : what cannot be avoided , and what is of good report , and what he is oblig'd to by any personal or collateral duty , that he may do , but no more . ever remembring the saying of our blessed lord : in the world ye shall have trouble ; but in me ye shall have peace : and consider this also , which is a great truth ; that every degree of love to the world , is so much taken from the love of god. be no otherwise sollicitous of your fame and reputation , but by doing your duty well & wisely : in other things , refer your self to god : but if you meet with evil tongues , be careful that you bear reproaches sweetly and temperately . remember that no minister can govern his people well , and prosperously , unless himself hath learn'd humbly and cheerfully to obey his superior . for every minister should be like the good centurion in the gospel : himself is under authority , and he hath people under him . be sure in all your words and actions to preserve christian simplicity and ingenuity ; to do to others , as you would be done unto your self ; and never to speak what you do not think . trust to truth , rather than to your memory : for this may fail you , that will never . pray much , and very fervently , for all your parishioners , and all men that belong to you , and and all that belong to god ; but especially for the conversion of souls ; and be very zealous for nothing , but for gods glory , and the salvation of the world , and particularly of your charges : ever remembring that you are by god appointed as the ministers of prayer , and the ministers of good things ; to pray for all the world , and to heal all the world , as far as you are able . every minister must learn and practise patience ; that by bearing all adversity meekly , and humbly , and cheerfully , and by doing all his duty with unwearied industry , with great courage , constancie , and christian magnanimity , he may the better assist his people in the bearing of their crosses , and overcoming their difficulties . he that is holy , let him be holy still , and still more holy , and never think he hath done his work , till all be finished by perseverance , and the measures of perfection in a holy life , and a holy death : but at no hand must he magnifie himselfby vain separations from others , or despising them that are not so holy . ii. of prudence requir'd in ministers . 1. remember that discretion is the mistress of all graces ; and humility is the greatest of all miracles ; and without this , all graces perish to a mans self ; and without that , all graces are useless unto others . 2. let no minister be governed by the opinion of his people , and destroy his duty , by unreasonable compliance with their humours ; least as the bishop of granata told the governours of leria and patti ; like silly animals , they take burdens upon their backs at the pleasure of the multitude , which they neither can retain with prudence , nor shake off with safety . 3. let not the reverence of any man , cause you to sin against god ; but in the matter of souls , being well-advis'd , be bold and confident ; but abate nothing of the honour of god , or the just measures of your duty , to satisfie the importunity of any man whatsoever : and god will bear you out . 4. when you teach your people any part of their duty , as in paying their debts , their tythes and offerings , in giving due reverence and religious regards , diminish nothing of your admonition in these particulars , and the like , though they object , that you speak for your selves , and in your own cases . for a counsel is not the worse but the better , if it be profitable both to him that gives , and to him that takes it . onely do it in simplicity , and principally intend the good of their souls . 5. in taking accounts of the good lives of your selves , or others ; take your measures by the express words of scripture ; and next to them , estimate them by their proportion and compliance with the publick measures , with the laws of the nation , ecclesiastical and civil , and by the rules of fame , of publick honesty and good report ; and last of all by their observation of the ordinances and exterior parts of religion . 6. be not satisfied when you have done a good work ; unless you have also done it well : and when you have , then be careful that vain-glory , partiality , self-conceit , or any other folly or indiscretion , snatch it not out of your hand , and cheat you of the reward . 7. be careful so to order your self , that you fall not into temptation and folly , in the presence of any of your charges ; and especially that you fall not into chidings , and intemperate talkings , and sudden and violent expressions : never be a party in clamors and scoldings , least your calling become useless , and your person contemptible : ever remembring , that if you cheaply and lightly be engag'd in such low usages with any person , that person is likely to be lost from all possibility of receiving much good from your ministry . iii. the rules and measures of government to be used by ministers , in their respective cures . 1. use no violence to any man , to bring him to your opinion : but by the word of your proper ministry , by demonstrations of the spirit , by rational discourses , by excellent examples , constrain them to come in : and for other things , they are to be permitted to their own liberty ; to the measures of the laws , and the conduct of their governours . 2. suffer no quarrel in your parish ; and speedily suppress it when it is begun : and though all wise men will abstain from interposing in other mens affairs , and especially in matters of interest , which men love too well , yet it is your duty here to interpose , by perswading them to friendships , reconcilements , moderate prosecutions of their pretences ; and by all means you prudently can , to bring them to peace , and brotherly kindness . 3. suffer no houses of debauchery , of drunkennes or lust , in your parishes ; but implore the assistance of authority for the suppressing of all such meeting places , and nurseries of impiety : and as for places of publique entertainment , take care that they observe the rules of christian piety , and the allowed measures of laws . 4. if there be any papists , or sectaries in your parishes , neglect not frequently to confer with them in the spirit of meekness , and by the importunity of wise discourses seeking to gain them . but stir up no violences against them ; but leave them ( if they be incurable ) to the wise and merciful disposition of the laws . 5. receive not the people to doubtful disputations : and let no names of sects or differing religions , be kept up amongst you , to the disturbance of the publick peace , and private charity : and teach not the people to estimate their piety by their distance from any opinion , but by their faith in christ , their obedience to god , and the laws , and their love to all christian people , even though they be deceiv'd . 6. think no man considerable upon the point or pretence of a tender conscience , unless he live a good life , and in all things endeavour to approve himself void of offence both towards god and man : but if he be an humble person , modest & inquiring , apt to learn , and desirous of information ; if he seeks for it in all ways reasonable and pious , and is obedient to laws , then take care of him ; use him tenderly , perswade him meekly , reprove him gently , and deal mercifully with him , till god shall reveal that also unto him , in which his unavoidable trouble , and his temptation lies . 7. mark them that cause divisions among you , and avoid them : for such persons are by the scripture call'd scandals in the abstract ; they are offenders and offences too . but if any man have an opinion , let him have it to himself , till he can be cur'd of his disease by time , and counsel , and gentle usages . but if he separates from the church , or gathers a congregation , he is proud , and is fallen from the communion of saints , and the unity of the catholick church . 8. he that observes any of his people to be zealous , let him be careful to conduct that zeal into such channels where there is least danger of inconveniencie ; let him imploy it in something that is good ; let it be press'd to fight against sin . for zeal is like a cancer in the brest ; feed it with good flesh , or it will devour the heart . 9. strive to get the love of the congregation ; but let it not degenerate into popularity . cause them to love you and revere you ; to love with religion , not for your compliance ; for the good you do them , not for that you please them . get their love by doing your duty , but not by omitting or spoiling any part of it : ever remembring the severe words of our blessed saviour , wo be to you , when all men speak well of you . 10. suffer not the common people to prattle about religion and questions ; but to speak little , to be swift to hear , and slow to speak , that they learn to do good works for necessary uses , that they work with their hands , that they may have wherewithal to give to them that need ; that they study to be quiet . and learn to do their own business . 11. let every minister take care that he call upon his charges , that they order themselves so , that they leave no void spaces of their time ; but that every part of it be filled with useful or innocent imployment . for where there is a space without business , that space is the proper time for danger and temptation ; and no man is more miserable than he that knows not how to spend his time . 12. fear no mans person in the doing of your duty , wisely , and according to the laws : remembing always that a servant of god can no more be hurt by all the powers of wickedness , than by the noise of a flies wing , or the chirping of a sparrow . brethren do well for your selves : do well for your selves as long as you have time ; you know not how soon death will come . 13. entertain no persons into your assemblies from other parishes , unless upon great occasion , or in the destitution of a minister , or by contingency , and seldom visits , or with leave : least the labours of thy brother be discouraged ; and thy self be thought to preach christ out of envie , and not of good will. 14. never appeal to the judgement of the people in matters of controversie ; teach them obedience , not arrogancie ; teach them to be humble , not crafty . for without the aid of false guides , you will finde some of them of themselves apt enough to be troublesome : and a question put into their heads , and a power of judging into their hands , is a putting it to their choice , whether you shall be troubled by them this week , or the next : for much longer you cannot escape . 15. let no minister of a parish introduce any ceremony , rites or gestures , though with some seeming piety and devotion , but what are commanded by the church , and established by law : and let these also be wisely and usefully explicated to the people , that they may understand the reasons and measures of obedience : but let there be no more introduc'd , least the people be burdened unnecessarily , and tempted or divided . iv. rules and advices concerning preaching . 1. let every minister be diligent in preaching the word of god , according to the ability that god gives him ; ever remembring that to minister gods word unto the people , is the one half of his great office and employment . 2. let every minister be careful , that what he delivers be indeed the word of god : that his sermon be answerable to the text ; for this is gods word , the other ought to be according to it ; that although in it self it be but the word of man , yet by the purpose , truth , and signification of it , it may in a secondary sense be the word of god. 3. do not spend your sermons in general and indefinite things ; as in exhortations to the people to get christ , to be united to christ , and things of the like unlimited signification ; but tell them in every duty , what are the measures , what circumstances , what instruments , and what is the particular minute meaning of every general advise . for generals not explicated , do but fill the peoples heads with empty notions , and their mouths with perpetual unintelligible talk : but their hearts remain empty , and themselves are not edified . 4. let not the humours and inclinations of the people be the measures of your doctrines ; but let your doctrines be the measure of their perswasions . let them know from you what they ought to do ; but if you learn from them what you ought to teach , you will give but a very ill account at the day of judgement , of the souls committed to you . he that receives from the people what he shall teach them , is like a nurse that asks of her sick child , what physick she shall give him . 5. every minister in reproofs of sin and sinners , ought to concern himself in the faults of them that are present , but not of the absent ; nor in reproof of the times ; for this can serve no end but of faction and sedition , publique murmur and private discontent ; besides this , it does nothing but amuze the people in the faults of others , teaching them to revile their betters , and neglect the dangers of their own souls . 6. as it looks like flattery and design , to preach nothing before magistrates but the duty of their people , and their own eminencie ; so it is the begining of mutiny to preach to the people the duty of their superiors and supreme ; it can neither come from a good principle , nor tend to a good end . every minister ought to preach to his parish , and urge their duty . st. john the baptist told the souldiers what the souldiers should do ; but troubled not their heads with what was the duty of the scribes and pharisees . 7. in the reproof of sins be as particular as you please , and spare no mans sin , but meddle with no mans person ; neither name any man , nor signifie him , neither reproach him , nor make him to be suspected : he that does otherwise , makes his sermon to be a libel , and the ministry of repentance , an instrument of revenge : and so doing he shall exasperate the man , but never amend the sinner . 8. let the business of you sermons be to preach holy life , obedience , peace , love among neighbours , hearty love , to live as the old christians did , and the new should , to do hurt to no man , to do good to every man. for in these things the honour of god consists , and the kingdom of the lord jesus . 9. press those graces most , that do most good , and make the least noise ; such as giving privately , and forgiving publiquely ; and describe the grace of charity by all the measures of it which are given by the apostle , 1 cor. 13. for this grace is not finished by good words , nor yet by good works , but it is a great building : and many materials go to the structure of it . it is worth your study , for it is the fulfilling of the commandments . 10. because it is impossible that charity should live , unless the lust of the tongue be mortified : let every minister in his charge be frequent and severe against slanderers , detractors and backbiters : for the crime of backbiting is the poyson of charity ; and yet so common , that it is past into a proverb : [ after a good dinner let us sit down and backbite our neighbours . ] 11. let every minister be carefull to observe , and vehement in reproving those faults of his parishioners , of which the laws cannot or do not take cognizance ; such as are , many degrees of intemperate drinkings , gluttony , riotous living , expenses above their ability , pride , bragging , lying in ordinary conversation , convetousness , peevishness and hasty anger ; and such like . for the word of god searches deeper than the laws of men ; and many things will be hard to prove by the measures of courts , which are easie enough to be observ'd by the watchful and diligent eye and ear of the guide of souls . 12. in your sermons to the people , often speak of the four last things , of death & judgement , heaven and hell : of the life and death of jesus christ ; of gods mercie to repenting sinners , and his severity against the impenitent : of the formidable examples of gods anger powr'd forth upon rebbels , sacrilegious , oppressors of widdows and orphanes , and all persons guilty of crying sins : these are useful , safe and profitable ; but never run into extravagancies and curiosities , nor trouble your selves or them with mysterious secrets ; for there is more laid before you , than you can understand ; and the whole duty of man , is to fear god , and keep his commandments . speak but very little of the secret and high things of god ; but as much as you can of the lowness and humility of christ. 13. be not hasty in pronouncing damnation against any man or party in a matter of disputation . it is enough that you reprove an errour ; but what shall be the sentence against it at the day of judgement , thou knowest not , and therefore pray for the erring person , and reprove him ; but leave the sentence to his judge . 14. let your sermons teach the duty of all states of men to whom you speak : and particularly , take care of servants and hirelings , merchants and tradesmen , that they be not unskilful , nor unadmonished in their respective duties : and in all things speak usefully and affectionately ; for by this means you will provide for all mens needs ; both for them that sin by reason of their little understanding , and them that sin because they have evil , dull , or deprav'd affections . 15. in your sermons and discourses of religion , use primitive , known and accustomed words ; and affect not new phantastical or schismatical terms : let the sunday festival be call'd the lords day ▪ and pretend no fears from the common use of words amongst christians . for they that make a business of the words of common use , and reform religion by introducing a new word , intend to make a change but no amendment ; they spend themselves in trifles , like the barren turf that sends forth no medicinable herbs , but store of mushroms ; and they give a demonstration that they are either impertinent people , or else of a querulous nature ; and that they are ready to disturb the church , if they could find occasion . 16. let every minister in is charge , as much as he can , indeavour to destroy all popu●ar errors , and evil principles ●aken up by his people or o●hers with whom they converse : especially those that directly oppose the indispensable necessity of a holy life : let him endeavour to understand in what true and useful sense christs active obedience is imputed to us ; let him make his people fear the deferring of their repentance , and putting it off to their death-bed ; let him explicate the nature of faith , so that it be an active and quickning principle of charity ; let him as much as he may , take from them all confidences that slacken their obedience and diligence ; let him teach them to impute all their sins to their own follies and evil choice , and so build them up in a most holy faith to a holy life : ever remembering that in all ages it hath been the greatest artifice of sathan , to hinder the increase of christs kingdom , by destroying those things in which it does consist viz. peace and rightousness , holiness and mortification . 17. every minister ought to be careful that he never expound scriptures in publick , contrary to the known sense of the catholick church , and particularly of the churches of england and ireland ; nor introduce any doctrine against any of the four first general councils : for these as they are measures of truth : so also , of necessity ; that is , as they are safe , so they are sufficient ; and besides what is taught by these , no matter of belief is necessary to salvation . 18. let no preacher bring before the people in his sermons or discourses , the arguments of great and dangerous heresies , though with a purpose to confute them ; for they will much easier retain the objection , than understand the answer . 19. let not the preacher make an article of faith to be a matter of dispute ; but teach it with plainness and simplicity , and confirm it with easie arguments and plain words of scripture ; but without objection : let them be taught to believe but not to argue : least if the arguments meet with a scrupulous person , it rather shake the foundation by curious enquiry , than establish it by arguments too hard . 20. let the preacher be carefull that in his sermons he use no light , immodest or ridiculous expression ; but what is wise , grave , useful and for edification ; that when the preacher brings truth and gravity , the people may attend with fear and reverence . 21. let no preacher envie any man that hath a greater audience , or more fame in preaching than himself ; let him not detract from him , or lessen his reputation directly or indirectly : for he that cannot be even with his brother but by pulling him down , is but a dwarf still ; and no man is the better , for making his brother worse . in all things desire that christ's kingdom may be advanc'd ; and rejoyce that he is served , whoever be the minister : that if you cannot have the fame of a great preacher , yet you may have the reward of being a good man : but it is hard , to miss both . 22. let every preacher in his parish take care to explicate to the people the mysteries of the great festivals ; as of christmass , easter , ascension day , whitsunday , trinity sunday , the annunciation to the bl. virgin mary ; because these feasts containing in them the great fundamentals of our faith , will with most advantage convey the mysteries to the people , and fix them in their memories , by the solemnity and circumstances of the day . 23. in all your sermons and discourses , speak nothing of god but what is honourable and glorious ; and impute not to him such things , the consequents of which a wise & good man will not own : never suppose him to be the author of sin , or the procurer of our damnation . for god cannot be tempted , neither tempteth he any man. god is true , and every man a lyer . 24. let no preacher compare one ordinance with another ; as prayer with preaching , to the disparagement of either ; but use both in their proper seasons , and according to appointed order . 25. let no man preach for the praise of men : but if you meet it , instantly watch and stand upon your guard , and pray against your own vanity ; and by an express act of acknowledgment and adoration , return the praise to god. remember that herod was for the omission of this , smitten by an angel ; and do thou tremble , fearing least the judgment of god , be otherwise than the sentence of the people . v. rules and advices concerning catechism . 1. every minister is bound upon every lords day , before evening prayer , to instruct all young people in the creed , the lords prayer , the ten commandments , and the doctrine of the sacraments , as they are set down and explicated in the church catechism . 2. let a bell be tolled when the catechising is to begin ; that all who desire it , may be present ; but let all the more ignorant , and uninstructed part of the people , whether they be old or young be requir'd to be present : that no person in your parishes be ignorant in the foundations of religion : ever remembring , that if in these things they be unskilfull , whatever is taught besides , is like a house built upon the sand . 3. let every minister teach his people the use , practise , methods and benefits of meditation , or mental prayer . let them draw out for them , helps and rules for their assistance in it ; and furnish them with materials ; concerning the life and death of the ever bl. jesus , the greatness of god , our own meanness , the dreadfull sound of the last trumpet , the infinite event of the two last sentences at doomsday : let them be taught to consider what they have been , what they are , and what they shall be ; and above all things , what are the issues of eternity : glories never to cease , pains never to be ended . 4. let every minister exhort his people to a frequent confession of their sins , and a declaration of the state of their souls ; to a conversation with their minister in spiritual things , to an enquiry concerning all the parts of their duty : for by preaching , and catechising and private entercourse , all the needs of souls can best be serv'd ; but by preaching alone , they cannot . 5. let the people be exhorted to keep fasting days , and the feasts of the church ; according to their respective capacities ; so it be done without burden to them , and without becoming a snare ; that is , that upon the account of religion , and holy desires to please god , they spend some time in religion , besides the lords day : but be very careful that the lords day be kept religiously , according to the severest measures of the church , and the commands of authority : ever remembring that as they give but little testimony of repentance and mortification , who never fast ; so they give but small evidence of their joy in god and in religion , who are unwilling solemnly to partake of the publick and religious joys of the christian church . 6. let every minister be diligent in exhorting all parents and masters to send their children and servants to the bishop at the visitation , or other solemn times of his coming to them , that they may be confirm'd : and let him also take care that all young persons may by understanding the principles of religion , their vow of baptism , the excellency of christian religion , the necessity and advantages of it , and of living according to it , be fitted and disposed , and accordingly by them presented to the bishop , that he may pray over them , and invocate the holy spirit , and minister the holy rite of confirmation . vi. rules and advices concerning visitation of the sick . 1. every minister ought to be careful in visiting all the sick and afflicted persons of his parish : ever remembring that as the priests lips are to preserve knowledg : so it is his duty to minister a word of comfort in the time of need . 2. a minister must not stay till he be sent for ; but of his own accord and care to go to them ; to examine them , to exhort them to perfect their repentance , to strengthen their faith , to encourage their patience , to persuade them to resignation , to the renewing of their holy vows , to the love of god , to be reconcil'd to their neighbours , to make restitution and amends , to confess their sins , to settle their estate , to provide for their charges , to do acts of piety and charity ; and above all things , that they take care , they do not sin towards the end of their lives . for if repentance on our death-bed seem so very late for the sins of our life ; what time shall be left to repent us of the sins we commit on our death-bed ? 3. when you comfort the afflicted , endeavour to bring them to the true love of god : for he that serves god for gods sake , it is almost impossible he should be oppressed with sorrow . 4. in answering the cases of conscience of sick or afflicted people , consider not who asks , but what he asks ; and consult in your answers more with the estate of his soul , than the conveniencie of his estate : for no flattery is so fatal as that of the physician or the divine . 5. if the sick person enquires concerning the final estate of his soul ; he is to be reprov'd rather than answer'd ; onely he is to be called upon to finish his duty , to do all the good he can in that season ; to pray for pardon and acceptance ; but you have nothing to do to meddle with passing final sentences ; neither cast him down in despair , nor raise him up to vain and unreasonable confidences . but take care that he be not carelesly dismiss'd . 6. in order to these and many other good purposes , every minister ought frequently to converse with his parishioners ; to go to their houses , but always publickly , with witness and with prudence ; least what is charitably intended , be scandalously reported : and in all your conversation be sure to give good example , and upon all occasions to give good counsel . vii . of ministring the sacraments , publick prayers and other duties of ministers . 1. every minister is oblig'd , publickly or privately to read the common prayers every day in the week , at morning and evening : and in great towns and populous places conveniently inhabited , it must be read in churches ; that the daily sacrifice of prayer and thanksgiving may never cease . 2. the minister is to instruct the people , that the baptism of their children ought not to be ordinarily defer'd , longer than till the next sunday or holy day after the birth of the child : least importune and unnecessary delay , occasion that the child die before it is dedicated to the service of god and the religion of the lord jesus ; before it be born again , admitted to the promises of the gospel , and reckon'd in the account of the second adam . 3. let every minister exhort and press the people to a devout & periodical communion ; at the least three times in the year , at the great festivals : but the devouter sort , and they who have leasure , are to be invited to a frequent communion : and let it be given and received with great reverence . 4. every minister ought to be well skill'd and studied in saying his office , in the rubricks , the canons , the articles , and the homilies of the church , that he may do his duty readily , discreetly , gravely ▪ and by the publick measures of the laws . to which also it is very usefull that it be added ▪ that every minister study the ancient canons of the church ▪ especially the penitentials of the eastern and western churches : let him read good books , such as are approved by publick authority ; such which are usefull , wise and holy : not the scriblings of unlearned parties , but of men learned , pious , obedient and disinterested ; and amongst these , such especially which describe duty and good life , which minister to faith and charity , to piety and devotion ; cases of conscience , and solid expositions of scripture . concerning which , learned and wise persons are to be consulted . 5. let not a curate of souls trouble himself with any studies , but such which concern his own or his peoples duty ; such which may enable him to speak well , and to do well ; but to meddle with no controversies , but such by which he may be enabled to convince the gainsayers in things that concern publick peace and a good life . 6. be carefull in all the publick administrations of your parish , that the poor be provided for . think it no shame to beg for christs poor members : stir up the people to liberal alms by your word and your example . let a collection be made every lords day , and upon all solemn meetings , and at every communion ; and let the collection be wisely and piously administred : ever remembring , that at the day of judgement nothing shall publickly be proclaim'd , but the reward of alms and mercy . 7. let every minister be sure to lay up a treasure of comforts and advices , to bring forth for every mans need in the day of his trouble ; let him study and heap together instruments and advices for the promoting of every virtue , and remedies and arguments against every vice ; let him teach his people to make acts of virtue not onely by external exercise , but also in the way of prayer , and internal meditation . in these and all things else that concern the ministers duty , if there be difficulty , 〈◊〉 are to repair to your bis●●● for further advice , assistanc● and information . finis . notes, typically marginal, from the original text notes for div a64125-e790 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vide rom. 16. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a copy of a letter written to a gentlewoman newly seduced to the church of rome by the reverend j.t. d.d. late bishop of down and connor. taylor, jeremy, 1613-1667. 1687 approx. 47 kb of xml-encoded text transcribed from 12 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a63729 wing t306 estc r77 11940683 ocm 11940683 51266 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63729) transcribed from: (early english books online ; image set 51266) images scanned from microfilm: (early english books, 1641-1700 ; 516:30) a copy of a letter written to a gentlewoman newly seduced to the church of rome by the reverend j.t. d.d. late bishop of down and connor. taylor, jeremy, 1613-1667. [2], 21 p. printed for l. meredith ..., london : 1687. signed: jer. taylor. reproduction of original in union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -controversial literature. 2000-00 tcp assigned for keying and markup 2001-08 apex covantage keyed and coded from proquest page images 2001-09 tcp staff (michigan) sampled and proofread 2001-09 tcp staff (michigan) text and markup reviewed and edited 2001-11 pfs batch review (qc) and xml conversion a copy of a letter written to a gentlewoman newly seduced to the church of rome . by the reverend j. t. d. d. late bishop of down and connor . imprimatur , guil. needham . june 3. 1687. london , printed for l. meredith at the angel in amen corner . mdclxxxvii . price two pence . a copy of a letter written to a gentlewoman newly seduced to the church of rome . m. b. i was desirous of an opprtunity in london to have discoursed with you concerning something of nearest concernment to you , but the multitude of my little affairs hindred me , and have brought upon you this trouble to read a long letter , which yet i hope you will be more willing to do , because it comes from one who hath a great respect to your person , and a very great charity to your soul : i must confess i was on your behalf troubled when i heard you were fallen from the communion of the church of england , and entred into a voluntary , unnecessary schism , and departure from the laws of the king , and the communion of those with whom you have always lived in charity , going against those laws in the defence and profession of which your husband died , going from the religion in which you were baptized , in which for so many years , you lived piously and hoped for heaven , and all this without any sufficient reason , without necessity or just scandal ministred to you ; and to aggravate all this , you did it in a time when the church of england was persecuted , when she was marked with the characterism of our lord , the marks of the cross of jesus , that is , when she suffered for a holy cause and a holy conscience , when the church of england was more glorious than at any time before ; even when she could shew more martyrs and confessors than any church this day in christendom , even then when a king died in the profession of her religion , and thousands of priests , learned and pious men suffered the spoiling of their goods rather than they would forsake one article of so excellent a religion ; so that seriously it is not easily to be imagined that any thing should move you , unless it be that which troubled the perverse jews , and the heathen greek , scandalum crucis , the scandal of the cross ; you stumbled at that rock of offence , you left us because we were afflicted , lessened in outward circumstances and wrapped in a cloud ; but give me leave only to remind you of that sad saying of the scripture , that you may avoid the consequent of it ; they that fall on this stone shall be broken in pieces , but they on whom it shall fall shall be grinded to powder . and if we should consider things but prudently , it is a great argument that the sons of our church are very conscientious and just in their perswasions , when it is evident that we have no temporal end to serve , nothing but the great end of our souls , all our hopes of preferment are gone , all secular regards , only we still have truth on our sides , and we are not willing with the loss of truth to change from a persecuted to a prosperous church , from a reformed to a church that will not be reformed ; lest we give scandal to good people that suffer for a holy conscience , and weaken the hands of the afflicted ; of which if you had been more carefull , you would have remained much more innocent . but i pray , give me leave to consider for you , because you in your change considered so little for your self , what fault , what false doctrine , what wicked and dangerous proposition , what defect , what amiss did you find in the doctrine and liturgy and discipline of the church of england ? for its doctrine , it is certain it professes the belief of all that is written in the old and new testament , all that which is in the three creeds , the apostolical , the nicene , and that of athanasius , and whatsoever was decreed in the four general councils , or in any other truly such , and whatsoever was condemned in these , our church hath legally declared it to be heresie . and upon these accounts above four whole ages of the church went to heaven ; they baptized all their catechumens into this faith , their hopes of heaven was upon this and a good life , their saints and martyrs lived and died in this alone , they denied communion to none that professed this faith . this is the catholick faith , so saith the creed of athanasius ; and unless a company of men have power to alter the faith of god , whosoever live and die in this faith , are intirely catholick and christian. so that the church of england hath the same faith without dispute that the church had for 400 or 500 years , and therefore there could be nothing wanting here to saving faith , if we live according to our belief . 2 for the liturgy of the church of england , i shall not need to say much , because the case will be very evident ; first , because the disputers of the church of rome have not been very forward to object any thing against it , they cannot charge it with any evil : 2. because for all the time of king edw 6. and till the eleventh year of queen elizabeth , your people came to our churches and prayed with us , till the bull of pius quintus came out upon temporal regards , and made a schism by forbidding the queens subjects to pray as by law was here appointed , though the prayers were good and holy , as themselves did believe . that bull enjoyned recusancy , and made that which was an act of rebellion , and disobedience , and schism , to be the character of your roman catholicks . and after this , what can be supposed wanting in order to salvation ? we have the word of god , the faith of the apostles , the creeds of the primitive church , the articles of the four first general councils , a holy liturgy , excellent prayers , perfect sacraments , faith and repentance , the ten commandments , and the sermons of christ , and all the precepts and counsels of the gospel ; we teach the necessity of good works , and require and strictly exact the severity of a holy life ; we live in obedience to god , and are ready to die for him , and do so when he requires us so to do ; we speak honourably of his most holy name , we worship him at the mention of his name , we confess his attributes , we love his servants , we pray for all men , we love all christians , even our most erring brethren , we confess our sins to god and to our brethren whom we have offended , and to god's ministers in cases of scandal , or of a troubled conscience . we communicate often , we are enjoyned to receive the holy sacrament thrice every year at least ; our priests absolve the penitent , our bishops ordain priests , and confirm baptized persons , and bless their people and intercede for them ; and what could here be wanting to salvation ? what necessity forced you from us ? i dare not suspect it was a remporal regard that drew you away , but i am sure it could be no spiritual . but now that i have told you , and made you to consider from whence you went , give me leave to represent to you , and tell you whither you are gone , tht you may understand the nature and conditions of your change : for do not think your self safe , because they tell you that you are come to the church ; you are indeed gone from one church to another , from a better to a worse , as will appear in the induction ; the particulars of which before i reckon , give me leave to give you this advice ; if you mean in this affair to understand what you do ; it were better you enquired what your religion is , than what your church is ; for that which is a true religion to day , will be so to morrow and for ever ; but that which is a holy church to day , may be heretical at the next change , or may betray her trust , or obtrude new articles in contradiction to the old , or by new interpretations may elude ancient truths , or may change your creed , or may pretend to be the spouse of christ when she is idolatrous , that is , adulterous to god : your religion is that which you must , and therefore may competently understand ; you must live in it ; and grow in it ; and govern all the actions of your life by it ; and in all questions concerning the church , you are to choose your church by the religion , and therefore this ought first and last to be enquired after . whether the roman church be the catholick church , must depend upon so many uncertain enquiries , is offered to be proved by so long , so tedious a method , hath in it so many intrigues and labyrinths of question , and is ( like a long line ) so impossible to be perfectly streight , and to have no declination in it when it is held by such a hand as yours , that unless it be by material enquiries into the articles of the religion , you can never hope to have just grounds of confidence . in the mean time you can consider this ; if the roman church were the catholick , that is , so as to exclude all that are not of her communion , then the greek churches had as good turn turks as remain damned christians , and all that are in the communion of all the other patriarchal churches in christendom , must also perish like heathens , which thing before any man can believe , he must have put off all reason , and all modesty , and all charity ; and who can with any probability think that the communion of saints in the creed is nothing but the communion of roman subjects , and the article of the catholick church was made up to dispark the inclosures of jarusalem , but to turn them into the pale of rome , and the church is as limited as ever it was , save only that the synagogue is translated to rome , which i think you will easily believe was a proposition the apostles understood not . but though it be hard to trust to it , it is also so hard to prove it , that you shall never be able to understand the measures of that question , and therefore your salvation can never depend upon it . for no good or wise person can believe that god hath tied our salvation to impossible measures , or bound us to an article that is not by us cognoscible , or intends to have us conducted by that which we cannot understand ; and when you shall know that learned men , even of the roman party are not agreed concerning the catholick church that is infallibly to guide you , some saying that it is the virtual church , that is , the pope ; some , that it is the representative church , that is , a council ; some , that it is the pope and the council , the virtual church and the representative church together ; some that neither of these , nor both together are infallible ; but only , the essential church , or the diffusive church is the catholick , from whom we must at no hand dissent ; you will quickly find your self in a wood , and uncertain whether you have more than a word in exchange for your soul , when you are told you are in the catholick church . but i will tell you what you may understand , and see and feel , something that your self can tell whethr i say true or no concerning it . you are now gone to a church that protects it self by arts of subtilty and arms , by violence and persecuting all that are not of their minds , to a church in which you are to be a subject of the king so long as it pleases the pope : in which you may be absolved from your vows made to god , your oaths to the king , your promises to men , your duty to your parents in some cases : a church in which men pray to god , and to saints in the same form of words in which they pray to god , as you may see in the offices of saints , and particularly of our lady : a church in which men are taught by most of the principal leaders to worship images with the same worship with which they worship god and christ , or him or her whose image it is , and in which they usually picture god the father , and the holy trinity , to the great dishonour of that sacred mystery , against the doctrine and practice of the primitive church , against the express doctrine of scripture , against the honour of a divine attribute ; i mean , the immensity and spirituality of the divine nature ; you are gone to a church that pretends to be infallible , and yet is infinitely deceived in many particulars , and yet endures no contradiction , and is impatient her children should enquire into any thing her priests obtrude . you are gone from receiving the whole sacrament to receive it but half ; from christ's institution to a humane invention , from scripture to uncertain traditions , and from ancient traditions to new pretences , from prayers which ye understood to prayers which ye understand not , from confidence in god to rely upon creatures , from intire dependence upon inward acts to a dangerous temptation of resting too much in outward ministeries , in the external work of sacraments and of sacramentals : you are gone from a church whose worshipping is simple , christian and apostolical , to a church where mens consciences are loaden with a burden of ceremonies greater than that in the days of the jewish religion ( for the ceremonial of the church of rome is a great book in folio ) greater i say than all the ceremonies of the jews contained in leviticus , &c. you are gone from a church where you were exhorted to read the word of god , the holy scriptures from whence you found instruction , institution , comfort , reproof , a treasure of all excellencies , to a church that seals up that fountain from you , and gives you drink by drops out of such cisterns as they first make , and then stain , and then reach out : and if it be told you that some men abuse scripture , it is true , for if your priests had not abused scripture , they could not thus have abused you , but there is no necessity they should , and you need not , unless you list , any more than you need to abuse the sacraments or decrees of the church , or the messages of your friend , or the letters you receive , or the laws of the land , all which are liable to be abused by evil persons , but not by good people and modest understandings . it is now become a part of your religion to be ignorant , to walk in blindness , to believe the man that hears your confessions , to hear none but him , not to hear god speaking but by him , and so you are liable to be abused by him , as he please , without remedy . you are gone from us , where you were only taught to worship god through jesus christ , and now you are taught to worship saints and angels with a worship at least dangerous , and in some things proper to god ; for your church worships the virgin mary with burning incense and candles to her , and you give her presents , which by the consent of all nations used to be esteemed a worship peculiar to god , and it is the same thing which was condemned for heresie in the collyridians , who offered a cake to the virgin mary ; a candle and a cake make no difference in the worship ; and your joyning god and the saints in your worship and devotions , is like the device of them that fought for king and parliament , the latter destroys the former . i will trouble you with no more particulars , because if these move you not to consider better ; nothing can . but yet i have two things more to add of another nature , one of which at least may prevail upon you , whom i suppose to have a tender and a religious conscience . the first is , that all the points of difference between us and your church are such as do evidently serve the ends of covetousness and ambition , of power and riches , and so stand vehemently suspected of design , and art , rather than truth of the article and designs upon heaven i instance in the pope's power over princes and all the world ; his power of dispensation , the exemption of the clergy from jurisdiction of princes , the doctrine of purgatory and indulgences which was once made means to raise a portion for a lady , the niece of pope leo the tenth ; the priests power advanced beyond authority of any warrant from scripture , a doctrine apt to bring absolute obedience to the papacy ; but because this is possibly too nice for you to suspect or consider , that which i am sure ought to move you is this . that you are gone to a religion in which though through god's grace prevailing over the follies of men , there are i hope , and charitably suppose many pious men that love god , and live good lives , yet there are very many doctrines taught by your men , which are very ill friends to a good life , i instance in your indulgences and pardons , in which vitious men put a great confidence , and rely greatly upon them . the doctrine of purgatory which gives countenance to a sort of christians who live half to god and half to the world , and for them this doctrine hath found out a way that they may go to hell and to heaven too . the doctrine that the priests absolution can turn a trifling repentance into a perfect and a good , and that suddenly too , and at any time , even on our death-bed , or the minute before your death , is a dangerous heap of falshood , and gives licence to wicked people and teaches men to reconcile a wicked debauched life , with the hopes of heaven . and then for penances and temporal satisfaction , which might seem to be as a plank after the shipwrack of the duty of repentance , to keep men in awe , and to preserve them from sinking in an ocean of impiety , it comes to just nothing by your doctrine ; for there are so many easie ways of indulgences and getting pardons , so many con-fraternities , stations , privileg'd altars , little offices , agnus dei's , amulets , hallowed devices , swords , roses , hats , church-yards , and the fountain of these annexed indulgences the pope himself , and his power of granting what , and when , and to whom he list that he is a very unfortunate man that needs to smart with penances ; and after all , he may choose to suffer any at all , for he may pay them in purgatory if he please , and he may come out of purgatory upon reasonable terms , in case he should think it fit to go thither ; so that all the whole duty of repentance seems to be destroyed with devices of men that seek power and gain , and find errour and folly ; insomuch that if i had a mind to live an evil life , and yet hope for heaven at last , i would be of your religion above any in the world. but i forget i am writing a letter : i shall therefore desire you to consider upon the premises , which is the safer way . for surely it is lawfull for a man to serve god without images ; but that to worship images is lawfull , is not so sure . it is lawfull to pray to god alone , to confess him to be true , and every man a liar , to call no man master upon earth , but to rely upon god teaching us ; but it is at least hugely disputable and not at all certain that any man , or society of men can be infallible , that we may put our trust in saints , in certain extraordinary images , or burn incense and offer consumptive oblations to the virgin mary , or make vows to persons , of whose state , or place , or capacities , or condition we have no certain revelation : we are sure we do well when in the holy communion we worship god and jesus christ our saviour , but they who also worship what seems to be bread , are put to strange shifts to make themselves believe it to be lawfull . it is certainly lawfull to believe what we see and feel ; but it is an unnatural thing upon pretence of faith to disbelieve our eyes , when our sense and our faith can better be reconciled , as it is in the question of the real presence , as it is taught by the church of england . so that unless you mean to prefer a danger before safety , temptation to unholiness before a severe and a holy religion , unless you mean to lose the benefit of your prayers by praying what you perceive not , and the benefit of the sacrament in great degrees by falling from christ's institution , and taking half instead of all unless you desire to provoke god to jealousie by images , and man to jealousie in professing a religion in which you may in many cases have leave to forfeit your faith and jawfull trust , unless you will still continue to give scandal to those good people with whom you have lived in a common religion , and weaken the hearts of gods afflicted ones , unless you will choose a catechism without the second commandment , and a faith that grows bigger or less as men please , and a hope that in many degrees relies on men and vain confidences , and a charity that damns all the world but your selves ; unless you will do all this , that is , suffer an abuse in your prayers , in the sacrament , in the commandments , in faith , in hope , in charity , in the communion of saints , and your duty to your supreme , you must return to the bosom of your mother the church of england from whence you have fallen , rather weakly than maliciously , and i doubt not but you will find the comfort of it all your life , and in the day of your death , and in the day of judgment . if you will not , yet i have freed mine own soul , and done an act of duty and charity , which at least you are bound to take kindly if you will not entertain it obediently . now let me add this , that although most of these objections are such things which are the open and avowed doctrines or practices of your church , and need not to be proved as being either notorious or confessed ; yet if any of your guides shall seem to question any thing of it , i will bind my self to verifie it to a tittle , and in that too which i intend them , that is , so as to be an objection obliging you to return , under the pain of folly , or heresie , or disobedience , according to the subject matter . and though i have propounded these things now to your consideration , yet if it be desired i shall represent them to your eye , so that even your self shall be able to give sentence in the behalf of truth . in the mean time give me leave to tell you of how much folly you are guilty in being moved by such mock-arguments as your men use when they meet with women and tender consciences and weaker understandings . the first is ; where was your church before luther ? now if you had called upon them to speak something against your religion from scripture , or right reason , or universal tradition , you had been secure as a tortoise in her shell ; a cart pressed with sheaves could not have oppressed your cause or person , though you had confessed you understood nothing of the mysteries of succession doctrinal or personal . for if we can make it appear that our religion was that which christ and his apostles taught , let the truth suffer what eclipses or prejudices can be supposed , let it be hid like the holy fire in the captivity , yet what christ and his apostles taught us is eternally true , and shall by some means or other be conveyed to us ; even the enemies of truth have been conservators of that truth by which we can confute their errors . but if you still ask where it was before luther ? i answer it was there where it was after ; even in the scriptures of the old and new testament ; and i know no warrant for any other religion ; and if you will expect i should shew any society of men who professed all the doctrines which are now expressed in the confession of the church of england ; i shall tell you it is unreasonable ; because some of our truths are now brought into our publick confessions that they might be oppos'd against your errors ; before the occasion of which there was no need of any such confessions , till you made many things necessary to be professed , which are not lawfull to be believed . for if we believe your superinduc'd follies , we shall do unreasonably , unconscionably , and wickedly ; but the questions themselves are so useless abstracting from the accidental necessity which your follies have brought upon us , that it had been happy if we had never heard of them more than the saints and martyrs did in the first ages of the church ; but because your clergy have invaded the liberty of the church , and multiplied the dangers of damnation , and pretend new necessities , and have introduc'd new articles , and affright the simple upon new pretensions , and slight the very institution and the commands of christ and of the apostles , and invent new sacramentals constituting ceremonies of their own head , and promise grace along with the use of them , as if they were not ministers but lords of the spirit , and teach for doctrines the commandments of men , and make void the commandment of god by their tradition , and have made a strange body of divinity ; therefore it is necessary that we should immure our faith by the refusal of such vain and superstitious dreams : but our faith was completed at first , it is no other than that which was delivered to the saints , and can be no more for ever . so that it is a foolish demand to require that we should shew before luther a systeme of articles declaring our sense in these questions : it was long before they were questions at all ; and when they were made questions , they remained so a long time ; and when by their several pieces they were determined , this part of the church was oppressed with a violent power ; and when god gave opportunity , then the yoke was broken ; and this is the whole progress of this affair . but if you will still insist upon it , then let the matter be put into equal ballances , and let them shew any church whose confession of faith was such as was obtruded upon you at trent : and if your religion be pius quartus his creed at trent , then we also have a question to ask , and that is where was your religion before trent ? the council of trent determined that the souls departed before the day of judgment enjoy the beatifical vision . it is certain this article could not be shewn in the confession of any of the ancient churches ; for most of the fathers were of another opinion . but that which is the greatest offence of christendom is not onely that these doctrines which we say are false were yet affirmed , but that those things which the church of god did always reject , or held as uncertain , should be made articles of faith , and so become parts of your religion ; and of these it is that i again ask the question which none of your side shall ever be able to answer for you : where was your religion before trent ? i could instance in many particulars ; but i shall name one to you , which because the thing of it self is of no great consequence , it will appear the more unreasonable and intolerable that your church should adopt it into the things of necessary belief , especially since it was only a matter of fact , and they took the false part too . for in the 21. sess. chap. 4. it is affirmed , that although the holy fathers did give the sacrament of the eucharist to infants , yet they did it without any necessity of salvation ; that is , they did not believe it necessary to their salvation , which is notoriously false , and the contrary is marked out with the black-lead of every man almost that reads their works ; and yet your council says this is sine controversiâ credendum ; to be believed without all controversie : and all christians forbidden to believe or teach otherwise . so that here it is made an article of faith amongst you , that a man shall neither believe his reason nor his eyes : & who can shew any confession of faith in which all the trent doctrine was professed & enjoyned under pain of damnation ? and before the council of constance , the doctrine touching the popes power was so new , so decried , that as gerson says , he hardly should have escaped the note of heresie that would have said so much as was there defined : so that in that article which now makes a great part of your belief , where was your religion before the council of constance ? and it is notorious that your council of constance determined the doctrine of the half communion with a non obstante to christ's institution , that is , with a defiance to it , or a noted , observed neglect of it , and with a profession it was otherwise in the primitive church . where then was your religion before john hus and hierom of prague's time , against whom that council was convened ? but by this instance it appears most certainly that your church cannot shew her confessions immediately after christ , and therefore if we could not shew ours immediately before luther , it were not half so much ; for since you receded from christ's doctrine we might well recede from yours ; and it matters not who or how many or how long they professed your doctrine , if neither christ nor his apostles did teach it ; so that if these articles constitute your church , your church was invisible at the first ; and if ours was invisible afterwards , it matters not ; for yours was invisible in the days of light , and ours was invisible in the days of darkness . for our church was always visible in the reflections of scripture , and he that had his eyes of faith and reason might easily have seen these truths all the way which constitute our church . but i add yet farther , that our church before luther was there where your church was , in the same place and in the same persons ; for divers of the errors which have been amongst us reformed , were not the constituent articles of your church before luther's time ; for before the last councils of your church a man might have been of your communion upon easier terms ; and indulgences were indeed a practice , but no article of faith before your men made it so , and that very lately , and so were many other things besides . so that although your men cozen the credulous and the simple by calling yours the old religion , yet the difference is vast between truth and their affirmative , even as much as between old errors and new articles . for although ignorance and superstition had prepared the ore , yet the councils of constance and basil , and trent especially , were the forges and the mint . lastly , if your men had not by all vile and violent art : of the world stopped the mouths of dissenters , the question would quickly have been answered , or our articles would have been so confessed , so owned and so publick , that the question could never been asked ; but in despight of all opposition , there were great numbers of professors who did protest and profess and practice our doctrines contrary to your articles ; as it is demonstrated by the divines of germany in illyricus his catalogus testium veritatis , and in bishop mortons appeal . but with your next objection you are better pleased , and your men make most noise with it . for you pretend that by our confession , salvation may be had in your church ; but your men deny it to us ; and therefore by the confession of both sides you may be safe , and there is no question concerning you ; but of us there is great question , for none but our selves say that we can be saved . i answer , i. that salvation may be had in your church , is it ever the truer because we say it ? if it be not , it can add no confidence to you , for the proposition gets no strength by our affirmative . but if it be , then our authority is good or else our reason ; and if either be , then we have more reason to be believed speaking of our selves ; because we are concerned to see that our selves may be in a state of hope ; and therefore we would not venture on this side if we had not greater reason to believe well of our selves than of you . and therefore believe us when it is more likely that we have greater reason , because we have greater concernments , and therefore greater considerations . 2. as much charity as your men pretend us to speak of you , yet it is a clear case our hope of your salvation is so little that we dare not venture our selves on your side . the burger of oldwater being to pass a river in his journey to daventry , bad his man try the ford ; telling him he hoped he should not be drowned , for though he was afraid the river was too deep , yet he thought his horse would carry him out , or at least , the boats would fetch him off . such a confidence we may have of you , but you will find that but little warranty , if you remember how great an interest it is that you venture . 3. it would be remembred that though the best ground of your hope is not the goodness of your own faith , but the greatness of our charity ; yet we that charitably hope well of you , have a fulness of assurance of the truth and certainty of our own way ; and however you can please your selves with images of things as having no firm footing for your trifling confidence , yet you can never with your tricks out-face us of just and firm adherencies ; and if you were not empty of supports , and greedy of bulrushes , snatching at any thing to support your sinking cause , you would with fear and trembling consider the direct dangers which we demonstrate to you to be in your religion rather than flatter your selves with collateral , weak , and deceitfull hopes of accidental possibilities , that some of you may escape . 4. if we be more charitable to you than you are to us , acknowledge in us the beauty and essential form of christian religion ; be sure you love as well as make use of our charity ; but if you make our charity an argument against us , remember that you render us evil in exchange for good ; and let it be no brag to you that you have not that charity to us ; for therefore the donatists were condemned for hereticks and schismaticks because they damned all the world , and afforded no charity to any that was not of their communion . 5. but that our charity may be such indeed , that is , that it may do you a real benefit , and not turn into wormwood and colloquintida , i pray take notice in what sense it is that we allow salvation may possibly be had in your church . we warrant it not to any , we only hope it for some , we allow it to them as to the sadducees in the law , and to the corinthians in the gospel who denied the resurrection ; that is , till they were sufficiently instructed , and competently convinced , and had time and powers to out-wear their prejudices and the impresses of their education and long perswasion . but to them amongst you who can and do consider and yet determine for error and interest , we have a greater charity , even so much as to labour and pray for their conversion , but not so much sondness as to flatte them into boldness and pertinacious adherencies to matters of so great danger . 6. but in all this affair , though your men are very bold with god and leap into his judgment-seat before him , and give wild sentences concerning the salvation of your own party and the damnation of all that disagree , yet that which is our charity to you , is indeed the fear of god , and the reverence of his judgments ; we do not say that all papists are certainly damn'd ; we wish and desire vehemently that none of you may perish ; but then this charity of judgment relates not to you , nor is derived from any probability which we see in your doctrines that differ from ours ; but because we know not what rate and value god puts upon the article ; it concerns neither you nor us to say , this or that man shall be damn'd for his opinion ; for besides that this is a bold intrusion into that secret of god which shall not be opened till the day of judgment , and besides that we know not what allays & abatements are to be made by the good meaning and the ignorance of the man ; all that can concern us is to tell you that you are in error , that you depart from scripture , that you exercise tyranny over souls , that you leave the divine institution , & prevaricate gods commandment , that you divide the church without truth and without necessity , that you tye men to believe things under pain of damnation which cannot be made very probable , much less certain ; and therefore that you sin against god and are in danger of his eternal displeasure ; but in giving the final sentence as we have no more to do than your men have , yet so we refuse to follow your evil example ; and we follow the glorious precedent of our blessed lord ; who decreed and declared against the crime , but not against the criminal before the day . he that does this , or that , is in danger of the council , or in danger of judgment , or liable , and obnoxious to the danger of hell fire , so we say of your greatest errors ; they put you in the danger of perishing ; but that you ●hall or shall not perish , we leave it to your judge : and if you call this charity , it is well , i am sure it is piety and the fear of god. 7. whether you may be saved , or whether you shall be damned for your errors , does neither depend upon our affirmative nor your negative , but according to the rate and value which god sets upon things . whatever we talk , things are as they are , not as we dispute , or grant , or hope ; and therefore it were well if your men would leave abusing you and themselves with these little arts of indirect support . for many men that are warranted , yet do eternally perish , and you in your church damn millions who i doubt not shall reign with jesus eternally in the heavens . 8. i wish you would consider , that if any of our men say salvation may be had in your church , it is not for the goodness of your new propositions , but only because you do keep so much of that which is our religion , that upon the confidence of that we hope well concerning you . and we do not hope any thing at all that is good of you or your religion as it distinghishes from us and ours : we hope that the good which you have common with us may obtain pardon directly or indirectly , or may be an antidote of the venome , and an amulet against the danger of your very great errors , so that if you can derive any confidence from our concession , you must remember where it takes root ; not upon any thing of yours , but wholly upon the excellency of ours ; you are not at all safe , or warranted for being papists , but we hope well of some of you , for having so much of the protestant : and if that will do you any good , proceed in it , and follow it whithersoever it leads you . 9. the safety that you dream of which we say to be on your side , is nothing of allowance or warranty , but a hope that is collateral , indirect and relative ; we do not say any thing whereby you can conclude yours to be safer than ours , for it is not safe at all , but extremely dangerous ; we affirm those errors in themselves to be damnable , some to contain in them impiety , some to have sacriledge , some idolatry , some superstition , some practices to be conjuring and charming and very like to witchcraft , as in your hallowing of water , and baptizing bells , and exorcizing demoniacks ; and what safety there can be in these , or what you can fancy we should allow to you , i suppose you need not boast of . now because we hope some are saved amongst you , you must not conclude yours to be safe ; for our hope relies upon this . there are many of your propositions in which we differ from you , that thousands amongst you understand and know nothing of ; it is to them as if they were not , it is to them now as it was before the council , they hear not of it . and though your priests have taken a course that the most ignorant do practise some of your abominations most grosly , yet we hope this will not be laid upon them who ( as st. austin's expression is ) cautâ sollicitudine quaerunt veritatem , corrigi parati cùm invenerint : do according as they are able warily and diligently seek for truth , and are ready to follow it when they find it ; men who live good lives , and repent of all their evils known and unknown . now if we are not deceived in our hopes , these men shall rejoyce in the eternal goodness of god , which prevails over the malice of them that misguide you ; but if we be deceived in our hopes of you , your guides have abus'd you , and the blind leaders of the blind will fall together . for , 10. if you will have the secret of this whole affair , this it is . the hopes we have of any of you , ( as it is known ) principally relies upon the hopes of your repentance . now we say that a man may repent of an error which he knows not of ; as he that prays heartily for the pardon of all his sins and errors known and unknown ; by his general repentance may obtain many degrees and instances of mercy . now thus much also your men allow to us ; those who live well , and die in a true though but general repentance of their sins and errors even amongst us , your best and wisest men pronounce to be in a savable condition here then we are equal , and we are as safe by your confession as you are by ours . but because there are some bigots of your faction fierce and fiery who say that a general repentance will not serve our turns , but it must be a particular renunciation of protestancy ; these men deny not only to us but to themselves too , all that comfort which they derive from our concession , and indeed which they can hope for from the mercies of god. for be you sure we think as ill of your errors as you can suppose of our articles ; and therefore if for errors ( be they on which side it chances ) a general repentance will not serve the turn without an actual dereliction , then flatter not your selves by any thing of our kindness to your party ; for you must have a particular , if a general be not sufficient . but if it be sufficient for you , it is so for us , in case we be in error as your men suppose us ; but if it will not suffice us for remedy to those errors you charge us with , neither will it suffice you ; for the case must needs be equal as to the value of repentance and malignity of the error : and therefore these men condemn themselves and will not allow us to hope well of them ; but if they will allow us to hope , it must be by affirming the value of a general repentance ; and if they allow that , they must hope as well of ours as we of theirs : but if they deny it to us , they deny it to themselves , and then they can no more brag of any thing of our concession . this only i add to this consideration ; that your men do not , cannot charge upon us any doctrine that is in its matter and effect impious ; there is nothing positive in our doctrine , but is either true or innocent , but we are accus'd for denying your superstructures : ours therefore ( if we be deceived ) is but like a sin of omission ; yours are sins of commission in case you are in the wrong ( as we believe you to be ) and therefore you must needs be in a greater danger than we can be supposed , by how much sins of omission are less than sins of commission . 11. your very way of arguing from our charity is a very fallacy and a trick that must needs deceive you if you rely upon it . for whereas your men argue thus : the protestants say we papists may be saved ; and so say we too : but we papists say that you protestants cannot , therefore it is safest to be a papist ; consider that of this argument if it shall be accepted , any bold heretick can make use , against any modest christian of a true perswasion . for , if he can but out-face the modesty of the good man , and tell him he shall be damn'd ; unless that modest man say as much of him you see impudence shall get the better of the day . but it is thus in every error . fifteen bishops of jerusalem in immediate succession were circumcised , believing it to be necessary so to be : with these other christian churches who were of the uncircumcision did communicate : suppose now that these bishops had not only thought it necessary for themselves but for others too ; this argument you see was ready : you of the uncircumcision who do communicate with us , think that we may be saved though we are circumcised , but we do not think that you who are not circumcised can be saved , therefore it is the safest way to be circumcised : i suppose you would not have thought their argument good , neither would you have had your children circumcised . but this argument may serve the presbyterians as well as the papists . we are indeed very kind to them in our sentences concerning their salvation ; and they are many of them as unkind to us ; if they should argue so as you do , and say , you episcopal men think we presbyterians though in errors can be saved , and we say so too : but we think you epistopal men are enemies of the kingdom of jesus christ ; and therefore we think you in a damuable condition , therefore it is safer to be a presbyterian : i know not what your men would think of the argument in their hands , i am sure we had reason to complain that we are used very ill on both hands for no other cause but because we are charitable . but it is not our case alone ; but the old catholicks were used just so by the donatists in this very argument , as we are used by your men . the donatists were so fierce against the catholicks , that they would re-baptize all them who came to their churches from the other : but the catholicks , as knowing the donatists did give right baptism , admitted their converts to repentance , but did not re-baptize them . upon this score , the donatists triumphed , saying , you catholicks confefs our baptism to be good , and so say we ; but we donatists deny your baptism to be good ; therefore it is safer to be of our side than yours . now what should the catholicks say or do ? should they lie for god and for rellgion , and to serve the ends of t●●th say the donatists baptism was not good ? that they ought not . should they damn all the donatists , and make the rent wider ? it was too great already . what then ? they were quiet , and knew that the donatists sought advantages by their own fierceness , and trampled upon the others charity ; but so they hardned themselves in error , and became evil , because the others were good . i shall trouble you no further now , but desire you to consider of these things with as much caution as they were written with charity . till i hear from you , i shall pray to god to open your heart and your understanding , that you may return from whence you are fallen , and repent , and do your first work : which that you may do , is the hearty desire of your very affectionate friend and servant , jer . taylor finis . notes, typically marginal, from the original text notes for div a63729-e200 de potest . eccles . cons. 12. a sermon preached at the opening of the parliament of ireland, may 8. 1661 before the right honourable the lords justices, and the lords spiritual and temporal and the commons / by jeremy lord bishop of down and connor. taylor, jeremy, 1613-1667. 1661 approx. 70 kb of xml-encoded text transcribed from 30 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a64131) transcribed from: (early english books online ; image set 100743) images scanned from microfilm: (early english books, 1641-1700 ; 1051:10) a sermon preached at the opening of the parliament of ireland, may 8. 1661 before the right honourable the lords justices, and the lords spiritual and temporal and the commons / by jeremy lord bishop of down and connor. taylor, jeremy, 1613-1667. [14], 45 p. printed by j.f. for r. royston ..., london : 1661. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -o.t. -samuel, 1st, xv, 22-23 -sermons. sermons, english -17th century. 2002-01 tcp assigned for keying and markup 2002-02 spi global keyed and coded from proquest page images 2002-03 tcp staff (oxford) sampled and proofread 2002-03 judith siefring text and markup reviewed and edited 2002-04 pfs batch review (qc) and xml conversion a sermon preached at the opening of the parliament of ireland , may 8. 1661. before the right honourable the lords justices , and the lords spiritual and temporal and the commons . by jeremy lord bishop of down and connor . salus in multitudine consulentium . london , printed by i. f. for r. royston , bookseller to his most sacred majesty , 1661. to the right honourable , the lords spiritual and temporal and commons of ireland assembled in parliament . my lords and gentlemen ; i ought not to dispute your commands for the printing my sermon of obedience ; lest my sermon should be protestatio contra factum : here i know my example would be the best use to this doctrine , and i am sure to find no inconveniency so great as that of disobedience ; neither can i be confident that i am wise in any thing but when i obey ; for then i have the wisdome of my superiour for my warrant , or my excuse . i remember the saying of aurelius the emperor , aequius est me tot & talium amicorum consilium , quam tot tales meam unius voluntatem sequi . i could easily have pretended excuses , but that day i had taught others the contrary ; and i would not shed that chalice which my own hands had newly filled with waters issuing from the fountains of salvation . my eyes are almost grown old with seeing the horrid mischiefs which came from rebellion and disobedience ; and i would willingly now be blessed with observation of peace and righteousness , plenty and religion , which do already , and i hope shall for ever , attend upon obedience to the best king and the best church in the world . i see no objection against my hopes , but that which ought least of all in this case to be pretended . men pretend conscience against obedience ; expressly against saint paul's doctrine , teaching us to obey for conscience sake ; but to disobey for conscience in a thing indifferent , is never to be found in the books of our religion . it is very hard when the prince is forc'd to say to his rebellious subject , as god did to his stubborn people , quid faciam tibi ? i have tried all the waies i can to bring thee home , and what shall i now doe unto thee ? the subject should rather say , quid me vis facere ? what wilt thou have me to doe ? this question is the best end of disputations . corrumpitur atque dissolvitur imperantis officium , si quis ad id quod facere jussus est , non obsequio debito , sed consilio non considerato respondeat , said one in a. gellius . when a subject is commanded to obey , and he disputes , and saies , nay , but the other is better , he is like a servant that gives his master necessary counsel , when he requires of him a necessary obedience . utilius parére edicto quam efferre consilium , he had better obey then give counsel : by how much it is better to be profitable then to be witty , to be full of goodness rather then full of talk and argument . but all this is acknowledged true in strong men , but not in the weak ; in vigorous , but not in tender consciences : for obedience is strong meat , and will not down with weak stomacks . as if in the world any thing were easier then to obey : for we see that the food of children is milk and lawes ; the breast-milk of their nurses and the commands of their parents is all that food and government by which they are kept from harm and hunger , and conducted to life and wisdome . and therefore they that are weak brethren , of all things in the world have the least reason to pretend an excuse for disobedience , for nothing can secure them but the wisdome of the laws : for they are like children in minority ; they cannot be trusted to their own conduct , and therefore must live at the publick charge , and the wisdome of their superiors is their guide and their security . and this was wisely advised by s. paul , him that is weak in the faith receive , but not to doubtfull disputations : that 's not the way for him ; children must not dispute with their fathers and their masters . if old men will dispute , let them look to it ; that 's meat for the strong indeed , though it be not very nutritive : but the laws and the counsels , the exhortations and the doctrines of our spiritual rulers , are the measures by which god hath appointed babes in christ to become men , and the weak to become strong ; and they that are not to be received to doubtful disputations , are to be received with the arms of love into the imbraces of a certain and regular obedience . but it would be considered , that tenderness of conscience is an equivocal terme , and does not alwaies signifie in a good sense . for a child is of a tender flesh ; but he whose foot is out of joint , or hath a bile in his arme , or hath strained a sinew , is much more tender . the tenderness of age is that weakness that is in the ignorant and the new beginners : the tenderness of a bile , that is soreness indeed rather then tenderness , is of the diseased , the abused , and the mis-perswaded . the first indeed are to be tenderly dealt with , and have usages accordingly : but that is the same i have already told ; you must teach them , you must command them , you must guide them , you must chuse for them , you must be their guardians , and they must comport themselves accordingly . but for that tenderness of conscience which is the disease and soreness of conscience , it must be cured by anodynes and soft usages , unless they prove ineffective , and that the launcet be necessary . but there are amongst us such tender stomacks , that cannot endure milk , but can very well digest iron ; consciences so tender , that a ceremony is greatly offensive , but rebellion is not ; a surplice drives them away as a bird affrighted with a man of clouts , but their consciences can suffer them to despise government , and speak evil of dignities , and curse all that are not of their opinion , and disturb the peace of kingdomes , and commit sacrilege , and account schisme the character of saints . the true tenderness of conscience is 1. that which is impatient of a sin ; 2ly , it will not endure any thing that looks like it ; and 3ly , it will not give offence . now since all sin is disobedience , 1. it will be rarely contingent that a man in a christian common-wealth shall be tied to disobey , to avoid sin : and certain it is , if such a case could happen , yet 2ly , nothing of our present questions is so like a sin , as when we refuse to obey the laws ; to stand in a clean vestment is not so ill a sight as to see men stand in separation , and to kneel at the communion is not so like idolatry as rebellion is to witchcraft : and then 3ly , for the matter of giving offences , what scandal is greater then that which scandalizes the laws ? and who is so carefully to be observed , lest he be offended , as the king ? and if that which offends the weak brother is to be avoided , much more that which offends the strong ; for this is certainly really criminal , but for the other it is much oddes but it is mistaken . and when the case is so put , between the obedient and the disobedient , which shall be offended , and one will , i suppose there is no question but the laws will take more care of subjects then of rebels , and not weaken them in their duty in compliance with those that hate the laws , and will not endure the government . and after all this , in the conduct of government what remedy can there be to those that call themselves tender consciences ? i shall not need say that every man can easily pretend it ; for we have seen the vilest part of mankind , men that have done things so horrid , worse then which the sun never saw , yet pretend tender consciences against ecclesiastical laws : but i will suppose that they are really such , that they in the simplicity of their hearts follow absolom , and in weakness hide their heads in little conventicles and places of separation for a trifle ; what would they have done for themselves ? if you make a law of order , and in the sanction put a clause of favour for tender consciences , do not you invite every subject to disobedience by impunity , and teach him how to make his own excuse ? is not such a law , a law without an obligation ? may not every man chuse whether he will obey or no ? and if he pretends to disobey out of conscience , is not he that disobeyes equally innocent with the obedient ; altogether as just , as not having done any thing without leave , and yet much more religious and conscientious ? quicunque vult is but an ill preface to a law ; and it is a strange obligation that makes no difference between him that obeyes and him that refuses to obey . but what course must be taken with tender consciences ? shall the execution of the law be suspended as to all such persons ? that will be all one with the former : for if the execution be commanded to be suspended , then the obligation of the law by command is taken away , and then it were better there were no law made . and indeed that is the pretension , that is the secret of the business ; they suppose the best way to prevent disobedience is to take away all laws . it is a short way indeed ; there shall then be no disobedience , but at the same time there shall be no government : but the remedy is worse then the disease ; and to take away all wine and strong drink to prevent drunkenness would not be half so great a folly . i cannot therefore tell what to advise in this particular , but that every spiritual guide should consider who are tender consciences and who are weak brethren , and use all the waies of piety and prudence to instruct and to inform them , that they may increase in knowledge and spiritual understanding . but they that will be alwaies learning and never come to the knowledge of the truth , they that will be children of a hundred years old and never come to years of discretion , they are very unfit to guide others , and to be curates of souls : but they are most unfit to reprove the laws , and speak against the wisdome of a nation , when it is confessed that they are so weak , that they understand not the fundamental liberty which christ hath purchased for them , but are servants to a scruple , and affrighted at a circumstance , and in bondage under an indifferent thing , and so much idolaters of their sect or opinion as to prefer it before all their own nobler interests , and the charity of their brother , and the peace of a whole church and nation . to you , my lords and gentlemen , i hope i may say as marcus curius said to a stubborn young man , non opus vos habere cive qui parére nesciret ; the kingdome hath no need of those that know not how to obey . but as for them who have weak and tender consciences , they are in the state of childhood and minority : but then you know that a child is never happy by having his own humor : if you chuse for him , and make him to use it , he hath but one thing to doe ; but if you put him to please himself , he is troubled with every thing , and satisfied with nothing . we find that all christian churches kept this rule . they kept themselves and others close to the rule of faith , and peaceably suffered one another to differ in ceremonies , but suffered no difference amongst their own : they gave liberty to other churches , and gave laws , and no liberty , to their own subjects . and at this day the churches of geneva , france , switzerland , germany , low countries , tye all their people to their own laws , but tye up no mans conscience ; if he be not perswaded as they are , let him charitably dissent , and leave that government , and adhere to his own communion . if you be not of their mind , they will be served by them that are : they will not trouble your conscience , and you shall not disturb their government . but when men think they cannot enjoy their conscience unless you give them good livings , and if you prefer them not , you afflict their consciences , they do but too evidently declare that it is not their consciences but their profits they would have secured . now to these i have only this to say , that their conscience is to be enjoyed by the measures of god's word , but the rule for their estates is the laws of the kingdome : and i shew you yet a more excellent way ; obedience is the best security for both ; because this is the best conservatory of charity and truth and peace . si vis brevi perfectus esse , esto obediens etiam in minimis , was the saying of a saint ; and the world uses to look for miracles from them whom they shall esteem saints : but i had rather see a man truly humble and obedient , then to see him raise a man from the dead , said old pachomius . but to conclude : if weak brethren shall still plead for toleration and compliance , i hope my lords the bishops will consider where it can doe good and doe no harm , where they are permitted , and where themselves are bound up by the laws , and in all things where it is safe and holy to labour to bring them ease and to give them remedy : but to think of removing the disease by feeding the humor , i confess it is a strange cure to our present distempers . he that took clay and spittle to open the blind eyes can make any thing be collyrium ; but he alone can doe it . but whether any humane power can bring good from so unlikely an instrument , if any man desires yet to be better informed , i desire him , besides the calling to mind the late sad effects of schisme , to remember that no church in christendome ever did it . it is neither the way of peace nor government , nor yet a proper remedy for the cure of a weak conscience . i shall therefore pray to god that these men who separate in simplicity may by god's mercy be brought to understand their own liberty , and that they may not for ever be babes and neophytes , and wax old in trifles , and for ever stay at entrances and outsides of religion ; but that they would pass in interiora domûs , and seek after peace and righteousness , holiness and iustice , the love of god and evangelical perfections ; and then they will understand how ill-advised they are who think religion consists in zeal against ceremonies and speaking evil of the laws . my lords and gentlemen , what i said in pursuance of publick peace and private duty , and some little incidences to both , i now humbly present to you , more to shew my own obedience then to re-mind you of your duty , which hitherto you have so well observed in your amicable and sweet concord of counsels and affections , during this present session . i owe many thanks to you who heard me patiently , willingly and kindly ; i endeavoured to please god , and i find i did not displease you : but he is the best hearer of a sermon who first loves the doctrine , and then practises it ; and that you have hitherto done , very piously and very prosperously . i pray god continue to direct your counsels so that you in all things may please him , and in all things be blessed by him , that all generations may call you blessed instruments of a lasting peace , the restorers of the old paths , the patrons of the church , friends of religion , and subjects fitted for your prince , who is iust up to the greatest example , and merciful beyond all examples , a prince who hath been nourished , and preserved , and restored , and blessed by miracles ; a prince whose vertues and fortunes are equally the greatest . 1 samuel 15. latter part of the 22th verse . behold to obey is better then sacrifice , and to hearken then the fat of rams . first part of the 23th . for rebellion is as the sin of witchcraft , and stubbornness is as iniquity and idolatry . in the world nothing is more easy then to say our prayers , and to obey our superiors ; and yet in the world there is nothing to which we are so unwilling as to prayer , and nothing seems so intolerable as obedience : for men esteem all laws to be fetters , and their superiors are their enemies : and when a command is given , we turn into all shapes of excuse to escape from the imposition : for either the authority is incompetent , or the law it self is statutum non bonum , or it is impossible to be kept , or at least very inconvenient , and we are to be reliev'd in equity , or there is a secret dispensation , and it does not bind in my particular case , or not now ; or it is but the law of a man , and was made for a certain end ; or it does not bind the conscience , but 't was only for political regards ; or , if the worst happen , i will obey passively , and then i am innocent . thus every man snuffes up the wind , like the wild asses in the wilderness , and thinks that authority is an incroachment upon a mans birth-right ; and in the mean time never considers that christ took upon him our nature that he might learn us obedience , and in that also make us become like unto god. in his justice and his mercy he was imitable before ; but before the incarnation of christ we could not in passive graces imitate god who was impassible . but he was pleased at a great rate to set forward this duty ; and when himself became obedient in the hardest point , obediens usque ad mortem , and is now become to us the author and finisher of our obedience , as well as of our faith , admonetur omnis aetas fieri posse quod aliquando factum est . we must needs confess it very possible to obey the severest of the divine laws , even to dye if god commands , because it was already done by a man ; and we must needs confess it excellent , because it was done by god himself . but this great example is of universal influence in the whole matter of obedience . for that i may speak of that part of this duty which can be useful , and concerns us ; men do not deny but they must obey in all civil things , but in religion they have a supreme , god only , and conscience is his interpreter ; and in effect every man must be the judge whether he shall obey or no. therefore it is that i say , the example of our lord is the great determination of this inquiry : for he did obey and suffer , according to the commands of his superiors under whose government he was placed ; he gave his back to the smiters , and his cheeks to the nippers ; he kept the orders of the rulers , and the customes of the synagogues , the law of moses and the rights of the temple ; and by so doing he fulfilled all righteousness . christ made no distinctions in his obedience , but obeyed god in all things , and those that god set over him in all things according to god , and in things of religion most of all ; because to obey was of it self a great instance of religion , and if ever religion comes to be pretended against obedience in any thing where our superior can command , it is imposture : for that is the purpose of my text , obedience is better then sacrifice . our own judgment , our own opinion is the sacrifice , seldome fit to be offered to god , but most commonly deserving to be consumed by fire : but take it at the best , it is not half so good as obedience ; for that was indeed christ's sacrifice , and ( as david said of goliah's sword , non est alter talis ) there is no other sacrifice that can be half so good : and when abraham had lifted up his sacrificing knife to slay his son , and so express'd his obedience , god would have no more ; he had the obedience , and he cared not for the sacrifice . by sacrifice here then is meant the external and contingent actions of religion ; by obedience is meant submission to authority , and observing the command . obedience is a not chusing our duty , a not disputing with our betters , not to argue , not to delay , not to murmure ; it is not this , but it is much better ; for it is love , and simplicity , and humility , and usefulness , and i think these do reductively contain all that is excellent in the whole conjugation of christian graces . my text is a perfect proposition , and hath no special remark in the words of it ; but is only a great representation of the most useful truth to all kingdomes and parliaments and councels and authorities in the whole world : it is your charter , and the sanction of your authority , and the stabiliment of your peace , and the honour of your laws , and the great defence of your religion , and the building up and the guarding of the king's throne . it is that by which all the societies in heaven and earth are firm : without this you cannot have a village prosperous , or a ship arrive in harbour . it is that which god hath bound upon us by hope and fear , by wrath and conscience , by duty and necessity . obedience is the formality of all vertues , and every sin is disobedience . there can no greater thing be said , unless you please to adde , that we never read that the earth opened and swallowed up any man alive , but a company of rebellious disobedient people , who rose up against moses and aaron , the prince of the people , and the priest of god. for obedience is the most necessary thing in the world , and corruptio optimi est pessima : disobedience is the greatest evil in the world , and that alone which can destroy it . my text is instanced in the matter of obedience to god ; but yet the case is so , that though i shall in the first place discourse of our obedience to man , i shall not set one foot aside from the main intention of it ; because obedience to our superiors is really and is accounted to be obedience to god , for they are sent by god , they are his vicegerents , his ministers , and his embassadors . apostolus cujusque est quisque say the jewes , every mans apostle is himself ; and he that heareth or despiseth you , said christ , heareth or despiseth me : and the reason is very evident , because it is not to be expected that god should speak to us by himself , but sometimes by angels , sometimes by prophets , once by his son , and alwaies by his servants . now i desire two things to be observed . first , we may as well perceive that god speaks to us when he uses the ministry of men as when he uses the ministry of angels : one is as much declared and as certain as the other . and if it be said , a man may pretend to come from god , and yet deliver nothing but his own errand ; that is no strange thing : but remember also that s. paul puts this supposition in the case of an angel , [ if an angel preach any other gospel ; ] and we know that many angels come like angels of light , who yet teach nothing but the waies of darkness . so that we are still as much bound to obey our superior as to obey an angel : a man is paulò minor angelis , a little lower then the angels ; but we are much lower then the king. consider then with what fear and love we should receive an angel , and so let us receive all those whom god hath sent to us , and set over us ; for they are no less : less indeed in their persons , but not in their authorities . nay the case is nearer yet ; for we are not only bound to receive god's deputies as god's angel , but as god himself . for it is the power of god in the hand of a man , and he that resists , resists god's ordinance . and i pray remember that there is not only no power greater then god's , but there is no other ; for all power is his . the consequent of this is plain enough ; i need say no more of it : it is all one to us who commands , god , or god's vicegerent . this was the first thing to be observed . secondly , there can be but two things in the world requir'd to make obedience necessary , the greatness of the authority , and the worthiness of the thing . in the first you see the case can have no difference , because the thing it self is but one . there is but one authority in the world , and that is god's : as there is but one sun whose light is diffused into all kingdomes . but is there not great difference in the thing commanded ? yes certainly , there is some ; but nothing to warrant disobedience : for whatever the thing be , it may be commanded by man , if it be not countermanded by god. for 1. it is not required that every thing commanded should of it self be necessary ; for god himself oftentimes commands things which have in them no other excellency then that of obedience . what made abraham the friend of god ? and what made his offer to kill his son to be so pleasing to god ? it had been naturally no very great good to cut the throat of a little child ; but only that it was obedience . what excellency was there in the journeys of the patriarchs from mesopotamia to syria , from the land of canaan into egypt ? and what thanks could the sons of israel deserve that they sate still upon the seventh day of the week ? and how can man be dearer unto god by keeping of a feast , or building of a booth , or going to ierusalem , or cutting off the foreskin of a boy , or washing their hands and garments in fair water ? there was nothing in these things but the obedience . and when our blessed lord himself came to his servant to take of him the baptisme of repentance , alas , he could take nothing but the water and the ceremony : for , as tertullian observes , he was nullius poenitentiae debitor , he was indeed a just person and needed no repentance ; but even so it became him to fulfil all righteousness : but yet even then it was that the holy spirit did descend upon his holy head , and crown'd that obedience , though it were but to a ceremony . obedience , you see , may be necessary when the law is not so . for in these cases , god's son and god's servants did obey in things which were made good only by the commandement : and if we doe so in the instances of humane laws , there is nothing to be said against it , but that what was not of it self necessary , is made so by the authority of the commander and the force of the commandement . but there is more in it then so . for , 2ly , we pretend to be willing to obey even in things naturally not necessary , if a divine command does interpose ; but if it be only a commandement of man , and the thing be not necessary of it self , then we desire to be excus'd . but will we doe nothing else ? we our selves will doe many things that god hath not commanded , and may not our superiors command us in many cases to doe what we may lawfully doe without a commandement ? can we become a law unto our selves , and cannot the word and power of our superiors also become a law unto us ? hath god given more to a private then to a publick hand ? but consider the ill consequents of this fond opinion . are all the practices of geneva or scotland recorded in the word of god ? are the trifling ceremonies of their publick penance recorded in the four gospels ? are all the rules of decency , and all things that are of good report , and all the measures of prudence , and the laws of peace and war , and the customes of the churches of god , and the lines of publick honesty , are all these described to us by the laws of god ? if they be , let us see and read them , that we may have an end to all questions and minute cases of conscience : but if they be not , and yet by the word of god these are bound upon us in the general , and no otherwise ; then it follows that the particulars of all these , which may be infinite , and are innumerable , yet may be the matter of humane laws ; and then are bound upon us by the power of god put into the hands of man. the consequent is this , that whatsoever is commanded by our superior according to the will of god , or whatsoever is not against it , is of necessity to be obey'd . 3ly , but what if our princes or our prelates command things against the word of god ? what then ? why nothing then , but that we must obey god and not man ; there 's no dispute of that . but what then again ? why therefore saies the papist i will not obey the protestant kings , because against the word of god they command me to come to church where heresy is preached ; and i will not acknowledge the bishops , saith the presbyterian , because they are against the discipline and scepter of iesus christ ; and the independent hates parochial meetings , and is wholly for a gathered church , and supposes this to be the practice apostolical ; and i will not bring my child to baptisme , ( saith the anabaptist ) because god calls none but believers to that sacrament ; and i will acknowledge no clergy , no lord , no master , saith the quaker , because christ commands us to call no man master on the earth , and be not called of men rabbi . and if you call upon these men to obey the authority god hath set over them , they tell you with one voice , with all their hearts , as far as the word of god will give them leave ; but god is to be obey'd , and not man : and therefore if you put the laws in execution against them , they will obey you passively , because you are stronger , and so long as they know it they will not stir against you ; but they in the mean time are little less then martyrs , and you no better then persecutors . what shall we doe now ? for here is evidently a great heap of disorder : they all confess that authority must be obey'd ; but when you come to the trial , none of them all will doe it , and they think they are not bound : but because their opinions being contrary cannot all be right , and it may be none of them are , it is certain that all this while authority is infinitely wronged and prejudiced amongst them , when all fantastick opinions shall be accounted a sufficient reason to despise it . i hope the presbyterian will joyn with the protestant , and say that the papist , and the socinian , and the independent , and the anabaptist , and the quaker are guilty of rebellion and disobedience for all their pretence of the word of god to be on their side : and i am more sure that all these will joyn with the protestant , and say that the presbyterian hath no reason to disobey authority upon pretence of their new government concerning which they do but dream dreams , when they think they see visions . certain it is that the biggest part of dissenters in the whole world are criminally disobedient ; and it is a thousand to one but that authority is in the right against them , and ought to be obey'd . it remains now in the next place , that we inquire what authority is to doe in this case , and what these sectaries and recusants are to doe ; for these are two things worth inquiry . 1. concerning authority . all disagreeing persons , to cover their foul shame of rebellion or disobedience , pretend conscience for their judge , and the scripture for their law. now if these men think that by this means they proceed safely , upon the same ground the superior may doe what he thinks to be his duty , and be at least as safe as they . if the rebellious subject can think that by god's law he ought not to obey ; the prince may at the same time think that by god's law he ought to punish him : and it is as certain that he is justly punished , as he thinks it certain he reasonably disobeys . or is the conscience of the superior bound to relaxe his lawes , if the inferior tells him so ? can the prince give laws to the peoples will ; and can the people give measures to the princes understanding ? if any one of the people can prescribe or make it necessary to change the law , then every one can ; and by this time every new opinion will introduce a new law , and that law shall be obey'd by him only that hath a mind to it , and that will be a strange law that binds a man only to doe his own pleasure . but because the king's conscience is to him as sure a rule as the conscience of any disobedient subject can be to himself , the prince is as much bound to doe his duty in government , as the other can be to follow his conscience in disagreeing ; and the consequent will be , that whether the subject be right or wrong in the disputation , it is certain he hath the just reward of disobedience in the conclusion . if one mans conscience can be the measure of another mans action , why shall not the princes conscience be the subject's measure ? but if it cannot , then the prince is not to depart from his own conscience , but proceed according to the laws which he judges just and reasonable . 2. the superior is tied by the laws of christian charity so far to bend in the ministration of his laws , as to pity the invincible ignorance and weakness of his abused people , qui devoratur à malis pastoribus ( as s. hierom's expression is ) that are devour'd by their evill shepheards : but this is to last no longer then till the ignorance can be cured , and the man be taught his duty ; for whatsoever comes after this looks so like obstinacy , that no laws in the world judge it to be any thing else . and then secondly , this also is to be understood to be the duty of superiors only in matters of mere opinion , not relating to practice . for no mans opinion must be suffer'd to doe mischief , to disturb the peace , to dishonour the government : not only because every disagreeing person can to serve his end pretend his conscience , and so claim impunity for his villany ; but also because those things which concern the good of mankind and the peace of kingdomes are so plainly taught , that no man who thinks himself so wise as to be fit to oppose authority , can be so foolish as in these things not to know his duty . in other things , if the opinion does neither bite nor scratch , if it dwells at home in the house of understanding , and wanders not into the out-houses of passion and popular orations , the superior imposes no laws , and exacts no obedience , and destroies no liberty , and gives no restraint . this is the part of authority . 2. the next enquiry is , what must the disagreeing subject doe when he supposes the superiors command is against the law of god ? i answer that if he thinks so , and thinks true , he must not obey his superior in that : but because most men that think so think amiss , there are many particulars fit by such persons to be consider'd . 1. let such men think charitably of others , and that all are not fools or mad-men who are not of the same opinion with themselves or their own little party . 2. let him think himself as fallible and subject to mistake as other men are . 3. but let him by no means think that every opinion of his is an inspiration from god ; for that is the pride and madness of a pretended religion : such a man is to be cured by physick ; for he could not enter into that perswasion by reason or experience , and therefore it must enter into him by folly or the anger of god. 4. from hence it will naturally follow , that he ought to think his opinion to be uncertain , and that he ought not to behave himself like the man that is too confident ; but because his obedience is duty , and his duty certain , he will find it more wise and safe and holy to leave that which is disputable , and pursue that which is demonstrable ; to change his uncertain opinion for his certain duty . for it is twenty to one but he is deceived in his opinion ; but if he be , it is certain that whatsoever his conscience be , yet in his separation from authority he is a sinner . 2. every man who by his opinion is ingaged against authority , should doe well to study his doubtful opinion less , and humility and obedience more . but you say , that this concerns not me , for my disagreeing is not in a doubtful matter , but i am sure i am in the right ; there is no ifs and ands in my case . well , it may be so : but were it not better that you did doubt ? a wise man feareth ( saith solomon ) and departeth from evil ; but a fool rageth and is confident : and the difference between a learned man and a novice is this , that the yong fellow crieth out , i am sure it is so ; the better learned answers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , possibly it may , and peradventure it is so , but i pray enquire : and he is the best diviner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is the best judge that conjectures best , not he that is most confident ; for , as xenophanes said wisely , man does but conjecture , but god only knows ; and it is no disparagement to a wise man to learn , and by suspecting the fallibility of things and his own aptness to mistake , to walk prudently and safely , with an eye to god , and an eare open to his superior . some men are drunk with fancy , and mad with opinion . who believe more strongly then boyes and women ? who are so hard to be perswaded as fools ? and who so readily suspect their teachers as they who are govern'd by chance , and know not the intrinsick measures of good and evil ? qui pauca considerat de facili pronunciat ; it is a little learning and not enough that makes men conclude hastily , and clap fast hold on the conclusion before they have well weighed the premisses : but experience and humility would teach us modesty and fear . 3. in all disputes he that obeys his superior can never be a heretick in the estimate of law , and he can never be a schismatick in the point of conscience ; so that he certainly avoids one great death , and very probably the other . res judicata pro veritate accipitur , saith the law ; if the judge have given sentence , that sentence is suppos'd a truth : and cassiodor said according to the sentence of the law , nimis iniquum est ut ille patiatur dispendium , qui imperium fecit alienum . our obedience secures us from the imputation of evil , and error does but seldome goe in company with obedience . but however there is this advantage to be gotten by obedience ; that he who prefers the sentence of the law before his own opinion does doe an act of great humility , and exercises the grace of modesty , and takes the best way to secure his conscience and the publick peace , and pleases the government which he is bound to please , and pursues the excellencies of unity , and promotes charity and godly love : whereas on the other side , he that goes by himself apart from his superior is alwaies materially a schismatick , and is more likely to be deceiv'd by his own singularity and prejudice and weakness , then by following the guides god hath set over him . and if he loses truth , certainly he will get nothing else : for by so doing we lose our peace too , and give publick offence , and arme authority against us , and are scandalous in law , and pull evil upon our heads ; and all this for a proud singularity , or a trifling opinion , in which we are not so likely to be deceived , if we trust our selves less , and the publick more . in omnibus falli possum , in obedientia non possum , said s. teresa , i can in every thing else , but in obedience i can never be deceived . and it is very remarkable in my text , that rebellion or disobedience is compared to the sin of witchcraft . indeed it seems strange , for the meaning of it is not only that a rebel is as much hated by god as a witch , but it means that the sinnes are alike in their very natures : quasi peccatum divinationis ( saith the vulgar latine ) they that disobey authority , trusting in their own opinions , are but like witches or diviners ; that is , they are led by an evil spirit ; pride and a lying and deceiving spirit is their teacher , and their answers are seldome true ; for though they pretend the truth of god for their disobedience , yet they fall into the deception of the devil , and that 's the end of their soothsaying . and let me adde this , that when a man distrusts his superior and trusts himself , if he misses truth , it will be greatly imputed to him ; he shall feel the evil of his error and the shame of his pride , the reproach of his folly and the punishment of his disobedience , the dishonour of singularity , and the restlesness of schisme , and the scorn of the multitude : but on the other side , if he obey authority , and yet be deceived , he is greatly excused , he erred on the safer side , he is defended by the hands of many vertues , and gets peace and love of the congregation . you see the blessings of obedience , even in the questions and matters of religion : but i have something more to say , and it is not only of great use to appease the tumultuary disputations and arguings of religion which have lately disturbed these nations , but is proper to be spoken to , and to be reduced to practice by this honourable and high court of parliament . that which i am to say is this ; you have no other way of peace , no better way to appease and quiet the quarrels in religion which have been too long among us , but by reducing all men to obedience , and all questions to the measures of the laws . for they on both sides pretend scripture , but one side onely can pretend to the laws : and they that do admit no authority above their own to expound scripture , cannot deny but kings and parliaments are the makers and proper expounders of our laws ; and if ever you mean to have truth and peace kiss each other , let no man dispute against your laws . for did not our blessed saviour say , that an oath is the end of all questions , and after depositions are taken , all judges goe to sentence ? what oaths are to private questions , that laws are to publick . and if it be said that laws may be mistaken ; it is true , but may not an oath also be a perjury ? and yet because in humane affairs we have no greater certainty , and greater then god gives we may not look for , let the laws be the last determination ; and in wise and religious governments no disputation is to goe beyond them . 2. but this is not onely true in religious prudence and plain necessity , but this is the way that god hath appointed , and that he hath blessed , and that he hath intended to be the means of ending all questions . this we learn from s. paul , i exhort that first of all prayers , and supplications , and intercessions , and giving of thanks be made for all men : for kings and for all that are in authority . for all ; for parliaments and for councils , for bishops and for magistrates : it is for all , and for kings above all . well , to what purpose is all this ? that we may lead a quiet and a peaceable life in all godliness and honesty . mark that : kings and all that are in authority are by god appointed to be the means of obtaining unity and peace in godliness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all the true and godly worshippings of god ; no unity in religion without kings and bishops and those that are in authority . 3. and indeed because this is god's way of ending our controversies , the matter of authority is highly to be regarded . if you suffer the authority of the king to be lessened , to be scrupled , to be denied in ecclesiastical affairs , you have no way left to silence the tongues and hands of gainsaying people . but so it is , the kings authority is appointed and enabled by god to end our questions of religion : divinatio in labiis regis ( saith solomon ) in judicio non errabit os ejus , divination and a wise sentence is in the lips of the king , and his mouth shall not erre in judgement . in all scripture there is not so much for the popes infallibility , but by this it appears there is divinity in the kings sentence : for god gives to kings , who are his vicegerents , a peculiar spirit . and when iustinian had out of the sense of iulian the lawyer observed that there were many cases for which law made no provision , he addes , if any such shall happen , augustum imploretur remedium , run to the king for remedy ; for therefore god hath set the imperial fortune over humane affairs , ut possit omnia quae noviter contingunt & emendare & componere , & modis ac regulis competentibus tradere , that the king may amend and rule and compose every new-arising question . and it is not to be despised , but is a great indication of this truth , that the answers of the roman princes and judges recorded in the civil law are such that all nations of the world do approve them , and are a great testimony how the sentences of kings ought to be valued , even in matters of religion , and questions of greatest doubt . bona conscientia scyphus est iosephi , said the old abbot of kells ; a good conscience is like iosephs's cup , in which our lord the king divines . and since god hath blessed us with so good , so just , so religious and so wise a prince , let the sentence of his laws be our last resort , and no questions be permitted after his judgment and legal determination . for wisedome saith , by me princes rule , by me they decree justice : and therefore the spirit of the king is a divine eminency , and is as the spirit of the most high god. 4. let no man be too busy in disputing the laws of his superiors , for a man by that seldome gets good to himself , but seldome misses to doe mischief unto others . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said one in laertius . will a son contend with his father ? that 's not decent , though the son speak that which is right : he may possibly say well enough , but he does doe very ill ; not only because he does not pay his duty and reverential fear , but because it is in it self very often unreasonable to dispute concerning the command of our superior , whether it be good or no ; for the very commandement can make it not only good , but a necessary good . it seemed good to the holy ghost and to us to lay on you no greater burden then these necessary things , said the council of ierusalem : and yet these things were not necessary , but as they were commanded : to abstain from a strangled hen or a bloody pudding could not of themselves be necessary ; but the commandement came , authority did interpose , and then they were made so . 5. but then besides the advantages both of the spirit , and the authority of kings in matters of question , the laws and decrees of a national church ought upon the account of their own advantages be esteem'd as a final sentence in all things disputed . the thing is a plain command hebrews 13. 7. remember them which have the rule over you , who have spoken unto you the word of god : this tels what rulers he means ; rulers ecclesiastical : and what of them ? whose faith follow ; they must praeire in articulis ; they are not masters of your faith , but guides of it : and they that sit in moses chair must be heard and obey'd , said our blessed saviour . these words were not said for nothing ; and they were nothing if their authority were nothing . for between the laws of a church and the opinion of a subject the comparison is the same as between a publick spirit and a private . the publick is far the better , the daughter of god , and the mother of a blessing , and alwaies dwels in light . the publick spirit hath already passed the trial , it hath been subjected to the prophets , tried and searched and approved ; the private is yet to be examined . the publick spirit is uniform and apt to be followed ; the private is various and multiform as chance , and no man can follow him that hath it . for if he follows one , he is reproved by a thousand ; and if he changes , he may get a shame , but no truth : and he can never rest but in the arms and conduct of his superior . when aaron and miriam murmured against moses , god told them that they were prophets of an inferior rank then moses was . god communicated himself to them in dreams and visions ; but the ruach hakkodesh , the publick spirit of moses their prince , that was higher : and what then ? wherefore then ( god said ) were ye not afraid to speak against my servant moses ? plainly teaching us , that where there is a more excellent spirit , they that have a spirit less excellent ought to be afraid to speak against it . and this is the full case of the private and publick spirit ; that is , of a subject speaking against the spirit and the laws of the church . in heaven , and in the air , and in all the regions of spirits , the spirit of a lower order dares not speak against the spirit of an higher ; and therefore for a private spirit to oppose the publick , is a disorder greater then is in hell it self . to conclude this point ; let us consider whether it were not an intolerable mischief if the judges should give sentence in causes of instance by the measures of their own fancy , and not by the laws ; who would endure them ? and yet why may they not doe that as well as any ecclesiastic person preach religion , not which the laws allow , but what is taught him by his own private opinion ? but he that hath the laws on his side , hath ever something of true religion to warrant him , and can never want a great measure of justification . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the laws and the customes of the country are the results of wise counsels or long experience ; they ever comply with peace and publick benefit : and nothing of this can be said of private religions ; for they break the peace , and trouble the conscience , and undo government , and despise the laws , and offend princes , and dishonour the wisdome of parliaments , and destroy obedience . well , but in the last place , if we cannot doe what the laws command , we will suffer what they impose ; and then all is well again . but first , who ever did so that could help it ? and secondly , this talking of passive obedience is but a mockery ; for what man did ever say the laws were not good , but he also said the punishment was unjust ? and thirdly , which of all the recusants did not endeavour to get ground upon the laws , and secretly or openly asperse the authority that put him to pain for doing that which he calls his duty ? and can any man boast of his passive obedience that calls it persecution ? he may think to please himself , but he neither does or saies any thing that is for the reputation of the laws . such men are like them that sail in a storm ; they may possibly be thrown into a harbour , but they are very sick all the way . but after all this i have one thing to observe to such persons , that such a passive obedience as this does not acquit a man before god ; and he that suffers what the law inflicts is not discharg'd in the court of conscience , but there he is still a sinner and a debter . for the law is not made for the righteous , but for sinners ; that is , the punishment appointed by the law falls on him only that hath sinned : but an offending subject cannot with the fruit of his body pay for the sin of his soul : when he does evil he must suffer evil ; but if he does not repent besides , a worse thing will happen to him ; for we are not tied to obey only for wrath , but also for conscience . passive obedience is only the correspondent of wrath , but it is the active obedience that is required by conscience ; and whatever the subject suffers for his own fault , it matters nothing as to his duty , but this also god will exact at the hands of every man that is placed under authority . i have now told you the summe of what i had to say concerning obedience to laws and to your own government , and it will be to little purpose to make laws in matter of religion , or in any thing else , if the end of it be , that every man shall chuse whether he will obey or no : and if it be questioned whether you be deceiv'd or no , though the suffering such a question is a great diminution to your authority , yet it is infinitely more probable that you are in the right then that the disobedient subject is ; because you are conducted with a publick spirit , you have a special title and peculiar portions of the promise of god's assistance , you have all the helps of counsel and the advantages of deliberation , you have the scriptures and the laws , you are as much concerned to judge according to truth as any man , you have the principal of all capacities and states of men to assist your consultations , you are the most concern'd for peace , and to please god also is your biggest interest : and therefore it cannot be denied to be the most reasonable thing in the world which is set down in the law : praesumptio est pro authoritate imponentis , the presumption of truth ought to be on your side ; and since this is the most likely way for truth , and the most certain way for peace , you are to insist in this , and it is not possible to find a better . i have another part or sense of my text yet to handle ; but because i have no more time of mine own , and i will not take any of yours , i shall only doe it in a short exhortation to this most honourable auditory , and so conclude . god hath put a royal mantle , and fastned it with a golden clasp , upon the shoulder of the king , and he hath given you the judges robe ; the king holds the scepter , and he hath now permitted you to touch the golden ball , and to take it a while into your handling , and made obedience to your laws to be duty and religion : but then remember that the first in every kind is to be the measure of the rest ; you cannot reasonably expect that the subjects should obey you , unless you obey god. i do not speak this only in relation to your personal duty ; though in that also it would be consider'd , that all the bishops and ministers of religion are bound to teach the same doctrines by their lives as they do by their sermons ; and what we are to doe in the matters of doctrine , you are also to doe in matter of laws ; what is reasonable for the advantages of religion , is also the best method for the advantages of government ; we must preach by our good example , and you must govern by it ; and your good example in observing the laws of religion will strangely endear them to the affections of the people . but i shall rather speak to you as you are in a capacity of union and of government ; for as now you have a new power , so there is incumbent upon you a special duty . 1. take care that all your power and your counsels be imploy'd in doing honour and advantages to piety and holiness . then you obey god in your publick capacity , when by holy laws and wise administrations you take care that all the land be an obedient and a religious people . for then you are princely rulers indeed when you take care of the salvation of a whole nation . nihil aliud est imperium nisi cura salutis alienae , said ammianus ; government is nothing but a care that all men be saved . and therefore take care that men do not destroy their souls by the abominations of an evil life : see that god be obey'd , take care that the breach of the laws of god may not be unpunished . the best way to make men to be good subjects to the king is to make them good servants of god. suffer not drunkenness to pass with impunity , let lust find a publick shame . let the sonnes of the nobility and gentry no more dare to dishonour god then the meanest of the people shall : let baseness be basely esteemed ; that is , put such characters of shame upon dishonourable crimes , that it be esteem'd more against the honour of a gentleman to be drunk then to be kicked , more shame to fornicate then to be can'd : and for honours sake and the reputation of christianity , take some course that the most unworthy sins of the world have not reputation added to them by being the practice of gentlemen and persons of good birth and fortunes . let not them who should be examples of holiness have an impunity and a licence to provoke god to anger ; lest it be said that in ireland it is not lawful for any man to sin , unless he be a person of quality . optimus est reipublicae status , ubi nihil deest nisi licentia pereundi ; in a common-wealth that 's the best state of things , where every thing can be had but a leave to sin , a licence to be undone . 2. as god is thus to be obey'd , and you are to take care that he be , so god also must be honnourd , by paying that reverence and religious obedience which is due to those persons whom he hath been pleased to honour by admitting them to the dispensation of his blessings , and the ministeries of your religion . for certain it is , this is a right way of giving honour and obedience to god. the church is in some very peculiar manner the portion and the called and the care of god ; and it will concern you in pursuance of your obedience to god , to take care that they in whose hands religion is to be ministred and conducted , be not discouraged . for what your judges are to the ministry of laws , that your bishops are in the ministeries of religion ; and it concerns you that the hands of neither of them be made weak : and so long as you make religion your care , and holiness your measure , you will not think that authority is the more to be despised because it is in the hands of the church , or that it is a sin to speak evil of dignities , unless they be ecclesiastical ; but that they may be reviled , and that though nothing is baser then for a man to be a thief , yet sacrilege is no dishonour ; and indeed to be an oppressor is a great and crying sin , yet to oppress the church , to diminish her rents , to make her beggerly and contemptible , that 's no offence ; and that though it is not lawful to despise government , yet if it be church-government , that then the case is altered . take heed of that , for then god is dishonoured , when any thing is the more despised by how much it relates nearer unto god. no religion ever did despise their chiefest ministers ; and the christian religion gives them the greatest honour . for honourable priesthood is like a shower from heaven , it causes blessings every where : but a pitiful , a disheartned , a discouraged clergy , waters the ground with a water-pot , here and there a little good , and for a little while ; but every evil man can destroy all that work whenever he pleases . take heed ; in the world there is not a greater misery can happen to any man , then to be an enemy to god's church . all histories of christendome and the whole book of god have sad records , and sad threatnings , and sad stories of corah , and doeg , and balaam , and ieroboam , and uzzah , and ananias , and sapphira , and iulian , and of hereticks and schismaticks , and sacrilegious ; and after all , these men could not prevail finally , but pai'd for the mischief they did , and ended their daies in dishonour , and left nothing behind them but the memory of their sin , and the record of their curse . 3. in the same proportion you are to take care of all inferiour relatives of god and of religion . find out methods to relieve the poor , to accommodate and well dispose of the cures of souls ; let not the churches lye wast and in ruinous heaps , to the diminution of religion , and the reproach of the nation , lest the nations abroad say , that the britans are a kind of christians that have no churches : for churches , and courts of judicature , and the publick defences of an imperial city , are res sacrae ; they are venerable in law , and honourable in religion . but that which concerns us most is , that we all keep close to our religion . ad magnas reipublicae utilitates retinetur religio in civitatibus , said cicero ; by religion and the strict preserving of it , ye shall best preserve the interests of the nation : and according to the precept of the apostle , mark them which cause divisions amongst us , contrary to the doctrine that ye have receiv'd , and avoid them . * for i beseech you to consider , all you that are true protestants ; do you not think that your religion is holy , and apostolical , and taught by christ , and pleasing unto god ? if you do not think so , why do you not leave it ? but if you do think so , why are ye not zealous for it ? is not the government a part of ? it is that which immures , and adorns , and conducts all the rest , and is establisht in the 36. article of the church , in the publick service-book , and in the book of consecration : it is therefore a part of our religion , and is not all of it worth preserving ? if it be , then they which make schisms against this doctrine , by the rule of the apostle are to be avoided . beatus qui praedicat verbum inauditum , blessed is he that preaches a word that was never heard before , so said the spanish jesuite : but christ said otherwise , no man having drunk old wine straight desires new , for he saith the old is better . and so it is in religion , quod primum verum , truth is alwaies first : and since episcopacy hath been of so lasting an abode , of so long a blessing , since it hath ever combin'd with government , and hath been taught by that spirit that hath so long dwelt in god's church , and hath now according to the promise of iesus , that saies the gates of hell shall not prevail against the church , been restored amongst us by a heap of miracles , and as it went away , so it return'd again in the hand of monarchy , and in the bosome of our fundamental laws ; suffer no evil tongue to speak against this truth , which hath had so long a testimony from god , and from experience , and from the wisdome of so many ages , of all your ancestours and all your laws , lest ye be found to speak against god , and neglect the things that belong unto your peace , and get nothing by it but news and danger , and what other effects ye know not . but leontinus bishop of antioch stroak'd his old white beard and said , when this snow is dissolved , a great deal of dirty weather will follow ; meaning , that when the old religion should be questioned and discountenanced , the new religion would bring nothing but trouble and unquietness : and we have found it so by a sad experience . 4. ye cannot obey god unless ye doe justice : for this also is better then sacrifice , said solomon , prov. 21. 3. for christ , who is the sun of righteousness , is a sun and a shield to them that doe righteously . the indian was not immured sufficiently by the atlantick sea , nor the bosphoran by the walls of ice , nor the arabian by his meridian sun ; the christian justice of the romane princes brake through all inclosures , and by justice set up christs standard , and gave to all the world a testimony how much could be done by prudence and valour , when they were conducted by the hands of justice . and now you will have a great trial of this part of your obedience to god. for you are to give sentence in the causes of half a nation : and he had need be a wise and a good man that divides the inheritance amongst brethren ; that he may not be abused by contrary pretences , nor biassed by the interest of friends , nor transported with the unjust thoughts even of a just revenge , nor allured by the opportunities of spoile , nor turn'd aside by partiality in his own concerns , nor blinded by gold , which puts out the eyes of wise men , nor couzened by pretended zeal , nor wearied with the difficulty of questions , nor directed by a general measure in cases not measurable by it , nor born down by prejudice , nor abused by resolutions taken before the cause be heard , nor over-ruled by national interests . for justice ought to be the simplest thing in the world , and is to be measured by nothing but by truth and by laws and by the decrees of princes . but whatever you doe , let not the pretence of a different religion make you think it lawful to oppress any man in his just rights . for opinions are not , but laws only , and doing as we would be done to , are the measures of justice : and though justice does alike to all men , jew and christian , lutheran and calvinist ; yet to doe right to them that are of another opinion is the way to win them ; but if you for conscience sake doe them wrong , they will hate you and your religion . lastly , as obedience is better then sacrifice , so god also said , i will have mercy and not sacrifice ; meaning that mercy is the best obedience . perierat totum quod deus fecerat , nisi misericordia subvenisset , said chrysologus ; all the creatures both of heaven and earth would perish , if mercy did not relieve us all . other good things , more or less , every man expects according to the portion of his fortune : ex clementia omnes idem sperant , but from mercy and clemency all the world alike do expect advantages . and which of us all stands here this day , that does not need god's pardon and the king's ? surely no man is so much pleased with his own innocence , as that he will be willing to quit his claim to mercy : and if we all need it , let us all shew it . naturae imperio gemimus , cum funus adultae virginis occurrit , vel terrâ clauditur infans , et minor igne rogi — if you do but see a maiden carried to her grave a little before her intended marriage , or an infant dye before the birth of reason , nature hath taught us to pay a tributary tear : alas ! your eyes will behold the ruine of many families , which though they sadly have deserved , yet mercy is not delighted with the spectacle ; and therefore god places a watry cloud in the eye , that when the light of heaven shines upon it , it may produce a rain-bow to be a sacrament and a memorial that god and the sons of god do not love to see a man perish . god never rejoyces in the death of him that dies ; and we also esteem it undecent to have musick at a funeral . and as religion teaches us to pity a condemned criminal , so mercy intercedes for the most benign interpretation of the laws . you must indeed be as just as the laws , and you must be as merciful as your religion : and you have no way to tye these together , but to follow the pattern in the mount ; doe as god does , who in judgement remembers mercy . to conclude ; if every one in this honourable assembly would joyn together to promote christian religion in it's true notion , that is , peace and holiness , the love of god and the love of our brother , christianity in all its proper usefulness , and would not indure in the nation any thing against the laws of the holy iesus ; if they were all zealous for the doctrines of righteousness , and impatient of sin in your selves and in the people , it is not to be imagined what a happy nation we should be . but if ye divide into parties , and keep up useless differences of names or interests ; if ye do not joyn in the bands of peace , that is , the king , and the church , religion , and the good of the nation , you can never hope to see a blessing to be the end of your labours . remember the words of solomon , righteousness exalteth a nation , but sin is a reproach to any people : but when righteousness is advanced in the hearts and lives of the nation , who shall dare to reprove your faith ? who can find fault with your religion ? god of his mercy grant that in all your consultations the word of god may be your measure , the spirit of god may be your guide , and the glory of god may be your end : he of his mercy grant that moderation may be your limit , and peace may be within your walls as long as you are there , and in all the land for ever after . but remember , that since the honour and service of his majesty , and the peace and prosperity of the church , the perpetuity of our fundamental laws , publick justice , and the honour of all legal authority , the advancement of trade and the wealth of the nation is your design , remember , i pray , what warranty you have to expect all this ; no less then the words of our blessed saviour , but it is upon these terms , seek ye first the kingdome of god , and the righteousness thereof , and all these things shall be added to you . amen . finis . notes, typically marginal, from the original text notes for div a64131-e800 nullum malum majus aut infeliciter feracius quam inobedientia . seneca . 1. tim. 2 . 1● . prov. 16. 10. l. 8. cod . de veteri jure enucleando . petrus cellensis lib. de conscientia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 num. 12. 6 , 7 , 8. seneca . * rom. 16. 17. seneca . prov. ●4 . 34. a funerall sermon preached at the obsequies of the right hon[oura]ble and most vertuous lady, the lady frances, countesse of carbery who deceased october the 9th, 1650, at her house golden-grove in carmarthen-shire / by jer. taylor ... taylor, jeremy, 1613-1667. this text is an enriched version of the tcp digital transcription a63941 of text r11725 in the english short title catalog (wing t335). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 69 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a63941 wing t335 estc r11725 13574510 ocm 13574510 100406 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63941) transcribed from: (early english books online ; image set 100406) images scanned from microfilm: (early english books, 1641-1700 ; 804:2) a funerall sermon preached at the obsequies of the right hon[oura]ble and most vertuous lady, the lady frances, countesse of carbery who deceased october the 9th, 1650, at her house golden-grove in carmarthen-shire / by jer. taylor ... taylor, jeremy, 1613-1667. [4], 36 p. printed by j.f. for royston ..., london : 1650. reproduction of original in the huntington library. eng carbery, frances vaughan, -countess of, 1621?-1650. church of england -sermons. funeral sermons. sermons, english -17th century. a63941 r11725 (wing t335). civilwar no a funerall sermon, preached at the obsequies of the right honble and most vertuous lady, the lady frances, countesse of carbery: who decease taylor, jeremy 1650 13740 5 15 0 0 0 0 15 c the rate of 15 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-09 spi global keyed and coded from proquest page images 2002-06 john latta sampled and proofread 2002-06 john latta text and markup reviewed and edited 2002-07 pfs batch review (qc) and xml conversion a funerall sermon , preached at the obsequies of the right honble and most vertuous lady , the lady frances , countesse of carbery : who deceased october the 9th . 1650. at her house golden-grove in carmarthen-shire . by jer. taylor , d. d. london , printed by i. f. for r. royston at the angel in ivie-lane . m.dc.l . to the right honorable , and truly noble , richard lord vaughan , earle of carbery , baron of emlim and molinger , knight of the honorable order of the bath . my lord , i am not asham'd to professe that i pay this part of service to your lordship most unwillingly : for it is a sad office to be the chief minister in a house of mourning , and to present an interested person with a branch of cypresse and a bottle of tears . and indeed , my lord , it were more proportionable to your needs to bring something that might alleviate or divert your sorrow , then to dresse the hearse of your dear lady , and to furnish it with such circumstances , that it may dwell with you , and lie in your closet , and make your prayers and your retirements more sad and full of weepings . but because the divine providence hath taken from you a person so excellent , a woman fit to converse with angels , and apostles , with saints and martyrs , give me leave to present you with her picture ; drawn in little and in water-colours , sullyed indeed with tears and the abrupt accents of a reall and consonant sorrow ; but drawn with a faithfull hand , and taken from the life : and indeed it were too great a losse , to be depriv'd of her example and of her rule , of the originall and the copie too . the age is very evil and deserv'd her not ; but because it is so evil , it hath the more need to have such lives preserv'd in memory to instruct our piety , or upbraid our wickednesse . for now that god hath cut this tree of paradise down from its seat of earth , yet so the dead trunk may support a part of the declining temple , or at least serve to kindle the fire on the altar . my lord , i pray god this heap of sorrow may swell your piety till it breaks into the greatest joyes of god and of religion : and remember , when you pay a tear upon the grave , or to the memory of your lady ( that deare and most excellent soule ) that you pay two more : one of repentance for those things that may have caus'd this breach ; and another of joy for the mercies of god to your dear departed saint , that he hath taken her into a place where she can weep no more . my lord , i think i shall , so long as i live , that is so long as i am your lordships most humble servant taylor . a funerall sermon , &c. 2 samuel 14. 14. for we must needs die , and are as water spilt on the ground which cannot be gathered up again : neither doth god respect any person : yet doth he devise means that his banished be not expelled from him . when our blessed saviour and his disciples viewed the temple , some one amongst them cried out , magister aspice , quales lapides ! master behold what faire , what great stones are here ! christ made no other reply but foretold their dissolution and a world of sadness and sorrow which should bury that whole nation when the teeming cloud of gods displeasure should produce a storm which was the daughter of the biggest anger , and the mother of the greatest calamity which ever crush'd any of the sons of adam . [ the time shall come , that there shall not be left one stone upon another . ] the whole temple and the religion , the ceremonies ordained by god , and the nation beloved by god , and the fabrick erected for the service of god , shall run to their own period and lie down in their severall graves . whatsoever had a beginning can also have an ending , and it shall die , unless it be daily watered with the purles flowing from the fountain of life , and refreshed with the dew of heaven and the wells of god . and therefore god had provided a tree in paradise to have supported adam in his artificiall immortality : immortality was not in his nature , but in the hands , and arts , in the favour and superadditions of god . man was alwaies the same mixture of heat and cold , of dryness and moisture ; ever the same weak thing , apt to feel rebellion in the humors , and to suffer the evils of a civil warre in his body naturall : and therefore health and life was to descend upon him from heaven , and he was to suck life from a tree on earth ; himself being but ingraffed into a tree of life , and adopted into the condition of an immortall nature : but he that in the best of his daies was but a cien of this tree of life , by his sinne was cut off from thence quickly , and planted upon thorns , and his portion was for ever after among the flowers , which to day spring and look like health and beauty , and in the evening they are sick , and at night are dead , and the oven is their grave . and as before , even from our first spring from the dust of the earth , we might have died if we had not been preserved by the continuall flux of a rare providence ; so now that we are reduced to the laws of our own nature , we must needs die . it is naturall , and therefore necessary ; it is become a punishment to us , and therefore it is unavoidable , and god hath bound the evil upon us by bands of naturall and inseparable propriety , and by a supervening unalterable decree of heaven : and we are fallen from our privilege , and are returned to the condition of beasts , and buildings , and common things : and we see temples defiled unto the ground , and they die by sacrilege : and great empires die by their own plenty and ease , full humors , and factious subjects : and huge buildings fall by their owne weight , and the violence of many winters eating and consuming the cement which is the marrow of their bones : and princes die like the meanest of their servants : and every thing finds a grave and a tombe ; and the very tomb it self dies by the bigness of its pompousness and luxury , — phario nutantia pondera saxo quae cineri vanus dat ruitura labor , and becomes as friable and uncombined dust as the ashes of the sinner or the saint that lay under it , and is now forgotten in his bed of darkness : and to this catalogue of mortality man is inrolled with a [ statutum est ] it is appointed for all men once to die , and after death comes judgment ; and if a man can be stronger then nature , or can wrestle with a decree of heaven , or can escape from a divine punishment by his own arts , so that neither the power nor the providence of god , nor the laws of nature , nor the bands of eternall predestination can hold him , then he may live beyond the fate and period of flesh , and last longer then a flower : but if all these can hold us and tie us to conditions , then we must lay our heads down upon a turfe and entertain creeping things in the cells and little chambers of our eyes , and dwell with worms till time and death shall be no more . we must needs die ] that 's our sentence . but that 's not all . we are as water spilt on the ground , which cannot be gathered up again ] stay . 1. we are as water , weak and of no consistence , alwaies descending , abiding in no certain place , unlesse where we are detained with violence : and every little breath of winde makes us rough and tempestuous , and troubles our faces : every trifling accident discomposes us ; and as the face of the waters wafting in a storm so wrinkles it self that it makes upon its forehead furrows deep , and hollow like a grave : so doe our great and little cares and trifles , first make the wrinkles of old age , and then they dig a grave for us : and there is in nature nothing so contemptible , but it may meet with us in such circumstances , that it may be too hard for us in our weaknesses : and the sting of a bee is a weapon sharp enough to pierce the finger of a childe , or the lip of a man : and those creatures which nature hath left without weapons , yet they are arm'd sufficiently to vex those parts of men which are left defenselesse and obnoxious to a sun beame , to the roughness of a sowre grape to the unevenness of a gravel-stone , to the dust of a wheel , or the unwholsome breath of a starre looking awry upon a sinner . 2 but besides the weaknesses and naturall decayings of our bodies , if chances and contingencies be innumerable , then no man can reckon our dangers , and the praeternaturall causes of our deaths . so that he is a vain person whose hopes of life are too confidently increased by reason of his health : and he is too unreasonably timorous , who thinks his hopes at an end when he dwels in sicknesse . for men die without rule ; and with , and without occasions ; and no man suspecting or foreseeing any of deaths addresses , and no man in his whole condition is weaker then another . a man in a long consumption is fallen under one of the solemnities and preparations to death : but at the same instant the most healthfull person is as neer death , upon a more fatall , and a more sudden , but a lesse discerned cause . there are but few persons upon whose foreheads every man can read the sentence of death written in the lines of a lingring sicknesse , but they ( sometimes ) hear the passing bell ring for stronger men , even long before their own knell cals at the house of their mother to open her womb and make a bed for them . no man is surer of tomorrow then the weakest of his brethren : and when lepidus and aufidius stumbled at the threshold of the senate and fell down and dyed , the blow came from heaven in a cloud but it struck more suddenly then upon the poor slave that made sport upon the theatre with a praemeditated and foredescribed death : quod quisque vitet , nunquam homini satis cautum est in horas . there are sicknesses that walk in darknesse , and there are exterminating angels that fly wrapt up in the curtains of immateriality and an uncommunicating nature ; whom we cannot see , but we feel their force , and sink under their sword , and from heaven the vail descends that wraps our heads in the fatall sentence . there is no age of man but it hath proper to it self some posterns and outlets for death , besides those infinite and open ports out of which myriads of men and women every day passe into the dark and the land of forgetfulnesse . infancie hath life but in effigie , or like a spark dwelling in a pile of wood : the candle is so newly lighted , that every little shaking of the taper , and every ruder breath of air , puts it out , and it dies . childhood is so tender , and yet so unwary ; so soft to all the impressions of chance , and yet so forward to run into them , that god knew there could be no security without the care and vigilance of an angel-keeper : and the eies of parents and the armes of nurses , the provisions of art , and all the effects of humane love and providence are not sufficient to keep one child from horrid mischiefs , from strange and early calamities and deaths , unlesse a messenger be sent from heaven to stand sentinell , and watch the very playings and the sleepings , the eatings and the drinkings of the children ; and it is a long time before nature makes them capable of help : for there are many deaths , and very many diseases to which poor babes are exposed ; but they have but very few capacities of physick ; to shew , that infancy is as liable to death as old age , and equally exposed to danger , and equally uncapable of a remedy : with this onely difference , that old age hath diseases incurable by nature , and the diseases of childhood are incurable by art ; and both the states are the next heirs of death . 3 but all the middle way the case is altered . nature is strong , and art is apt to give ease and remedy : but still , there is no security ; and there , the case is not altered . 1 for there are so many diseases in men that are not understood . 2 so many new ones every year . 3 the old ones are so changed in circumstance , and intermingled with so many collaterall complications . 4 the symptoms are oftentimes so alike . 5 sometimes so hidden and fallacious . 6 sometimes none at all ( as in the most sudden and the most dangerous imposthumations . ) 7 and then , the diseases in the inward parts of the body , are oftentimes such , to which no application can be made . 8 they are so far off , that the effects of all medicines can no otherwise come to them , then the effect and juices of all meats , that is , not till after two or three alterations , and decoctions , which change the very species of the medicament . 9 and after all this , very many principles in the art of physick are so uncertain , that after they have been believed seven or eight ages , and that upon them much of the practise hath been established ; they come to be considered by a witty man , and others established in their stead ; by which , men must practise , and by which three or four generations of men more ( as happens ) must live or die . 10 and all this while , the men are sick , and they take things that certainly make them sicker for the present , and very uncertainly restore health for the future : that it may appear of what a large extent is humane calamity ; when gods providence hath not onely made it weak and miserable upon the certain stock of a various nature , and upon the accidents of an infinite contingency ; but even from the remedies which are appointed , our dangers and our troubles are certainly increased : so that we may well be likened to water ; our nature is no stronger , our abode no more certain ; if the sluces be opened , it falls away and runneth apace ; if its current be stopped ; it swels and grows troublesome , and spils over with a greater diffusion ; if it be made to stand stil it putrefies : and all this we doe . for 4. in all the processe of our health we are running to our grave : we open our own sluces by vitiousness and unworthy actions ; we powre in drink , and let out life ; we increase diseases and know not how to bear them ; we strangle our selves with our own intemperance ; we suffer the feavers and the inflammations of lust , and we quench our soules with drunkennesse ; we bury our understandings in loads of meat and surfets : and then we lie down upon our beds and roar with pain and disquietness of our soules : nay , we kill one anothers souls and bodies with violence and folly , with the effects of pride and uncharitablenesse ; we live and die like fools , and bring a new mortality upon our selves ; wars and vexatious cares , and private duels , and publike disorders , and every thing that is unreasonable , and every thing that is violent : so that now we may adde this fourth gate to the grave : besides nature and chance , and the mistakes of art , men die with their own sins , and then enter into the grave in haste and passion and pull the heavy stone of the monument upon their own heads . and thus we make our selves like water spilt on the ground : we throw away our lives as if they were unprofitable , ( and indeed most men make them so ) we let our years slip through our fingers like water ; and nothing is to be seen , but like a showr of tears upon a spot of ground ; there is a grave digged , and a solemn mourning and a great talk in the neigbourhood , and when the daies are finished , they shall be , and they shall be remembred , no more : and that 's like water too , when it is spilt , it cannot be gathered up again . there is no redemption from the grave . — inter se mortales mutua vivunt et quasi cur sores vitäi lampada tradunt . men live in their course and by turns : their light burns a while , and then it burns blew and faint , and men go to converse with spirits , and then they reach the taper to another ; and as the hours of yesterday can never return again , so neither can the man whose hours they were , and who lived them over once , he shall never come to live them again , and live them better . when lazarus , and the widows son of naim , and tabitha , and the saints that appeared in jerusalem at the rusurrection of our blessed lord , arose ; they came into this world , some as strangers onely to make a visit , and all of them to manifest a glory : but none came upon the stock of a new life , or entred upon the stage as at first , or to perform the course of a new nature : and therefore it is observable that we never read of any wicked person that was raised from the dead : dives would fain have returned to his brothers house ; but neither he , nor any from him could be sent : but all the rest in the new testament ( one onely excepted ) were expressed to have been holy persons , or else by their age were declared innocent . lazarus was beloved of christ : those souls that appeared at the resurrection were the souls of saints : tabitha raised by s peter was a charitable and a holy christian : and the maiden of twelve years old , raised by our blessed saviour , had not entred into the regions of choice and sinfulnesse : and the onely exception of the widows son , is indeed none at all ; for in it the scripture is wholly silent ; and therefore it is very probable that the same processe was used , god in all other instances having chosen to exemplifie his miracles of nature to purposes of the spirit , and in spirituall capacities . so that although the lord of nature did not break the bands of nature in some instances , to manifest his glory to succeeding , great and never failing purposes ; yet ( besides that this shall be no more ) it was also instanced in such persons who were holy and innocent , and within the verge and comprehensions of the eternall mercy . we never read that a wicked person felt such a miracle , or was raised from the grave to try the second time for a crown ; but where he fell , there he lay down dead , and saw the light no more . this consideration i intend to you as a severe monitor and an advice of carefulness , that you order your affairs so that you may be partakers of the first resurrection , that is , from sin to grace , from the death of vitious habits , to the vigour , life and efficacy of an habituall righteousnesse : for ( as it hapned to those persons in the new testament now mentioned , to them ( i say ) in the literall sense ) blessed are they that have part in the first resurrection , upon them the second death shall have no power : meaning that they who by the power of christ and his holy spirit were raised to life again , were holy and blessed souls , and such who were written in the book of god ; and that this grace happened to no wicked and vitious person : so it is most true in the spirituall and intended sense : you onely that serve god in a holy life ; you who are not dead in trespasses and sins ; you who serve god with an early diligence and an unwearied industry , and a holy religion , you and you onely shal come to life eternall , you onely shall be called from death to life ; the rest of mankind shall never live again but passe from death to death ; from one death to another , to a worse ; from the death of the body , to the eternall death of body and soul : and therefore in the apostles creed there is no mention made of the resurrection of wicked persons : but of the resurrection of the body to everlasting life . the wicked indeed shall be haled forth from their graves , from their everlasting prisons , where in chains of darknesse they are kept unto the judgement of the great day : but this therefore cannot be called in sensu favoris , a resurrection , but the solennities of the eternall death ; it is nothing but a new capacity of dying again ; such a dying as cannot signifie rest ; but where death means nothing but an intolerable and never ceasing calamity : and therefore these words of my text are otherwise to be understood of the wicked , otherwise of the godly : the wicked are spilt like water and shall never be gathered up again ; no not in the gatherings of eternity ; they shall be put into vessels of wrath and set upon on the flames of hell ; but that is not a gathering , but a scattering from the face and presence of god . but the godly also come under the sense of these words . they descend into their graves , and shall no more be reckoned among the living ; they have no concernment in all that is done under the sun . agamemnon hath no more to do with the turks armies invading and possessing that part of greece where he reigned , then had the hippocentaur , who never had a beeing : and cicero hath no more interest in the present evils of christendome , then we have to doe with his boasted discovery of catilines conspiracie . what is it to me that rome was taken by the gaules ? and what is it now to camillus if different religions be tolerated amongst us ? these things that now happen concern the living , and they are made the scenes of our duty or danger respectively : and when our wives are dead and sleep in charnel houses , they are not troubled when we laugh loudly at the songs sung at the next marriage feast ; nor do they envy when another snatches away the gleanings of their husbands passion . it is true they envy not , and they lie in a bosome where there can be no murmure , and they that are consigned to kingdomes , and to the feast of the marriage supper of the lamb , the glorious and eternall bride-groom of holy souls , they cannot think our marriages here , our lighter laughings and vain rejoycings considerable as to them . and yet there is a relation continued stil . aristotle said , that to affirm the dead take no thought for the good of the living is a disparagement to the laws of that friendship which in their state of separation they cannot be tempted to rescind . and the church hath taught in generall that they pray for us , they recommend to god the state of all their relatives , in the union of the intercession that our blessed lord makes for them and us : and s. ambrose gave some things in charge to his dying brother satyrus , that he should do for him in the other world : he gave it him ( i say ) when he was dying , not when he was dead . and certain it is that though our dead friends affection to us is not to be estimated according to our low conceptions , yet it is not lesse , but much more then ever it was ; it is greater in degree , and of another kind . but then we should do well also to remember , that in this world we are something besides flesh and bloud ; that we may not without violent necessities run into new relations , but preserve the affections we bear to our dead when they were alive : we must not so live as if they were perished , but so as pressing forward to the most intimate participation of the communion of saints . and we also have some waies to expresse this relation , and to bear a part in this communion , by actions of intercourse with them , and yet proper to our state : such as are strictly performing the will of the dead , providing for , and tenderly and wisely educating their children , paying their debts , imitating their good example , preserving their memories privately , and publikely keeping their memorials , and desiring of god with hearty and constant prayer that god would give them a joyfull resurrection , and a mercifull judgement , ( for so s. paul prayed in behalf of onesiphorus ) that god would shew them a mercy in that day , that fearfull , and yet much to be desired day , in which the most righteous person hath need of much mercy and pity , and shall find it . now these instances of duty shew that the relation remains still ; and though the relict of a man or woman hath liberty to contract new relations ; yet i doe not finde they have liberty to cast off the old ; as if there were no such thing as immortality of souls . remember that we shall converse together again : let us therefore never doe any thing of reference to them which we shall be asham'd of in the day when all secrets shall be discovered , and that we shall meet again in the presence of god : in the mean time , god watcheth concerning all their interest , and he will in his time both discover and recompense . for though , as to us , they are like water spilt , yet , to god , they are as water fallen into the sea , safe and united in his comprehension , and inclosures . but we are not yet passed the consideration of the sentence : this descending to the grave is the lot of all men , [ neither doth god respect the person of any man ] the rich is not protected for favour , nor the poor for pity , the old man is not reverenced for his age , nor the infant regarded for his tenderness ; youth and beauty , learning and prudence , wit and strength lie down equally in the dishonours of the grave . all men , and all natures , and all persons resist the addresses and solennities of death , and strive to preserve a miserable and an unpleasant life ; and yet they all sink down and die . for so have i seen the pillars of a building assisted with artificiall props bending under the pressure of a roof , and pertinaciously resisting the infallible and prepared ruine , donec certa dies omni compage solutâ ipsum cum rebus subruat auxilium , till the determin'd day comes , and then the burden sunk upon the pillars , and disorder'd the aides and auxiliary rafters into a common ruine and a ruder grave : so are the desires and weak arts of man , with little aides and assistances of care and physick we strive to support our decaying bodies , and to put off the evil day ; but quickly that day will come , and then neither angels nor men can rescue us from our grave ; but the roof sinks down upon the walls , and the walls descend to the foundation ; and the beauty of the face , and the dishonours of the belly , the discerning head and the servile feet , the thinking heart and the working hand , the eyes and the guts together shall be crush'd into the confusion of a heap , and dwell with creatures of an equivocall production , with worms and serpents , the sons and daughters of our own bones , in a house of durt and darkness . let not us think to be excepted or deferred . if beauty , or wit , or youth , or nobleness , or wealth , or vertue could have been a defence , and an excuse from the grave , we had not met here to day to mourn upon the hearse of an excellent lady : and god only knows for which of us next the mourners shall go about the streets or weep in houses . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . we have liv'd so many years ; and every day and every minute we make an escape from those thousands of dangers and deaths that encompasse us round about : and such escapings we must reckon to be an extraordinary fortune , and therefore that it cannot last long . vain are the thoughts of man , who when he is young or healthfull , thinks he hath a long thread of life to run over , and that it is violent and strange for young persons to die ; and naturall and proper onely for the aged . it is as naturall for a man to die by drowning as by a feaver : and what greater violence or more unnaturall thing is it , that the horse threw his rider into the river , then that a drunken meeting cast him into a feaver ; and the strengths of youth are as soon broken by the strong sicknesses of youth , and the stronger intemperance , as the weaknesse of old age by a cough , or an asthma , or a continuall rheume : nay , it is more naturall for young men and women to die , then for old ; because that is more naturall which hath more naturall causes ; and that is more naturall which is most common : but to die with age is an extreme rare thing ; and there are more persons carried forth to buriall before the five and thirtieth year of their age , then after it . and therefore let no vain confidence make you hope for long life . if you have liv'd but little , and are still in youth , remember that now you are in your bigg'st throng of dangers both of body and soul ; and the proper sins of youth to which they rush infinitely and without consideration , are also the proper and immediate instruments of death . but if you be old you have escaped long and wonderfully , and the time of your escaping is out : you must not for ever think to live upon wonders , or that god will work miracles to satisfie your longing follies , and unreasonable desires of living longer to sin and to the world . goe home and think to die , and what you would choose to be doing when you die , that doe daily : for you will all come to that passe , to rejoice that you did so , or wish that you had : that will be the condition of every one of us ; for god regardeth no mans person . well! but all this you will think is but a sad story . what ? we must die , and go to darknesse and dishonour ; and we must die quickly , and we must quit all our delights , and all our sins , or doe worse , infinitely worse ; and this is the condition of us all from which none can be excepted ; every man shall be spilt and fall into the ground , and be gathered up no more . is there no comfort after all this ? shall we go from hence , and be no more seen , and have no recompense ? miser , ô miser , aiunt , omnia ademit una die infausta mihi tot praemia vitae . shall we exchange our fair dwellings for a coffin , our softer beds for the moistned and weeping turfe , and our pretty children for worms , and is there no allay to this huge calamity ? yes , there is . there is a [ yet ] in the text : [ for all this , yet doth god devise meanes that his banished be not expelled from him . ] all this sorrow & trouble is but a phantasme , and receives its account and degrees from our present conceptions and the proportion to our relishes and gust . when pompey saw the ghost of his first lady iulia who vexed his rest and his conscience for superinducing cornelia upon her bed within the ten months of mourning , he presently fancied it , either to be an illusion , or else that death could be no very great evil , aut nihil est sensus animis in morte relictum , aut mors ipsa nihil — either my dead wife knows not of my unhandsome marriage , and forgetfulnesse of her ; or if she does , then the dead live . — longae , canitis si cognita , vitae mors media est — death is nothing but the middle point between two lives between this and another : concerning which comfortable mystery the holy scripture instructs our faith and entertains our hope in these words . god is still the god of abraham , isaak , and iacob ; for all doe live to him : and the souls of saints are with christ : i desire to be dissolv'd saith s. paul ) and to be with christ , for that is much better : and , blessed are the dead which die in the lord ; they rest from their labours , and their works follow them : for we know , that if our earthly house of this tabernacle were dissolv'd , we have a building of god , a house not made with hands , eternall in the heavens : and this state of separation s. paul calls , a being absent from the body , and being present with the lord : this is one of gods means which he hath devised , that although our dead are like persons banished from this world , yet they are not expelled from god : they are in the hands of christ ; they are in his presence ; they are , or shall be clothed with a house of gods making ; they rest from all their labours ; all tears are wiped from their eyes , and all discontents from their spirits ; and in the state of separation before the soul be reinvested with her new house , the spirits of all persons are with god , so secur'd and so blessed , and so sealed up for glory , that this state of intervall and imperfection is in respect of its certain event and end , infinitely more desirable then all the riches and all the pleasures , and all the vanities , and all the kingdomes of this world . i will not venture to determine what are the circumstances of the abode of holy souls in their separate dwellings ; and yet possibly that might be easier then to tell what or how the soul is and works in this world , where it is in the body tanquam in alienâ demo , as in a prison , in fetters and restraints : for here the soul is discomposed and hindred , it is not as it shall be , as it ought to be , as it was intended to be ; it is not permitted to its own freedome , and proper operation ; so that all that we can understand of it here , is that it is so incommodated with a troubled and abated instrument , that the object we are to consider cannot be offered to us in a right line , in just and equall propositions ; or if it could , yet because we are to understand the soul by the soul , it becomes not onely a troubled and abused object , but a crooked instrument ; and we here can consider it , just as a weak eye can behold a staffe thrust into the waters of a troubled river ; the very water makes a refraction , and the storme doubles the refraction , and the water of the eye doubles the species , and there is nothing right in the thing , the object is out of its just place , and the medium is troubled , and the organ is impotent : at cum exierit & in liberum coelum quasi in domum suam venerit , when the soule is entred into her own house , into the free regions of the rest and the neighbourhood of heavenly joyes , then its operations are more spirituall , proper , and proportion'd to its being ; and though we cannot see at such a distance , yet the object is more fitted if we had a capable understanding ; it is in it self in a more excellent and free condition . certain it is , that the body does hinder many actions of the soul : it is an imperfect body , and a diseased brain , or a violent passion that makes fools : no man hath a foolish soul ; and the reasonings of men have infinite difference and degrees by reason of the bodies constitution . among beasts which have no reason , there is a greater likeness then between men , who have : and as by faces it is easier to know a man from a man , then a sparrow from a sparrow , or a squirrel from a squirrel : so the difference is very great in our souls ; which difference because it is not originally in the soul ( and indeed cannot be in simple and spirituall substances of the same species or kind ) it must needs derive wholly from the body , from its accidents & circumstances : from whence it follows , that because the body casts fetters and restraints , hindrances and impediments upon the soul , that the soul is much freer in the state of separation ; and if it hath any act of life , it is much more noble and expedite . that the soul is alive after our death , s. paul affirms [ christ died for us , that whether we wake or sleep , we should live together with him . ] now it were strange that we should be alive , and live with christ , and yet do no act of life : the body when it is asleep does many : and if the soul does none , the principle is less active then the instrument ; but if it does any act at all in separation , it must necessarily be an act or effect of understanding ; there is nothing else it can doe . but this it can . for it is but a weak and an unlearned proposition to say , that the soule can doe nothing of it self , nothing without the phantasmes and provisions of the body . for 1. in this life the soule hath one principle clearly separate , abstracted and immateriall , i mean , the spirit of grace , which is a principle of life and action , and in many instances does not at all communicate with matter , as in the infusion , superinduction and the creation of spiritual graces . 2. as nutrition , generation , eating and drinking are actions proper to the body and its state : so , extasies , visions , raptures , intuitive knowledge , and consideration of its self , acts of volition , and reflex acts of understanding are proper to the soule . 3. and therefore it is observable that s. paul said that he knew not whether his vision ; and raptures were in or out of the body : for by that we see his judgment of the thing , that one was as likely as the other , neither of them impossible or unreasonable ; and therefore that the soule is as capable of action alone as in conjunction . 4 if in the state of blessedness there are some actions of the soule which doe not passe through the body , such as contemplation of god , and conversing with spirits , and receiving those influences and rare immissions which coming from the h. and mysterious trinity make up the crown of glory ; it follows that the necessity of the bodies ministery is but during the state of this life , and as long as it converses with fire and water , and lives with corne and flesh , and is fed by the satisfaction of materiall appetites ; which necessity and manner of conversation when it ceases , it can be no longer necessary for the soul to be served by phantasmes and materiall representations . 5. and therefore when the body shall be re-united , it shall be so ordered that then the body shall confesse it gives not any thing , but receives all its being and operation , its manner and abode from the soul , and that then it comes not to serve a necessity , but to partake a glory . for as the operations of the soule in this life , begin in the body , and by it the object is transmitted to the soule : so then they shall begin in the soule and pass to the body ; and as the operations of the soule by reason of its dependence on the body are animall , naturall and materiall : so in the resurrection , the body shall be spirituall by reason of the preeminence , influence , and prime operation of the soule . now between these two states , stands the state of separation , in which the operations of the soule are of a middle nature , that is , not so spirituall as in the resurrection , and not so animal and naturall as in the state of conjunction . to all which , i adde this consideration . that our soules have the same condition that christs soule had in the state of separation ; because he took on him all our nature , and all our condition ; and it is certain , christs soule in the three daies of his separation did exercise acts of life , of joy and triumph , and did not sleep , but visited the souls of the fathers , trampled upon the pride of devils , and satisfied those longing souls which were prisoners of hope ; and from all this we may conclude that the souls of all the servants of christ are alive , and therefore doe the actions of life , and proper to their state ; and therefore it is highly probable that the soul works clearer , and understands brighter , and discourses wiser , and rejoyces louder , and loves noblier , and desires purer , and hopes stronger then it can do here . but if these arguments should fail , yet the felicity of gods saints cannot fail . for suppose , the body to be a necessary instrument but out of tune , and discomposed by sin and anger , by accident and chance , by defect and imperfections , yet , that it is better then none at all ; and that if the soul works imperfectly with an imperfect body , that then she works not at all when she hath none ; and suppose also that the soul should be as much without sense or perception in death , as it is in a deep sleep which is the image and shadow of death ; yet then god devises other means that his banished be not expelled from him . for , 2 god will restore the soul to the body , and raise the body to such a perfection , that it shall be an organ fit to praise him upon ; it shall be made spirituall to minister to the soul , when the soul is turned into a spirit ; then the soul shall be brought forth by angels from her incomparable and easie bed , from her rest in christs holy bosome , and bee made perfect in her beeing , and in all her operations ; and this shall first appear by that perfection which the soul shall receive as instrumentall to the last judgement : for then she shall see clearly all the records of this world , all the register of her own memory . for all that we did in this life , is laid up in our memories : and though dust and forgetfulness be drawn upon them , yet when god shall lift us from our dust , then shall appear clearly all that we have done , written in the tables of our conscience , which is the souls memory . we see many times , and in many instances , that a great memory is hindred and put out , and we thirty years after come to think of something that lay so long under a curtain ; we think of it suddenly and without a line of deduction , or proper consequence : and all those famous memories of simonides and theodectes , of hortensius and seneca , of sceptius metrodorus and carneades , of cyneas the embassadour of pyrrhus , are onely the records better kept , and lesse disturbed by accident and disease . for even the memory of herods son of athens , of bathyllus and the dullest person now alive is so great , and by god made so sure record of all that ever he did , that assoon as ever god shall but tune our instrument , and draw the curtains , and but light up the candle of immortality , there we shall find it all , there we shall see all , and all the world shall see all ; then we shall be made fit to converse with god after the manner of spirits , we shall be like to angels . in the mean time , although upon the perswasion of the former discourse it be highly probable that the souls of gods servants do live in a state of present blessednesse ; and in the exceeding joyes of a certain expectation of the revelation of the day of the lord , and the coming of jesus ; yet it will concern us onely to secure our state by holy living , and leave the event to god ; that ( as s. paul said ) whether present or absent , whether sleeping or waking , whether perceiving or perceiving not , we may be accepted of him : that when we are banished this world , and from the light of the sun , we may not be expelled from god , and from the light of his countenance , but that from our beds of sorrows , our may passe into the bosome of christ , and from thence to his right hand in the day of sentence : for we must all appear before the judgement seat of christ , and then if we have done well in the body , we shall never be expelled from the beatificall presence of god , but be domesticks of his family , and heires of his kingdome , and partakers of his glory . amen . i have now done with my text , but yet am to make you another sermon . i have told you the necessity and the state of death ; it may be too largely for such a sad story ; i shall therefore now with a better compendium teach you how to live by telling you a plain narrative of a life , which if you imitate and write after the copy , it will make , that death shall not be an evill , but a thing to be desired , and to be reckoned amongst the purchases and advantages of your fortune . when martha and mary went to weep over the grave of their brother , christ met them there and preached a funerall sermon , discoursing of the resurrection , and applying to the purposes of faith , and confession of christ , and glorification of god : we have no other , we can have no better precedent to follow : and now that we are come to weep over the grave of our dear sister , this rare personage , we cannot chuse but have many virtues to learn , many to imitate , and some to exercise . i chose , not to declare her extraction and genealogy . it was indeed fair and honourable ; but having the blessing to be descended from worthy and honoured ancestors , and her self to be adopted and ingraffed into a more noble family , yet she felt such outward appendages to be none of hers , because not of her choice , but the purchase of the virtues of others , which although though they did ingage her to do noble things , yet they would upbraid all degenerate and lesse honourable lives then were those which began and increased the honour of the families . she did not love her fortune for making her noble ; but thought it would be a dishonour to her if she did not continue a noblenesse and excellency of virtue fit to be owned by persons relating to such ancestors . it is fit for all us to honour the noblenesse of a family : but it is also fit for them that are noble to despise it , and to establish their honour upon the foundation of doing excellent things , and suffering in good causes , and despising dishonourable actions , and in communicating good things to others . for this is the rule in nature : those creatures are most honourable which have the greatest power , and do the greatest good : and accordingly my self have been a witnesse of it , how this excellent lady would by an act of humility , and christian abstraction strip her self of all that fair appendage of exteriour honour which decked her person and her fortune ; and desired to be owned by nothing but what was her own , that she might onely be esteemed honourable according to that which is the honour of a christian , and a wise person . 2 she had a strict and severe education , and it was one of gods graces and favours to her . for being the heiresse of a great fortune , and living amongst the throng of persons in the sight of vanities and empty temptations , that is , in that part of the kingdome where greatnesse is too often expressed in great follies , and great vices , god had provided a severe and angry education to chastise the forwardnesses of a young spirit , and a fair fortune ; that she might for ever be so far distant from a vice , that she might onely see it and loath it , but never tast of it , so much as to be put to her choice whether she would be virtuous or no . god intending to secure this soul to himself , would not suffer the follies of the world to seize upon her by way of too neer a triall , or busie temptation . 3 she was married young ; and besides her businesses of religion seemed to be ordained in the providence of god to bring to this honourable family a part of a fair fortune , and to leave behind her a fairer issue , worth ten thousand times her portion : and as if this had been all the publike businesse of her life ; when she had so far served gods ends , god in mercy would also serve hers , and take her to an early blessednesse . 4 in passing through which line of providence , she had the art to secure her eternall interest , by turning her condition into duty , and expressing her duty in the greatest eminency of a virtuous , prudent and rare affection , that hath been known in any example . i will not give her so low a testimony , as to say onely , that she was chast ; she was a person of that severity , modesty , and close religion ( as to that particular ) that she was not capable of uncivill temptation ; and you might as well have suspected the sun to smell of the poppy that he looks on , as that she could have been a person apt to be sullyed by the breath of a foul question . 5. but that which i shall note in her , is that which i would have exemplar to all ladies , and to all women . she had a love so great for her lord , so intirely given up to a dear affection , that she thought the same things , and loved the same loves , and hated according to the same enmities , and breathed in his soul , and lived in his presence , and languished in his absence : and all that she was or did , was onely for and to her dearest lord , si gaudet , si flet , si tacet , hunc loquitur . coenat , propinat , poscit , negat , innuit , unu ; naevius est : — and although this was a great enamell to the beauty of her soul , yet it might in some degrees be also a reward to the virtue of her lord : for she would often discourse it to them that conversed with her ; that he would improve that interest which he had in her affection to the advantages of god , and of religion : and she would delight to say , that he called her to her devotions , he incouraged her good inclinations , he directed her piety , he invited her with good books : and then she loved religion , which she saw was not onely pleasing to god , and an act or state of duty , but pleasing to her lord , and an act also of affection and conjugall obedience : and what at first she loved the more forwardly for his sake ; in the using of religion left such relishes upon her spirit , that she found in it amability enough , to make her love it for its own . so god usually brings us to him by instruments of nature and affections , and then incorporates us into his inheritance , by the more immediate relishes of heaven , and the secret things of the spirit . he onely was ( under god ) the light of her eies , and the cordiall of her spirits , and the guide of her actions , and the measure of her affections , till her affections swelled up into a religion , and then it could go no higher , but was confederate with those other duties which made her dear to god . which rare combination of duty and religion , i choose to express in the words of solomon : she forsook not the guide of her youth , nor brake the covenant of her god . 6 as she was a rare wife : so she was an excellent mother . for in so tender a constitution of spirit as hers was , and in so great a kindness towards her children , there hath seldome been seen a stricter and more curious care of their persons , their deportment , their nature , their disposition , their learning , and their customes : and if ever kindness and care did contest , and make parties in her , yet her care and her severity was ever victorious ; and she knew not how to doe an ill turn to their severer part , by her more tender and forward kindnesse . and as her custome was , she turned this also into love to her lord . for she was not onely diligent to have them bred nobly and religiously , but also was carefull and sollicitous , that they should be taught to observe all the circumstances and inclinations , the desires and wishes of their father ; as thinking , that virtue to have no good circumstances which was not dressed by his copy , and ruled by his lines , and his affections : and her prudence in the managing her children was so singular and rare , that when ever you mean to blesse this family , and pray a hearty and a profitable prayer for it , beg of god , that the children may have those excellent things which she designed to them , and provided for them in her heart and wishes , that they may live by her purposes , and may grow thither , whither she would fain have brought them . all these were great parts of an excellent religion as they concerned her greatest temporall relations . 7 but if we examine how she demeaned her self towards god , there also you will find her , not of a common , but of an exemplar piety . she was a great reader of scripture , confining herself to great portions every day ; which she read , not to the purposes of vanity , and impertinent curiosities , not to seem knowing , or to become talking , not to expound and rule ; but to teach her all her duty , to instruct her in the knowledge and love of god and of her neighbours ; to make her more humble , and to teach her to despise the world , and all its gilded vanities ; and that she might entertain passions wholly in design and order to heaven . i have seen a female religion that wholly dwelt upon the face and tongue ; that like a wanton and an undressed tree spends all its juice in suckers and irregular branches , in leafs and gumme , and after all such goodly outsides you should never eat an apple , or be delighted with the beauties , or the perfumes of a hopefull blossome . but the religion of this excellent lady was of another constitution ; it took root downward in humility , and brought forth fruit upward in the substantiall graces of a christian , in charity and justice , in chastity and modesty , in fair friendships and sweetnesse of society : she had not very much of the forms and outsides of godlinesse ; but she was hugely carefull for the power of it , for the morall , essentiall , and usefull parts ; such which would make her be , not seem to be religious . 8 she was a very constant person at her prayers , and spent all her time which nature did permit to her choice , in her devotions , and reading and meditating and the necessary offices of houshold government , every one of which is an action of religion , some by nature , some by adoption . to these also god gave her a very great love to hear the word of god preached ; in which because i had sometimes the honour to minister to her , i can give this certain testimony , that she was a diligent , watchfull and attentive hearer : and to this had so excellent a judgement , that if ever i saw a woman whose judgement was to be revered , it was hers alone : and i have sometimes thought that the eminency of her discerning faculties did reward a pious discourse , & placed it in the regions of honour and usefulnesse , and gathered it up from the ground , where commonly such homilies are spilt , or scattered in neglect and inconsideration . but her appetite was not soon satisfied with what was usefull to her soul : she was also a constant reader of sermons , and seldome missed to read one every day ; and that she might be full of instruction and holy principles , she had lately designed to have a large book in which she purposed to have a stock of religion transcrib'd in such assistances as she would chuse , that she might be readily furnished and instructed to every good work . but god prevented that , and hath filled her desires not out of cisterns and little aquaeducts , but hath carried her to the fountain , where she drinks of the pleasures of the river , and is full of god . 9. she alwaies liv'd a life of much innocence , free from the violences of great sins : her person , her breeding , her modesty , her honour , her religion her early marriage , the guide of her soul & the guide of her youth , were as so many fountains of restraining grace to her , to keep her from the dishonors of a crime . bonum est portare jugū ab adolescentiâ : it is good to bear the yoke of the lord from our youth ; and though she did so , being guarded by a mighty providence , and a great favour & grace of god from staining her fail soul with the spots of hell , yet she had strange fears & early cares upon her ; but these were not only for her self , but in order to others , to her neer'st relatives . for she was so great a lover of this honorable family of which now she was a mother , that she desired to become a chanel of great blessings to it unto future ages , and was extremely jealous lest any thing should be done , or lest any thing had been done , though an age or two since , which should intail a curse upon the innocent posterity ; and therefore ( although i doe not know that ever she was tempted with an offer of the crime ) yet she did infinitely remove all sacrilege from her thoughts , and delighted to see her estate of a clear and disintangled interest : she would have no mingled rights with it ; she would not receive any thing from the church , but religion and a blessing : and she never thought a curse and a sin farre enough off , but would desire it to be infinitely distant ; and that as to this family god had given much honour and a wise head to govern it , so he would also for ever give many more blessings ; and because she knew that the sins of parents descend upon children , she endevoured by justice and religion , by charity and honour to secure that her chanel should convey nothing but health , and a faire example and a blessing . 10. and though her accounts to god was made up of nothing but small parcels , little passions , and angry words , and trifling discontents , which are the allayes of the piety of the most holy persons , yet she was early at her repentance ; and toward the latter end of her daies , grew so fast in religion as if she had had a revelation of her approaching end ; and therefore that she must go a great way in a little time : her discourses more full of religion , her prayers more frequent , her charity increasing , her forgiveness more forward , her friendships more communicative , her passion more under discipline , and so she trimm'd her lamp , not thinking her night was so neer , but that it might shine also in the day time , in the temple , and before the altar of incense . but in this course of hers there were some circumstances , and some appendages of substance , which were highly remarkable . 1. in all her religion , and in all her actions of relation towards god , she had a strange evenness and untroubled passage , sliding toward her ocean of god and of infinity with a certain and silent motion . so have i seen a river deep and smooth passing with a still foot and a sober face , and paying to the fiscus , the great exchequer of the sea , the prince of all the watry bodies , a tribute large and full : and hard by it a little brook skipping and making a noise upon its unequall and neighbour bottom ; and after all its talking and bragged motion , it payd to its common audit no more then the revenues of a little cloud , or a contemptible vessel : so have i sometimes compar'd the issues of her religion to the solemnities and fam'd outsides of anothers piety . it dwelt upon her spirit , and was incorporated with the periodicall work of every day : she did not believe that religion was intended to minister to fame and reputation , but to pardon of sins , to the pleasure of god , and the salvation of souls . for religion is like the breath of heaven ; if it goes abroad into the open aire , it scatters and dissolves like camphyre : but if it enters into a secret hollownesse , into a close conveyance , it is strong and mighty , and comes forth with vigour and great effect at the other end , at the other side of this life , in the daies of death and judgment . 2. the other appendage of her religion , which also was a great ornament to all the parts of her life , was a rare modesty and humility of spirit , a confident despising and undervaluing of her self . for though she had the greatest judgment , and the greatest experience of things and persons that i ever yet knew in a person of her youth , and sex , and circumstances ; yet as if she knew nothing of it she had the meanest opinion of her self ; and like a fair taper when she shin'd to all the room , yet round about her own station she had cast a shadow and a cloud , and she shin'd to every body but her self . but the perfectnesse of her prudence and excellent parts could not be hid ; and all her humility , and arts of concealment , made the vertues more amiable and illustrious . for as pride sullies the beauty of the fairest vertues , and makes our understanding but like the craft and learning of a devil : so humility is the greatest eminency , and art of publication in the whole world ; and she in all her arts of secrecy and hiding her worthy things , was but like one that hideth the winde , and covers the oyntment of her right hand . i know not by what instrument it hapned ; but when death drew neer , before it made any show upon her body , or reveal'd it self by a naturall signification , it was conveyed to her spirit : she had a strange secret perswasion that the bringing this childe should be her last scene of life : and we have known , that the soul when she is about to disrobe her self of her upper garment , sometimes speaks rarely , magnifica verba mors propè admo●a excutit ; sometimes it is propheticall ; sometimes god by a superinduced perswasion wrought by instruments , or accidents of his own , serves the ends of his own providence and the salvation of the soul : but so it was , that the thought of death dwelt long with her , and grew from the first steps of fancy and feare , to a consent , from thence to a strange credulity , and expectation of it ; and without the violence of sicknesse she died , as if she had done it voluntarily , and by design , and for feare her expectation should have been deceiv'd , or that she should seem to have had an unreasonable feare , or apprehension ; or rather ( as one said of cato ) sic abiit è vitâ ut causam moriendi nactam se esse gauderet , she died , as if she had been glad of the opportunity . and in this i cannot but adore the providence and admire the wisdome and infinite mercies of god . for having a tender and soft , a delicate and fine constitution and breeding , she was tender to pain , and apprehensive of it , as a childs shoulder is of a load and burden : grave est tenerae cervici jugum ; and in her often discourses of death , which she would renew willingly and frequently , she would tell , that she fear'd not death , but she fear'd the sharp pains of death : emori nolo , me esse mortuam non curo : the being dead , and being freed from the troubles and dangers of this world , she hop'd would be for her advantage ; and therefore that was no part of her feare : but she believing the pangs of death were great , and the use and aids of reason little , had reason to fear lest they should doe violence to her spirit and the decency of her resolution . but god that knew her fears and her jealousie concerning her self , fitted her with a death so easie , so harmlesse , so painlesse , that it did not put her patience to a severe triall . it was not ( in all appearance ) of so much trouble , as two sits of a common ague ; so carefull was god to remonstrate to all that stood in that sad attendance , that this soule was dear to him : and that since she had done so much of her duty towards it , he that began , would also finish her redemption , by an act of a rare providence , and a singular mercy . blessed be that goodness of god , who does so carefull actions of mercy for the ease and security of his servants . but this one instance was a great demonstration that the apprehension of death is worse then the pains of death : and that god loves to reprove the unreasonablenesse of our feares , by the mightinesse , and by the arts of his mercy . she had in her sickness ( if i may so call it , or rather in the solemnities , and graver preparations towards death ) some curious and well-becoming feares , concerning the finall state of her soul . but from thence she pass'd into a deliquium , or a kinde of trance , and as soon as she came forth of it , as if it had been a vision , or that she had convers'd with an angel , and from his hand had receiv'd a labell or scroll of the book of life , and there seen her name enrolled , she cried out aloud , [ glory be to god on high : now i am sure i shall be saved . ] concerning which manner of discoursing we are wholly ignorant what judgment can be made : but certainly there are strange things in the other world ; and so there are in all the immediate preparations to it ; and a little glimps of heaven , a minutes conversing with an angel , any ray of god , any communication extraordinary from the spirit of comfort which god gives to his servants in strange and unknown manners , are infinitely far from illusions ; and they shall then be understood by us , when we feel them , and when our new and strange needs shall be refreshed by such unusuall visitations . but i must be forced to use summaries and arts of abbreviature in the enumerating those things in which this rare personage was dear to god & to all her relatives . if we consider her person , she was in the flower of her age , iucundum cum aetas slorida ver ageret ; of a temperate , plain and naturall diet , without curiosity or an intemperate palate ; she spent lesse time in dressing , then many servants ; her recreations were little & seldom , her prayers often , her reading much : she was of a most noble and charitable soul ; a great lover of honourable actions , and as great a despiser of base things ; hugely loving to oblige others , and very unwilling to be in arrear to any upon the stock of courtesies and liberality ; so free in all acts of favour , that she would not stay to hear her self thank'd , as being unwilling that what good went from her to a needfull or an obliged person should ever return to her again ; she was an excellent friend , and hugely dear to very many , especially to the best and most discerning persons , to all that convers'd with her , and could understand her great worth and sweetnesse : she was of an honourable , a nice and tender reputation ; and of the pleasures of this world which were laid before her in heaps she took a very small and inconsiderable share , as not loving to glut her self with vanity , or to take her portion of good things here below . if we look on her as a wife , she was chast and loving , fruitfull and discreet , humble and pleasant , witty and complyant , rich and fair , and wanted nothing to the making her a principall and a precedent to the wives of the world , but a long life , and a full age . if we remember her as a mother , she was kinde and severe , carefull and prudent , very tender , and not at all fond , a greater lover of her childrens soules , then of their bodies , and one that would value them more by the strict rules of honour and proper worth , then by their relation to her self . her servants found her prudent , and fit to govern , and yet open-handed and apt to reward ; a just exactor of their duty and a great rewarder of their diligence . she was in her house a comfort to her dearest lord , a guide to her children , a rule to her servants , an example to all . but as she related to god in the offices of religion , she was even and constant , silent and devout , prudent and materiall : she lov'd what she now enjoyes , and she fear'd , what she never felt , and god did for her what she never did expect . her fears went beyond all her evil ; and yet the good which she hath receiv'd was , and is , and ever shall be beyond all her hopes . she liv'd as we all should live , and she died as i fai● would die — et cum supremos lachesis perneverit annos , non aliter cineres mando jacere meos . i pray god i may feel those mercies on my death-bed that she felt , and that i may feel the same effect of my repentance which she feels of the many degrees of he● innocence . such was her death that she did not die too soon ; and her life was so usefull and so excellent that she could not have liv'd too long . nemo parum diu vixit qu● virtutis perfectae perfecto functus est munere : and as now in the grave it shall not be inquired concerning her , how long she liv'd , but how well ? so to us who live after her to suffer a longer calamity , it may be some ease to our sorrows , and some guide to our lives , and some security to our conditions , to consider that god hath brought the piety of a yong lady to the early rewards of a never ceasing , and never dying eternity of glory . and we also , if we live as she did , shal partake of the same glories ; not only having the honour of a good name and a dear and honour'd memory , but the glories of these glories , the end of all excellent labours , and all prudent counsels and all holy religion , even the salvation of our souls in that day , when all the saints , and amongst them this excellent woman shall be shown to all the world to have done more , and more excellent things then we know of or can describe . mors illos consecrat , quorum exitum & qu● timent , laudant : death consecrates and makes sacred that person whose excellency was such , that they that are not displeased at the death , cannot dispraise the life ; but they that mourn sadly , think they can never commend sufficiently . finis . notes, typically marginal, from the original text notes for div a63941e-300 a 2 tim. 1.18 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . eccle 1 cor. 15. 18. 1 thess. 4. 16. rev. 14.13 john 5.24 . 2 cor. 5. 8. & 6. 1 thes. 5.10 . prov. 2. 17. a discourse concerning prayer ex tempore, or, by pretence of the spirit. in justification of authorized and set-formes of lyturgie. taylor, jeremy, 1613-1667. this text is an enriched version of the tcp digital transcription a67898 of text r201248 in the english short title catalog (wing t312). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 73 kb of xml-encoded text transcribed from 24 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a67898 wing t312 estc r201248 99861779 99861779 113924 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a67898) transcribed from: (early english books online ; image set 113924) images scanned from microfilm: (thomason tracts ; 58:e365[8]) a discourse concerning prayer ex tempore, or, by pretence of the spirit. in justification of authorized and set-formes of lyturgie. taylor, jeremy, 1613-1667. [2], 38 p. s.n.], [s.l. : printed in the yeere, m dc xlvi. [1646] attributed to jeremy taylor by wing. the roman numeral date in the imprint is made with turned c's. in this edition, "spirit" in line 6 of the title is followed by a period; variations in text between editions begin on page 35 (cf. mcalpin collection catalogue, v.2 p.453). annotation on thomason copy: "by dr tailour"; "dec 6th". reproduction of the original in the british library. eng prayer -early works to 1800. a67898 r201248 (wing t312). civilwar no a discourse concerning prayer ex tempore, or, by pretence of the spirit. in justification of authorized and set-formes of lyturgie. taylor, jeremy 1646 13919 82 20 0 0 0 0 73 d the rate of 73 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-12 aptara keyed and coded from proquest page images 2002-01 tcp staff (michigan) sampled and proofread 2002-01 tcp staff (michigan) text and markup reviewed and edited 2002-02 pfs batch review (qc) and xml conversion a discovrse concerning prayer ex tempore , or , by pretence of the spirit . in justification of authorized and set-formes of lyturgie . 1 cor. 14. 32. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and the spirits of the prophets are subject to the prophets . for god is not the author of confusion , but of peace , as in all churches of the saints . printed in the yeere , mdcxlvi . a discourse concerning prayer ex tempore , &c. i have read over this book which the assembly of divines is pleased to call the directory for prayer , i confesse i came to it with much expectation , and was in some measure confident , i should have found it an exact and unblameable modell of devotion , free from all those objections which men of their owne perswasion had obtruded against the publike liturgy of the church of england ; or at least , it should have been composed with so much artifice and finenesse , that it might have beene to all the world , an argument of their learning and excellency of spirit , if not of the goodnesse and integrity of their religion and purposes . i shall give no other character of the whole , but that the publike disrelish which i finde amongst persons of great piety , of all qualities , not onely of great , but even of ordinary understandings , is to me some argument that it lyes so open to the objections even of common spirits , that the compilers of it did intend more to prevaile by the successe of their armies , then the strength of reason , and the proper grounds of perswasion , which yet most wise and good man believe to be the more christian way of the two . but sir you have engaged me to say something in particular to satisfie your conscience . in which also i desire i may reserve a leave to my self to conceal much , if i may in little do you satisfaction . i shall therefore decline to speak of the efficient cause of this directory , and not quarrell at it that it was composed , against the lawes both of england and all christendome . if the thing were good and pious , i should learne to submit to the imposition , and never quarrell at the incompetency of his authority that ingaged me to doe pious and holy things . and it may be when i am a little more used to it , i shall not wonder at a synod , in which not one bishop sits ( in the capacity of a bishop ) though i am most certaine this is the first , example in england , since it was first christned . but for the present it seemes somthing hard to digest it , because i know so well that all assemblyes of the church have admitted priests to consultation and dispute , but never to authority and decision , till the pope-enlarging the phylacteries of the archimandrites and abbots , did somtimes by way of priviledge and dispensation give to some of them decisive voyces in publike councells . but this was one of the things in which he did innovate and invade against the publike resolutions of christendome , though he durst not doe it often , and when he did it , it was in very small and inconsiderate numbers . i said i would not meddle with the efficient , and i cannot meddle with the finall cause , nor guesse at any other ends and purposes of theirs then at what they publiquely professe , which is the abolition and destruction of the book of common-prayer , which great change , because they are pleased to call reformation , i am content in charity to beleeve they think it so , and that they have zelum dei , but whether secundum scientiam , according to knowledge or no , must be judged by them who consider the matter and the forme . but because the matter is of so great variety and minute consideration , every part whereof would require as much scrutiny as i purpose to bestow upon the whole , i have for the present chosen to consider onely the forme of it ; and because it pretends against the forme of set lyturgie , and that ex tempore forms doe succeed in room of the established and determined services , i shall give you my judgement of it , without any sharpnesse or bitternesse of spirit , for i am resolved not to be angry with any men of another perswasion , as knowing that i differ just as much from them as they doe from me . and first i consider that the true state of the question is onely this , whether it is better to pray to god with consideration or without ? whether is the wiser man of the two , he who thinks and deliberates what to say , or he that utters his mind as fast as it comes ? whether is the better man , he who out of reverence to god is most carefull and curious that he offend not in his tongue , and therefore he himselfe deliberates and takes the best guides he can , or he who out of the confidence of his owne abilities or other exteriour assistances , speakes what ever comes uppermost ? and here i have the advice and councell of a very wise man , no lesse than solomon . eccles. 5. 2. be not rash with thy mouth , and let not thy heart be hasty to utter any thing before god , for god is in heaven and thou upon earth , therfore let thy words be few . the consideration of the vast distance between god and us , heaven and earth , should create such apprehensions in us , that the very best and choycest of our offertoryes are not acceptable but by gods gracious vouchsafeing and condescension : and therefore since we are so much indebted to god for accepting our best it is not safe venturing to present him with a dowbaked sacrifice , and put him off with that which in nature and humane consideration is absolutely the worst , for such is all the crude and imperfect utterance of our more imperfect conceptions . but let solomons reason be what it will , good we are sure it is . let us consider who keepes the precept best ; he that deliberates or he that considers not but when he speakes : what man in the world is hasty to offer any thing before god , if he be not who prayes ex tempore ? and then adde to it but the weight of solomons reason , and let any man answer me if he thinkes it can well stand with that reverence we owe to the immense , the infinite , and to the eternall god , the god of wisdome , to offer him a sacrifice which we durst not present to a prince , or a prudent governour in reseriâ , such as our prayers ought to be . and that this may not be dashed with a pretence it is carnall reasoning , i desire it may be remembred , that it is the argument god himselfe uses against lame , maimed , and imperfect sacrifices , goe and offer this to thy prince , see if he will accept it : implying , that the best person is to have the best present ; and what the prince will slight as truely unworthy of him , much more is it unfit for god . for god accepts not of any thing we give or doe , as if he were betterd by it : for therefore its estimate is not taken by its relation or naturall complacency to him , it is all alike to him , for in it selfe it is to him as nothing . but god accepts it by its proportion and commensuration to us . that which we call our best , and is truly so in humane estimate , that pleases god , for it declares that if we had better , we would give it him . but to reserve the best , sayes too plainly , that we think anything is good enough for him . as therefore god in the law would not be served by that which was imperfect in genere naturae : so neither now nor ever will that please him which is imperfect in genere morum , or materiâ intellectuali , when we can give a better . well then , in the nature of the thing , ex tempore forms have much the worse of it . but it is pretended that there is such a thing as the gift of prayer , a praying with the spirit , et nescit tarda m●limina spiritus sancti gratia . gods spirit ( if he pleases ) can doe his work as well in an instant , as in long premeditation . and to this purpose are pretended those places of scripture which speak of the assistance of gods spirit in our prayers . zeth . 12. 10. and i will poure upon the house of david , and the inhabitants of ierusalem , the spirit of grace and supplication . but especially rom. 8. 2● . likewise the spirit also helpeth our infirmities , for we know not what we should pray for as we ought , but the spirit it selfe maketh intercession for us with groanings that cannot be uttered , &c. from whence the conclusion that is inferred is in the words of saint paul , that we must pray with the spirit , therefore not with set formes , therefore ex tempore . the collection is somewhat wild , for there is great independence in the severall parts , and much more is in the conclusion , then was virtually in the premises . but such as it is , the authors of it i suppose will owne it . and therefore we will examine the maine designe of it , and then consider the particular meanes of its perswasion , quoted in the objection . it is one of the priviledges of the gospel , and the benefit of christs ascension , that the holy ghost is given unto the church , and to become to us the fountaine of gifts and graces . but these gifts and graces are improvements and helps of our naturall faculties , of our art and industry , not extraordinary , miraculous , and immediate infusions of habits and gifts . that without gods spirit we cannot pray aright ; that our infirmities need his help ; that we know not what to aske of our selves , is most true : and if ever any heretique was more confident of his owne naturals , or did ever more undervalue gods grace then ever the pelagian did , yet he denyes not this . but what then ? therefore without study , without art , without premeditation , without learning , the spirit gives the gift of prayer , and it is his grace that without any naturall or artificiall help makes us pray extempore ? no such thing : the objection proves nothing of this . here therefore we will joyn issue , whether the gifts and helps of the spirit , be immediate infusions of the faculties , and powers , and perfect abilityes : or that he doth assist us onely by his aydes externall and internall , in the use of such meanes which god and nature hath given to man , to ennoble his soule , better his faculties , and to improve his understanding ? that the aydes of the holy ghost are onely assistances to us in the use of naturall and artificiall meanes i will undertake to prove , and from thence it will evidently follow , that labour , and hard study , and premeditation will soonest purchase the gift of prayer , and ascertain us of the assistance of the spirit , and therefore set formes of prayer , studyed and considerd of are in a true and proper sense , and without enthusiasme , the fruits of the spirit . 1. gods spirit did assist the apostles by wayes● extraordinary , and fit for the first institution of christianity : but doth assist us now by the expresses of those first assistances which he gave to them immediately . so that the holy ghost is the author of our faith , and we beleeve with the spirit ( it is saint pauls expression ) and yet our beliefe comes by hearing and reading the holy scriptures and their interpretations . now reconcile these two together , faith comes by hearing , and yet is the gift of the spirit , and it sayes , that the gifts of the spirit are not extasies , and immediate infusions of habits , but helps from god to enable us upon the use of the meanes of his owne appointment to beleeve , to speak , to understand , to prophecy , and to pray . 2. and that these are for this reason called gifts , and graces , and issues of the spirit , is so evident and notorious , that the speaking of an ordinary revealed truth , is called in scripture a speaking by the spirit , 1 cor. 12. 8. no man can say that iesus is the lord , but by the holy ghost . for if the holy ghost supplyes us with materials , and fundamentals for our building , it is then enough to denominate the whole edifice to be of him , although the labour and the workmanship be ours , upon another stock . and this is it which the apostle speakes , 1 cor. 2. 13. which things also we speak , not in the words which mans wisdome teacheth , but which the holy ghost teacheth , comparing spirituall things with spirituall . the holy ghost teaches , yet it is upon our cooperation , our study and endeavour , while we compare spirituall things with spirituall ; the holy ghost is said to teach us , because these spirituals were of his suggestion and revelation . 3. for it is a rule of the schoole , and there is much reason in it . habitus infusi infunduntur per modum acquisitorum , whatsoever is infused into us , is in the same manner infused as other things are acquired , that is , step by step , by humane means and cooperation , and grace does not give us new faculties , and create another nature , but meliorates and improves our owne . and what s. paul said in the resurrection , is also true in this question , that is not first which is spirituall , but that which is naturall , and then that which is spirituall . the graces and gifts of the spirit are postnate , and are additions to art and nature . god directs our councels , opens our understandings , regulates our will , orders our affections , supplyes us with objects , and arguments , and opportunities , & revelations in scriptis , and then most when we most imploy our owne endeavours , god loving to blesse all the means , and instruments of his service , whether they be naturall or acquisite . but whosoever shall looke for any other gifts of the spirit besides the parts of nature helped by industry and gods blessing upon it , and the revelations or the supplyes of matter in holy scripture , will be very farre to seeke , having neither reason , promise , nor experience of his side . for why should the spirit of prayer be any other than as the gift and spirit of faith ( as s. paul calls it , 2. cor. 4. 13. ) acquired by humane meanes using divine aids ? that is , by our endeavours in hearing , reading , catechizing , desires to obey , and all this blessed and promoted by god , this produces faith . and if the spirit of prayer be of greater consequence , and hath a promise of a speciall prerogative , let the first be proved and the second but shewne in any good record , and then i will beleeve it too . 4. and the parallel of this argument i the rather urge , because i find praying in the holy ghost joyned with graces , which are as much gods gifts and productions of the spirit as any thing in the world , and yet which the apostle presses upon us as duties and things put into our power , and to be improved by our industry , and those are faith ( in which i before instanced ) and charity . epist. iud. ver. 20. but ye ( beloved ) building up your selves in your most holy faith , praying in the holy ghost , keep your selves in the love of god . all of the same consideration , faith , and prayer , and charity , all gifts of the spirit , and yet build up your selves in faith , and keep your selves in love , and therefore by a parity of reason , improve your selves in the spirit of prayer , that is , god by his spirit having supplyed us with matter , let our industry and co-operations per modum naturae , improve these gifts , and build upon this foundation . so that in effect praying in the holy ghost or with the spirit is nothing but prayer for such things and in such manner which god by his spirit hath taught us in holy scripture . holy prayers , spirituall songs , so the apostle calls one part of prayer , viz. eucharisticall or thanksgiving , that is , prayers or songs which are spirituall in materiâ . and if they be called spirituall for the efficient cause too , the holy ghost being the author of them , it comes all to one , for therefore he is the cause and giver of them , because he hath in his word revealed , what things we are to pray for , and there also hath taught us the manner . and this is exactly the doctrine i plainly gather from the objected words of saint paul , ( the spirit helpeth our infirmities ) how so ? it followes immediately , for we know not what we should pray for as we ought : so that therefore he is the spirit of supplication and prayer , because he teaches us what to ask , and how to pray , so he helps our infirmities , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it is in the greek collaborantem adjuvat . it is an ingeminate expression of helping us in our labours together with him . now he that shall say this is not sufficiently done by gods spirit in scripture by prayers , and psalmes , and hymnes , and spirituall songs , and precepts concerning prayer , set downe in that holy repository of truth and devotion , undervalues that inestimable treasure of the spirit ; and if it be sufficiently done there , he that will multiply his hopes farther , then what is sufficient , may possibly deceive himselfe , but never deceive god , and make him multiply and continue miracles , to justifie his fancy . 5. better it is to follow the scriptures for our guide , as in all things else , so in this particular . ephes. 6. 17 , 18. take the sword of the spirit , which is the word of god . praying alwayes with all prayer and supplication in the spirit . the word of god is the sword of the spirit ; praying in the spirit is one way of using it , indeed the onely way that he here specifies . praying in the spirit then being the using of this sword , and this sword being the word of god , it followes evidently , that praying in the spirit , is praying in , or according to the word of god , that is , in the direrections , rules , and expresses of the word of god , that is , of the holy scriptures . the summe is this . whatsoever this gift is , or this spirit of prayer , it is to be acquired by humane industry , by learning of the scriptures , by reading , by conference , and by whatsoever else faculties are improved , and habits inlarged . gods spirit hath done his work sufficiently this way , and he loves not either in nature or grace ( which are his two great sanctions ) to multiply miracles when there is no need . 6. so that now i demand , whether or no , since the expiration of the age of miracles , does not gods spirit most assist us , when we most endeavour and most use the meanes ? he that sayes , no , discourages all men from reading the scriptures , from industry , from meditation , from conference , from humane arts and sciences , and from whatsoever else god and good lawes provoke us to by proposition of rewards : but if , yea , ( as most certainly god will best crown the best endeavours ) then the spirit of prayer is greatest in him , who ( supposing the like capacities and opportunities ) studies hardest , reades most , practices most religiously , deliberates most prudently ; and then by how much want of means , is worse then the use of means , by so much ex tempore prayers are worse then deliberate and studyed . excellent therefore is the counsell of s. peter , 1 ep. chap. 4. ver. 11. if any man speak , let him speak as the oracles of god , ( not lightly then and inconsiderately ) if any man minister , let him doe it as of the ability which god giveth : ( great reason then to put all his abilities and faculties to it ) and whether of the two does most likely doe that , he that takes paines , and considers , and discusses , and so approves and practices a forme , or he that never considers what he sayes , till he sayes it , needs not much deliberation to passe a sentence . 7. lastly , did not the penmen of the scripture , write the epistles and gospels respectively all by the spirit ? most certainly , holy men of god spoke as they were moved by the holy ghost , saith saint peter . and certainly they were moved by a more immediate motion , and a motion neerer to an enthusiasme , then now adayes in the gift and spirit of prayer . and yet in the midst of those great assistances and motions they did use study , art , industry , and humane abilities . this is more then probable in the different styles of the severall books , some being of admirable art , others lower and plaine . the words were their own at least sometimes , not the holy ghosts . and if the fathers and grammarians were not deceived by ●alse copies , but that they truely did observe , sometimes to be propriety of expression in the language , sometimes not true greeke , who will think those errors or imperfections in grammar , were ( in respect of the words i say precisely ) immediate inspirations and dictates of the holy ghost , and not rather their own productions of industry and humanity . but cleerly some of their words were the words of aratus , some of epimenides , some of menander , some of s. paul , [ this speak i , not the lord , 1 cor. 7. ] and yet because the holy ghost renewed their memory , improved their understanding , supplyed to some their want of humane learning , and so assisted them that they should not commit an error in fact or opinion , neither in the narrative nor dogmaticall parts , therefore they writ by the spirit . since then we cannot pretend upon any grounds of probability to an inspiration so immediate as theirs , and yet their assistances which they had from the spirit did not exclude humane arts , and industry , but that the ablest scholler did write the best , much rather is this true in the gifts and assistances we receive , and particularly in the gift of prayer , it is not an ex tempore and an inspired faculty , but the faculties of nature and the abilities of art and industry are improved and ennobled by the supervening assistances of the spirit . and now let us take a man that pretends he hath the gift of prayer , and loves to pray ex tempore , i suppose his thoughts goe a little before his tongue ; i demand then , whether cannot this man , when it is once come into his head , hold his tongue , and write downe what he hath conceived ? if his first conceptions were of god , and gods spirit , then they are so still , even when they are written . or is the spirit departed from him , upon the sight of a pen and ink-horne ? it did use to be otherwise among the old and new prophets , whether they were prophets of prediction , or of ordinary ministery . but if his conception may be writt●n , and being writt●n is still a production of the spirit , then it followes that set forms of prayer deliberate and described , may as well be a praying with the spirit , as sudden formes and ex tempore out-lets . now the case being thus put , i would faine know what the difference is betweene deliberate and ex tempore prayers , save onely that in these there is lesse consideration and prudence ; for that the other are ( at least as much as them ) the productions of the spirit , is evident in the very case put in this very argument : and whether to consider and to weigh them , be any disadvantage to our devotions , i leave it to all wise men to determine . so that in effect , since after the pretended assistance of the spirit in our prayers , we may write them downe , consider them , try the spirits , and ponder the manner , the reason and the religion of the addresse , let the world judge whether this sudden utterance and ex tempore forms be any thing else , but a direct resolution not to consider before-hand what we speak . but let us look a little further into the mysterie , and see what is meant in scripture by praying with the spirit . in what sense the holy ghost is called the spirit of prayer , i have already shewne , viz. by the same reason , as he is the spirit of faith , of prudence , of knowledge , of understanding , and the like . but praying with the spirit hath besides this other senses also in scripture . i find in one place , that then we pray with the spirit , when the holy ghost does actually excite us to desires and earnest tendencies to the obtaining our holy purposes , when he gives us zeale and devotion , charity and fervour , spirituall violence and holy importunity . this sense is also in the latter part of the objected words of saint paul , rom. 8. the spirit it selfe maketh intercession for us with groanings , &c. indeed this is truly a praying in the spirit , but this will doe our reverend brethren of the assembly little advantage as to the present question . for this spirit is not a spirit of utterance ; not at all clamorous in the eares of the people , but cryes loud in the eares of god with [ gr●anes unutterable , ] so it followes , and onely [ he that searcheth the heart , he understandeth the meaning of the spirit . ] this is the spirit of the sonne , which god hath sen● into our hearts , ( not into our tongues ) whereby we cry , abba , father , gal. 4. 6. and this is the great {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} for mentall prayer , which is properly and truly praying by the spirit . another praying with the spirit , i find in that place of saint paul , from whence this expression is taken , and commonly used , i will pray with the spirit , and i will pray with the understanding also . here they are opposed , or at least declared to be things severall and disparate : where by the way observe , that praying with the spirit , even in sense of scripture , is not alwayes most to edification of the people . not alwayes with understanding . and when these two are separated , s. paul prefers five words with understanding , before ten thousand in the spirit . for this praying with the spirit was indeed then a gift extraordinary and miraculous , like as prophecying with the spirit , and expired with it . but while it did last , it was the lowest of gifts , inter dona linguarum , it was but a gift of the tongue , and not to be the benefit of the church rectly or immediately . by the way onely . if saint paul did so undervalue the praying with the spirit , that he preferred edifying the church a thousand degrees beyond it . i suppose he would have beene of the sam● mind , if this question had beene between praying with the spirit and obeying our superiors , as he was when it was between praying with the spirit and edification of the church , because ( it i be not mistaken ) it is matter of great concernment towards the edication of the church to obey our superiours , not to innovate in publick formes of worsh●p , especially with the scandall and offence of very wise and learned men , and to the disgrace of the dead martyrs , who sealed our liturgy with their blood . but to return . in this place praying with the spirit , is no more than my spirit praying . for so s. paul joynes them as terms identicall , and expressive one of anothers meaning , as you may please to read ver. 14. and 15. 1 cor. 14. i will pray with the spirit , and my spirit truly prayeth . it is the act of our inner man , praying holy and spirituall prayers . but then indeed at that time there was somthing extraordianary joyned , for it was in an unknowne tongue , the practice of which saint paul there dislikes . this also will be to none of their purposes . for whether it were extempore , or by premeditation , is not here expressed , or if it had , yet that assistance extraordinary in prayer , if there was any beside the gift of tongues ( which i much doubt ) is no more transmitted to us , then the speaking tongues in the spirit , or prophecying extempore and by the spirit . but i would adde also one experiment which s. paul also there addes by way of instance . if praying with the spirit in this place be praying ex tempore , then so is singing too . for they are expressed in the same place , in the same manner , to the same end , and i know no reason why these should be differing senses put upon them to ●erve p●rposes . and now l●t us have some church-musicke too , though the organs be pulled down , and let any the ●est p●alm●st of them all , compose a hymne in ●etricall forme , and sing it to a new tune with perfect and true musick , and all this extempore . for all this the holy ghost can doe if he pleases . but if it be said that the cor●nthian christians composed their songs and hymnes according to art and rules of musick , by study and industry , and that to this they were assisted by the spirit ; and that this together with the devotion of their spirit , was singing with the spirit , then say i , so composing set forms of liturgy by skil and prudence , and humane industry , may be as much praying with the spirit as the other is singing with the spirit . plainely enough . in all the senses of praying with the spirit , and in all its acceptations in scripture , to pray or sing with the spirit , neither of them of necessity implyes extempore . the summe or collecta of the premises is this , praying with the spirit , is either when the spirit stirres up our desires to pray , per motionem actualis auxilii , or when the spirit teaches us what , or how to pray , telling us the matter , and manner of our prayers . or lastly , dictating the very words of our prayers . there is no other way in the world to pray with the spirit , or in the holy ghost , that is pertinent to this question . and of this last manner the scripture determines nothing , nor speakes any thing expressely of it , and yet suppose it had , we are certaine the holy ghost hath supplyed us with all these , and yet in set formes of prayer best of all , i meane there where a difference can be . for as for the desires , and actuall motions or incitements to pray , they are indifferent to one or the other , to set formes or to extempore , a. but as to the matter and manner of prayer , it is cleerly contained in the expresses , and set formes of scriptures , and it is supplyed to us by the spirit , for he is the great d●ctator of it . now th●n for the very words . no man can assure me that the words of his ex tempore prayer are the words of the holy spirit : it is not ●eason nor modesty to expect such immediate assistances to so little purpose , he having supplyed us with abilities more then enough to expresse our desires aliunde , otherwise then by immediate dictate . but if we will take davids psalter , or the other hymnes of holy scripture , or any of the prayers which are respersed over the bible , we are sure enough that they are the words of gods spirit , mediately or immediately , by way of infusion or extasie , by vision , or at least by ordinary assistance . and now then , what greater confidence can any man have for the excellency of his prayer , and the probability of their being accepted , then when he prayes his psalter , or the lords prayer , or another office which he finds consigned in scripture ? when gods spirit stirs us up to an actuall devotion , and then we use the matter he hath described and taught , and the very words which christ , and christs spirit , and the apostles , and other persons full of the holy ghost did use ; if in the world there be any praying with the spirit , ( i meane in vocall prayer ) this is it . and thus i have examined the intire and full scope of this question , and ri●●ed their objection . now i sh●ll proceed to some few arguments which are more extrinsecall to the nature of the thing . it is a practice prevailing among those of our brethren that are zealous for ex tempore prayers , to pray their sermons over , to reduce their doctrine into devotion and lyturgie . i mislike it not for the thing it ●el●e , if it were done regularly for the manner , and the matter were alwayes pious and true . but who shall assure me when the preacher hath disputed , or rather dogmatically decreed a point of predestination , or of prescience , of contingency , or of liberty , or any of the most mysterious parts of divinity , and then prayes his sermon over , that he then prayes with the spirit ? unlesse i be sure that he also preached with the spirit , i cannot be sure that he prayes with the spirit , for all he prayes extempore . nay if i heare a protestant preach in the morning , and an anabaptist in the afternoone , to day a presbyterian , to morrow an independant , am i most sure that when they have preached contradictoryes , and all of them pray their sermons over , that they doe not all pray with the spirit ? more then one in this case cannot pray with the spirit , possibly all may pray against him . 2. from whence i thus argue in behalfe of set formes of prayer . that in the case above put , how shall i or any man else say amen to their prayers that preach and pray contradictoryes ? at least i am much hindred in my devotion . for besides that , it derives our opinions into our devotions , makes every schoole point , become our religion , and makes god a party , ( so farre as we can ) intitling him to our impertinent wranglings . besides this , i say , while we should attend to our addresses towards god , we are to consider whether the point be true or no , and by that time we have ●acitly discoursed it , we are upon another point which also perhaps is as questionable as the former , and by this time our spirit of devotion , is a little discomposed and something out of countenance , there is so much other imployment for the spirit , the spirit of discerning and judging . all which inconveniences are avoyded in set formes of liturgy . for we know before hand the conditions of our communion , and to what we are to say amen , to which if we like it we may repayre ; if not , there is no harm done , your devotion shall not be surprized , nor your communion invaded , as it may be and often is in your extempore prayers . and this things hath another collaterall inconvenience , which is of great consideration , for upon what confidence can we sollicite any recusants to come to our church , where we cannot promise them that the devotions there to be used , shall be innocent , nor can we put him into a condition to judge for himselfe ? if he will venture he may , but we can use no argument to make him choose our churches , though he should quit his owne . 3. but againe , let us consider with sobriety . are not those prayers and hymnes in holy scripture , excellent compositions , admirable instruments of devotion , full of piety , rare and incomparable addresses to god ? dare any man with his gift of prayer pretend , that he can ex●tempore or by study make better ? who dares pretend that he hath a better spirit then david had , or then the apostles and prophets , and other holy persons in scripture , whose prayers and psalmes are by gods spirit consigned to the use of the church for ever ? or will it be denyed but that they also are excellent directories and patterns for prayer ? and if patternes , the neerer we draw to our example , are not the imitations and representments the better ? and what then if we took the samplers themselves , is there any imperfection in them , and can we mend them and correct magnificat ? in a just proportion and commensuration , i argue so concerning the primitive and ancient formes of church service , which are composed according to those so excellent patternes , which if they had remained pure as in their first institution , or had alwayes beene as they have beene reformed by the church of england , they would against all defiance put in for the next place to those formes of liturgy which mutatis mutandis are nothing but the words of scripture . but i am resolved at this present not to enter into question concerning the matter of prayers . but for the forme this i say further . 4. that the church of god hath the promise of the spirit made to her in generall , to her in her catholicke and united capacity , to the whole church first , then to particular churches , then in the lowest seate of the category to single persons . now then i infer , if any single persons will have us to beleeve without all possibility of proofe ( for so it must be ) that they pray with the spirit , ( for how shal they be able to prove the spirit actually to ab●de in those single persons ) then much rather must we beleeve it of the church , which by how much the more generall it is , so much the more of the spirit she is likely to have : and then if there be no errors in the matter , the church hath the advantage and probability on her side , and if there be an error in matter in either of them , they faile of their pretences , neither of them have the spirit . but the publick spirit in all reason is to be trusted before the private , when there is a contestation , the church being prior & potior in promissis , she hath a greater and prior title to the spirit . and why the church hath not the spirit of prayer in her compositions as well as any of her children , i desire once for all to be satisfied upon true grounds either of reason or revelation . 5. or if the church shall be admitted to have the gi●t , and the spirit of prayer given unto her by virtue of the great promise of the spirit , to abide with her for ever , yet for all this she is taught to pray in a set forme of prayer , and yet by the spirit too . for what thinke we ? when christ taught us to pray in that incomparable modell , the lords prayer , if we pray that prayer devoutly , and with pious and actuall intention , doe we not pray in the spirit of christ , as much as if we prayed any other forme of words pretended to be taught us by the spirit ? we are sure that christ and christs spirit taught us this prayer , they onely gather by conjectures and opinions , that in their extempore formes the spirit of christ teaches them . so much then as certainties are better then uncertainties , and god above man , so much is this set forme ( besides the infinite advantages in the matter ) better than their extempore formes in the forme it selfe . 6. if i should descend to minates and particulars , i could instance in the behalfe of set forms , that god prescribed to moses a set form of prayer and benediction to be used when he did blesse the people . 7. that moses composed a song or hymne for the children of israel to use to all their generations . 8. that david composed many for the service of the tabernacle . 9. that solomon and the holy kings of iudah brought them in and con●inued them in the ministration of the temple . 10. that all scripture is written for our learning , & since all these and many more set forms of prayer left there upon record , it is more then probable that they were left there for our use and devotion . 11. that s. iohn baptist taught his diciples a forme of prayer . 12. and that christs disciples begged the same favour , and it was granted as they desired it . 13. and that christ gave it not onely inmassâ materiae , but in forma verborum ; not in a confused heap of matter , but in an exact composure of words , it makes it evident , he intended it not onely proregula petendorum , for a direction of what things we are to aske , but also proforma orationis , for a set forme of prayer , in which also i am most certainly confirmed ( besides the universall testimony of gods church so attesting it ) in the precept which christ added , when ye pray , pray after this manner : and indeed it points not the matter onely of our prayers , but the forme of it , the manner and the matter of the addresse both . but in the repetition of it by saint luke , the preceptive words seem to limit us , and direct us to this very forme of words , when ye pray , say , our father , &c. 14. i could also adde the example of all the jewes , and by consequence of our blessed saviour , who sung a great part of davids psalter in their feast of passeover , which part is called by the jewes the great hallelu-jah , it begins at the 113. psalme , and ends at the 118. inclusively . and the scripture mentions it as part of our blessed saviours devotion , and of his disciples , that they sung a psalme . 15. that this afterward became a precept evangelical , that we should praise god in hymnes , psalmes , and spirituall songs , which is a forme of lyturgie , in which we sing with the spirit , but yet cannot make our hymnes ex tempore , ( it would be wild ●tuffe if we should goe about it . ) 16. and lastly , that a set-forme of worship and addresse to god was recorded by saint iohn , and sung in heaven , and it was composed out of the songs of moses , ( exod. 15. ) of david , ( psal. 145. ) and of ieremy , ( chap. 10. 6 , 7. ) which certainly is a very good precedent for us to imitate , although but revealed to saint iohn by way of vision and extasie . all which and many more are to me●as so many arguments of the use , excellency , and necessity of set-formes of prayer for publike lyturgies , as and of greatest conveniencies , even for private devotions . 17. and so the church of god in all ages did understand it . i shall not multiply authorities to this purpose , for they are too many and various , but shall onely observe two great instances of their beliefe and practice in this particular . 1. the one is the perpetuall use and great eulogies of the lords prayer , assisted by the many commentaries of the fathers upon it . 2. the other is that solemne forme of benediction and mysticall prayer ( as saint augustine calls it , lib. 3. de trinit. c. 4. ) which all churches ( and themselves said it was by ordinance apostolicall ) used in the consecration of the blessed sacrament . but all of them used the lords prayer in the canon , and office of consecration , and other prayers taken from scripture , ( so iustin martyr testifies , that the consecration is made per preces verbi dei , by the prayers taken from the word of god ) and the whole canon was short determined and mysterious . who desires to be further satisfied in this particular , shal find enough in walafridus strabo , aymonius , cassander , flacius illyricus , iosephus vicecomes , and the other ritualists , and in the old offices themselves . so that i need not put you in mind of that famous doxologie of the gloria patri , &c. nor the trisagion , nor any of those memorable hymnes used in the ancient church , so knownly and frequently , that the beginning of them came to be their name , and they were knowne more by their owne words , then the authors inscription . at last when some men that thought themselves better gifted would be venturing at conceived formes of their owne , there was a timely restraint made in the councell of milevis in africa , placuit ut preces quae proba●ae fuerint in co●cili● ab omnibus celebrentur , nec aliae omnino dican●ur in ecclesia , nisi quae à prudentioribus fa●tae fuerint in synodo . that 's the restraint and prohibition , publike prayers must be such as are publikely appointed , and prescribed by our superiours ; and no private forms of our conceiving must be used in the church . the reason followes , ne forte aliquid contra ●idem , vel per ign●rantia● , vel per minus studium ●it compositum : lest through ignorance or want of deliberation any thing be spoken in our prayers against faith [ and good manners . ] the reason is good , and they are eare-witnesses o● it that heare the variety of prayers before and after sermons , there , where the directory is practiced , where ( to speak most modestly ) not onely their private opinions , but also humane interests , and their owne personall concernments , and wild fancies , borne perhaps not two daies before , are made the objects of the peoples hopes , of their desires , and their prayers , and all in the meane time pretend to the holy spirit . i will not now instance in the vaine-glory that is appendant to these ex tempore formes of prayer , where the gift of the man is more then the devotion of the man : nor will i consider that then his gift is best , when his prayer is longest : and if he take a compl●cency in his gift ( as who is not apt to doe it ? ) he will be sure to extend his prayer , till a suspicious and scrupulous man would be apt to say , his prayer pressed hard upon that which our blessed saviour reprehended in the pharisees , who thought to be heard for their much babling . but these things are accidentall to the nature of the thing . and therefore though they are too certainly consequent to the person , yet i will not be too severe , but preserve my selfe on the surer side of charitable construction , which truly i desire to keep , not onely to their persons whom i much reverence , but also to their actions . but yet i durst not doe the same thing , even for these last reasons , though i had no other . but it is objected , that in set formes of prayer , we restraine and confine the blessed spirit ; and in conceived formes , when every man is left to his liberty , then the spirit is free , unlimited and unconstrained . i answer , either their conceived formes ( i use their owne words , though indeed the expression is very inartificiall ) are premeditate and described , or they are ex tempore . if they be premeditate and described , then the spirit is as much limited in their conceived formes , as in the churches conceived forms . for as to this particular , it is all one who describes and limits the forme , whether the church , or a single man does it , still the spirit is in constraint and limit . so that in this case they are not angry at set formes of prayer , but that they doe not make them . and if it be replyed , that if a single person composes a set forme , he may alter it if he please , and so his spirit is at liberty . i answer , so may the church , if she see cause for it : and unlesse there be cause , the single person will not alter it , unlesse he doe things unreasonable , and without cause . so that it will be an unequall and a peevish quarrell to allow of set formes of prayer made by private persons , and not of set formes made by the publike spirit of the church . it is evident , that the spirit is limited in both alike . but if by [ conceived formes ] in this objection they meane ex tempore prayers ( for so they most generally practice it ) and that in the use of these the liberty of the spirit is best preserved . to this i answer , that the being ex tempore or premedita●e will be wholly impertinent to this question of limiting the spirit . for there may be great liberty in set formes , even when there is much variety ; and there may be great restraint in ex tempore prayers , even then when it shall be called unlawfull to use set formes . that the spirit is restrained , or that it is free in either , is accidentall to them both ; for it may be either free or not free in both as it may happen . but the restraint is this , that every one is not left to his liberty to pray how he list , ( with premeditation or without , it makes not much matter ) but that he is prescribed unto by the spirit of another . but if it be a fault thus to restraine the spirit , i would faine know , is not the spirit ●estrained when the whole congregation shall be confined to the forme of this one mans composing ? or it shall be unlawfull , or at least a disgrace and disparagement to use any set formes , especially of the churches composition . more plainly thus . 2. doth not the minister confine and restraine the spirit of the lords people , when they are tyed to his forme ? it would sound of more liberty to their spirits , that every one might make a prayer of his owne , and all pray together ; and not be forced or confined to the ministers single dictate , and private spirit . it is true , it would breed confusions , and therefore they might pray silently till the sermon began , and not for the avoiding one inconvenience runne into a greater , and to avoid the disorder of a popular noyse restraine the blessed spirit , for even in this case as wel as in the other , where the spirit of god is , there must be liberty . 3. if the spirit must be at liberty , who shall assure us this liberty must be in formes of prayer ? and if so , whether also it must be in publike prayer , and will it not suffice that it be in private ? and if in publike prayers , is not the liberty of the spirit , sufficiently preserved in that the publicke spirit is free ? that is , the church hath power upon occasion to alter and increase her letanyes . by what argument shall any man make it so much as probable , that the holy ghost is injured , if every private ministers private spirit shall be guided ( and therefore by necessary consequence limited ) by the authority of the churches publick spirit . 4. does not the directory that thing which is here called restraining of the spirit ? does it not appoint every thing but the words ? and after this is it not a goodly palladium that is contended for , and a prin●ely liberty that they leave unto the spirit , to be free onely in the supplying the place of a vocabulary and a copia v●rborum ? for as for the matter , it is all there described and appointed , and to those determined senses the spirit must assist or not at all , onely for the words he shall take his choyce . now i desire it may be considered sadly and seriously : is it not as much injury to the spirit to restraine his mat●er , as to appoint his words ? which is the more considerable of the two , sense or language , matter or words ? i meane when they are taken singly and separately . for so they may very well be ( for as if men prescribe the matter onely , the spirit may cover it with severall words and expressions , so if the spirit prescribe the words , i may sti●l abound in variety of sense , and preserve the liberty of my meaning ; we see that true in the various interpretations of the same words of scripture . ) so that in the greater of the two , the spirit is restrained when his matter is appointed , and to make him amends for not trusting him with the matter without our directions and limitations , we trust him to say what he pleases , so it be to our sense , to our purposes . a goodly compensation surely ! 5. did not christ restraine the spirit of his apostles , when he taught them to pray the lords prayer , whether his precept to his d●sciples concerning it , was pray this , or pray thus , pray these words , or pray after this manner ? or though it had been lesse then either , and been onely a directory for the matter , still it is a thing which our brethren in all other cases of the same nature are resolved perpetually to call a restraint ; certainly then this pretended restraint , is not such formidable thing . these men themselves doe it by directing all the matter , and much of the manner , and christ himselfe did it , by prescribing both the matter , and the words too . 6. these restraints ( as they are called ) or determinations of the spirit , are made by the spirit himselfe . for i demand , when any assembly of divines appoint the matter of prayers to all particular ministers as this hath do●e , is that appointment by the spirit or no ? if no , then for ought appeares , this directory not being made by gods spirit , may be an enemy to it . but if this appointment be by the spirit , then the determination and limitation of the spirit , is by the spirit himselfe , and such indeed is every pious and prudent constitution of the church in matters spirituall : such as was that of s. paul to the corinthians , when he prescribed orders for publique proph●cying , and interpretation , and speaking with tongues . the spirit of some he so restr●ined , that he bound them to hold their peace , he permitted but two or three to speak at one meeting , the rest were to keep silence , though possibly six or seven might at that time have the spirit . 7. is it not a restraint of the spirit to sing a psalme in meeter by appointment ? cleerly as much as appointing formes of prayer or eucharist . and yet that we see done daily , and no scruple made . is not this to be partiall in judgement , and inconsiderate of what wee doe ? 8. and now after all this strife , what harme is there in restraining the spirit in the present sense ? what prohibition , what law , what reason or revelation is against it ? what inconvenience in the nature of the thing ? for can any man be so weak as to imagine a despite is done to the spirit of grace , when those gifts to his church are used regularly and by order ? as if prudence were no gift of gods spirit , as if helpes in government , and the ordering spirituall matters were none of those graces which christ when he ascended up on high gave unto men . but this whole matter is wholly a stranger to reason , and never seen in scripture . for divinity never knew any other vi●ious restraining of the spirit , but either suppressing those holy incitements to virtue and good life , which gods spirit ministers to us externally or internally , or else a forbidding by publike authority the ministers of the word and sacraments , to speake such ●ruths as god hath commended , and so taking away the liberty of prophecying . the first is directly vitious in materia speciale , the second is ●yrannicall and antichristia● . and to it persecution of true religion is to be reduced . but as for this pretended limiting or r●straining the spirit , viz. by appointing a regular forme of prayer , it is so very a c●imera , that it hath no footing or foundation upon any ground where a wise man may build his confidence . 9. but lastly , how if the spirit must be restrained , and that by precept apostolica●l ? that calls us to a new account . but if it be not t●ue , what meanes saint paul , by saying the spirits of the prophets must be subject to the prophets ? what greater restraint then subjection ? if subjected , then they must be ruled , if ruled , then limited , prescribed unto , and as much under restraint as the spirits of the superiour prophets shall judge convenient . i suppose by this time this objection will trouble us no more . but perhaps another will . for why are not the ministers to be left as well to their liberty in making their prayers as their sermons ? i answer , the church may it she will , but whether she doth well or no let her consider . this i am sure , there is not the same reason , and i feare the experience the world hath already had of it , will make demonstration enough of the inconvenience . but however the differences are many . 1. our prayers offered up by the minister , are in behalfe and in the name of the people , and therefore great reason they should know beforehand , what is to be presented , that if they like not the message , they may refuse to communicate , especia●ly since people are so divided in their opinions , in their hopes , and in their faiths : it being a duty to refuse communion with those prayers which they thinke to have in them , the matter of sinne or doubting . which reason on the other part ceases , for the minister being to speak from god to the people , if he speakes what he ought not , god can right himsel●e , however is not partner of the sin , as in the other case , the people possibly may be . 2. it is more fit a liberty be left in preaching than praying , because the addresse of our discourses and exhortations are to be made according to the understanding and capacity of the audience , their prejudices are to be removed , all advantages to be taken , and they are to be surprized that way they lye most open [ but being crafty i caught you , saith saint paul to the corinthians ] and discourses and arguments ad hominem , upon their particular principles and practices may more move them than the most polite and accurate that doe not comply and wind about their fancies and affections . s. paul from the absurd practice of being baptized for the dead , made an excellent argument to convince the corinthians of the resurrection . but this reason also ceases in our prayers . for god understandeth what we say sure enough , he hath no prejudices to be removed , no infirmities to be wrought upon , and a fine figure of rhetoricke , a pleasant cadence , and a curious expression move not him at all ; no other twinings and complyances stirre him , but charity , and humility , and zeale , and importunity , which all are things internall and spirituall . and therefore of necessity there is to be great variety of discourses to the people , and permissions accordingly , but not so to god , with whom a deus miserere prevailes as soone as the great office of 40. houres not long since invented the church of rome , or any other prayers spun out to a length beyond the extension of the office of a pharisee . 3. i feare it cannot stand with our reverence to god , to permit to every spirit a liberty of publike addresse to him in behalfe of the people . indeed he that is not fit to pray , is not alwayes fit to preach ; but it is more safe to be bold with the people then with god , if the persons be not so ●it . in that there may be indiscretion , but there may be impiety and irreligion in this . the people may better excuse and pardon an indiscretion or a rudenesse ( if any such should happen ) then we may venture to offer it to god . 4. there is latitude of theologie , much whereof is left to us , so without precise and cleere determination , that without breach either of faith or charity , men may differ in opinion ; and if they may not be permitted to abound in their owne sense , they will be apt to complain of tyrannie over consciences , and that men lord it over their faith , in prayer this thing is so different , that it is imprudent and full of inconvenience to derive such things into our prayers which may with good profit be matter of sermons , therefore here a liberty may well enough be granted , when there it may better be denyed . 5. but indeed if i may freely declare my opinion● i think it were not amisse if the liberty of making sermons were somthing more restrained than it is , and that either such persons only were intrusted with the liberty for whom the church her selfe may safely be responsall , that is , to men learned and pious , and that the other part , the vulgus cleri , should instruct the people out of the fountaines of the church , and upon the publicke stock , till by so long exercise and discipline in the schooles of the prophets , they may also be intrusted to minister of their owne un●o the people . this i am sure was the practice of the primi●ive church when preaching was as ably and religiously performed as now it is , but in this prescribe nothing . but truely i thinke the reverent . divines of the assemby are many of my mind in this particular , and that they observe a liberty indulged to some persons to preach , which i thinke they had rather should hold their peace , and yet thinke the church better edified in your silence than , their sermons . 6. but yet me thinks the argument objected , if it were turned with the edge the other way , would have more reason in it : and instead of arguing [ why shall no● the same liberty be allowed in praying as in preaching ] it were better to substitute this . if they can pr●y with the spirit , why also do they not preach with the spirit ? & if praying with the spirit be praying extempore , why shall they not preach extempore too , or else confesse that they preach without the spirit , or that they have not the gift o● preaching ? for to say that the gift of prayer , is a gift ex tempore , but the gift of preaching is with study and deliberation , is to become vaine and impertinent . quis enim discrevit ? who hath made them of a different consideration ? i mean as to this particular , as to their efficient cause . nor reason , nor revelation , nor god , nor man . to summe up all . if any man hath a mind to exercise his gift of prayer , let him set himselfe to worke , & compose books of devotion , ( we have great need of them in the church of england , so apparent need , that the papists have made it an objection against us ) and this his gift of prayer will be to edification . but otherwise , i understand it is more fit for ostentation , then any spirituall advantage . for god heares us not the sooner for our ex tempore , long , or conceived prayers , possibly they may become a hindrance , as in the cases before i●stanced . and i am sure if the people be intelligent , and can discern they are hindred in their devotion , for they dare not say amen till they have considered , and many such cases will occur in ex tempore prayers , that need much considering before we attest them . but if the people be not intelligent , they are apt to swallow all the inconveniencies which may multiply in so great a licence ; and therefore it were well that the governors of the church who are to answer for their soules , should judge for them , before they say amen , which judgement cannot be without set formes of lyturgie . my sentence therefore is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , let us be as we are already . few changes are for the better . for if it be pretended , that in the lyturgie of the church of england , which was composed with much art and judgement by a church that hath as much reason to be confident she hath the spirit and gifts of prayer , as any single person hath , and each learned man that was at its first composition , can as much prove , that he had the spirit , as the objectors now adayes : ( and he that boasts most , certainly hath the least . ) if i say it be pretended , there are many errors and inconveniences both in the order and the matter of the common . prayer boo●e , made by such men , with so much industry : how much more , and wi●h how much greater reason may we all dread the inconveniencies and di●orders of ex tempore prayers ? where there is neither conjunction of heads , nor premeditation , nor industry , nor method , nor art , nor any of those things ( or at least not in the same degree ) which were likely to have exempted the common-prayer● booke from errors and disorders . if these things be in the greene tree , what will be done in the dry ? but if it be said , the ex tempore and conceived prayers will be secured from error by the directory , because that chalkes them out the matter . i answer , it is not sufficient , because if when men study both the matter and the words too , they may be ( and it is pretended are actually ) much more may they when the matter is left much more at liberty , and the words under no restraint at all . and no man can avoid the pressure and the weight of this , unlesse the compilers of the directory were infallible , and that all their followers are so too , of the certainty of which i am not yet fully satisfied . and after all this i would faine know , what benefit & advantages shall the church of england in her united capacity , and every particular in the diffused capacity received by this new device ? for the publike it is cleere , that whether the ministers pray before they study , or study before they pray , there must needs be infinite difformity in the publicke worship , and all the benefits which were before the consequents of conformity and unity , will be lost , and if they be not valuable , i leave it to all them to consider , who know the inconveniences of publike disunion , and the publike disun●on that is certainly consequent to them who doe not communicate in any common formes of worship . and to think that the directory will bring comformity , is as if one should say , that all who are under the same hemisphere are joyned in communi patriâ , ●nd will love like country-men , for under the directory there will be as different religions , and as different desires , and as differing formes as there are severall varietyes of men and manners under the one half of heaven , who yet breath under the same half of the globe . but i aske again , what benefit can the publicke receive by this forme , or this no forme , for i know not whether to call it . shal the matter of prayers be better in all churches ? shall god be better served ? shall the word of god and the best pat●ernes of prayers be alwayes exactly followed ? it is well if it be , but there is security given us by the directory , for the matter is left at every mans dispose for all that , and we must depend upon the honesty of every particular for it ; and if any man proves a heretick , or a knave , then he may introduce what impiety he please , into the publick formes of gods worship ; and there is no law made to prevent it , and it must be cured afterwards if it can ; but before-hand it is not prevented at all by the directory , which trusts every man . but i observe , that all the benefit which is pretended , is , that it will make an able ministery , which i confesse i am very much from beleeving , and so will every man be that considers what kind of men they are that have been most zealous for that way of conceived prayer . i am sure that very few of the learnedst , very many ignorants , most those who have made least abode in the scooles of the prophets . and that i may di●grace no mans person , we see tradesmen of the most illiberall arts , and women pretend to it , and doe it with as many words ( and that 's the maine thing ) with as much confidence , and speciousn●sse , and spirit , as the best among them . and it is but a small portion of learning that wil serve a man to make conceived formes of prayer , which they may have easily upon the stock of other men , or upon their owne fancy , or upon any thing in which no learning is required . he that knowes not this , knowes nothing of the craf● that may be in the preachers trade . but what ? is god b●tter served ? i would faine see any authority , or any reason , or any probability for that . i am sure ignorant men offer him none of the best sacrifices ex tempore , and learned men will be sure to deliberate , and know , god is then better served , when he is served by a publike , then when by a private spirit . i cannot imagine what accruements will hence come to the publike : it may be some advantages may be to the private interests of men . for there are a sort of men whom our blessed saviour noted , who doe devoure widowes houses , and for a pretence make long prayers . they make prayers , and they make them long , by this meanes they receive double advantages , for they get reputation to their ability , and to their piety . and although the common●prayer-booke in the preface to the directory be charged with unnecessary length , yet we see that most of these men , they that are most eminent or would be so , make their prayers longer , and will not lose the benefits which their credit gets , and they by their credit , for making their prayers . adde to this that there is no promise in scripture , that he who prayes ex tempore shall be heard the better , or that he shall be assisted at all to such purposes , and therefore to innovate in so high a matter without a warrant to command us , or a promise to warrant us , is no better then vanity in the thing , and presumption in the person . hee therefore that considers that this way of prayer is without all manner of precedent in the primitive church , against the example of all famous churches in all christendom in the whole descent of 15. ages , without all command and warrant of scripture , that it is unreasonable in the nature of the thing● against prudence and the best wisdome of humanity , because it is without deliberation , that it is innovation in a high degree without that authority , which is truly & by inherent and ancient right , to command and prescribe to us in externall formes of worship , that it is much to the disgrace of the first reformers , of our religion , that it gives encouragement to the papists , to quarrell with some reason and more pretence against our reformation , as being by the directory confessed to have beene done in much blindnesse , and therefore might erre in the excesse as well as in the defect , in the throwing out too much , as casting off too little , which is the more likely , because they wanted zeal to carry him farre enough . he that considers the universall difformity of publike worship , and the no means of union , no symbol of publick communion being publickly consigned , that all heresies may with the same authority be brought into our prayers , and offered to god in behalf of the people , with the same authority that any truth may , all the matter of our prayers being left to the choice of all men , of all perswasions , and then observes that actually there are in many places , heresie , and blasphemy , and impertinency , & illiterate rudenesses put into the devotions of the most solemne dayes , and the most publike meetings , and then lastly , that there are divers parts of liturgie , for which no provisions at all is made in the directory , and the very administration of the sacraments left so loosely , that if there be any thing essentiall in the formes of sacraments , the sacrament may become ineffectuall by want of due words , and due ministartion . i say he that considers all these things ( and many more he may consider ) will finde that partticular men are not fit to be intrusted to offer in publike with their private spirit , to god , for the people , in such solemnities , in matters of so great concernment , where the honour of god , the benefit of the people , the interest of kingdomes , the being of a church , the unity of minds , the ●onformity of practice , the truth of perswasions , and the salvation of soules , are so very much concerned , as they● are in the publike prayers of a whole nationall church : an unlearned man is not to be trusted , and a wise man dare not trust himselfe ; he that is ignorant cannot , he that is knowing will not . finis . notes, typically marginal, from the original text notes for div a67898e-160 vid. act. 19. 21 act. 16. 7 , 8 , 9 , 10. apoc. 15. a sermon preached at the consecration of two archbishops and ten bishops, in the cathedral church of s. patrick in dublin, january 27, 1660 by jeremie taylor ... taylor, jeremy, 1613-1667. 1661 approx. 74 kb of xml-encoded text transcribed from 27 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a64128 wing t391 estc r23465 12069002 ocm 12069002 53467 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64128) transcribed from: (early english books online ; image set 53467) images scanned from microfilm: (early english books, 1641-1700 ; 582:5) a sermon preached at the consecration of two archbishops and ten bishops, in the cathedral church of s. patrick in dublin, january 27, 1660 by jeremie taylor ... taylor, jeremy, 1613-1667. [6], 47 p. printed by w. bladen for john north ..., dublin : 1661. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -luke xii, 42 -sermons. sermons, english -17th century. 2000-00 tcp assigned for keying and markup 2001-07 spi global keyed and coded from proquest page images 2002-10 paul schaffner sampled and proofread 2002-10 paul schaffner text and markup reviewed and edited 2002-12 pfs batch review (qc) and xml conversion a sermon preached at the consecration of two archbishops and ten bishops , in the cathedral church of s. patrick in dublin , ianuary 27. 1660. by ieremie taylor d. d. ld. bishop of downe and connor . sal liquefit , ut condiat . dvblin , printed by w. bladen for iohn north bookseller in castlestreet , anno dom. 1661. to the christian reader . my obedience to the commands of the right honourable the lords iustices , and the most reverend and learned primate , and to the desires of my reverend brethren , put it past my inquiry , whether i ought to publish this following sermon . i will not therefore excuse it , and say it might have advantages in the delivery , which it would want in the reading ; and the eare would be kind to the piety of it , which was apparent in the design , when the eye would be severe in its censure of those arguments , which as they could not be longer in that measure of time ; so would have appeared more firm , if they could have had liberty to have been pursued to their utmost issue . but reason lies in a little room , and obedience in less . and although what i have here said , may not stop the mouths of men resolved to keep up a faction , yet i have said enough to the sober and pious , to them who love order , and hearken to the voice of the spouse of christ , to the loving and to the obedient : and for those that are not so , i have no argument fit to be used , but prayer , and readiness to give them a reason , when they shall modestly demand it . in the mean time i shall onely desire them to make use of those truths which the more learned of their party have by the evidence of fact been forced to confess . rivet affirms that it descended ex veteris aevi reliquiis , that presbyters should be assistants or conjoyned to the bishops , ( who is by this confessed to be the principal ) in the imposition of hands for ordination . vvalo messalinus acknowledges it to be rem antiquissimam , a most ancient thing that these two orders , ( viz ) of bishops and presbyters , should be distinct , even in the middle , or in the beginning of the next age after christ. dd. blondell places it to be 35. years after the death of s. john now then episcopacy is confessed to be of about 1600. years continuance : and if before this they can shew any ordination by mere presbyters , by any but an apostle , or an apostolical man ; and if there were not visibly a distinction of powers and persons relatively in the ecclesiastical government : or if they can give a rational account why they who are forced to confess the honour and distinct order of episcopacy for about 16. ages , should in the dark interval of 35. years ( in which they can pretend to no monument or record to the contrary ) yet make unlearned scruples of things they cannot colourably prove ; if ( i say ) they can reasonably account for these things , i for my part will be ready to confess that they are not guilty of the greatest , the most unreasonable and inexcusable schism in the world . but else , they have no colour to palliate the unlearned crime . for will not all wise men in the world conclude , that the church of god , which was then holy not in title onely and designe , but practically and materially ; and persecuted , and not immerged in secular temptations , could not all in one instant joyn together to alter that form of church government , which christ and his apostles had so recently established , and without a divine warrant destroy a divine institution , not onely to the confusion of the hierarchy , but to the ruine of their own souls . it were strange that so great a change should be , and no good man oppose it . in toto orbe decretum est : so st. hierom. all the world consented in the advancement of the episcopal order . and therefore if we had no more to say for it , yet in prudence and piety we cannot say they would innovate in so great a matter . but i shall enter no further upon this enquirie : onely i remember that it is not very many months since the bigots of the popish party cryed out against us vehemently , and inquired , vvhere is your church of england since you have no vnity ? for your ecclesiastick head of vnity , your bishops , are gone . and if we should be desirous to verify their argument , so as indeed to destroy episcopacy , vve should too much advantage popery , and do the most imprudent and most impious thing in the world . but blessed be god , who hath restored that government , for which our late king of glorious memory gave his blood . and that ( me thinks ) should very much weigh with all the kings true hearted subjects , who should make it religion not to rob that glorious prince of the greatest honour of such a martyrdom . for my part , i think it fit to rest in those words of another martyr st. cyprian , si quis cum episcopo non sit , in ecclesia non esse : he that is not with the bishop , is not in the church : that is , he that goes away from him , and willingly separates , departs from gods church ; and whether he can then be with god , is a very material consideration , and fit to be thought on by all that think heaven a more eligible good then the interests of a faction , and the importune desire of rule can countervail . however . i have in the following papers spoken a few things , which i hope may be fit to perswade them that are not infinitely prejudic'd : and although two or three good arguments are as good as two or three hundred , yet my purpose here was to prove the dignity and necessity of the office and order episcopal , onely that it might be as an oeconomy to convey notice , and remembrances of the great duty incumbent upon all them that undertake this great charge . the dignity and the duty take one another by the hand , and are born together : onely every sheep of the flock must take care to make the bishops duty as easy as it can by humility and love , by prayer and by obedience . it is at the best very difficult , but they who oppose themselves to government , make it harder and uncomfortable . but take heed ; if thy bishop hath cause to complain to god of thee for thy perversness and uncharitable walking , thou wilt be the looser . and for vs , vve can onely say in the words of the prophet , vve will weep day and night for the slain of the daughter of my people : but our comfort is in god : for we can do nothing without him , but in him we can do all things . and therefore vve will pray , domine , dabis pacem nobis , omnia enim opera nostra operatus es in nobis : god hath wrought all our works within vs : and therefore he will give vs peace , and give vs his spirit . finally , brethren , pray for us , that the word of the lord may have free course , and be glorifyed , even as it is with you ; and that we may be delivered from unreasonable and wicked men ; for all men have not faith. errata . p : 1 : l : 18 : lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p : 3 : l : ● lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p : 6 : l : 10. lege but by its being indiff . p : 34 : transpose these words in the 4 : and 5 : lines , the gentry being little better then servants while they live under the presbyterie to , 〈…〉 : 〈…〉 the gentry &c. p : 36 : l : 17 : lege roman . p : 37 l : 4 : for discern lege deserve . luke 12. 42. and the lord said , who then is that faithful and wise steward , whom his lord shall make ruler over his houshold , to give them their portion of meat in due season . 43. blessed is that servant whom his lord when he commeth shall find so doing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these words are not properly a question though they seem so , and the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not interogative , but hypothetical ; and extends who to whosoever ; plainly meaning that whoever is a steward over christs houshold , of him god requires a great care , because he hath trusted him with a great imployment . every steward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so it is in st. matthew * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so it is in my text ; every steward whom the lord hath or shall appoint over the family to rule it and to feed it , now and in all generations of men , as long as this family shall abide on earth , that is , the apostles , and they who were to succeed the apostles in the stewardship , were to be furnished with the same power , and to undertake the same charge , and to give the same strict and severe accounts . in these words here is something insinuated , and much expressed . 1. that which is insinuated onely is , who these stewards are , whom christ had , whom christ would appoint over his family the church : they are not here nam'd , but we shall find them out by their proper direction , and indigitation by and by . 2. but that which is expressed , is the office it self , in a double capacity . 1. in the dignity of it , it is a rule and a government [ whom the lord shall make ruler over his houshold . ] 2. in the care and duty of it , which determines the government to be paternal and profitable ; it is a rule , but such a rule as shepheards have over their flocks , to lead them to good pastures , and to keep them within their appointed walks , and within their folds : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that 's the work , to give them a measure and proportion of nourishment : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so st. matthew calls it : meat in the season ; that which is fit for them , and when it is fit ; meat enough , and meat convenient ; and both together mean that which the greek poets call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong wholsom dyet . 3. lastly : here is the reward of the faithful and wise dispensation . the steward that does so , and continues to do so , till his lord find him so doing , this man shall be blessed in his deed . [ blessed is the servant whom his lord when he commeth shall find so doing . ] of these in order . 1. who are these rulers of christs family ▪ for though christ knew it , and therefore needed not to ask ; yet we have disputed it so much , and obeyed so little , that we have chang'd the plain hypothesis into an intangled question . the answer yet is easie as to some part of the inquiry . the apostles are the first meaning of the text : for they were our fathers in christ : they begat sons and daughters unto god : and where a spiritual paternity is evident , we need look no further for spiritual government , because in the paternal rule all power is founded : they begat the family by the power of the word and the life of the spirit , and they fed this family and rul'd it by the word of their proper ministery . they had the keyes of this house , the stewards 〈◊〉 ; and they had the rulers place ; for they sat on twelve thrones and judged the twelve tribes of israel . but of this there is no question . and as little of another proposition : that this stewardship was to last for ever ; for the powers of ministring in this office , and the office it self were to be perpetual . for the issues and powers of government are more necessary for the perpetuating the church , then for the first planting : and if it was necessary that the apostles should have a rod and a staff at first , it would be more necessary afterwards when the family was more numerous , and their first zeal abated , and their native simplicity perverted into arts of hypocrisy and formes of godliness , when heresies should arise , and the love of many should wax cold . the apostles had also a power of ordination ; and that the very power it self does denote , for it makes perpetuity , that could not expire in the dayes of the apostles , for by it , they themselves propagated a succession . and christ having promis'd his spirit to abide with his church for ever , and made his apostles the channels , the ministers and conveyances of it , that it might descend as the inheritance and eternal portion of the family ; it cannot be imagined that when the first ministers were gone , thereshould not others rise up in the same places , some like to the first , in the same office and ministery of the spirit . but the thing is plain and evident in the matter of fact also . quod in ecclesiâ nunc geritur , hoc olim fecerunt apostoli , said st. cyprian ; what the apostles did at first , that the church does to this day , and shall do so for ever . for when st. paul had given to the bp. of ephesus rules of government in this family ; he commands , that they should be observed till the comming of our lord iesus christ : and therefore these authorities and charges are given to him and to his successors ; it is the observation of st. ambrose upon the warranty of that text , and is obvious and undeniable . well then . the apostles were the first stewards ; and this office dies not with them , but must for ever be succeeded in ; and now begins the enquiry , who are the successors of the apostles : for they are , they must evidently be the stewards to feed and to rule this family . there are some that say , that all who have any portion of work in the family , all the ministers of the gospel are these stewards , and so all will be rulers . the presbyters surely ; for say they , presbyter and bishop is the same thing , and have the same name in scripture , and therefore the office cannot be distinguished . to this i shall very briefly say two things , which will quickly clear our way through this bush of thornes . i. that the word presbyter is but an honourable appellative used amongst the jews , as alderman amongst us ; but it signifies no order at all , nor was ever used in scripture to signify any distinct company or order of clergy . and this appears not onely by an induction in all the enumerations of the offices ministerial in the new testament : * where to be a presbyter is never reckoned either as a distinct office , or a distinct order ; but indifferently communicated to all the superior clergy , and all the princes of the people . ii. the second thing i intended to say is this ; that although all the superior clergy had not onely one , but divers common appellatives ; all being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , even the apostolate it self being called a deaconship * ; yet it is evident that before the common appellations were fixt into names of propriety , they were as evidently distinguished in their offices and powers , as they are at this day , in their names and titles . to this purpose st. paul gave to titus the bp. of crete a special commission , command and power to make ordinations : and in him , and in the person of timothy he did erect a court of judicature even over some of the clergy , who yet were called presbyters : against a presbyter receive not an accusation but before two or three witnesses : there is the measure and the warranty of the audientia episcopalis , the bps . audience court : and when the accused were found guilty he gives in charge to proceed to censures : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; you must rebuke them sharply ; and you must silence them ; stop their mouths , that 's st. pauls word ; that they may no more scatter their venom in the ears and hearts of the people . these bishops were commanded , to set in order things that were wanting in the churches , the same with that power of st. paul ; [ other things will i set in order when i come , ] said he to the corinthian churches ; in which there were many who were called presbyters : who nevertheless for all that name , had not that power . to the same purpose it is plain in scripture , that some would have been apostles that were not ; such were those whom the spirit of god notes in the revelation : and some did love preeminence that had it not : for so did diotrephes : and some were judges of questions , and all were not ; for therefore they appealed to the apostles at jerusalem : and st. philip though he was an evangelist , yet he could not give confirmation to the samaritans whom he had baptiz'd , but the apostles were sent for : for that was part of the power reserv'd to the episcopal or apostolical order . now from these premises the conclusion is plain and easy . 1. christ left a government in his church , and founded it in the persons of the apostles . 2. the apostles received this power for the perpetual use and benefit , for the comfort and edification of the church for ever . 3. the apostles had this government , but all that were taken into the ministery , and all that were called presbyters had it not . if therefore this government in which there is so much disparity in the very nature and exercise and first original of it , must abide for ever ; then so must that disparity : if the apostolate in the first stabiliment was this eminency of power ; then it must be so , that is , it must be the same in the succession that it was in the foundation . for after the church is founded upon its governours , we are to expect no change of government . if christ was the author of it , then as christ left it , so it must abide for ever : for ever there must be the governing and the governed , the superior and the subordinate , the ordainer and the ordained , the confirmer and the confirmed . thus far the way is straight , and the path is plain . the apostles were the stewards and the ordinary rulers of christs family by virtue of the order and office apostolical ; and although this must be succeeded to for ever ; yet no man for his now , or at any time being called a presbyter or elder can pretend to it : for besides his being a presbyter , he must be an apostle too ; else , though he be called in partem sollicitudinis , and may do the offices of assistance and understewardship ; yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the government and rule of the family belongs not to him . but then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; who are these stewards and rulers over the houshold now ? to this the answer is also certain and easy . christ hath made the same governours to day as heretofore ; apostles still . for though the twelve apostles are dead ; yet the apostolical order is not : it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a generative order , and begets more apostles : now who these minores apostoli are , the successors of the apostles in that office apostolical and supreme regiment of souls , we are sufficiently taught in holy scriptures ; which when i have clearly shewn to you , i shall pass on to some more practical considerations . 1. therefore , certain and known it is , that christ appointed two sorts of ecclesiastick persons ; the xii . apostles , and the lxxii . disciples : to these he gave a limited commission , to those a fulness of power : to these a temporary imployment , to those a perpetual and everlasting ; from these two societies founded by christ , the whole church of god derives the two superiour orders in the sacred hierarchy ; and as bishops do not claim a divine right but by succession from the apostles ▪ so the presbyters cannot pretend to have been instituted by christ , but by claiming a succession to the lxxii : and then consider the difference , compare the tables , and all the world will see the advantages of argument we have : for since the lxxii . had nothing but a mission on a temporary errand , and more then that we hear nothing of them in scripture ; but upon the apostles christ powred all the ecclesiastical power , and made them the ordinary ministers of that spirit which was to abide with the church for ever ; the divine institution of bishops , that is , of successors to the apostles , is much more clear then that christ appointed presbyters , or successors of the lxxii : and yet if from hence they do not derive it , they can never prove their order to be of divine institution at all , much less to be so alone . but we may see the very thing it self : the very matter of fact . st. iames the bp. of ierusalem , is by st. paul called an apostle : other apostles saw i none , save james the lords brother . for there were some whom the scriptures call the apostles of our lord ; that is , such which christ made by his word immediately , or by his spirit extraordinarily : and even into this number and title , matthias , and st. paul , and barnabas were accounted . * but the church also made apostles ; and these were called by st. paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apostles of the churches , and particularly epaphroditus was the apostle of the philippians : properly so ( saith primasius , ) and what is this else but the bp. saith theodoret ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those who are now called bps . were then called apostles , saith the same father : the sence and full meaning of which argument is a perfect commentary upon that famous prophecy of the church , [ in stead of thy fathers thou shalt have childen whom thou mayest make princes in all lands , ] [ that is , ] not onely the twelve apostles our fathers in christ , who first begat us , were to rule christs family , but when they were gone , their children & successors should arise in their stead , et nati natorum , & quinascentur ab illis , their direct successors to all generations shall be principes populi , that is , rulers and governours of the whole catholick church . de prole enim ecclesiae crevit eidem paternitas , id est , episcopi quos illa genuit , & patres appellat , & constituit in sedibus patrum ; saith st. austin ; the children of the church become fathers of the faithful ; that is , the church begets bps . : and places them in the seat of fathers , the first apostles . after these plain and evident testimonies of scripture , it will not be amiss to say , that this great affair relying not onely upon the words of institution , but on matter of fact ; pas'd forth into a demonstration and greatest notoreity by the doctrine and practise of the whole catholick church . for so st irenaeus who was one of the most ancient fathers of the church , and might easily make good his affirmative : vve can ( says he ) reckon the men who by the apostles were appointed bishops in the churches , to be their successors unto vs ; leaving to them the same power and authority which they had . thus st. polycarp was by the apostles made bp. of smyrna ; st. clement bp. of rome by st. peter , and divers others by the apostles , saith tertullian , saying also that the asian bps . were consectated by st. iohn ; and to be short , that bps . are the successours of the apostles in the stevvardship and rule of the church , is expresly taught by st. cyprian , and st. hieron , st. ambrose , and st. austin , by euthymius , and pasianus , by st. gregory , and st. iohn damascen , by clarus à muscula , and st. sixtus , by anacletus , and st. isidore ; by the roman councel under st. sylvester , and the councel of carthage ; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or succession of bps . from the apostles hands in all the churches apostolical was as certainly known as in our chronicles we find the succession of our english kings , and one can no more be denyed then the other . the conclusion from these premises i give you in the words of st. cyprian , cogitent diaconi quòd apostolos , id est , episcopos dominus ipse elegerit . let the ministers know that , apostles , that is , the bps . were chosen by our blessed lord himself ; and this was so evident , and so believed , that st. austin affirms it with a nemo ignorat , no man is so ignorant , but he knows this , that our blessed saviour appointed bps . over churches . indeed the gnostics spake evil of this order ; for they are noted by three apostles , st. paul , st. peter , and st. iude , to be despisers of government , and to speak evil of dignities ; and what government it was they did so despise , we may understand by the words of st. iude : they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the contradiction or gainsaying of corah , who with his company rose up against aaron the high priest : and excepting these who were the vilest of men , no man within the first 300 years after christ , oppos'd episcopacy . but when constantine receiv'd the church into his armes , he found it universally governed by bps . and therefore no wise or good man professing to be a christian , that is , to believe the holy catholick church , can be content to quit the apostolical government ; ( that by which the whole family of god was fed , and taught and rul'd , ) and beget to himself new fathers and new apostles , who by wanting succession from the apostles of our lord , have no ecclesiastical and derivative communion with the fountains of our saviour . if ever lirinensis's rule could be us'd in any question , it is in this : quod semper , quod ubique , quod ab omnibus ; that bishops are the successors of the apostles in this stewardship ; and that they did always rule the family , was taught and acknowledged always , and every where , and by all men that were of the church of god : and if these evidences be not sufficient to convince modest and sober persons in this qestion , we shall find our faith to fail in many other articles , of which we yet are very confident . for the observation of the lords day , the consecration of the holy eucharist by priests , the baptizing infants , the communicating of women , and the very canon of the scripture it self rely but upon the same probation : and therefore the denying of articles thus proved , is a way ( i do not say ) to bring in all sects and heresies , ( that 's but little , ) but a plain path and inlet to atheism and irreligion : for by this means , it will not onely be impossible to agree concerning the meaning of scripture , but the scripture it self , and all the records of religion will become useless , and of no efficacy or persuasion . i am entered into a sea of matter , but i will break it off abruptly , and sum up this enquirie with the words of the councel of chalcedon , which is one of the four generals , by our laws made the measures of judging heresies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is sacriledge to bring back a bishop to the degree and order of a presbyter . it is indeed a rifling the order , and intangling the gifts , and confounding the method of the holy ghost : it is a dishonouring them whom god would honour , and a robbing them of those spiritual eminencies with which the spirit of god does anoint the consecrated heads of bishops . and i shall say one thing more , which indeed is a great truth , that the diminution of episcopacy was first introduced by popery , and the popes of rome by communicating to abbots , and other mere priests special graces to exercise some essential offices of episcopacie , hath made this sacred order to be cheap , and apt to be invaded . but then adde this ; if simon magus was in so damnable a condition for offering to buy the guifts and powers of the apostolical order , what shall we think of them that snatch them away , and pretend to wear them whether the apostles & their successors will or no ? this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to bely the holy-ghost ; that is the least of it : it is rapine and sacriledge , besides the heresie and the schism , and the spiritual lie . for the government episcopal , as it was exemplified in the synagogue , and practised by the same measures in the temple , so it was transcribed by the eternal son of god , who translated it into a gospel ordinance : it was sanctifyed by the holy spirit , who named some of the persons , and gave to them all power and graces from above . it was subjected in the apostles first , and by them transmitted to a distinct order of ecclesiasticks : it was received into all churches , consigned in the records of the holy scriptures , preached by the universal voice of all the christian world , delivered by notorious and uninterrupted practise , and deriv'd to further and unquestionable issue by perpetual succession . i have done with the hardest part of the text , by finding out the persons intrusted , the stewards of christs family : which though christ onely intimated in this place , yet he plainly enough manifested in others : the apostles and their successors the bishops , are the men intrusted with this great charge : god grant they may all discharge it well . and so i pass from the officers , to a consideration of the office it self , in the next words : vvhom the lord shall make ruler over his houshold , to give them their meat in due season . 2. the office it self is the stewardship , that is , episcopacy , the office of the bishop . the name signifies an office of the ruler indefinitely , but the word was chosen , and by the church appropriated to those whom it now signifies , both because the word it self is a monition of duty , and also because the faithful were used to it in the days of moses and the prophets . the word is in the prophecy of the church , [ i will give to thee princes in peace , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and bishops in righteousness , ] upon which place st. hierom says , principes ecclesiae vocat futuros episcopos : [ the spirit of god calls them who were to be christian bps , principes , or chief rulers , ] and this was no new thing : for the chief of the priests who were set over the rest , are called bishops by all the hellenist jews . thus ●oel is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bishop over the pr●ests , and the son of bani , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bishop and visitor over the levites , and we find at the purging of the land from idolatry , the high-priest plac'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bishops over the house of god. nay , it was the appellative of the high-priest himself : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , bishop eleazar , the son of aaron the priest , to whom is committed the care of the lamps , and the daily sacrifice , and the holy unction . now this word the church retain'd , choosing the same name to her superiour ministers , because of the likeness of the ecclesiastical government between the old and new-testament . for christ made no change but what was necessary . baptism was a rite among the jews , and the lords-supper was but the post-coenium of the hebrews chang'd into a mystery , from a type to a more real exhibition ; and the lords prayer was a collection of the most eminent devotions of the prophets and holy men before christ , who prayed by the same spirit : and the censures ecclesiastical were but an imitation of the proceedings of the judaical tribunals : and the whole religion was but the law of moses drawn out of it's vail into clarity and manifestation : and to conclude , in order to the present affair , the government which christ left was the same as he found it : for what aaron and his sons , and the levites were in the temple , that bishops , priests , and deacons are in the church : it is affirmed by st. hierom more then once ; and the use he makes of it is this , esto subjectus pontifici tuo , & quasi animae parentem suscipe : obey your bishop , and receive him as the nursing father of your soul. but above all ; this appellation is made honourable by being taken by our blessed lord himself . for he is called in scripture , the great shepheard and bishop of our souls . but our inquitie is not after the name , but the office , and the dignity and duty of it : ecclesiae gubernandae sublimis ac divina potestas ( so st. cyprian calls it ) a high and a divine power from god of governing the church : rem magnam & preciosam in conspectu domini ( so st. cyril ) a great and a pretious thing in the sight of god : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by isidor pelusiot ; the utmost limit of what is desireable amongst men . but the account upon which it is so desireable , is the same also that makes it formidable . they who have tryed it , and did it conscientiously , have found the burden so great , as to make them stoop with care and labour ; and they who do it ignorantly or carelesly , will find it will break their bones . for the bishops office is all that duty which can be signified by those excellent words of st. cyprian ; he is a bishop or overseer of the brotherhood , the ruler of the people , the shepheard of the flock , the governour of the church , the minister of christ , and the priest of god. these are great titles , and yet less then what is said of them in scripture ; which calls them salt of the earth , lights upon a candlestick ; stars and angels , fathers of our faith , embassadors of god , dispensors of the mysteries of god , the apostles of the churches , and the glory of christ : but then they are great burdens too : for the bishop is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intrusted with the lords people ; that 's a great charge ; but there is a worse matter that follows ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the bishop is he of whom god will require an account for all their souls : they are the words of st. paul , and transcribed into the 40th . canon of the apostles , and the 24th . canon of the councel of antioch . and novv i hope the envy is taken off : for the honour does not pay for the burden : and vve can no sooner consider episcopacy in its dignity , as it is a rule ; but the very nature of that rule does imply so severe a duty , that as the load of it is almost unsufferable , so the event of it is very formidable if vve take not great care . for this stevvardship is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a principality and a ministery . so it vvas in christ : he is lord of all , and yet he vvas the servant of all : so it vvas in the apostles , it vvas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their lot vvas to be apostles , and yet to serve and minister : and it is remarkable that in isaiah the lxx use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bishop ; but there they use it for the hebrew word nechosheth , which the greeks usually render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the interlineary translation by exactores . bishops are onely gods ministers and tribute gatherers , requiring and over seeing them that they do their duty ; and therefore here the case is so , and the burden so great , and the dignity so allayed , that the envious man hath no reason to be troubled that his brother hath so great a load ; nor the proud man vainly to be delighted with so honourable a danger . it is indeed a rule ; but it is paternal ; it is a government , but it must be neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is neither a power to constrain , nor a commission to get wealth : for it must be without necessity , and not for filthy lucre sake ; but it is a rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so st. luke , as of him that ministers ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so st. mark : as of him that is servant of all : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so st. iohn ; such a principality as he hath that washes the feet of the weary traveller : or if you please , take it in the words of our blessed lord himself , that [ he that will be chief among you let him be your minister , ] meaning that if under christs kingdom you desire rule , possibly you may have it ; but all that rule under him are servants to them that are rul'd , and therefore you get nothing by it , but a great labour , and a buisy imployment , a careful life , and a necessity of making severe accounts . but all this is nothing but the general measures , i cannot be useful or understood , unless i be more particular . the particulars we shall best enumerate by recounting those great conjugations of worthy offices and actions by which christian bishops have blessed and built up christendom , for because we must be followers of them , as they were of christ , the recounting what they did worthily in their generations , will not onely demonstrate how useful , how profitable , how necessary episcopacy is to the christian church , but it will at the same time teach us our duty , by what services we are to benefit the church , in what works we are to be imployed , and how to give an account of our stewardship with joy . 1. the christian church was founded by bps : not onely because the apostles , who were bishops , were the first preachers of the gospel , and planters of churches , but because the apostolical men , whom the apostles used in planting and disseminating religion , were by all antiquity affirm'd to have been diocesan bishops ; insomuch that as st. epiphanius witnesses there were at the first disseminations of the faith of christ , many churches who had in them no other clergy , but a bishop and his deacons , and the presbyters were brought in afterwards as the harvest grew greater . but the bishops names are known , they are recorded in the book of life , and their praise is in the gospel : such were timothy and titus , clemens and linus , marcus and dyonisius , onesimus and cains , epaphroditas and st. iames our lords brother , evodius and simeon : all which , if there be any faith in christians that gave their lives for a testimony to the faith , and any truth in their stories ; and unless we who believe thucydides and plutarch , livy and tacitus , think that all church story is a perpetual romance , and that all the brave men , the martyrs and the doctors of the primitive church , did conspire as one man to abuse all christendom for ever ; i say unless all these impossible suppositions be admitted , all these whom i have now reckoned were bishops fixed in several churches , and had dioceses for their charges . the consequent of this consideration is this . if bishops were those upon whose ministery christ founded and built his church , let us consider what great wisdom is required of them that seem to be pillars : the stewards of christs family must be wise : that christ requires , and if the order be necessary to the church , wisdom cannot but be necessary to the order . for it is a shame if they who by their office are fathers in christ , shall by their unskilfulness skilfulness be but babes themselves ; understanding not the secrets of religion , the mysteries of godliness , the perfections of the evangelical law , all the advantages and disadvantages in the spiritual life . a bishop must be exercis'd in godliness , a man of great experience in the secret conduct of souls , not satisfyed with an ordinary skill in makeing homilies to the people , and speaking common exhortations in ordinary cases ; but ready to answer in all secret inquiries , and able to convince the gainsayers , and to speak wisdom amongst them that are perfect . if the first bishops laid the foundation , their successours must not onely preserve whatsoever is fundamental , but build up the church in a most holy faith , taking care that no heresie sap the foundation , and that no hay or rotten vvood be built upon it : and above all things , that a most holy life be superstructed upon a holy and unreproveable faith. so the apostles laid the foundation , and built the vvalls of the church , and their successors must raise up the roof as high as heaven . for let us talk and dispute eternally , vve shall never compose the controversies in religion , and establish truth upon unalterable foundations , as long as men handle the vvord of god deceiptfully , that is , vvit designes and little artifices , and saecular partialities , and they will for ever do so , as long as they are proud or covetous . it is not the difficulty of our questions , or the subtilty of our adversaries that makes disputes interminable ; but we shall never cure the itch of disputing , or establish unity , unless we apply our selves to humility , and contempt of riches . if we will be contending , let us contend like the olive and the vine , who shall produce best , and most fruit : not like the aspine and the elm which shall make most noyse in a wind . all other methods are a beginning at a wrong end . and as for the people ; the way to make them conformable to the wise and holy rules of faith and government , is by reducing them to live good lives . when the children of israel gave themselves to gluttony and drunkenness , and filthy lusts , they quickly fell into abominable idolatries ; and st. paul says that men make shipwrack of their faith by putting away a good conscience : for the mystery of faith is best preserv'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a pure conscience , saith the same apostle : secure but that , and we shall quickly end our disputes , and have an obedient and conformable people : but else never . 2. as bishops were the first fathers of churches , and gave them being : so they preserve them in being . for without sacraments there is no church ; or it will be starv'd and die : and without bishops there can be no priests , and consequently no sacraments : and that must needs be a supream order from whence ordination it self proceeds . for it is evident and notorious that in scripture there is no record of ordination , but an apostolical hand was in it : one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one of the chief , one of the superiour and ruling clergy : and it is as certain in the descending ages of the church , the bishop always had that power , it was never denyed to him , and it was never imputed to presbyters : and st. hierom himself when out of his anger against iohn bp. of ierusalem endeavoured to equal the presbyter with the bishop , though in very many places he spake otherwise , yet even then also , and in that heat , he excepted ordination , acknowledging that to be the bps . peculiar . and therefore they who go about to extinguish episcopacy , do as iullan did ; they destroy the presbytery , and starve the flock , and take away their shepheards , and dispark their pastures , and tempt gods providence to extraordinaries , and put the people to hard shifts , and turn the channels of salvation quite another way , and leave the church to a perpetual uncertainty , whether she be alive or dead , and the people destitute of the life of their souls , and their daily bread , and their spiritual comforts , and holy blessings . the consequent of this is . if sacraments depend upon bishops , then let us take care that we convey to the people holy and pure materials , sanctifyed with a holy ministery , and ministred by holy persons . for although it be true , that the efficacy of the sacraments does not depend wholly upon the worthiness of him that ministers ; yet it is as true , that it does not wholly rely upon the worthiness of the receiver : but both together relying upon the goodness of god produce all those blessings which are designed . the minister hath an influence into the effect , and does very much towards it ; and if there be a failer there , it is a defect in one of the concurring causes ; and therefore an unholy bishop is a great diminution to the peoples blessing . st. hierom presses this severely : impiè faciunt &c. they do wickedly who affirm that the holy eucharist is consecrated by the words [ alone ] and solemn prayer of the consecrator , and not [ also ] by his life and holiness , and therefore st. cyprian affirms , that none but holy and upright men are to be chosen , who offering their sacrifices worthily to god may be heard in their prayers for the lords people : but for others ; sacrificia eorum panis luctus ( saith the prophet hosea , ) their sacrifices are like the bread of sorrow , who ever eats thereof shall be defiled . this discourse is not mine but st. cyprians : and although his words are not to be understood dogmatically , but in the case of duty and caution , yet we may lay our hands upon our hearts , and consider how we shall give an account of our stewardship , if we shall offer to the people the bread of god with impure hands : it is of it self a pure nourishment , but if it passes through an unclean vessel , it looses much of it's excellency . 3. the like also is to be said concerning prayer . for the episcopal order is appointed by god to be the great ministers of christs priesthood , that is , to stand between christ and the people in the entercourse of prayer and blessing . vve will give our selves continually to prayer : said the apostles : that was the one half of their imployment : and indeed a bishop should spend very much of his time in holy prayer , and in diverting gods judgments , and procuring blessings to the people ; for in all times , the chief of the religion was ever the chief minister of blessing . thus abraham blessed abimelech , and melchisedek blessed abraham , and aaron blessed the people ; and without all controversy ( saith the apostle , ) the less is blessed of the greater . but then we know that god heareth not sinners ; and it must be the effectual fervent prayer of a righteous man that shall prevail . and therefore we may easily consider that a vitious prelate is a great calamity to that flock , which he is appointed to bless and pray for . how shall he reconcile the penitents , who is himself at enmity with god ? how shall the holy spirit of god descend upon the symbols at his prayer who does perpetually grieve him , and quench his holy fires , and drive him quite away ? how shall he that hath not tasted of the spirit by contemplation , stir up others to earnest desires of celestial things ? or what good shall the people receive , when the bp. lays upon their head a covetous or a cruel , an unjust or an impure hand ? but therefore that i may use the words of st. hierom. cum ab episcopo gratia in populum transfundatur , & mundi totius & ecclesiae totius condimentum sit episcopus &c. since it is intended that from the bp. grace should be diffus'd amongst all the people , there is not in the world a greater indecency then a holy office ministred by an unholy person , and no greater injury to the people , then that of the blessings which god sends to them by the ministeries evangelical they should be cheated and defrauded by a wicked steward . and therefore it was an exellent prayer which to this very purpose was by the son of sirach made in behalf of the high priests the sons of aaron [ god give you wisdom in your heart to judge his people in righteousness , that their good things be not abolished , and that their glory may endure for ever . ] 4. all the offices ecclesiastical always were , and ought to be conducted by the episcopal order , as is evident in the universal doctrine and practise of the primitive church . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is the 40th . canon of the apostles , let the presbyters and deacons do nothing without leave of the bishop . but that case is known . the consequent of this consideration is no other then the admonition in my text . vve are stewards of the manifold grace of god , and dispensers of the mysteries of the kingdom ; and it is required of stewards that they be found faithful ; that we preach the word of god in season and out of season , that we rebuke and exhort , admonish and correct ; for these , god calls pastores secundùm cor meum , pastors according to his own heart , which feed the people with knowledge and understanding ; but they must also comfort the afflicted and bind up the broken heart ; minister the sacraments with great diligence , and righteous measures , and abundant charity , alwayes having in mind those passionate words of christ to st. peter ; if thou lovest me , feed my sheep ; if thou hast any love to me , feed my lambs . and let us remember this also , that nothing can enforce the people to obey their bishops as they ought , but our doing that duty and charity to them which god requires . there is reason in these words of st. chrysostom , [ it is necessary that the church should adhere to their bishop as the body to the head , as plants to their roots , as rivers to their springs , as children to their fathers , as disciples to their masters . ] these similitudes express not onely the relation and dependency , but they tell us the reason of the duty . the head gives light and reason to conduct the body , the roots give nourishment to the plants , and the springs , perpetual emanation of waters to the channels . fathers teach and feed their children , and disciples receive wise instruction from their masters : and if we be all this to the people , they will be all that to us ; and wisdom will compel them to submit , and our humility will teach them obedience , and our charity will invite their compliance . our good example will provoke them to good works , and our meekness will melt them into softness and flexibility . for all the lords people are populus voluntarius , a free and willing people ; and we who cannot compel their bodies , must thus constrain their souls ; by inviting their wills , by convincing their understandings , by the beauty of fair example , the efficacy and holiness and the demonstrations of the spirit . this is experimentum ejus qui in nobis loquitur christus . the experiment of christ that speaketh in us . for to this purpose those are excellent words which st. paul spake . [ remember them who have the rule over you , whose faith follow , considering the end of their conversation . ] there lyes the demonstration : and those prelates who teach good life , whose sermons are the measures of christ , and whose life is a coppy of their sermons ; these must be followed ; and surely these will : for these are burning and shining lights : but if we hold forth false fires , and by the amusement of evil examples call the vessels that sail upon a dangerous sea to come upon a rock , or an iron shore instead of a safe harbour , we cause them to make shipwrack of their precious faith , and to perish in the deceiptful and unstable waters . vox operum fortiùs sonat quàm verborum . a good life is the strongest argument that your faith is good , and a gentle voice will be sooner entertaind then a voice of thunder : but the greatest eloquence in the world , is a meek spirit , and a liberal hand : these are the two pastoral staves the prophet speaks of nognam & hovelim , beauty and bands : he that hath the staff of the beauty of holiness , the ornament of fair example , he hath also the staff of bands , atque in funiculis adam trahet eos , in vinculis charitatis ; as the prophet hosea's expression is ; he shall draw the people after him by the cords of a man , by the bands of a holy charity . but if against all these demonstrations any man will be refractary ; we have in stead of a staff , an apostolical rod ; which is the last and latest remedy , and either brings to repentance , or consignes to ruin and reprobation . if there were any time remaining ; i could reckon that the episcopal order is the principle of vnity in the church ; and we see it is so , by the innumerable sects that sprang up when episcopacy was persecuted . i could adde , how that bishops were the cause that st. iohn wrote his gospel ; that the christian faith was for 300 years together bravely defended by the sufferings , the prisons and the flames , the life and the death of bishops , as the principal combatants . that the fathers of the church whose writings are held in so great veneration in all the christian world , were almost all of them bishops . i could adde , that the reformation of religion in england was principally by the preachings and the disputings , the vvritings and the martyrdom of bishops . that bishops have ever since been the greatest defensatives against popery . that england and ireland were governed by bishops ever since they were christian , and under their conduct have for so many ages enjoyed all the blessings of the gospel . i could adde also , that episcopacy is the great stabiliment of monarchy ; but of this we are convinc'd by a sad and too dear bought experience . i could therefore in stead of it , say , that episcopacy is the great ornament of religion , the gentry being little better then servants , while they live under the presbytery . that as it rescues the clergy from contempt ; so it is the greatest preservative of the peoples liberty from ecclesiastick tyranny on one hand , and anarchy and licentiousness on the other . that it endears obedience . and is subject to the laws of princes . and is wholly ordained for the good of mankind , and the benefit of souls . but i cannot stay to number all the blessings which have entered into the world at this door : i onely remark these because they describe unto us the bishops imployment , which is , to be buisy in the service of souls , to do good in all capacities , to serve every mans need , to promote all publick benefits , to cement governments , to establish peace , to propagate the kingdom of christ , to do hurt to no man , to do good to every man ; that is , so to minister , that religion and charity , publick peace , and private blessings may be in their exaltation . as long as it was thus done by the primitive bishops , the princes and the people gave them all honour . insomuch that by a decree of constantine the great , the bp. had power given him to retract the sentences made by the presidents of provinces , and we find in the acts of st. nicholas , that he rescued some innocent persons from death when the executioner was ready to strike the fatal blow : which thing even vvhen it fell into inconvenience ; was indeed forbidden by arcadius and honorlus ; but the confidence and honour was onely chang'd , it was not taken away for the condemned criminal had leave to appeal to the audientia episcopalis , to the bps court. this was not any right which the bishops could challenge , but a reward of their piety ; and so long as the holy office was holily administred , the world found so much comfort and security , so much justice and mercy , so many temporal and spiritual blessings consequent to the ministeries of that order , that as the galatians to st. paul , men have plucked out their eys to do them service , and to do them honour . for then episcopacy did that good that god intended by it : it was a spiritual government , by spiritual persons , for spiritual ends . then the princes and the people gave them honours because they deserv'd and sought them not : then they gave them wealth , because they would dispend it wisely , frugally and charitably : then they gave them power ; because it was sure to be us'd for defence of the innocent , for relief of the oppressed , for the punishment of evil doers , and the reward of the virtuous . then they desir'd to be judg'd by them because their audiences or courts did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they appeas'd all furious sentences , and taught gentle principles , and gave merciful measures and in their courts were all equity and piety , and christian determinations . but afterwards , when they did fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into saecular methods , and made their counsels vain by pride , and durtyed their sentences with money , then they became like other men ; and so it will be , unless the bps . be more holy then other men ; but when our sanctity and severity shall be as eminent as the calling is , then we shall be called to councels , and sit in publick meetings , and bring comfort to private families , and rule in the hearts of men by a jus relationis , such as was between the roman emperors and the senate ; they courted one another into power , and in giving honour striv'd to out do each other : for from an humble wise man , no man will snatch an imployment that is honourable ; but from the proud and from the covetuous every man endeavours to wrest it , and thinks it lawful prize . my time is now done , and therefore i cannot speak to the third part of my text , the reward of the good steward and of the bad : i shall onely mention it to you in a short exhortation ; and so conclude . in the primitive church a bishop was never admitted to publick penance ; not onely because in them every crime is ten , and he that could discern a publick shame , could not discern a publick honor , nor yet onely because every such punishment was scandalous , and did more evil by the example of the crime , then it could do good by the example of the punishment : but also because no spiritual power is higher then the episcopal , and therefore they were to be referred to the divine judgment , which was likely to fall on them very heavily . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the lord will cut the evil stewards asunder : he will suffer schisms and divisions to enter in upon us , and that will sadly cut us asunder , but the evil also shall fall upon their persons ; like the punishment of quartering traitors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , punnishment with the circumstances of detestation and exemplarity . consider therefore what is your great duty . consider what is your great danger . the lines of duty i have already describ'd ; onely remember how dear and pretious souls are to god , since for their salvation christ gave his bloud , and therefore will not easily loose them , whom though they had sin'd against him , yet he so highly valued ; remember that you are christs deputies in the care of souls , and that you succeed in the place of the apostles . non est facilè stare loco pauli ; & tenere gradum petri , ; you have undertaken the work of st. paul , and the office of st. peter , and what think you upon this account will be required of us : st. hierom expresses it thus . the wisdom and skill of a bishop ought to be so great ; that his countenance , his gesture , his motion , every thing should be vocal , ut quicquid agit , quicquid loquitur , doctrina sit apostolorum : that whatever he does or speaks be doctrine apostolical . the ancient fathers had a pious opinion , that besides the angel guardian which is appointed to the guard of every man ; there is to every bishop a second angel appointed to him at the consecration : and to this origen alludes , saying that every bishoprick hath two angels , the one visible and the other invisible . this is a great matter and shews what a precious thing that order and those persons are in the eyes of god ; but then this also means , that we should live angelick lives , which the church rarely well expresses by saying , that episcopal dignity is the ecclesiastick state of perfection , and supposes the persons to be so far advanc'd in holiness as to be in the state of confirmation in grace . but i shall say nothing of these things ; because it may be they press too hard , but the use i shall make of it upon occasion of the reward of the good and bad steward ; is to remind you of your great danger . for if it be required of bishops to be so wise and so holy , so industrious and so careful , so buisy and so good up to the height of best examples , if they be anointed of the lord , and are the husbands of the churches , if they be the shepheards of the flock , and stewards of the houshould ; it is very fit they consider their danger , that they may be careful to do their duty . st. bernard considers it well in his epistle to henry archbishop of sens ; if i lying in my cell , and smoaking under a bushel , not shining , yet cannot avoid the breath of the winds but that my light is almost blown out ; what will becom of my candle if it were plac'd on a candlestick and set upon a hill ? i am to look to my self alone , and provide for my own salvation ; and yet i offend my self , i am weary of my self , i am my own scandal and my own danger : my own eye , and my own belly , and my own appetite find me work enough ; and therefore god help them who besides themselves are answerable for many others . iacob kept the sheep of laban ; and we keep the sheep of christ : and iacob was to answer for every sheep that was stoln , and every lamb that was torn by the wild beast ; and so shall we too ; if by our fault one of christs sheep perish ; and yet it may be there are 100000. souls committed to the care and conduct of some one shepheard , who yet will find his own soul work enough for all his care and watchfulness . if any man should desire me to carry a frigat into the indies in which a 100. men were imbarqued ; i vvere a mad man to undertake the charge , vvithout proportionable skill ; and therefore vvhen there is more danger , and more souls , and rougher seas , and more secret rocks , and horrible storms , and the shipvvrack is an eternal loss , the matter vvill then require great consideration in the undertaking , and greatest care in the conduct . vpon this account vve find many brave persons in the first and in the middle ages of the church vvith great resolution refusing episcopacy . i vvill not speak of those vvho for fear of martyrdom declin'd it : but those vvho for fear of damnation did refuse . st. bernard vvas by three rich citties severally called to be their b p : and by tvvo to be their arch-bp. and he refus'd them ; st. dominicus refus'd four successively ; st. thomas aquinas refus'd the archbishoprick of naples , and vincentius ferrerius vvould not accept of valentia , or ilerda , and bernardinus senensis refus'd the bishopricks of sens , vrbin and ferrara . they had reason ; and yet if they had done amiss in that office vvhich they declin'd , it had been something more excusable ; but if they that seek it be as careless in the office as they are greedy of the honour , that vvill be found intolerable . electus episcopus ambulat in disco , recusans volvitur in arcâ , said the hermit in st. hierom. the bp. walks upon round and trundling stones , but he that refuses it , stands upon a floor . but i shall say no more of it ; because i suppose you have read it and considered it in st. chrysostoms six books de sacerdotio , in the apologetie of st. greg. naz. in the pastoral of st. greg. of rome , in st. dionysius's 8th . epistle to demophilus , in the letters of epiphanius to st. hierom , in st. austins epistle to bp. valerius , in st. bernards life of st. malachy , in st. hieroms 138th . epistle to fabiola ; these things i am sure you could not read without trembling ; and certainly , if it can belong to any christian , then [ work out your salvation with fear and trembling ] that 's the bishops burden . for the bishop is like a man that is surety for his friend ; he is bound for many , and for great sums ; what 's to be done in this case ? solomons answer is the way : do this now , my son , deliver thy self , make sure thy friend , give not sleep to thine eyes , nor slumber to thine eye lids : that is , be sedulous to discharge thy trust , to perform thy charge ; be zealous for souls , and careless of money ; and remember this , that even in christs family there was one sad example of an apostate apostle ; and he fell into that fearful estate merely by the desire and greediness of money . be warm in zeal , and indifferent in thy temporalities . for he that is zealous in temporals , and cold in the spiritual : he that doth the accessories of his calling by himself , and the principal by his deputies : he that is present at the feast of sheep shearing , and puts others to feed the flock , hath no signe at all upon him of a good shepheard . it is not fit for us to leave the word of god , and to serve tables . said the apostles . and if it be a less worthy office to serve the tables even of the poor , to the diminution of our care in the dispensation of gods word ; it must needs be an unworthy imployment to leave the word of god , and to attend the rich and superfluous furniture of our own tables . remember the quality of your charges . civitas est , vigilate ad custodiam & concordiam : sponsa est , studete amari : oves sunt , intendite pastui . the church is a spouse ; the universal church is christs spouse ; but your own diocess is yours ; behave your selves so , that ye be beloved . your people are as sheep , and they must be fed and guided and preserved , and healed , and brought home . the church is a city , and you are the watch man , take care that the city be kept at vnity in it self : be sure to make peace amongst your people , suffer no hatreds , no quarrels , no suits at law amongst the citizens , which you can avoid : make peace in your diocesses by all the ways of prudence , piety and authority that you can , and let not your own corrections of criminals be to any purpose , but for their amendment , for the cure of offenders , as long as there is hope , and for the security of those who are sound and whole . preach often , and pray continually ; let your discipline be with charity , and your censures slow : let not excommunications pass for trifles ; and drive not away the fly from your brothers forehead with a hatchet : give counsel frequently , and dispensations seldom , but never without necessity or great charity . let every place in your diocess say , invenerunt me vigiles , the watch men have found me out , hassovevim . they that walk the city round , have sought me out and found me . let every one of us , ( as st. paul's expression is , ) shew himself a workman , that shall not be ashamed : operarium inconfusibilem , mark that , such a labourer as shall not be put to shame for his illness , or his unskilfulness , his falseness and unfaithfulness in that day when the great bishop of souls shall make his last and dreadful visitation . for be sure , there is not a carkase nor a skin , not a lock of wool , nor a drop of milk of the whole flock , but god shall for it call the idol shepheard to a severe account . and how , think you , will his anger burn , when he shall see so many goats standing at his left hand , and so few sheep at his right ? and upon inquiry shall find , that his ministering shepheards , were wolves in sheeps cloathing ; and that by their ill example , or pernitious doctrines , their care of money , and carelesness of their flocks , so many souls perish : who if they had been carefully and tenderly , wisely and conscientiously handled , might have shin'd as bright as angels . and it is a sad consideration to remember how many souls are pittifully handled in this world , and carelesly dismissed out of this world : they are left to live at their own rate , and when they are sick they are bidden to be of good comfort , and then all is well : who when they are dead , find themselves cheated of their pretious and invaluable eternity . oh , how will those souls in their eternal prisons for ever curse those evil and false guides ! and how will those evil guides themselves abide in judgment , when the angels of wrath snatch their abused people into everlasting torments ! for will god bless them or pardon them , by whom so many souls perish ? shall they reign with christ , who evacuate the death of christ , and make it useless to dear souls ? shall they partake of christs glories , by whom it comes to pass that there is less joy in heaven it self , even because sinners are not converted , and god is not glorifyed , and the people is not instructed , and the kingdom of god is not filled ? oh no! the curses of a false prophet vvill fall upon them , and the revvard of the evil stevvard vvill be their portion , and they vvho destroyed the sheep , or neglected them , shall have their portion vvith goats for ever and ever in everlasting burnings , in vvhich it is impossible for a man to dvvell . can any thing be beyond this ? beyond damnation ? surely a man would think , not . and yet i remember a severe saying of st. gregory ; scire debent praelati , quod tot mortibus digni sunt , quot perditionis exempla ad subditos extenderunt . one damnation is not enough for an evil shepheard : but for every soul who dies by his evil example or pernitious carelesness , he deserves a new death , a new damnation . let us therefore be wise and faithful , walk warily , and watch carefully , and rule diligently , and pray assiduously . for god is more propense to rewards , then to punishments : and the good steward that is wise and faithful in his dispensation , shall be greatly blessed . but how ? he shall be made ruler over the houshold . what is that ? for he is so already . true : but he shall be much more : ex dispensatore faciet procuratorem , god will treat him as ioseph was treated by his master ; he was first a steward , and then a procurator , one that rul'd his goods without account , and without restraint . our ministry shall pass into empire , our labour into rest , our watchfulness into fruition , and our bishoprick to a kingdom . in the mean time our bishopricks are a great and weighty care , and in a spiritual sense , our dominion is founded in grace , and our rule is in the hearts of the people , and our strengths are the powers of the holy ghost , and the weapons of our warfare are spiritual : and the eye of god watches over us curiously , to see if we watch over our flocks by day and by night . and though the primitive church ( as the ecclesiastick histories observe , ) when they depos'd a bishop from his office , ever conceal'd his crime , and made no record of it : yet remember this , that god does , and will call us to a strict and severe account . take heed that you may never hear that fearful sentence , i was hungry and ye gave me no meat . if you suffer christs little ones to starve , it will be required severely at your hands ; and know this , that the time will quickly come , in which god shall say unto thee in the words of the prophet , vvhere is the flock that was given thee , thy beautiful flock ? what wilt thou say when he shall visit thee ? god of his mercy grant unto us all to be so faithful and so wise , as to convert souls , and to be so blessed and so assisted , that we may give an account of our charges with joy , to the glory of god , to the edification and security of our flocks , and the salvation of our own souls , in that day when the great shepheard and bishop of our souls shall come to judgment , even our lord and saviour jesus christ. to whom with the father and the holy ghost , be all honour and glory , love and obedience , now and for evermore , amen . finis . notes, typically marginal, from the original text notes for div a64128-e180 ep. 69. jerem. 9.1 . esa. 26.12 . 2 thes. 3.1 . notes for div a64128-e610 * cap. 24. 25. epist. 73. ad juba●● 1 tim. 6.14 * ro. 12.6 . ephe. 4.11 . 1 cor. 12.28 . * acts 1.25 . 1 tim. 5.19 . 1 tit. 11. & 2 titus 15. cap. 2. v. 2. gal. 1.19 . * 2 cor. 8.23 philip 2.25 . psalm 45.16 in 1 cor. 12. in psalm 44. epist. 1. simpronianum . epist. 65. ad rogat . quaest. v. & n.t.q. 197. isai. 60.17 hunc locum etiam citat s. clemens ep. ad cor neh. 11.10 2 kin. 11.18 numb . 4.16 . epist. 2. ad nepot . epistol . ad evagrium . hebr. 13.17 . acts 1. 25. isaia . 60.17 . 1 pet. 5 . 1.5● luke 22.27 mark 10.43 john 13.13 lib. 3. tit. 1 1 tim. 1.19 2 tim. 3.9 , in cap. 2. zeph. lib. 1. ep. 4. dial. adv . lucifer . eccl. 45.26 . & 24. c. concil . antioch . 1 cor. 4.1,2,3 . jer. 3.15 . hebr. 13.7 . zech. 11.7 . cap. 11. prov. 6.3,4 . d. bernard . ad henr. epise . senensem . 2 tim. 2. jer. 13.20.21 . devotions for the helpe and assistance of all christian people in all occasions and necessities. this text is an enriched version of the tcp digital transcription a35812 of text r24992 in the english short title catalog (wing d1238). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 74 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a35812 wing d1238 estc r24992 08712873 ocm 08712873 41631 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a35812) transcribed from: (early english books online ; image set 41631) images scanned from microfilm: (early english books, 1641-1700 ; 1256:1) devotions for the helpe and assistance of all christian people in all occasions and necessities. taylor, jeremy, 1613-1667. hatton, christopher hatton, baron, 1605-1670. 63 p. s.n.], [oxford? : 1644. caption title: devotions for severall occasions. variously attributed to jeremy taylor and christopher hatton. reproduction of original in the huntington library. eng devotional exercises. a35812 r24992 (wing d1238). civilwar no devotions for the helpe and assistance of all christian people: in all occasions and necessities. [no entry] 1644 14436 18 0 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-02 tcp assigned for keying and markup 2005-03 spi global keyed and coded from proquest page images 2005-04 judith siefring sampled and proofread 2005-04 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion devotions for the helpe and assistance of all christian people : in all occasions and necessities . printed in the yeare , 1644. a prayer against wandring thoughts , to be said at the beginning of our devotions . almighty god , who hast commanded us to pray unto thee without ceasing , and hast added many glorious promises for our incouragement , let thy holy spirit teach me how to pray ; give me just apprehensions of my wants , zeale of thy glory , great resentment of thy mercies , love of all spirituall imployments that are pleasing unto thee ; and do thou helpe mine infirmites , that the devill may not abuse my fancy with illusions , nor distract my minde with cares , nor alienate my thoughts with impertinencies , but give me a present minde , great devotion , a heart fixed upon thy divine beauties , and an actuall intention and perseverance in my prayers , that i may glorifie thy name , do unto thee true and laudable service , and obtain reliefe for all my necessities . heare me , o king of heaven , when i call upon thee , for thou hast promised mercy to them that pray in the name of our lord and saviour iesus christ . amen . penitentiall prayers , and a forme of confession of sinnes to god , to be said upon dayes of publique or private humiliation . o lord god of mercy and pardon , give me a just remembrance and sad apprehensions of my sinnes ; teach me to bewaile them with as great an indignation and bitternesse , as i have committed them with complacency and delight . let my prayers and my confession come into thy presence , and obtaine a mercy for me and a pardon . let not thy justice and severity so remember my sinnes , as to forget thine own mercy ; and though i have committed that for which i deserve to be condemned , yet thou canst not loose that glorious attribute whence flowes comfort to us and hopes of being saved . spare me therefore , o mercifull god , for to give pardon to a sinner that confesseth his sinnes , and begges remission , is not impossible to thy power , nor disproportionate to thy justice , nor unusuall to thy mercy and sweetest clemency . blessed jesu , acknowledge in me whatsoever is thine , and cleanse me from whatsoever is amisse . have pittie on me now in the time of mercy , and condemne me not when thou commest to judgement ▪ for what profit is there in my bloud ? thou delightest not in the death of a sinner , but in his conversion there is joy in heaven ; and when thou hast delivered me from my sinnes , and saved my soule , i shall praise and magnifie thy name to all eternity . mercy , sweet jesu , mercy . lord have mercy upon us . christ have mercy upon us . lord have mercy upon us . our father which art in heaven , &c. i am not worthy , o lord , to look up to heaven , which is the throne of thy purity , for my sins are moe in number than the haires upon my head , and my heart hath failed me . lord be mercifull to me a sinner . i have not lived according to thy will , but in the vanity of mine own thoughts , in idle , sinfull , and impertinent language , in foolish actions , in blindnesse of heart , in contempt of thy holy word and commandments : i have not loved thee my god with all my heart , nor feared thee with all my soule , nor served thee with all my might according to thy holy precept , nor loved my neighbour as my selfe . lord be mercifull to me a sinner . i have been unthankfull to thy divine majesty , forgetting that thou madest me and preservest me ; to thy son my blessed saviour , forgetting the bitter paines he suffered for me ; and to the holy ghost , forgetting how many gracious influences i have received from him for my helpe , comfort , and promotion in the wayes of holy religion , but have rebelled against thee my maker , have sold my selfe to worke wickednesse from whence by the passion of thy holy son i was redeemed , and have resisted the holy ghost . lord be mercifull to me a sinner . i have offended thee my god in an inordinate estimation of my selfe , in vaine complacencies , and desires to be esteemed as much or more than others , in not suffering with meeknesse , indifference , and obedience , the humiliations sent to me by thy divine providence , in haughty deportment toward my superiours , equals , and inferiours , and in accepting such honours as have been done to me without returning them to thee the fountaine . lord be mercifull to me a sinner . i have offended thee my god in impatience , in anger intemperate in degree , inordinate in the object , growing peevish and disquieted by trifling inadvertencies of others , and slight accidents about me . lord be mercifull to me a sinner . i have offended thee my god , by being envious at the prosperous successes and advantages of my neighbours , and have had resentments of joy at their displeasures and sadnesses . lord be mercifull to me a sinner . i have been negligent in performance of my charge , idle in doing my duties , soft and effeminate in my life , indevout in my prayers , slothfull in the exercises of religion , weary of their length , displeased at their returne , without advertency in the execution of them , and glad at an occasion of their pretermission . lord be mercifull to me a sinner . i have been diligent and curious in pleasing my appetite of meat , and drinke , and pleasures , loosing my time , pampering my flesh , quenching the spirit , making matter both for sin and sicknesses , and have not been sedulous in mortifying my body for the subduing mine owne intemperances and inordination . lord be mercifull to me a sinner . i have been an improvident steward of the good things thou hast given me , i have loved them inordinately , sought them greedily , and unjustly , dispensed them idlely , & parted with them unwillingly : i have not been so charitable to the poore , or so pittifull to the afflicted , or so compassionate to the sicke , or so apt to succour and give supply to the miseries of my neighbours as i ought , but have too much minded things below , not setting mine affections upon heaven and heavenly things , but have been unlike thee in all things , i have been unmercifull and unjust . lord be mercifull to me a sinner . mine eyes , o lord , have wandred after vanity , beholding and looking after things unseemly without displeasure , despising my neighbours , prying into their faults , but have been blinde not seeing mine own sinnes , and infinite irregularities . lord be mercifull to me a sinner . i have not with care kept the doore of my lips , nor bridled my tongue , but have been excessive in talking , immoderate in dissolute and wanton laughter , apt to lie , to deny truth , to accuse others , to scoffe at them , to aggravate their faults , to lessen their worth , to give rash judgement , to flatter for advantage , to speake of thy name irreverently , and without religious or grave occasions , our discourses have been allayed with slander and backbiting , not apt to edifie , or minister grace unto the hearers . lord be mercifull to me a sinner . mine eares have been greedy after vanity , listening after things unprofitable , or that might tend to the prejudice of my neighbours , and have not with holy appetite listened after thy holy words and conveyances of salvation . lord be mercifull to me a sinner . i have offended thee by the entertainment of evill thoughts , thoughts of uncleannesse and impurity , and have not resisted their first beginnings , but have given consent to them explicitely and implicitly , and have brought them up till they have grown into idle words and actions . lord be mercifull to me a sinner . i have made my selfe guilty of the sinnes of others by consent , by approving , by not reproving , by cooperating , by encouraging their ill actions , so making mine owne heape greater by pulling their deformities upon mine own head . lord be mercifull to me a sinner . i have imployed all my members and faculties both of soule and body in the wayes of unrighteousnesse , i have transgressed my duty in all my relations , and in all my actions and traverses of my whole life , even where i might have had most confidence i finde nothing but weaknesse and imperfections . lord be mercifull to me a sinner . i have broken my vowes and purposes of obedience , and holy life , i have been inconstant to all good , refractory to counsels , disobedient to commands , stubborne against admonition , churlish and ungentle in my behaviour , mindfull and revengfull of injuries , forgetfull of benefits , seeking my own ends , deceiving my own soul . lord be mercifull to me a sinner . my secret sinnes , o lord , are innumerable , sins secret to my selfe through inadvertency , forgetfullnesse , wilfull ignorance , or stupid negligence ; secret to the world , committed before thee only , and under the witnesse of my own conscience . i am confounded with the multitude of them , and the horror of their remembrance . oh jesu god , be mercifull unto me . i. son of daivd , blessed redeemer , lamb of god , that takest away the sinnes of the world have mercy upon me . o iesu , be a iesu unto me , thou that sparedst thy servant peter that denyed thee thrice , thou that did'st cast seven devils out of mary magdalen , and forgavest the woman taken in adultery , and didst beare the convert thief from the crosse , to the joyes of paradise , have mercy upon me also ; for although i have amassed together more sinnes , then all these in conjunction , yet nor their sinnes , nor mine , nor the sinnes of all the world can equall thy glorious mercy , which is as infinite , and eternall as thy selfe . i acknowledge , o lord , that i am vile , but yet redeemed with thy precious bloud ; i am blinde , but thou art the light of the world ; i am weak , but thou art my strong rock ; i have been dead in trespasses and sinnes , but thou art my resurrection and my life . thou , o lord , lovest to shew mercy , and the expressions of thy mercy , the nearer they come to infinite , the more proportionable they are to thy essence , and like thy selfe . behold then o lord , a fit object for thy pitty : my sinnes are so great and many that to forgive me , will be an act of glorious mercy , and all the praises which did acrue to thy name , by the forgiuenesse of david , and manasses , and s. paul , and the adultresse , and the thiefe , and the publican will be multiplyed to thy honour , in the forgiuenesse of me so vile , so unworthy a wretch , that i have nothing to say for my selfe , but that the greatnesse of my misery , is a fit object for thy miraculous and infinite mercy . despise me not , o lord , for i am thy creature , despise me not , for thou didst dye for me , cast me not away in thine anger , for thou camest to seek me , and to save me . say unto my soul i am thy salvation ; let thy holy spirit lead me from the errours of my wayes , into the paths of righteousnesse , to great degrees of repentance , and through all the parts of a holy life , to a godly & a holy death . grant this , o blessed iesu , for thy mercies , and for thy pitty sake . amen . ii. o lord god , blessed iesu , eternall iudge of quick and dead , i tremble with horror at the apprehension when i call to mind with what terrors and majesty thou shalt appeare in judgement ; a fire shall go out from thy presence and a tempest shall be stirred up round about thee , such a tempest as shall rend the rocks levell the mountaines , shake the earth , disorder and dissolve the whole fabrick of the heavens , and where then shall i , vile sinner , appear , when the heavens are not pure in thy sight . lord i tremble when i remember that sad truth , if the righteous scarcely be saved , where then shall the wicked and the ungodly appeare ? i know , o lord , that all my secret impurities shall be laid open before all the nations of the world , before all the orders and degrees of angels , in the presence of innumerable millions of beatified spirits . there shall i see many that have taught me innocence and sanctity , many that have given me pious example , many that have dyed for thee , and suffered tortures rather then they would offend thee . o just and dear god , where shall i appeare , who shall plead for me that am so loaden with impurities , with vanity , with ingratitude , with malice , and the terrors of an affrighting conscience ? lord what shall i do , who am straitned by my own covetousnesse , accused by my own pride , consumed with envy , set on fire by lust , made dull with gluttony , and stupid by drunkennesse , supplanted by ambition , rent asunder with faction and discord , made dissolute with lightnesse and inconstancy , deceived with hypocrisie , abused with flattery , foold with presumption , disturb'd with anger , and disordered by a whole body of sinne and death ? but thou shalt answer for me , o lord my god , thou art my judge and my advocate , and thou art to passe sentence upon me for those sinnes , for which thou diedst . o reserve not my sinnes to be punished in the life to come , for then i dye eternally , but bring me in this world to a holy , a sharp and salutary repentance . behold i am in thine hands ; grant i may so weep , and be contrite for my sinnes , that in the houre of my death i may finde mercy , and in the day of judgement i may be freed from all the terrors of thy wrath , and the sentence of the wicked , and may behold thy face with joy and security , being set at thy right hand , with all thy saints and angels to sing an eternall alleluiah to the honour of thy mercies . amen , sweet iesu. amen . iii. most mercifull and indulgent iesu , hear the complaint of a sad and miserable sinner , for i have searched into the secret recesses of my soul , and there i finde nothing but horror , and a barren wildernesse , a neglected conscience overgrown with sinnes and cares , and beset with fears and sore amazements . i finde that i have not observed due reverence towards my superiors , nor modesty in my discourse , nor discipline in my manners . i have been obstinate in my vain purposes , cosen'd in my own semblances of humility , pertinacious in hatred , bitter in my jesting , impatient of subjection , ambitious of power , slow to good actions , apt to talke , ready to supplant my neighbours , full of jealousies and suspition , scornfull and censorious , burdensome to my friends , ingratefull to my benefactors , imperious to my inferious , boasting to have said what i said not , to have seen what i saw not , to have done what i did not , and have both said , and seen , and done what i ought not , provoking thy divine majesty with a continuall course of sinne and vanity . and yet , o lord , thou hast spared me all this while , and hast not taken away my life in the midst of my sinnes , which is a mercy so admirable and of so vast a kindnesse , as no heart or tongue can think , or speak . if thou hadst dealt with me according as i had deserved , and might justly have expected , i had been now , now at this instant seal'd up to an eternity of torments , hopelessely miserable , fearing the revelation of thy day with an insupportable amazement : and now under the sweet influences of thy mercies , j am praying to thee , confessing my sinnes , with shame , indeed at my basenesse and ingratitude , but with a full hope and confidence in thy mercy . o turne the eyes of thy divine clemency with a gracious aspect upon a wretched sinner , open the bowels of thy mercy , and receive me into favour . o my dear god , let thy grace speedily worke that in me for which thou so long hast spared me , and to which thou didst designe me in thy holy purposes and mercies of eternity , even a true faith , and a holy life , conformable to thy will , and in order to eternall blessednesse . i remember , o lord , the many fatherly expressions and examples of thy mercies to repenting sinners , thy delight in our conversion , thy unwillingnesse to destroy us , thy earnest invitation of us to grace and life , thy displeasure at our dangers and miseries , the infinite variety of meanes thou usest to bring us from the gates of death , and to make us happy to eternity . these mercies , o lord , are so essentiall to thee , that thou canst not but be infinitly pleased in demonstrations of them . remember not , o lord ▪ how we have despised thy mercies , sleighted thy judgements , neglected thy commandments ; but now at length establish in us great contrition for our sinnes , leade us on to humble confession and dereliction of them , and let thy grace make us bring forth fruits meet for repentance , fruits of justice , of hope , of charity , of religion and devotion , that we may be what thou delightest in , holy , and just , and mercifull , vessels prepared for honour , temples of the holy ghost , and instruments of thy praises to all eternity , o blessed iesu , who livest and reignest , ever one god , world without end . amen . o lord jesu christ , son of the eternall god , interpose thy holy death , thy crosse and passion between thy judgement and my soule , now and in the houre of my death , granting unto me grace and mercy , to all faithfull people pardon and peace , to the church unity and amity , and to all sinners repentance and amendment , to us all life and glory everlasting , who livest and reignest ever one god , world without end . amen , a forme of thankesgiving , with a particular enumeration of gods blessings . most glorious lord god , infinite in mercy , full of compassion , long suffering , and of great goodnesse , i adore , and praise , and glorifie thy holy name , worshipping thee with the lowliest devotions of my soule and body , and give thee thankes for all the benefits thou hast done unto me ; for whatsoever i am , or have , or know , or desire as i ought , it is all from thee , thou art the fountain of being and blessing , of sanctity and pardon , of life and glory . praise the lord , o my soule , and all that is within me praise his holy name . thou , o god , of thine infinite goodnesse hast created me of nothing , and hast given me a degree of essence next to angels , imprinting thine image on me , enduing me with reasonable faculties of will and understanding , to know and chuse good , and to refuse evill , and hast put me into a capacity of a blessed immortality . o praise the lord with me , and let us magnifie his name together . thou , o god , of thy great mercy hast given me a comely body , a good understanding , streight limbes , a ready and unloosed tongue , whereas with justice thou mightest have made me crooked and deformed , sottish and slow of apprehension , imperfect and impedite in all my faculties . o give thankes unto the god of heaven : for his mercy endureth for ever . thou , o god , of thy glorious mercies , hast caused me to be borne of christian parents , and didst not suffer me to be strangled in the wombe , but gavest me opportunity of holy baptisme , and hast ever since blessed me with education in christian religion . thy way , o god , is holy , who is so great a god as our god ? thou , o god , out of thine abundant kindnesse hast made admirable variety of creatures to minister to my use , to serve my necessity , to preserve and restore my health , to be an ornament to my body , to be representations of thy power and of thy mercy . vnto thee , o god , will i pay my vowes : unto thee will i give thankes . thou , o god , of thine admirable and glorious mercy hast made thine angels ministring spirits for my protection and defence against all the hostilities of the devill ; thou hast set a hedge about me , and such a guard as all the power of hell and earth cannot overcome : thou hast preserved me by thy holy providence and the ministery of angels from drowning , from burning , from precipice , from deformities , from fracture of bones , and all the snares of evill , and the great violations of health , which many of my betters suffer . i will give thankes unto thee , o lord , with my whole heart : even before the gods will i sing praise unto thee . thou , o most mercifull god , hast fed me and clothed me , hast raised me up friends and blessed them , hast preserved me in dangers , hast rescued me from the fury of the sword , from the rage of pestilence , from perishing in publike distemperatures and diseases epidemicall , from terrours and affrightments of the night , from illusions of the devill and sad apparitions ; thou hast been my guide in my journies , my refreshment in sadnesses , my hope and my confidence in all my griefes and desolations . o give thankes unto the lord of lords : for his mercy endureth for ever . but above all mercies it was not lesse than infinite , whereby thou lovedst me and all mankinde when we were lost and dead , and rebells against thy divine majesty ; thou gavest thine owne begotten son to seek us when we went astray , to restore us to life when we were dead in trespasses and sinnes , and to reconcile us to thy selfe by the mercies and the atonement of an everlasting covenant . he is our god , even the god of whom commeth salvation : god is the lord by whom we escape death . o most blessed iesu , i praise & adore thine infinite mercies , humility , and condescension , that for my sake thou wouldest descend from the bosome of thy heavenly father into the pure wombe of an humble maid , and take on thee my nature , and be borne , and cry , and suffer cold , and all the incommodities which the meannesse of a stable could minister to the tendernesse of thy first infancy . lord , what is man that thou art mindfull of him : and the son of man that thou so regardest him ? i adore thee , blessed iesu , and praise thee for thine immaculate sanctity , for all thy holy precepts and counsels , for thy divine example , for thy miracles and mysterious revelations of thy fathers will , for the institution of the holy sacraments , and all other blessings of thy propheticall office . o praise the lord , for the lord is gracious : sing praises unto his name , for it is lovely . i adore and love thee , most blessed iesu , for all the parts of thy most bitter passion , for thy being betrayed and accused , buffeted and spit upon , blindfolded and mocked , crowned with thornes and scourged , for thine agony and bloudy sweat , for thy bearing the sad load of the crosse , and sadder load of our sinnes , for thy crucifixion three long houres , when the weight of thy body was supported with wounds and nailes , for thy death and buriall , for thy continuall intercession and advocation with thy heavenly father in behalfe of me and all thy holy church , and all other acts of mediation and redemption , the blessings of thy priestly office . o praise the lord for his goodnesse : and declare the wonders he hath done for the children of men . i adore and magnifie thy holy name , o most blessed iesu , for thy triumph over death , hell , sin , and the grave , for thy opening the kingdome of heaven to all believers , for thy glorious resurrection and ascension , for thy government over all the creatures , for the advancement of thy holy kingdome , for thy continuall resisting and defeating the intendments of thine enemies against thy church , by the strength of thine arme , by the mightinesse of thy power , by the glories of thy wisedome ; for those blessed promises thou hast made & performest to thy church of sending the holy ghost , of giving her perpetuity of being in defiance of all the gates and powers of hell and darknesse , and blessing her with continuall assistances , and all other glories of thy regall office and power . o sing praises , sing praises unto our god ; o sing praises , sing praises unto our king : for god is the king of all the earth , sing yee praises with understanding . o most holy spirit , love of the father , fountain of grace , spring of all spirituall blessings , i adore and praise thy divine excellencies which are essentiall to thy glorious selfe in the unity of the most mysterious trinity , and which thou communicatest to all faithfull people , and to me thy unworthy servant in the unity of the catholike church . o magnifie the lord our god , and fall down before his footstoole : for he is holy . o blessed spirit , i praise and magnifie thy name for thy miraculous descent upon the apostles in pentecost in mysterious representments , for those great graces and assistances comming upon their heads , and falling downe upon us all in the descent of all ages of the church , for confirmation of our faith , for propagation of the gospel , for edification and ornament of thy family . thou o god , shalt endure for ever , and thy remembrance throughout all generations . o most glorious spirit , i praise and magnifie thy name for thy inspiration of the apostles and prophets , for thy providence and mercy in causing holy scriptures to be written , and preserving them from the corruptions of heretickes , from the violences of pagans and enemies of the crosse of christ . i will alwayes give thankes unto the lord : his praise shall ever be in my mouth . i blesse thy name for those holy promises and threatnings , those judgements and mercies , those holy precepts and admonitions which thou hast registred in scriptures , and in the records and monuments of the church , for all those graces , helpes , and comforts whereby thou promotest me in piety , and the wayes of true religion , for baptismall and penitentiall grace , for the opportunities and sweet refreshings of the sacrament of the eucharist , for all the advantages thou hast given me of good society , tutours , and governours , for the feares thou hast produced in me as deleteries and impediments of sin , for all my hopes of pardon , and expectation of the promises made by our lord iesus christ to incourage me in the pathes of life and sanctity , for all the holy sermons , spirituall bookes , and lessons , for all the good prayers and meditations , for those blessed waitings and knockings at the doore of my heart , patiently tarrying for , and lovingly inviting me to repentance , without ceasing , admonishing and reproving me with the checkes of a tender conscience , with exteriour and interiour motives , and for whatsoever other meanes or incentive of holinesse thou hast assisted me withall . i magnifie , and praise , and adore thee and thy goodnesse . all nations whom thou hast made and sanctified shall come and worship thee , o lord , and shall glorifie thy name , for thou art great and doest wondrous things , thou art god alone , and great is thy mercy towards me , thou hast delivered my soule from the nethermost hell , therefore shall every good man sing of thy praise without ceasing : o my god , i will give thankes unto thee for ever with cherubims , and seraphims , and all the companies of the heavenly host , saying , holy , holy , holy , lord god of sabbaoth , holy is our god , holy is the immortall , holy is the almighty , the father , the son , and the holy ghost , to whom be all honour and glory and dominion and power ascribed of all spirits , and all men , and all creatures , now and for evermore . amen . i. prayers preparatory to the receiving of the blessed sacrament . o most immaculate and glorious ▪ iesu , behold me miserable sinner , drawing neare to thee with the approaches of humility , and earnest desire to be cleansed from my sinnes , to be united to thee by the nearest and most mysterious union of charity and sacramentall participation of thy most holy body and bloud : i presume nothing of mine owne worthinesse , but i am most confident of thy mercies and infinite loving kindnesse . i know , o lord , i am blinde and sicke , and dead , and naked , but therefore i come the rather : i am sicke , and thou art my physitian , thou arisest with healing in thy wings , by thy wounds i come to be cured , and to be healed by thy stripes : i am unclean , but thou art the fountain of purity , i am blinde , and thou art the great eye of the world , the sun of righteousnesse , in thy light i shall see light : i am poore , and thou art rich unto all , the lord of all the creatures . i therefore humbly begge of thy mercy that thou wouldest be pleased to take from me all my sinnes , to cure my infirmities , to cleanse my filthinesse , to lighten my darknesse , to clothe my nakednesse with the robe of thy righteousnesse , that i may with such reverence , and faith , and holy intention receive thy blessed body and bloud in the mysterious sacrament , that it may be unto me life , and pleasantnesse , and holy nourishment , and that i may be firmely and indissolubly united to thy mysticall body , and may at last see clearly and without a vaile thy face in glory everlasting , who livest and reignest , ever one god world without end . amen . ii. i adore and blesse thy glorious majesty , o blessed iesu , for this great dignation and vouchsafing to me , that thou art pleased for all the infinite multiplication of my sinnes , and innumerable violations of thy holy law , still to give thy selfe unto me , to convey health , and grace , and life , and hopes of glory in the most blessed sacrament . i adore thee , o most righteous redeemer , that thou art pleased under the visible signes of bread and wine , to convey unto our soules thy holy body and bloud , and all the benefits of thy bitter passion . o my god , i am not worthy thou shouldest come under my roofe , but let thy holy spirit with his purities prepare for thee a lodging in my soule . thou hast knocked often , o blessed iesu , at the doore of my heart , and wouldest willingly have entred ; behold , o lord , my heart is ready to receive thee , cast out of it all worldly desires , all lusts and carnall appetites , and then enter in , and there love to inhabit , that the devill may never returne to a place that is so swept and garnished , to fill me full of all iniquity . o thou lover of soules , grant that this holy sacrament may be a light unto mine eyes , a guide to my understanding , and a joy to my soule , that by its strength i may subdue and mortifie the whole body of sin in me , and that it may produce in me constancy in faith , fulnesse of wisedome , perfection and accomplishment of all thy righteous commandments , and such a blessed union with thee , that i may never more live unto my selfe , or to the world , but to thee onely , and by the refreshment of an holy hope , i may be lead through the pathes of a good life , and persevering piety to the communion and possession of thy kingdome , o blessed iesu , who livest and reignest ever one god , world without end . amen . iii. o lord god , who hast made all things of nought , producing great degrees of es●ence out of nothing : make me a new creature , and of a sinfull man , make me holy , and just , and mercifull ; that i may receive thy precious body , devoutly , reverently , with meeknesse , contrition , and great affection , with spirituall comfort and gladnesse at thy mysticall presence . feed my soule with bread from heaven , fill me with charity , conform me to thy wil in all things , save me from all dangers bodily and ghostly , assist and guide me in all doubts and feares , prepare and strengthen me against all surreptions and sudden incursion of temptations , cleanse me from all staines of sin , and suffer nothing to abide in me but thy selfe onely , who art the life of soules , the food of the elect , and the joy of angels . give me such a gust and holy relish in this divine nutriment , that nothing may ever hereafter please me but what savours of thee and thy miraculous sweetnesse . teach me to loath all the pleasures and beauties of this life , and let my soule be so inebriated with the pleasures of thy table , that i may be comprehended and swallowed up with thy love and sweetnesse : let me thinke nothing but thee , covet nothing but thee , enjoy nothing but thee , nothing in comparison with thee , and neither do nor possesse any thing but what leades to thee , and is in order to the performance of thy will and the fruition of thy glories . transfixe my soule , o blessed jesu , with so great love to thee , so great devotion in receiving the holy sacrament , that i may be transformed to the fellowship of thy sufferings , and admitted to a participation of all the benefits of thy passion , and to a communion of thy graces and thy glories . i desire to be with thee , dissolve all the chaines of my sin , and then come lord jesus , come quickly . let my soule feed on thee greedily , for thou art the spring of light and life , the fountaine of wisedome and health , a torrent of divine pleasure and tranquillity , the authour of peace and comfort : enter into me , sweet jesu , take thou possession of my soule , and be thou lord over me and all my faculties , and preserve me with great mercy and tendernesse , that no doubting or infidelity , no impenitence or remanent affection to a sin , no impurity or irreverence may make me unworthy and uncapable of thy glorious approach . let not my sinnes crucifie the lord of life again , let it not be said concerning me , the hand of him that betrayeth me is with me on the table : that this holy communion may not be unto me an occasion of death , but a blessed peace-offering for my sinnes , and a gate of life and glory . grant this , o blessed god , for his sake who is both sacrifice and priest , the master of the feast , and the feast it selfe , even iesus christ , to whom with thee , o father and the holy spirit , be all honour and glory , now and for ever . amen . a prayer after receiving the consecrated bread . i give thankes unto thee almighty and eternall god , that thou hast not rejected me from thy holy table , but hast refreshed my soule with the salutary refection of the body of thy son iesus christ . lord if i had lived innocently , and had kept all thy commandments , i could have had no proportion of merit to so transcendent a mercy ; but since i have lived in all manner of sin , and multiplied provocations against thy divine majesty , thy mercy is so glorious and infinite , that i am amased at the consideration of its immensity . go on , o my deare god , to finish so blessed a redemption , and now that thou hast begun to celebrate a marriage and holy union between thy selfe and my soule , let me never throw off the wedding garment , or stain it with the pollutions of deadly sin , nor seek after other lovers , but let me for ever , and ever be united unto thee , being transformed into thy will in this life , and to the likenesse of thy glories in the life to come , who livest and reignest , ever one god , world without end . amen . after receiving the cup . o iust and deare god , who out of the unmeasurable abysses of wisedome and mercy hast redeemed us , and offered life ▪ and grace , and salvation to us by the reall exhibition of thy son iesus christ in the sacrifice of his death upon the altar of the crosse , and by commemoration of his bitter agonies in the holy sacrament ; grant that that great and venerable sacrifice which we now commemorate sacramentally , may procure of thee for thy whole church mercy and great assistance in all trials , deliverance from all heresies , schismes , sacriledge , and persecutions , to all sicke people health and salvation , redemption for captives , competency of living to the indigent and necessitous , comfort to the afflicted , reliefe to the oppressed , repentance to all sinners , softnesse of spirit and a tender conscience to the obstinate , conversion to the iewes , turkes , and remedy to all that are in any trouble or adversity . and grant to us , o lord , that this blessed sacrament and sacrifice of commemor●tion in vertue of that dreadfull and proper sacrifice upon the crosse may obtain for me , and for us all who have communicated this day , pardon and peace ; and that we may derive from thee by this ministery grace to expell all our sinnes , to mortifie all our lusts , to exterminate all concupiscence , to crucifie all inordination and irregularity , to produce in us humility , and chastity , and obedience , and meeknesse of spirit , and charity , and may become our defence and armour against the violences and invasions of all our ghostly enemies , and temporall disadvantages ; and give us this grace and favour , that we may not die in the guilt and commission of a sin without repentance , nor without receiving the blessed sacrament , but that we may so live and die , that we may at last rest in thy bosome , and be imbraced with the comprehensions of thy eternall charity , who livest and reignest , ever one god , world without end . amen . all blessing , and praise , and honour , be unto thee , o blessed redeemer : to thee we the banished and miserable sonnes of adam , do call for mercy and defence , to thee we sigh and cry in this valley of teares ▪ o dearest advocate , turne those thy mercifull eyes towards us , & shew us thy glorious face in thy kingdome , where no teares , or sighing , or feares , or sadnesses can approach . amen , sweetest iesu , amen . prayers preparatory to death . i. a prayer for a blessed ending , to be said in time of health or sicknesse . o blessed iesu , fountaine of eternall mercy , the life of the soule , and glorious conquerour over death and sin , i humbly beseech thee to give me grace so to spend this transitory life in vertuous and holy exercises , that when the day of my death shall come , in the midst of all my paines , i may feel the sweet refreshings of thy holy spirit comforting my soul , sustaining my infirmities , and releeving all my spirituall necessities : and grant , that in the vnity of the holy catholique church , and in the integrity of christian faith , with confidence and hope of thy mercy , in great love towards thee , in peace with my neighbours , and in charity with all the world , i may through thy grace depart hence out of this vale of misery , and go unto that glorious country , where thou hast purchased an inheritance for us , with the price of thy most precious bloud , and raignest in it gloriously , in the vnity of thy father and ours , of thy holy spirit , and our ghostly comforter , ever one god world without end . amen . ii. a prayer to be said at the beginning of a sicknesse . o lord my god , who chastisest every one whom thou receivest , and with thy fatherly correction smitest all those whom thou consignest to the inheritance of sonnes ; write my soul in the book of life , and number me amongst thy children , whom thou hast smitten with the rod of sicknesse , and by thy chastisements hast brought me into the lot of the righteous . thou , o blessed iesu , art a helper in the needfull time of trouble ; lay no more upon me then thou shalt enable me to beare , and let thy gentle correction in this life prevent the insupportable stripes of thy vengeance in the life to come . smite me now that thou mayest spare me to all eternity : and yet , o blessed high priest , who art touched with a sense of our infirmities , smite me friendly , and reproove me with such a tendernesse as thou bearest unto thy children , to whom thou conveyest suppletory comforts , greater then the paines of chastisement , and in due time restore me to health , and to thy solemne assemblies again , and to the joy of thy countenance . give me patience and humility , and the grace of repentance , and an absolute dereliction of my selfe , and a resignation to thy pleasures and providence , with a power to do thy will in all things , and then do what thou pleasest to me ; only in health or sicknesse , in life or death , let me feel thy comforts refreshing my soul , and let thy grace pardon all my sinnes . grant this , o blessed iesu , for my trust is in thee onely , thou art my god , and my mercifull saviour and redeemer . amen . iii. a prayer to be said in the progresse of a sicknesse . o lord my god , blessed iesu , who by thy bitter death and passion hast sweetned the cup of death to us , taking away it's bitternesse and sting , and making it an entrance to life and glory , have pitty upon me thy servant , who have so deep a share in sinne , that i cannot shake off the terrors of death ▪ but that my nature with it 's hereditary corruption still would preserve it selfe in a disunion from the joyes of thy kingdom . lord i acknowledge my own infirmities and begge thy pitty . it is better for me to be with thee , but the remembrance of my sinnes doth so depresse my growing confidence , that i am in a great streight between my feares and hopes , betwen the infirmities of my nature , and the better desires of conforming to thy holy will and pleasure . o my deare redeemer , wean my soul and all my desires from the flatteries of this world ; pardon all my sinnes , and consigne so great a favour by the comforts , and attestation of thy divinest spirit , that my own feares being masterd , my sinnes pardoned , my desires rectified , as the hart thirsts after the springs of water , so my soul may long after thee , o god , and to enter into thy courts . heavenly father , if it may be for thy glory , and my ghostly good , to have the dayes of my pilgrimage prolonged , i begge of thee health and life ; but if it be not pleasing to thee , to have this cup passe from me , thy will be done : my saviour hath drunk off all the bitternesse . behold , o lord , i am in thine hands , do with me as seemeth good in thine eyes ; though i walke through the vally of the shadow of death , i will fear no evill , for thou art with me , thy rod , and thy staffe comfort me . i will lay me downe in peace , and take my rest , for it is thou lord only who shalt make me to dwell in everlasting safety , and to partake of the joyes of thy kingdom , who livest and raignest eternall god , world without end . amen . iv. a prayer for a sick person , in danger of death . o lord iesus christ , our health and life , our hope , and our resurrection from the dead : i resigne my self up to thy holy will and pleasure , either to life , that i may live longer to thy service and my amendment ; or to death , to the perpetuall enjoyment of thy presence , and of thy glories . into thy hands i commend my spirit , for i know , o lord , that nothing can perish , which is committed to thy mercies . j believe , o lord , that i shall receive my body again at the resurrection of the just ; i relinquish all care of that , only i beg of thee mercy for my soul ; strengthen it with thy grace against all temptations , let thy loving kindnesse defend it , as with a shield against all the violences and hostile assaults of sathan : let the same mercy , be my guard and defence , which protected thy martyrs , crowning them with victory in the midst of flames , horrid torments , and most cruell deaths . there is no help in me , o lord , i cannot by my own power , give a minutes rest to my wearied body , but my trust is in thy sure mercies , & i call to mind , to my unspeakable comfort , that thou wert hungry , and thirsty , and wearied , & whipt , and crown'd with thornes , and mock'd , & crucified for me . o let that mercy which made thee suffer so much , make thee do that for which thou sufferedst so much , pardon me , and save me . let thy merits answer for my impieties , let thy righteousnesse cover my sinnes , thy bloud wash away my staines , and thy comforts refresh my soul . as my body growes weak let thy grace be stronger , let not my faith doubt , nor my hope tremble , nor my charity grow cold , nor my soul be affrighted with the terrors of death ; but let the light of thy countenance enlighten mine eyes , that i sleep not in death eternall ; and when my tongue failes , let thy spirit teach my heart to pray , with strong cryings and groanes that are unutterable . o let not the enemy do me any violence , but let thy holy mercies , and thy angels repell and defeat his malice and fraud , that my soul may by thy strength triumph in the joyes of eternity , in the fruition of thee , my life , my joy , my hope , my exceeding great reward , my lord and saviour iesus christ . amen . v. for a dying person in , or neare the agonies of death . most mercifull and blessed saviour , have mercy upon the soule of this thy servant ; remember not his ignorances , nor the sins of his youth , but according to thy great mercy remember him in the mercies and glories of thy kingdome . thou , o lord , hast open'd the kingdom of heaven to all beleivers , let the everlasting gates be open'd , and receive his soul : let the angells , who rejoyce at the conversion of a sinner , triumph , and be exalted in his deliverance and salvation . make him partaker of the benefits of thy holy incarnation , life and sanctity , passion and death , resurrection and ascension , and of all the prayers of the church , of the joy of the elect , and all the fruits of the blessed communion of saints ; and dayly adde to the number of thy beatified servants such as shall be saved , that thy comming may be hastned , and the expectation of the saints may be fulfilled , and the glory of thee , our lord iesu , be advanced , all the whole church singing prayses to the honour of thy name , who livest and raignest ever one god world without end . amen . vi . o most mercifull iesu , who didst dye to reredeem us from death and damnation , have mercy upon this thy servant , whom thy hand hath visited with sicknesse : of thy goodnesse be pleased to forgive him all his sinnes , and seal his hopes of glory , with the refreshments of thy holy spirit . lord give him strength and confidence in thee , asswage his pain , repell the assaults of his ghostly enemies by thy mercies , and a guard of holy angels : preserve him in the unity of the church , keep his senses intire , his understanding right , give him great measure of contrition , true faith , a well grounded hope , and abundant charity : give him a quiet and a joyfull departure , let thy ministring spirits convey his soule to the mansions of peace and rest , there with certainty to expect a joyfull resurrection to the fulnesse of joy at thy right hand , where there is pleasure for evermore , amen . vii . a prayer for the joyes of heaven . o most glorious iesu , who art the portion and exceeding great reward of all faithfull people , thou hast beautified humane nature with glorious immortality , and hast carried the same above all heavens , above the seat of angels , beyond the cherubims and seraphims , placing it on the right hand of thy heavenly father , grant to us all the issues of thy abundant charity , that we may live in thy feare , and die in thy favour . prepare our soules with heavenly vertues for heavenly joyes , making us righteous here , that we may be beautified hereafter . amen . a morning prayer . in the name of the father , and of the son , and of the holy ghost . our father which art in heaven , &c. i. o eternall son of righteousnes , who camest from the bosome of thy father the fountain of my glorious light , to enlighten the darknesses of the world ; i praise thy name that thou hast preserved me from the dangers of this night , and hast continued to me still the opportunities of serving thee , and advancing my hopes of a blessed eternity . let thy mercies shine brightly upon me , and dissipate the clouds and darknesses of my spirit and understanding , rectifie my affections , and purifie my will and all my actions , that whatsoever i shall do or suffer this day , or in my whole life , my words and purposes , my thoughts and my intentions may be sanctified , and be acceptable to thy divine majesty . amen . ii. grant that my understanding may know thee , my heart may love thee , and all my faculties and powers may give thee due obedience and serve thee . preserve me this day from all sin and danger , from all violences and snares of mine enemies visible and invisible : let thy holy feare be as a bridle to my distemperatures , and thy love so enkindle and actuate all mine endeavours , that no pleasure or allurements of the world may draw me from thy service , nor any difficulty or temptation may be my hinderance : let the profound humility and innocence of my blessed saviour keep from me all pride and haughtinesse of minde , all selfe-love and vain-glory , all obstinacy and disobedience , all fraudulency and hurtfull dissimulation , and let the graces of the holy ghost take so absolute possession and seizure of my soule , and all it's faculties , that i may tread down and cast out the spirit of intemperance and uncleannesse , of malice and envy , of idlenesse and disdaine , that i may never despise any of thy creatures , but my selfe ; that so being little in mine own sight , i may be great in thine . amen , iii. cloth my soule with the wedding garment , the habits of supernaturall faith and charity , that i may believe all thy holy promises and revelations without all wavering , and love thee my god with so great devotions and affections , that neither life nor death , prosperity nor adversity , temptations within , nor without , may ever disunite me from the love of thee ; but that i may have the most intimate adhesion to thy glories and perfections , of which my condition in this world is capable . make me to choose vertue with the same freenes of election , entertaine it with as little reluctancy , keep it with as much complacency , actuate it with as many faculties , serve it with as much industry , as i have in time past my vices and pleasures of the world ; and grant that all inordinate affection to the transitory things of this life may daily decay in me , and that i may grow in spirit and ghostly strength , till i come to a perfect man in christ iesus . amen . iv. give unto thy servant true humility , great contrition , a tender conscience , an obedient heart , an understanding alwayes busied in honest and pious thoughts , a will tractable and ever prone to do good , affections eaven and moderate , a watchfull custody over my senses , that by those windowes sin may never enter in , nor death by sin . make me to watch over my tongue , and keep the doore of my lips , that no corrupt or unseemly communication proceed out my mouth , that i may never slander , calumniate or detract from the reputation of my neighbour ; that i be not busie in the faults of others , but carefull to correct mine own , being gentle and mercifull to others , and severe towards my selfe , that i may speake much of thy praises , and what i can for the edification of my brethren . amen . v. give me understanding in thy law , that i may know thy will ; and grace , and strength faithfully to fulfill the same . give me a feare of thy name , and of thy threatnings , and a love and hope of thy promises , let me daily : feele thy mercies , and remove thy judgements farre from me . imprint in my heart a filiall reverence and awfulnes towards thy divine majestie , that i may studie to please thee with diligence , to worship thee with much devotion , to submit to the disposition of thy providence with thankfulnesse ; and that in conscience of my dutie towards thee i may honour the king , obey magistrates under him , love the saints , and do all acts of charitie according to my opportunitie and abilitie , directing all my actions and intentions , not according to custome , or in pursuance of mine owne ends and temporall advantages , but in thy feare and in holy religion to the advancement of thy honour and glorie . amen . vi . give me a soule watchfull in the services of religion , constant in holy purposes , ingenuous and free from sordid ends or servile flatterie , a modest gravitie in my deportment , affabilitie and faire curteous demeanour towards all men , austeritie in condemning mine own sinnes , sweetnesse in fraternall correction and reprehending others , mature judgement , a chaste bodie and a cleane soule , patience in suffering , deliberation in my words and actions , good counsels in all my purposes : make me just in performing promises , and in all my duties , sedulous in my calling , profitable to the common-wealth , a true son of the church , and of a disposition meek and charitable towards all men . amen . vii . let this be my portion , and the comfort of my pilgrimage , so long as i am detained in the condition of mortality , and exiled from my heavenly countrey , that being free from all feare of mine enemies , and from vexations , cares and solicitudes of this life , i may be wholly devoted to thy service , that i may attend thee onely , and what tends to thee , that i may rejoyce onely in thee , and my soule may rest in thee ; that without distractions i may entertain thy heavenly doctrine , and the blessed motions of thy holy spirit , spending my time in the duties of necessity , in the workes of charity , and the frequent office of religion , with diligence , and patience , and perseverance , and hope , expecting the accomplishment of my dayes in peace ; that when i go unto my dust , i may be reckoned amongst those blessed soules , whose worke it is to give thee praise , and honour , and glory , to all eternity . amen . blessed be the holy and undivided trinity , now and for evermore . amen . an evening prayer . in the name of the father , and of the son , and of the holy ghost . our father which art in heaven , &c , i. o lord god , who art the light and splendour of soules , in the brightnesse of thy countenance is eternall day that knowes no night , in thy armes , and in thy protection is all quietnesse , tranquillity , and everlasting repose , while the darknesse covers the face of the earth , receive my body and soule into thy custody ; let not the spirits of darknesse come neare my dwelling , neither suffer my fancy to be abused with illusions of the night . lord , i am thy servant , and the sheep of thy pasture , let not the devill , who goeth up and down seeking whom he may devoure , abuse my bodie , or make a prey of my soule , but defend me from all those calamities which i have deserved , and protect my soule , that it consent not to any worke of darknesse , least mine enemy say , he hath prevailed over me , or do mischiefe to a soule redeemed with thy most precious bloud . amen . ii. pardon and forgive me all the sinnes and offences of my youth , the errours of mine understanding , the inordination of mine affections , the irregularity of all mine actions , and particularly whatsoever i have transgressed this day in thought , word , or deed . lord , let not thy wrath arise , for although i have deserved the extremest pressure of thine indignation , yet remember my infirmity and how thou hast sent thy sonne to reveale thy infinite mercies to us , and convey pardon and salvation to the penitent . i beseech thee also to accept the heartiest devotion and humblest acknowledgement of a thankfull heart , for thy blessing and preservation of this day , for unlesse thy providence and grace had been my defence and guide , i had committed more and more grievous sinnes , and had been swallowed up by thy just wrath , and severest judgements . mercy sweet iesu. amen . iii. lord , let thy grace be so present with me , that though my body sleep , yet my soule ma● for ever be watchfull , that i sleep not sin , in or p●termit any opportunity of doing thee service ▪ let the remembrances of thy goodnesse and glories be first and last with mee , and so unite my heart unto thee with habituall charity , that all my actions and sufferings may be directed to thy glory , & every motion and inclination either of soule or body , may in some capacity or other , receive a blessing from thee , and do thee service ; that whether i sleep or wake , travell or rest , eat or drinke , live or dye , i may alwaies feel the light of thy countenance shining so upon me , that my labours may be easie , my rest blessed , my food sanctified , and my whole life spent with so much sanctity and peace , that escaping from the darknesses of this world , i may at last come to the land of everlasting rest in thy light , to behold light and glory through iesus christ our lord . amen . blessed be the holy and undivided trinity , now and for evermore . another prayer for evening . i. visit we beseech thee , o lord , this habitation with thy mercie , and us thy servants with thy salvation , and repell farre from us all the snares of the enemy . let thy holy angells dwell here to keep us in peace and safety , and thy blessing be upon us for ever , through jesus christ our lord . amen . ii. o lord jesu christ , the lively image of thy fathers mercies and glories , the saviour of all them that put their trust in thee ; we offer and present to thee all our strengths , & powers of our soules and bodies , and whatsoever we are , or ●ave to be preserved , governed , and possest by thee . preserve us from all vitious , vaine , and proud cogitations , unchaste affections , and from all those things which thou hatest . grant us thy holy charity , that we may love thee above all the world , that we may ; with sincerity of intention and zealous affections , seek thee alone , and in thee onely take our rest , inseparably joyning our selves unto thee , who art worthy ▪ to be beloved and adored of all thy creatures with lowest prostrations , and highest affection , now and for evermore . amen . iii. o father of mercies , and god of all comforts , let this blessing be upon us , and upon all the members of thy holy church : all health and safety both of body and soul , against all our enemies , visible and invisible , now and for ever . send us a quiet night , and a holy death in the actuall communion of the catholique church , and in thy charity , through iesus christ our lord . amen . our father which art in heaven , &c. now , and in all dangers and afflictions of soul and body , in the houre of death , and in the day of judgement , save us and deliver us , o sweet saviour and redeemer iesu. collects to be added upon various occasions . i. for the church . almighty and everlasting god , who hast revealed thy glory to iewes and gentiles in our lord iesus christ , extend thy hand of mercie over all the world , that thy church may spread like a flourishing vine , and enlarge her borders to the uttermost parts of the earth , that all nations partaking of the sweet refreshings of thy gospell , thy name may be glorified , the honour of our lord iesus advanc'd , his prophecies fullfilled ; and his comming hastened . blesse , o lord , thy holy church with all blessings of comfort , assistance , and preservation ; extirpate heresies , unite her divisions , give her patience and perseverance in the faith , and confession of thy name , in despite of all enmities , temptations , and disadvantages ; destroy all wicked counsells intended against her , or any of her children , by the divell or any of his accursed instruments . let the hands of thy grace and mercy lead her from this vale of misery , to the triumphant throne of her lord and saviour iesus christ . amen . ii. for the king . o lord our heavenly father , high and mighty , king of kings , who in thy hands hast the hearts of kings , and can'st turne them as the rivers of water , send the light of thy countenance , and abundance of blessings upon thy servant , our soveraigne lord king charles , make him as holy , valiant , and prosperous as king david , wise and rich like solomon , zealous for the honour of thy law and temple as josiah ; and give him all sorts of great assistances , to enable him to serve thee , to glorifie thy name , to protect thy church , to promote true religion , to overcome all his enemies , to make glad all his leige people , that he serving thee with all dilligence and the utmost of his possibility , his people may serve him with honour and obedience , in thee , and for thee , according to thy blessed word and ordinance , through iesus christ our lord . amen . iii. for the queen . o god of heaven , father of mercies , have mercy upon our most gracious queen , unite her unto thee with the bands of faith and love , preserve her to her lives end in thy favour , and make her an instrument of glory to thy name , of refreshment to the church , of joy to all faithfull people of this kingdome , of a plenteous and blessed issue to his majesty , and crowne her with an eternall weight of glory , through iesus christ our lord . amen . iv. for the prince of wales . o most blessed iesu , sonne of god , who camest from thy fathers bosome with myriads of blessings to the sonnes of men , blesse us all by thy especiall care and providence , over the body and soul of the most illustrious prince , charles . prepare him with plenty of thy grace , and with great abilities to succeed his royall father , in the service of thy majesty , in defending the catholique faith , in comforting thy holy church , in governing all the people prudently , justly , and religiously , that being partaker of all thy mercies here , in proportion to his necessitie and capacity , he may enjoy a fulnesse of thy glory hereafter , through iesus christ our lord . amen . v. for the bishops . o thou great sheep-heard and bishop of our soules , most glorious iesu , blesse all holy and religious prelates , especially the bishops of our church . o god let abundance of thy grace and benediction descend upon their heads , that by a holy life , by a true and catholique beleife , by a confident confession of thy name , and by a fatherly care , great sedulity and watchfullnesse over their flock , they may glorifie thee our god , the great lover of soules , and set forward the salvation of their people , and of others by their example , and at last after a plentifull conversion of soules , they may shine like the starres in glory , through iesus christ our lord . amen . vi . for our parents . o almightie god , and mercifull father , who from the loines of our first parents adam and eve , hast produced mankinde , and hast commanded us to honour our parents ; in pursuance of thy holy commandment and of our dutie to thee our god , and in thee to them , do with all humilitie begge a blessing of thee for our parents , who from thy mercie and plentie have conveyed many to us ; pardon and forgive all their sinnes and infirmities , increase in them all goodnesse , give them blessings of the right hand , and blessings of the left ; blesse them in their persons , in their posteritie , in the comforts of thy holy spirit , in a persevering goodnesse , and at last in an eternall weight of glorie , through iesus christ our lord . amen . vii . for our children . o father of heaven , god of all the creatures , by whose providence mankinde is increased , i blesse thy name for bestowing on me that blessing of the righteous man , the blessing of children . lord blesse them with health ▪ with life , with good understanding , with faire opportunities and advantages of education , societie , tutours , and governours ; and above all with the graces of thy holy spirit , that they may live and be blessed under thy protection , grow in grace , and be in favour with god and man , and at last may make up the number of thine elect children , through iesus christ our lord . amen . viii . for our patron , our friends , and benefactours . o almightie god , thou fountain of all good , of all excellencie both to men and angels , extend thine abundant favour and loving kindnesses to my patron , to all my friends and benefactours ; reward them and make them plentifull compensation for all the good which from thy mercifull providence they haue conveyed unto me . let the light of thy countenance shine upon them , and let them never come into any desertion , affliction , or sadnesse , but such as may be an instrument of thy glorie and their eternall comfort , in our lord and saviour jesus christ . amen . ix . a prayer of a wife for her husband . o my god , who hast graciously pleased to call me to the holy state of matrimonie , blesse me in it with the grace of chastitie , with loyaltie , obedience , and complacencie to my husband ; and blesse him with long life , with a healthfull bodie , with an understanding soule , with abundance of all thy graces , which may make him to be and continue thy servant , a true son of the church , a supporter and a guide to me his wife , a blessing and a comfort to his children , through jesus christ our lord . amen . x. of a husband for his wife . o mercifull god , who art a father to us thy children , a spouse to thy holy church , a saviour and redeemer to all mankinde , have mercie upon thy handmaid my wife , endue her with all the ornaments of thy heavenly grace , make her to be holy and devout as hester , loving and amiable as rachel , fruitfull as leah , wise as rebeccah , faithfull and obedient as sarah , that being filled with thy grace and benediction here , she may be partaker of thy glorie hereafter ▪ through iesus christ our lord . amen . xi . for a curate to say in behalfe of his parish . o blessed jesu , thou that art an eternall priest , an universall bishop , and the fountain of all ghostly good , have mercy upon this parish which thou hast concredited to my charge . lord , i am unfit for so great a burden , but by thy aide and gracious acceptation i hope for mercy , pardon and assistance . o lord , send thy holy spirit to dwell amongst us : let here be peace and charity , and true catholike religion , and holy discipline . comfort the comfortlesse , heale the sicke , relieve the oppressed , instruct the ignorant , correct the refractory , keep us all from all deadly sin , and make them obedient to their superiours , friendly to one another , and servants of thy divine majestie , that so from thy favour they may obtain blessings in their bodies , in their soules , in their estates , and a supply to all their necessities , till at last they be freed from all dangers and necessities in the full fruition of thy everlasting glories , o blessed saviour , and redeemer iesu. amen . xii . for a parishioner to say in behalfe of his curate . o god almighty , who art pleased to send thy blessings upon us by the ministration of the bishops and priests of thy holy church , have mercie upon thy servant , to whom is committed the care of my soule , that he , by whose meanes thou art graciously pleased to advance my spirituall good , may by thy grace and favour be protected , by thy providence assisted , by thy great mercies comforted and relieued in all his necessities bodily and ghostly , through iesus christ our lord , amen . xiii . for safe child-birth . o blessed iesu , son of the eternall god , who according to thy humanitie wert borne of a holy maid , who conceived thee without sin , and brought thee forth without pain , have mercie upon me thy humble servant , and as by thy blessing i have conceived , so grant that by thy favourable assistance i may be safely delivered . lord , grant me patience , and strength , and confidence in thee , and send thy holy angel to be my guardian in the houre of my travaile . o shut not up my soule with sinners , nor my life with them that go down into the pit . i humbly also begge mercie for my childe , grant it may be borne with it's right shape , give it a comely bodie , an understanding soule , life , and opportunitie of baptisme , and thy grace from the cradle to the grave , that it may increase the number of saints in that holy fellowship of saints and angels , where thou livest and reignest eternall god , world without end . amen . xiv . before a journey . o god , who didst preserve thy servants abraham and jacob , thy people israel , thy servant tobias , and the wisemen of the east in their severall journies , by thy providence , by a ministerie of angels , by a pillar of fire , and by the guidance of a starre , vouchsafe to preserve us thy servants in the way we are now to go . be ( o lord ) unto us a guide in our preparation , a shadow in the day , and a covering by night , a rest to our wearinesse , and a staffe to our weaknesse , a patron in adversitie , a protection from danger , that by thy assistance we may performe our journey safely to thy honour , to our owne comfort , and with safetie may returne , and at last bring us to the everlasting rest of our heavenly countrey , through him who is the way , the truth , and the life , our blessed lord and saviour iesus . amen . xv . for afflicted persons . o lord god , mercifull and gracious , whose compassion extends to all that are in miserie and need , and takest delight in the relieving the distresses of the afflicted , give refreshment to all the comfortlesse , provide for the poore , give ease to all them that are tormented with sharpe paines , health to the diseased , libertie and redemption to the captives , chearfulnesse of spirit to all them that are in great desolations . lord , let thy spirit confirme all that are strong , strengthen all that are weake , and speake peace to afflicted consciences , that the light of thy countenance being restored to them , they may rejoyce in thy salvation , and sing praises unto thy name , who hast delivered their soules from death , their eyes from teares , and their feet from falling . grant this for the honour of thy mercies , and the glorie of thy name , through iesus christ our lord . amen . xvi . for our enemies . o blessed iesu , who wert of so infinite mercies , so transcendent a charitie , that thou didst descend from heaven to the bowels of the earth , that thou mightest reconcile us who were enemies , to the mercies of thy heavenly father ; and in imitation of so glorious example hast commanded us to love them that hate us , and to pray for them that are our enemies ; i beseech thee of thine infinite goodnesse , that thou wouldst be pleased to keep me with thy grace in so much meeknesse , justice , and affable disposition , that i may , so farre , as concernes me live peaceably with all men , giving no man occasion of offence , and 〈◊〉 them who hate me without a cause , i beseech thee give thy pardon , and fill them with cha●i●●e towards thee and all the world , blesse them with all blessings in order to eternitie , that when they are reconciled to thee , we also may be united with the bands of faith , and love , and a common hope , and at last we may be removed to the glories of thy kingdome , which is full of love and eternall charitie , and where thou livest 〈◊〉 reignest , ever one god , world without end . amen . xvii . a prayer to be said upon ember-dayes . o mercifull iesu , who hast promised perpetuitie to the church , and a permanencie in defiance of all the powers of darknesse , and the gates of hell , and to this purpose hast constituted severall orders , leaving a power to the apostles , and their successours , the bishops , to beget fathers of our soules , and to appoint priests and deacons for the edification of the church , the benefit of all christian people , and the advancement of thy service ; have mercie upon thy ministers the bishops , give them for ever great measure of thy holy spirit , and at this time particular assistances , and a power of discerning and trying the spirits of them who come to be ordained to the ministerie of thy word and sacraments ; that they may lay hands suddenly on no man , but maturely , prudently , and piously , they may appoint such to thy service and the ministerie of thy kingdome , who by learning , discretion , and a holy life are apt instruments for the conversion of soules , to be examples to the people , guides of their manners , comforters of their sorrowes , to sustaine their weaknesses , and able to promote all the interests of true religion . grant this , o great shepheard 〈◊〉 bishop of our soules , ●●essed iesus , who livest and reignest in the kingdome of thin●●●●rnall father , one god , world without end 〈◊〉 . sanctus deus . sanctus fortis . sanctus immortalis . finis . christ's yoke an easy yoke, and yet the gate to heaven a strait gate in two excellent sermons, well worthy the serious perusal of the strictest professors / by a learned and reverend divine. taylor, jeremy, 1613-1667. 1675 approx. 80 kb of xml-encoded text transcribed from 53 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a63684 wing t295 estc r38275 17286795 ocm 17286795 106307 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation 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(eebo-tcp ; phase 1, no. a63684) transcribed from: (early english books online ; image set 106307) images scanned from microfilm: (early english books, 1641-1700 ; 1103:30) christ's yoke an easy yoke, and yet the gate to heaven a strait gate in two excellent sermons, well worthy the serious perusal of the strictest professors / by a learned and reverend divine. taylor, jeremy, 1613-1667. hove, frederick hendrick van, 1628?-1698. [6], 87, [5] p., [1] leaf of plates : port. printed for f. smith ..., london : 1675. attributed to taylor by wing and nuc pre-1956 imprints. includes engraved frontispiece portrait of jeremy taylor by f. h. van houe. reproduction of original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -matthew xi, 30 -sermons. sermons, english -17th century. 2005-02 tcp assigned for keying and markup 2005-04 spi global keyed and coded from proquest page images 2005-05 jonathan blaney sampled and proofread 2005-05 jonathan blaney text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion christ's yoke an easy yoke , and yet the gate to heaven a strait gate . in two excellent sermons , well worthy the serious perusal of the strictest professors . by a learned and reverend divine . heb. 11.4 . who being dead , yet speaketh . london : printed for f. smith , at the eliphant and castle near the royal exehange in cornhil . 1675. d. ier . taylor obiit avg 13. 1667. f. h. van houe fec wee speak not great things , but liue them , variety in opinion & unity in affection are not inconsistent printed for f. smith at y e elephant ● . castle in cornhill . to the reader . reader , these sermons need no epistle of commendation before them ; the works of this reverend author ( already extant praise him in the gates : by means of a person of honour yet living , they are now come into the press for publick use and benefit . for the subject matter of these excellent sermons , it is of all other the most necessary , to make the way of christ pleasant to us , and to assure us of a blessed and glorious reward at the end : both which are handled by a workman that needeth not to be ashamed . what can more endear a christian to the obedience of christ , than to find his very yoke made easie , none of his commands grievous , but his ways , ways of pleasantness , and all his paths peace ; besides the great and everlasting reward to all them that walk in them ? and to quicken our diligence , that we be not slothful , but followers of them , who through faith and obedience inherit the promises , the author hath added another serious and weighty discourse , to shew us , that strait is the gate , and narrow is the way that leadeth unto life . though christs precepts are plain and easie to a sincere heart , that truly loves him ; yet his promises are not to be obtained but by a universal endeavour , in a uniform obedience to all his commands . in a word , christs yoke is easie ; this should invite us to take his yoke upon us : the way is narrow that leadeth unto life , this should provoke us with care and circumspection to walk in it . the reward is certain and infinite , this should encourage us , with greatest diligence , that we may at last obtain the promise . this we dout nobt was the design of the author in preaching these sermons ; and we do assure thee no less in printing of them : which that they may conduce to so happy and blessed an end , is the hearty desire , and shall be the sincere prayer of thy friend , to serve thee , christ's yoke an easie yoke . matth. 11.30 . for my yoke is easie , and my burden is light . the holy jesus came to break from off our necks two great yokes : the one of sin , by which we were fettered and imprisoned in the condition of slaves and miserable persons ; the other of mose's law , by which we are kept in pupillage and minority , and a state of imperfection , and asserted unto us the glorious liberty of the sons of god. the first was a despotick empire , the government of a tyrant ; the second was of a school-master , severe , but it was in order to a further good , yet nothing pleasant in the suffering and load . and now christ having taken off these two , hath put on a third : he quits us of our burden , but not of our duty , and hath chang'd the former tyranny , and the less perfect discipline , into the sweetness of paternal regiment , and the excellency of such an institution , whose every precept carries part of its reward in hand , and assurance of after glories . moses law was like sharp and unpleasant physick , certainly painful , but uncertainly healthful . for it was not then communicated to them by promise and universal revelation , that the end of their obedience should be life eternal . but they ere full of hopes it might be so ; as we are of health , when we have a learned and wise physician : but as yet the reward was in a cloud , and the hopes in fetters and confinement . but the law of christ is like christ's healing of diseases , he does it easily , and he does it infallibly . the event is certainly cons●quent , and the manner of cure is by a touch of his hand , or a word of his mouth , or an approximation to the hem of his garment , without pains and vexatious instruments . my meaning is , that christianity is by the assistance of christ's spirit which he promised us , and gave us in the gospel , made very easy to us : and yet a reward so great is promised , as were enough to make a lame man to walk , and a broken arm endure the burden : a reward great enough to make us willing to do violence to all our inclinations , passions and desires . a hundred weight to a giant is a light burden , because his strength is disproportionably great , and makes it as easie to him , as an ounce is to a child . and yet if we had not the strength of giants , if the hundred weight were of gold or jewels , a weaker person would think it no trouble to bear that burden , if it were the reward of his portage , and the hire of his labours . the spirit is given us to enable us , and heaven is promised to encourage us ; the first makes us able , and the second makes us willing : and when we have power and affections we cannot complain of pressure . and this is the meaning of our blessed saviour's invitation in my text , mat. 11.30 . which st. john also observed , 1 john 5.4 , 5. for this is the love of god , that we keep his commendments ; and his commandments are not grievous . for whatsoever is born of god , overcometh the world ; and this is the victory that overcometh , even our faith ; that is , our belief of god's promises ; the promise of the spirit for present aid , and of heaven for the future reward , is strength enough to overcome all the world. but besides , that god hath made his yoke easie by exterior supports more than ever was in any other religion , christianity is of it self , according to humane estimate , a religion more easie , and desirable by our natural and reasonable appetites , than sin in the midst of all its pleasures , and imaginary felicities . vertue hath more pleasure in it than sin , and hath all satisfaction to every desire of man in order to humane and prudent ends , which i shall represent in the consideration of these particulars . i. to live according to the laws of jesus , is in some things most natural and proportionable to the desires and first intentions of nature . ii. there is in it less trouble than in sin. iii. it conduces infinitely to the content of our lives , and natural and political satisfaction . iv. it is a means to preserve our temporal lives long and healthy . v. it is most reasonable ; and he only is prudent that does so , and he a fool that does not ; and all this , beside the consideration of a glorious and happy eternity . i. concerning the first i consider , that we do very ill , when instead of making our natural infirmity an instrument of humility , and of recourse to the grace of god ; we pretend the sin of adam to countenance our actual sins ; natural infirmity to excuse our malice , either laying adam in fault for deriving the disability upon us , or god for puting us into the necessity . but the evils that we feel in this , are from the rebellion of the inferior appetite against reason , or against any religion that puts restraint upon our first desires . and therefore in carnal and sensual instances , accidentally we find the more natural aversness , because god's laws have put our irrascible and concupiscible faculties in fetters and restraints : yet in matters of duty , which are of immaterial and spiritual concernment , all our natural reason is a perfect enemy and contradiction to , and a law against vice. it is natural for us to love our parents , and they that do not , are unnatural , they do violence to those dispositions which god gave us to the constitution of our nature , and for the designs of vertue ; and all those tendernesses of affection , those bowels and relenting dispositions , which are the endearments of parents and children , are also the bands of duty . every degree of love makes duty delectable , and therefore either by nature we are inclined to hate our parents ( which is against all reason and experience ) or else we are enclined to do them all that , which is the effect of love to such superiors , and principles of being and dependency ; and every prevarication from the rule , effects and expresses of love , is a contradiction to nature , and a mortification , to which we cannot be invited by any thing from within , but by something from without , that●s violent and preternatural . there are also many other virtues even in the matter of sensual appetite , which none can lose but by altering in some degree the natural disposition ; and i instance in the matter of carnality and uncleanness , to which possibly some natures may think themselves apt and dispos'd ; but yet god hath put into our mouths a bridle to curb the licentiousness of our speedy appetite , putting into our very natures , a principle as strong to restrain it , as there is in us a disposition apt to invite us ; and this is also in those who are most apt to the vice. women and young persons , to whom god hath given a modesty , and shame of nature , that the entertainment of lust may become contradictory to our retreating and backward modesty , more than they are satisfactory to our too forward appetites . it is as great a mortification and violence to nature to blush , as to lose a desire ; and we find it true , when persons are invited to confess their sins , or to ask forgiveness publickly ; a secret smart is not so violent , as a publick shame . and therefore to do an action which brings shame all along , opens the sanctuaries of nature , and makes all her retirements publick , and dismantles her inclosure , as lust does ; and the shame of carnality hath in it more asperity and abuse to nature , than the short minutes of pleasure , to which we are invited , can repay . there are unnatural lusts ; lusts , which are such in their very condition and constitution , that a man must turn a woman , and a woman become a beast in acting them : and all lusts that are not unnatural in their own complexion , are unnatural by a consequent and accidental violence . and if lust hath in it dissonancies to nature , there are but few apologies left to excuse our sins upon natures stock ; and all that system of principles , and reasonable inducements to virtue , which we call the law of nature , is nothing else but that firm ligature and incorporation of virtue to our natural principles and dispositions , which whoso prevaricates does more against nature , than he that restrains his appetite . and besides these particulars , there is not in our natural discourses any inclination directly or by intention of it self contrary to the love of god , because by [ god ] we understand that fountain of being , which is infinitely perfect in it self , and of great good to us , and whatsoever is so apprehended it is as natural for us to love , as to love any thing in the world ; for we can love nothing but what we believe to be good in it self , or good to us . and beyond this there are in nature many principles and reasons to make an aptness to acknowledge and confess god ; and by the consent of nations , which they also have learned from the dictates of their nature , all men in some manner or other worship god. and therefore when this our nature is determined in its own indefinite principle to the manner of worship , all acts against the love , the obedience , and worship of god , are also against nature , and offer it some rudeness and violence . and i shall observe this , and refer it to every man's reason and experience , that the great difficulties commonly apprehended , commence not so much upon the stock of nature as of education , and evil habits . our virtues are difficult , because we at first get ill habits ; and these habits must be unrooted , before we do well , and that 's our trouble . but if by the strictness of discipline , and wholsome education , we begin at first in our duty , and practice of vertuous principles , we shall find vertue made as natural to us , while it is customary and habitual , as we pretend infirmity to be , and propensity to vitious practices . and this we are taught by that excellent hebrew ; who said : wisdom is easily seen of them that love her , and found of such as seek her : she preventeth them that desire her , in making her self first known unto them . whoso seeketh her early shall have no great travel , for he shall find her sitting at his doors , wisd. 6.12 , 13 , 14. ii. in the strict observance of the law of christianity there is less trouble , than in the habitual courses of sin. for if we consider the general design of christianity , it propounds to us in this world nothing that is of difficult purchase , nothing beyond what god allo●s us by the ordinary and common providence , such things which w● are to receive without care and solicitous vexations ; so that the ends are nothing , and the way is easie ; and this walk●d over with much simplicity and sweetness , and those obtained without difficulty . he that propounds to live low , pious , humble and retir'd , his main imployment is nothing but sitting quiet , and undisturb'd with variety of impertinent affairs . but he that loves the world & its acquisitions , entertains a thousand businesses , and every business hath a world of imployment , and every imployment is multiplied and made intricate by circumstances , and every circumstance is to be disputed , and he that disputes , ever hath two sides in enmity and opposition , and by this time there is a genealogie , a long descent and cognation of troubles , branch'd into so many particulars , that it is troublesome to understand them , and much more to run through them the wayes of virtue , are much upon the defensive , and the works one , uniform and little : they are like war within a strong castle , if they stand upon their guard , they seldom need to strike a stroke . but vice is like storming of a fort , full of noise , trouble , labour , danger and disease . how easie a thing it is to restore the pledge ! but if a man means to defeat him that trusted him , what a world of arts must he use to make pretences ? to delay first , then to excuse , then to object , then to intricate the business , next to quarrel , then to forsware it , and all the way to palliate his crime , and represent himself honest . and if an oppressing and greedy person have a design to cozen a young heir , or to get his neighbours land , the cares of every day , and the interruptions of every nights sleep are more , than the purchase is worth ; since he might buy virtue at half that watching , and the less painful care of a fewer number of dayes . a plain story is soonest told , and best confutes an intricate lye. and when a person is examined in judgment , one false answer asks more wit for its support and maintenance , than a history of truth . and such persons are put to so many shameful retreats , false colour , fucus's , and dawbings with untempered mortar to avoid contradiction or discovery , that the labour of a false story seems in the order of things to be design'd the beginning of its punishment . and if we consider how great a part of our religion consists in prayer , and how easie a thing god requires of us , when he commands us to pray for blessings , the duty of a christian cannot seem very troublesome . and indeed i can hardly instance in any vice , but there is visibly more pain in the order of acting and observing it , than in the acquist or promotion of vertue . i have seen drunken persons in their seas of drink and talk , dread every cup as a blow , and have used devices and private arts to escape the punishment of a full draught ; and the poor wretch being condemned by the laws of drinking to his measure , was forced and haled to execution , and he suffered it , and thought himself engaged to that person , who with much kindness and importunity invited him to a fever ; but certainly there was more pain in it than in the strictness of holy and severe temperance . and he that shall compare the troubles and dangers of an ambitious war with the gentleness and easiness of peace , will soon perceive that every tyrant and usurping prince , that snatches at his neighbours rights , hath two armies , one of men , the other of cares . peace sheds no blood but that of the pruned vine , and hath no business but modest and quiet entertainments of the time opportune for piety , and circled with reward . but god often punishes ambition and pride with lust , and he sent a thorn in the flesh as a corrective to the elevations of st. paul , growing up from the multitude of his revelations ; and it is not likely the punishment should have less trouble than the crime , whose pleasures and obliquity this was design'd to punish . and indeed every experience can verifie , that an adulterer hath in him the impatience of desires , the burnings of lust , the fear of shame , the apprehensions of a jealous , abus'd and enraged husband . heendures affronts , mistimings , tedious waitings , the dulness of delay , the regret of in●erruption , the confusion and amazements of discovery , the scorns of a reproached vice , the debasings of contempt upon it ; unless the man grows impudent , and then he is more miserable upon another stock . but david was so put to it , to attempt , to obtain , to enjoy bathsheba , and to prevent the shame of it , that the difficulty was greater than all his wit and power , and it drove him into base and unworthy arts , which discovered him the more , and multiplied his crime : but while he enjoyed the innocent pleasures of his lawful bed , he had no more trouble in it , than there was in inclining his head upon his pillow . vertue hath not half so much trouble in it , it sleeps quietly without startings and affrighting fancies , it looks cheerfully , smiles with much serenity ; and though it laughs not often , yet it is ever delightful in the apprehentions of some faculty . it fears no man , nor nothing , nor is it discomposed ; and hath no concernments in the great alterations of the world , and entertains death like a friend , and reckons the issues of it as the greatest of his hopes : but ambition is full of distraction , it teems with stratagems as rebecca with struggling twins , and is swell'd with expectation as a tympany , and sleeps sometimes as the wind in a storm , still and quiet for a minute , that it may burst out in an impetuous blast , till the chordage of his heart-strings crack ; fears when none is nigh ; prevents things , which never had intention , and falls under the inevitability of such accidents , which either could not be foreseen , or not prevented . the wayes of sin are crooked , desert , rocky and uneven ; they are broad indeed , and there is variety of ruins , and allurements to entice fools , and a large theater to act the bloody tragedy of souls upon , but they are nothing smooth , or safe , or delicate . the wayes of vertue are strait , but not crooked ; narrow , but not unpleasant . there are two vices for one vertue , and therefore the way to hell must needs be of greater extent , latitude and dissemination . but because vertue is but one way , therefore it is easie , regular , and apt to walk in without errour or diversions . narrow is the gate , and strait is the way : it is true , considering our evil customs and depraved natures , by which we have made it so to us . but god hath made it more passable by his grace and present aids ; and st. john baptist receiving his commission to preach repentance , it was expressed in these words , make plain the paths of the lord. indeed repentance is a rough and a sharp vertue , and like a mattock and spade breaks away all the roughness of the passage , and hindrances of sin ; but when we enter into the dispositions which christ hath design'd to us , the way is more plain and easie than the wayes of death and hell. labour it hath in it , just as all things that are excellent , but no confusions , no distractions of thoughts , no amazements , no labyrinths , and intricacy of counsels ; but it is like the labours of agriculture , full of health and simplicity , plain and profitable , requiring diligence , but such , in which crafts and painful stratagems are useless , and impertinent . but vice hath oftentimes so troublesome a retinue , and so many objections in the event of things , is so intangled in difficult and contradictory circumstances , hath in it parts so opposit to each other , and so inconsistent with the present condition of the man , or some secret design of his , that those little pleasures , which are its fucus and pretence , are less perceiv'd and least enjoyed , while they begin in phantastick semblances , and rise up in smoak , vain and hurtful , and end in dissatisfaction . but it is considerable , that god , and the sinner , and the devil , all joyn in increasing the difficulty and trouble of sin ; upon contrary design 's indeed , but all cooperate to the verification of this discourse . for god by his restraining grace , the checks of a tender conscience , the bands of publick honesty , the sense of honour and reputation , the customs of nations , and the severities of laws , makes , that in most men the choice of vice is imperfect , dubious and troublesome , the pleasures abated , the apprehensions various , and in differing degrees ; and men act their crimes , while they are disputing against them , and the ballance is cast by a few grains ; and scruples vex and disquiet the possession ; and the difference is perceived to be so little , that inconsideration and inadvertency is the greatest means to determine many men to the entertainment of a sin. and this god does with a design to lessen our choice , and disabuse our perswasions from arguments and weak pretences of vice , and to invite us to the trials of vertue , when we see its enemy giving us so ill conditions . and yet the sinner himself makes the business of sin greater ; for its nature is so loathsome , its pleasure so little , and its promises so unperformed , that when it lies open and easie , and apt to be discern'd , there is no argument in it ready to invite us ; and men hate a vice , which is every day offered and prostituted ; and when they seek for pleasure , unless difficulty present it , as there is nothing in it really to perswade a choice , so there is nothing strong , or witty enough to abuse a man. and to this purpose ( among some others which are malicious and crafty ) the devil gives assistance , knowing that men despise what is cheap and common , and suspect a latent excellency to be in difficult and forbidden objects ; and therefore the devil sometimes crosses an opportunity of sin , knowing that the desire is the iniquity , and does his work sufficiently ; and yet the crossing the desire by impeding the act heightens the appetite , and makes it more violent and impatient . but by all these means sin is made more troublesome , than the pleasures of the temptation can account for : and it will be a strange imprudence to leave vertue upon pretence of its difficulty , when for that very reason , we the rather entertain the instances of sin , despising a cheap sin , and a costly vertue ; choosing to walk through the brambles of a desert , rather than to climb the fruit-trees of paradise . iii. vertue conduces infinitly to the content of our lives , to secular felicities , and political satisfactions ; and vice doth the quite contrary . for the blessings of this life are these , that make it happy , peace and quietness , content and satisfaction of desires , riches , love of friends and neighbours ; honour and reputation abroad ; a healthful body and a long life . th●s last is a distinct consideration , but the other are proper to this title . for the first it is certain . peace was so design'd by the holy jesus , that he fram'd all his laws in complyance with that design . he , that returns good for evil , a soft answer to the asperity of his enemy , kindness to injuries , lessens the contention alwayes , and sometimes gets a friend , and when he does not , he shames his enemy . every little accident in a family , to peevish and angry persons , is the matter of a quarrel , discomposes the peace of the house , and sets it on fire , and no man can tell how far that may burn ; it may be , to a dissolution of the whole fabrick . but whosoever obeys the laws of jesus , bears with the infirmities of his relatives and society , seeks with sweetness to remedy what is ill , and to prevent what it may produce , and throws water upon a spark ; and lives sweetly with his wife , affectionately with his children , providently and discreetly with his servants , and they all love the major domo , and look upon him as their parent , their guardian , their friend , their patron , their proveditor . but look upon a person angry , peaceless and disturbed , when he enters upon his threshold , it gives an alarm to his house , and puts them to flight , or upon their defence ; and the wife reckons the joy of her day is done when he returns ; and the children enquire into their father's age , and think his life tedious ; and the servants curse privately , and do their service as slaves do , only vvhen they dare not do otherwise ; and they serve him , as they serve a lyon , they obey his strength , and fear his cruelty , and despise his manners , and hate his person . no man injoyes content in his family but he that is peaceful and charitable , just and loving , forbearing and forgiving , careful and provident . he that is not so , his house may be his castle , but it is mann'd by his enemies ; his house is built not upon the sand , but upon the waves , and upon a tempest , the foundation is uncertain , but his ruine is not so . and if we extend the relations of the man beyond his own walls , he that does his duty to his neighbour , that is , all offices of kindness , gentleness and humanity , nothing of injury and affront , is certain never to meet with a wrong so great , as is the inconvenience of a law-suit , or the contention of neighbours and all the consequent dangers and troubles . kindness will create and invite kindness ; an injury provokes an injury . and since the love of neighbours is one of those beauties , which solomon did admire , and that this beauty is within the combination of precious things , which adorn and reward a p●aceable charitable disposition , he that is in love wi●h spiritual exc●llencies , with intellectual rectitudes , with peace and with blessings of society , knows they grow among the role-bushes of vertues , and holy obedience to the laws of jesus . and for a good man some will ev●n dare to dye , and a sweet and charitable disposition is received with fondness , and all the endearments of the neighbourhood . he that observes how many families are ruin'd by contention , and how many spirits are broken by care , and contumely , fear and spight , which are entertain'd as advocates to promote a suit of law , will soon confess , that a great loss and peaceable quitting of a considerable interest is a purchase and a gain , in respect of a long suit , and a vexatious quarrel . and still if the proportion rises higher , the reason swels and grows more necessary and determinate . for if we would live according to the discipline of christian religion , one of the great plagues , which vex the world , would be no more . that there should be no wars , was one of the designs of christianity , and the living according to that institution , which is able to prevent all wars , and to establish an universal and eternal peace , when it is obeyed , is the using an infallible instrument toward that part of our political happiness , which consists in peace . this world would be an image of heaven , if all men were charitable , peaceable , just and loving . to this excellency all those precepts of christ , which consist in forbearance and forgiveness , do cooperate . but the next instance of the reward of holy obedience and conformity to christ's laws is it self a duty , and needs no more but a meer repetition of it . we must be content in every state ; and because christianity teaches us this lesson , it teaches us to be happy : for nothing from without can make us miserable , unless we joyn our own consents to it , and apprehend it such , and entertain it in our sad and melancholy retirements . a prison is but a retirement and opportunity of serious thoughts to a person whose spirit is confin'd , and apt to sit still , and desires no enlargement beyond the cancels of the body , till the state of separation calls it forth into a fair liberty . but every retirement is a prison to a loose and wandring fancy , for whose wildness no precepts are restraint , no band of duty is confinement , who , when he hath broken the hedge of duty , can never after endure any enclosure so much as in symbol . but this precept is so necessary , that it is no more a duty than a rule of prudence , and in many accidents of our lives it is the only cure of sadness : for 't is certain , that no providence less than divine can prevent evil and cross accidents ; but that is an excellent remedy to the evils , that receives the accident within its power , and takes out the sting , paring the nails , and drawing the teeth of the wild-beast , that it may be tame or harmless , and medicinal . for all content consists in the in the proportion of the object to the appetite . and because external accidents are not in our power , and it were nothing excellent that things happened to us according to our first desires , god hath by his grace put it into our own power to make the happiness , by making our desires descend to the event , and comply with the chance , and combine with all the issues of divine providence . and then we are noble persons , when we borrow not our content from things below us , but make our satisfactions from within . and it may be considered , that every little care may disquiet us , and may encrease it self by reflexion upon its own acts ; and every discontent may discompose our spirits , and put an edge , and make afflictions poynant , but cannot take off one from us , but makes every one to be two . but content removes not the accident , but complyes with it ; it takes away the sharpness and displeasure of it , and by stooping down makes the heights equal , proportionate and commensurate . impatience makes an ague to be a fever , and every fever to be a calenture , and that calenture may expire in madness : but a quiet spirit is a great disposition to health , and for the present does alleviate the sickness . and this also is notorious in the instance of covetousness . the love of money is the root of all evil , which while some have coveted after , they have pierced themselves with many sorrows . vice makes poor , and does ill endure it . for he , that in the school of christ hath learnt to determine his desires when his needs are served , and to judg of his needs by the proportions of nature , hath nothing wanting towards riches . vertue makes poverty to become rich , and no riches can satisfie a covetous mind , or rescue him from the affliction of the worst kind of poverty . he only wants , that is not satisfied . and there is great infelicity in a family , where poverty dwells with discontent ; there the husband and wife quarrel for want of a full table , and a rich wardrobe ; and their love , that was built upon false riches , sinks , when such temporary supporters are removed . they are like two milstones , which set the mill on fire when they want corn. and then their combinations and society were unions of lust , when not supported with sacramental and religious love. but we may easily suppose st. joseph , and the holy virgin mother in egypt poor as hunger , forsaken as banishment , disconsolate as strangers ; and yet their present lot gave them no affliction , because the angel fed them with a necessary hospitality , and their desires were no larger than their tables , their eyes look'd only upwards , and they were carless of the future , and careful of their duty , and so made their life pleasant by the measures and discourses of divine philosophy . when elisha stretch'd himself upon the body of the child , and laid hands to hands , and applied mouth to mouth , and so shrunk himself into the posture of commensuration with the child , he brought life into the dead trunk : and so may we by applying our spirits to the proportion of a narrow fortune , bring life and vivacity into our dead and lost condition , and make it live till it grows bigger , or else returns to health and salutary uses . and besides this philosophical extraction of gold from stones , and riches from the dungeon of poverty , a holy life does most probably procure such a proportion of riches which can be useful to us , or consistent with our felicity . for ( besides that the holy jesus hath promised all things , which our heavenly father knows we need ( provided we do our duty ) and that we find great securities and rest from care , when we have once cast our cares upon our god , and plac'd our hopes in his bosome : besides all this ) the temperance , sobriety and prudence of a christian is a great income , and by not despising it a small revenue combines its parts , till it grows to a heap big enough for the emissions of charity , and all the offices of justice , and the supplies of all necessities . whilest vice is unwary , prodigal , indiscreet , throwing away great revenues , as tributes to intemperance and vanity , and suffering dissolution and forfeiture of estates , as a punishment and curse . some sins are direct improvidence and ill-husbandry . i reckon in this number intemperance , lust , litigiousness , , ambition , bribery , prodigality , gaming , pride , sacriledge , which is the greatest spender of them all , and makes a fair estate evaporate , like camphire , turning it into nothing , no man knows which way . but what a roman gave as an estimate of a rich man , saying , he that can maintain an army is rich , was but a short account : for he that can maintain an army , may be begger'd by one vice ; and it is a vast revenue that will pay the debt-books of intemperance or lust. to these if we add , that vertue is honourable , and a great advantage to a fair reputation ; that it is praised by them that love it not ; that it is honour'd by the followers and family of vice ; that it forces glory out of shame , honour from contempt ; that it reconciles men to the fountain of honour , the almighty god , who will honour them that honour him . there are but a few more excellencies in the world to make up the rosary of temporal felicity . and it is so certain , that religion serves even our temporal ends , that no great end of state can well be served without it ; not ambition , not desires of wealth , not any great designs ; but religion must be made its usher or support . if a new opinion be commenc'd , and the author would make a sect , and draw disciples after him , at least he must be thought to be religious , which is a demonsration how great an instrument of reputation piety and religion is ; and if the pretence will do us good offices among men , the reality will do the same , besides the advantages which we shall receive from the divine benediction . the power of godliness will certainly do more than the form alone . and it is most notorious in the affairs of the clergy , whose lot it hath been to fall from great riches to poverty , when their wealth made them less curious of their duty ; but when humility and chastity , and no exemplary sanctity have been the enamel of their holy order , the people , like the galathians , would pull out their own eyes to do them benefit . and indeed , god hath singularly blessed such instruments , to the being the only remedies to repair the breaches made by sacriledge and irreligion . but certain it is , no man was ever honoured for that which they esteemed vitious . vice hath got money and a curse many times , and vice hath adhered to the instruments and purchases of honour . but among all nations , whatsoever they call'd honourable , put on the face and pretence of vertue . but i chuse to instance in the proper cognisance of a christian [ humility ] which seems contradictory to the purposes and reception of honour , and yet in the world nothing is a more certain means to purchase it . do not all the world hate a proud man ? and therefore what is contrary to humility is also contradictory to honour and reputation . and when the apostles had given command , that in giving honour we should one go before another , he laid the foundation of praises , panegyricks , and triumphs . and as humility is secure against affronts , and tempests of despite , because it is below them : so when by employment , or any other issue of divine providence , it 's drawn from its sheath and secresie , it shines clear and bright as the purest and most polish'd metals . humility is like a tree , whose roots , when it sets deepest in the earth , rises higher , and spreads fairer , and stands surer , and lasts longer ; every step of its descent is like a rib of iron , combining its parts in unions indissoluble , and placing it in the chambers of security . no wise man ever lost any thing by cession ; but he receives the hostility of violent persons into his imbraces , like a stone into a lap of wooll , it rests and sets down soft and innocently : but a stone falling upon a stone makes a collision , and extracts fire , and finds no rest : and just so are two proud persons , despis'd by each other , contemn'd by all , living in perpetual dissonances , alwayes fighting against affronts , jealous of every person , disturb'd by every accident , a perpetual storm within , and daily hissings from without . the gate to heaven a strait gate . luke 13.23 , 24. then said one unto him , lord , are there few that shall be saved ? and he said unto them ; strive to enter in at the strait gate , for many , i say unto you will seek to enter in , but shall not be able . the life of a christian is a perpetual contention for mastery , a continual strife : indeed we usually strive too much , and that for trifles and rewards inconsiderable ; nay , we strive for things that ruine us ; whereas if we would strive lawfully , that is , for that crown that is laid up for us , & run that race which is set before us , our strivings would be as good as peace and rest ; for they would bring us peace at the last ; victory and peace , security and eternity , joy and infinite satisfactions , and these are things worth striving for . but here plainly is our duty . i. we must strive to enter . and this duty enforc'd by a double argument . 1. from the order of the end , and nature of the thing : the gate is strait , and therefore we must strive . 2. from the caution and example of them , that have fallen short for want of due striving . many sought , and fain would have entred , but for want of striving they were not able . 1. and first of the duty it self , contendite intrare : strive to enter in at the strait gate . and here i consider , that besides the extension of our duty , there being more duties required of us than of any sort of men before the preaching of the gospel ( the jews themselves , who reckon that moses gave to them six hundred and thirteen precepts , having received no precept at all concerning prayer , faith , or repentance ) besides this i say , i consider , that not only in respect of the extension , but by reason of the intension of our duty , and the degrees of holiness that the holy laws of christianity require of us , it is necessary that we strive with great earnestness . qui enim sanctitatem sanctê custodiunt , judicabuntur sancti , saith the wisdom of solomon . cap. 6. v. 10. a man may do holy things unholily . there are some that preach christ out of envy , there are many that get proselytes for gain ; there are some that are zealous to get disciples , that they may glory in their flesh , as some fase apostles did to the galatians ; there is some zeal in an evil matter ; and many times , when a man hath done good actions , he is the further off from the gates of heaven , not because he did the good actions , but because he wanted those formalities & circumstances , those manners and degrees , those principles and ends , which make good actions in themselves be good in us , which crown the actions and make us to be accepted . it was well done in the pharisees to pray often , and to fast twice in the week , and to give alms ; and yet these very good actions were so far from being commended , that they became the object of his anger , and the matter of reproof , and it was because they did it with a design to be accounted holy . indeed they blew a trumpet , but that was to call the poor together , that was the external end . but there was a little ivy crept up on this goodly oak , till it suckt its heart out ; they themselves would be taken notice of , and that spoil'd all ; their actions went no further than the end which they propounded to themselves . for that which men make their principal end , that god will suffer shall be their end . if they seek the praise of men , that being their purpose , that shall be their reward ; but if they aim at the pleasure of god , and the rewards of heaven , thither will god's mercy and their own good deeds bear them . a little leaven it is that sowrs the whole lump . who would have thought , that our blessed saviour should have found fault with the pharisees for giving god thanks for his graces , or not have been satisfied with the exactness of their justice and religion , that they would give tith , even of mint and anise and cummin seeds ; or have reprov'd judas for having care of the poor , or discountenanc'd the jews for accusing the woman taken in adltery ; or have been discontented at the doctors of the law for being strict and severe exactors of the law of god at the people's hands , or check'd them for observing the innocent customs of their nation , and tradition of their fore-fathers ? since all these acts were pious , or just , or charitable , or religious , or prosecutions of some part or other of their duty . the several reasons of these reprehensions our blessed saviour subjoyns at the end of every of them respectively . they wanted a circumstance , or a good manner ; their actions were better than their intentions , and sometimes their malice was greatest in their very acts of charity . and when they gave god thanks , they did despite to their brother ; something or other did envenom the face of these acts of piety ; their heart was not upright , or their religion was imperfect ; their piety wanted some integral part , or had an evil eye . a word , a thought , a secret purpose , a less holy intention , any indirect circumstance , or obliquity in an accident makes our piety become impious , and deprives us of our reward . here therefore we had need to watch , to strive , to pray , to contend , and to do all diligence that can be express'd by all the synonyma's of care and industry . 2. we had need to strive , because though vertues be nice and curious , yet vitia sunt in facili et propinquo , sin lies at the door , and is thrust upon us by the violence of adversaries , or by the subtilty and insinuation of its own nature , which we are to understand to the following sence . for when we are born of christian parents , we are born in puris naturalibus , we have at first no more promptness to commit some sort of sins , than to commit some good acts . we are as apt to learn to love god , as to love our parents , if we be taught it . for though original sin hath lost to us all those supernaural assistances , which were at first put into our nature per modum gratiae ; yet it is but by accident that we are more prone to sin , than we are to virtue . for after this it happened that god giving us laws , made his restraints and prohibitions in materia voluptatis sensualis , he by his laws hath enjoyn'd us to deny our natural appetites in many things . now this being become the matter of divine laws , that we should in many parts and degrees abstain from what pleases our sense , by this supervening accident it happens that we are very hardly wean'd from sin , but most easily tempted to a vice ; our nature is not contrary to virtue , but the instances of some vertues are made to come cross our nature . but in things intellectual and immaterial , we are indeed indifferent to virtue and vice ; i say , where neither one , nor the other satisfies the sensual part . in the old law , when it was a duty to swear by the god of israel in common causes , men were indifferent to that , and to swear by the queen of heaven ; they had no more natural inclination to the one , than to the other , except where something sensual became the argument to determine them . and in sensual things , if god had commanded polygamy or promiscuous concubinate , and indifferent unlimited lust , men had been more apt to obey that commandment , than to disobey it . but then the restraint lying upon our natural appetites , and we being by ill education determin'd upon , and almost engag'd to vitious actions , we suffer under the inconveniences of idle education , and in the mean time rail upon adam and original sin. it is indifferent to us to love our fathers , and to love strangers . and if from our infancy we be told concerning a stranger that he is our father ; we frame our affections to nature , and our nature to custom and education , and are as apt to love him , who is not , and yet is said to be , as him who is said not to be , and yet indeed is our natural father . the purpose of this discourse is this , that we may consider how sin creeps upon us in our education so tacitely and undiscernably , that we mistake the cause of it ; and yet so effectually and prevalently , that we guess it to be our very nature , and charge it upon adam , when every one of us is the adam , the man of sin , and the parent of our own iniquities . we are taught to be revengeful even in our cradles , and taught to strike our neighbours as a means to still our frowardness , and satisfie our wranglings . our nurses teach us to know the greatness of our birth , or the riches of our inheritance , or they learn us to be proud , or to be impatient , before we learn to know god , or to say our prayers . after we are grown up to more years , we have tutors of impiety , that are stronger to perswade , and more diligent to insinuate , and we are more receptive of every vicious impression . and not to reckon all the inconveniencies of evil company , indulgence of parents , publick and authoriz'd customs of sin , and all the mischiefs and dangers of publick society , and private retirements , when we have learn'd to discern good from evil , and when we are prompted to do a good , or engaged to it by some happy circumstance or occasion , our good is so seldom , and so little , and there are so many ways of spoyling it , that there are not more ways to make an army miscarry in a battle , than there are to make us perish even in our good actions . every enemy that is without , every weakness and imperfection we have within ; every temptation , every vitious circumstance , every action of our life mingled with interest and design , is as a particular argument to engage our earnestness and zeal in this duty ut contendamus acriter , that we strive and make it our business , to enter into the strait gate . for since the writers of moral institutions and cases of conscience have made no such abbreviatures of the duty of a christian , but that i think there are amongst them all without hyperbole five thousand cases of conscience , besides the ordinary plain duty of a christian , and there may be five thousand times five thousand , and the wit of man can no more comprize all cases , which are or may be within their books , than they can at once describe an infinity , or set down the biggest number that can be ; it will follow that it is a nice thing to be a christian , and all the striving we can use , will be little enough towards the doing of our duty . and now if you enquire , what is meant by striving in this place ? and what is the full intention of this precept ? i answer ; it is an infinite or indefinite term , and signifies no determinate degree of labour and endeavour , but even as much as we can , supposing our weaknesses , our hindrances and avocations ; that is , to make it the business of our lives , the care of our thoughts , our study and the greatest imployment of the whole man to serve god. holy scripture gives us general notions and comprehensions of the whole duty of man , that may be excellent guides to us in this particular , heb. 12.1 . let us lay aside every weight , and the sin that doth so easily beset us . for he that contendeth for mastery is temperate in all things , saith st. paul. there is first an obligation of all sin whatsoever , every weight , every sin , every hindrance ; abstaining from all things whatsoever that are impediments . and we do not strive to do this , unless we use all the means we can to learn what is our duty , and what infinite variety of sins there are that so easily beset us . and let me desire you to observe one thing ; make a tryal in any one sin that is or hath been most pleasing to any of you , and according to your duty set upon its mortification heartily and throughly , and try whether it will not be a hard strife with flesh and blood , and a great contention to kill that one crime ; i mean in the midst of your temptations to it , and opportunities of acting it ; and by this you may make a short conjecture , at the greatness of this duty . and this is but the one half ; for the extirpation of vices is not always the introduction of virtues . for there are some men that have ceased from an act of sin , that still retain the affection , and there are others who have quitted their affection to sin , who yet are not reconciled to the difficulty and pains of acquiring vertues . i thank god i am no extortioner , no adulterer , not as this publican , saith the pharisee : so far many go , and then they think themselves fairly assoiled , who are only like misguided travellers , that upon discovery of their error cease to wander further , but are not yet returned , nor have made any progress in the true way . some men cease to oppress their neighbours , and will do so no more ; but they think not of making restitution of what wrongs have been done by them long since . some men will leave off from drunkenness ; but they think not of fasting , and enduring hunger and thirst and pains to punish their past intemperance . there is a further striving , or we shall not enter into the narrow gate . st. peter gives an excellent account of it ; 2 pet. 1.4 . having escaped the corruption that is in the world through lust ; that 's one half : but he adds , and besides this , giving all diligence , add to your faith , vertue , and to vertue knowledge , to knowledg temperance , to temperance patience , to patience godliness , to godliness brotherly kindness , to brotherly kindness charity : these things must be in you and abound , saith st. peter ; and therefore , as himself prefaces , you had need give all diligence , and strive earnestly to all these purposes . in the mean time i pray remember , that this is not to strive , when we only do perform those offices of religion , which custom or the laws of a church enjoyn us to : nor this when our religion is cheap and easy , when we use arts to satisfie our conscience , and heap up teachers of our own to that purpose , that by a stratagem they and we may bend the duty to our conscience , not measure our conscience by our duty ; when we call security a just peace , want of understanding a sufficient warrant for quietness , the not-committing of deformed and scandalous sins a pious life ; this is far from striving , here is no striving in this , but how to cozen and abuse our selves . if the affairs of the world ( i do not say ) take up not only most of our time , but most of our affections ; if the returns of sin be frequent , and of religion be seldom and unpleasant ; if any vice hath got possession of us , or that we have not got possession of all those virtues we have use of , we have not striven lawfully . shall i tell you , how st. paul did strive ? that thence we a so may have a fair patern and president to imitate , 2 cor. 6. you have his course of life largely described : giving no offence in any thing , but approving our selves in much patience , in afflictions , in labours , in watchings , in fast●ngs , by pureness , by knowledge , by long-suffering , by kindness , by the holy ghost , by love unfeigned , by the word of truth , by the power of god , by the armour of righteousness , and by an evenness of temper in the midst of an uneven , unquiet and contradictory condition : this was his course of life , thus did he labour mortifying his soul , heightening his devotion , bringing his body under , and advancing the interests of the gospel , lest by any means he had run , or should run in vain . i speak not these things to discourage you , but to provoke you to good works and a holy life . for if you ask , who does all this , or indeed who is able ? i answer ; it is no good argument of an affection to god , when we make such scrupulous questions concerning his injunctions . he that loves god , does all this ; love is the fulfilling of the commandments : love hopeth all things , endureth all things , thinketh nothing impossible ; attempteth those things as most easie , which to natural reason seem impossible . for consider , that as without god's grace we can do nothing ; so by his grace strengthening us we can do any thing . faith works miracles , and charity does more . through christ that strengthens me i can do all things , saith st. paul , and christ's grace is sufficient for me , sufficient to all god's purposes , and to all mine . for it is not commanded to us to remove mountains from their places , which we never plac'd there ; but to remove our sins which we our selves have made . we are not commanded to do things , which are not in our power ; but such things which god enables us to , and to which we disable our selves by cowardice , & intimidating our own spirits , by despairing of god's grace , by refusing to labour , by deferring our endeavours till the weight of our sin grows great , and our strength grows less ; till our iniquities are many , and our days are few ; and then indeed we have some reason to say , we cannot strive in such measure , as the greatness of these duties does require . and yet remember 't is but striving , that is , doing the utmost of our endeavour ; the best man in the world can do no more than use all his endeavour , and he that is weakest can do so much , that is , he can do his endeavour . and although a boy cannot strike so great a stroke as a strong man , yet he can put forth all his strength ; and the just and merciful lawgiver never requires more of us than all we have upon the stock of nature , and all he hath given us in the banks of grace . so that the duty we are here engaged upon , is but an earnest endeavour to do our best , and all we can ; and every man can do that : but because they will not , because men have habitual aversations from the practices of a holy life , because to do actions of severe religion and strict piety is troublesom to their affections , because contrariant to their wills , therefore it is they call it hard and impossible ; whereas it is not the impossibility of the thing , but their own disaffections , that have heightned the difficulty to a seeming impossibility . and thus i have done with the first part of the text , the duty it self , with its manner of performance : we must strive to enter into the narrow gate of life , and blisful immortality . ii. and that leads to the second part , or the first argument to engage our endeavours and earnest strivings ; because the passage is hard and difficult , and not to be acquir●d by men that love their ease ; but by those that with christian fortitude encounter all difficulties and oppositions . porta est angusta , the gate is narrow ; therefore strive . and 1. i consider that virtues and vices many of them are so very like , that it is very often extreamly difficult to distinguish them exactly , and pursue the virtue curiously . virtue lies between two vices , not as a mediocrity , but as a thing assaulted by two enemies ; for one vertue two vices , and each of the extreams hath something of the virtue in it . a prodigal hath the open-handedness of a liberal person ; and a covetous person is as wary , as he that spends nothing in vain , and both these would think themselves uncivilly dealt withal , if the freeness of the one , or the restraint of the other should be called vicious . and there are some precepts , which some will think they have reason to say they have strictly observed , when they have been most notorious prevaricators of it : for may not a vain-glorious person , that gives alms out of the promptness of his spirit , think he hath done his alms well , although he hath done them publickly ; it being a divine precept , that our light so shine before men , that other men seeing our good works , might glorifie our heavenly father . and if this be a precept , possibly also some who transgress this precept , may think themselves safe on the surer side of humility . and truly that we may see how dangerous our condition is , and yet how safe our imaginations are , i think no man will doubt , but all god's commandments have been broken , and this of luceat lux vestra , ( let your light shine ) amongst the rest ; and yet i never read or heard any man , in the greatest and largest of his confessions ever acknowledge that crime , that he had not done his good deeds publickly . but between the duty of publication of good deeds , and the duty of humility , the way is so narrow , that it is hard to hit it right ; and when , and how , and in what manner , and in what circumstances to do either , is the work of great understanding and much observation . i consider yet further ; many times a virtue and a vice differ but in one degree : for there is a rule of justice to which if any man adds but one degree of severity more it degenerates into cruelty ; and a little more than mercy is remisness ; and want of discipline introduces licentiousness , and becomes unmerciful as to the publick , and unjust as to the particular . now this consideration is heightned , if we observe that vertue and vice consist not in indivisibili , but there is a latitude for either , which is not to be judg'd of by any certain rules drawn from the nature of the thing , but to be estimated in proportion to the persons , and other accidental circumstances . vertue and vice dwell too near together , unless they were better friends . all the learning of the sanhedrim could not distinguish between the humiliation of ahab and manasses , nor between the zeal of jehu and josiah , nor between joshuah's and david's numbring the people ; and yet a●ab was but an imperfect penitent ; jehu was a furious zealot , and david sinned grievously ; whereas manasses was truly contrite ; and josiah was a zealous reformer , and joshuah in the same action was a wise and provident captain . abraham was called the friend of god for offering isaac at god's command . now god commanded men to perform their vows , and yet jepthah for offering up his daughter , hath left to posterity the reputation of a temerarious and inconsiderate person . there is a right hand and a left in the paths of our life , and if we decline to either we are undone . and therefore pious and holy persons are called upright men , and the precept in scripture is frequently ingeminated , to walk in all god's commandments with an upright heart . for on the right hand of man is ruine , and on the left is destruction ; and in all the infinite variety of sins , there is no other variety of conditions , but either to perish , or to be undone . for every one vice kills the soul , but every vertue does not make alive . adultery condemns a man to the lowest misery , but chastity alone does not keep our souls from death : because we are forbidden to commit any sin . every crime lies under a prohibition , and the same laws of god command us to pursue all vertues , and enjoyn the integrity of a holy life . now as he that commits one sin , or entertains a single vice , breaks the commandment , which enjoyns him to forsake all sin ; so he observes not the precept of god concerning vertues , that does not acquire and entertain all , universally all . a man is spotted although he have but one stain ; but he is not clean , unless he be all clean . a cup is broken , if only the top be broken , but is not entire unless every part of it be inviolate . one disease can make a whole man sick , but the taking away one disease will not make all men well ; and there are a hundred wayes to wander in , but one only way to life and immortality . so that i shall not need to urge the variety of temptations , the subtilty of sin , the watchfulness and malice of the devil , the infirmities of our spirits , the ignorance of our understandings , the obliquity of our will , the mutiny and disorder of our affections , the inconstancy of our good purposes , the unstableness of our resolutions , the pleasingness of sensual objects , the variety of evil occasions , the perpetual readiness of opportunities for evil , our unwillingness to good so great , that we are loth to beg blessings and benefits of god almighty . these , and thousands more are but the particular instances of this first argument to engage our striving . for the gate , that is strait enough in its own abstract consideration , is made ten thousand times straiter by the supervening enmities of the devil , the allurements of the world , the solicitations and impudent temptations of the flesh , and the imperfections and great weaknesses of mortality . iii. i now come to the last notandum of the text , or the second argument to enforce our striving , the caution and example of such persons , who have fallen short of entring , for want of due striving ; for many , i say unto you , will seek to enter in , and shall not be able . many shall seek . the five foolish virgins sought , and they who shall tell christ , that they did miracles in his name , they sought , and the pharisees sought , but all seeking you see shall not find . some seek themselves alone , and they shall never find any thing to satisfie them . some seek god and themselves together . when religion and their own ends can stand together , well and good ; when ease and devotion , charity and good husbandry , repentance and no restitution can stand together , we will seek to enter into heaven ; but if heaven cannot be had but upon hard terms , they will not paenitentiam tanti emere ; they will not buy repentance at so dear a rate , as to part with their goods unjustly gotten , that they may become true penitents ; neither will they love god and hate themselves , that is no good charity they think ; and therefore when god and our selves come to dispute the question , whose interest shall be served ; these men surely will serve themselves first . no wonder that these men enter not . but there are some that seek more heartily , that throw away all incumbrances , that set upon the work of holy life with much zeal and fervour of spirit in the beginning of their conversion and resolutions of piety ; but their fervours cool , their zeal grows from very hot to be tepid , from tepid to be cold , from cold to be quite frozen and incrustated ; and at last comes to have no heat about them but zeal which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of envy , and the heats of lust , and of a seared conscience . for the more furiously new converts drive in their first on sets of piety , if they once begin defervescere , to take off from their heights , their tediousness is greater , their weariness more , their anger is more impatient ; and to take off from the shame of remisness and relaxation they often justifie it , and thence degenerating by degrees come at last to induration . for if we observe the nature of moral alterations , and the malice of some persons , when they are provok'd by shame , and consider also the secret wayes , and just counsels of god in taking away all those graces , which men have slighted and rejected ; and commonly great zeals , if they degenerate , prove either absolutely furious , or meerly atheistical ; and to all these add the probability of induration and obstinacy in such persons , and the moral impossibility of curing such distemperatures , or rising from such deaths , we may well believe it impossible : such zealots who once grow cool for want of perseverance in the strict courses of piety , although they did seek to enter , yet erunt exclusissimi , they shall not be able . some are disabled and stopt in their first setting out ; some go half way , and then turn back again ; nay some there are that have as i may say , set one foot in heaven , and have drawn it back , and carried both to hell. god's counsels are secret , but they are ever just . but it is full of horror to consider , that some persons , who have lived holily and justly all their life , have at last yielded in a temptation to a single act , and by the just judgment and severity of god have been taken away in that one act of sin , whose condition then is most sad and deplorable . it is not good to tempt god. if we will forget god in one act , possibly he may with his judgment so remember us , as to forget his mercy towards us to all eternity . and palladius tells of divers old hermits , who lived fifty or sixty years in the strict service of god , and at last in some peevish humour dispoil'd themselves of all title and hopes of a crown . was it not a sad sight to have observed amongst the forty martyrs , one of them , that had endured torments almost till the expiration of his last breath , and then to fall away to renounce jesus christ , and to go out of his torments into a warm bath immediately to dye and to perish ? a thought , a minute may destroy all our glories , and our hopes of a blissful immortality , which twenty or forty years have been with great labour in erecting . there are some that deny hopes of heaven to persons that live excellent lives , upon pretence , that they are very good moral men , but not of the houshold of faith ; that is , not of their belief in all matters of opinion . the mistake is stupid enough ; for the distinction of persons morally good , and religiously or divinely good , is not a distinction of subjects , but of degrees . for a moral life is not a distinct life from a theological , but a part of it , and that christian which is just to his neighbour , and sober and temperate in his life , hath done some part of a theological and religious life . indeed it is not revealed to us , how the good lives of heathens without the faith of jesus christ shall be accepted in order to eternity : but to undervalue the good lives of christians by saying they are only good moral men , because they are not of such a sect , when they do those good actions in obedience to the laws of jesus christ , is a profane device , to advance faction and discountenance piety . indeed is to our moral vertues we add not also others which are more spiritual ; that is , if we strive not to acquire all habits , which are good in genere morum , morally good , we shall not enter into heaven : not because we were only good moral men , but because we were not moral enough ; we did not reform all our manners , we did not do our religion and charity to god , as well as charity to our neighbours . our piety must be universal , our morality must be intire , and then the good moral man shall go to god , when the religious man , as he accounts himself , shall never see him . and indeed one of the greatest dangers of miscarrying is , in actions and undertakings , and intermixtures spiritual . for besides that the whole institution of a spiritual life is a nice and a busie thing , the purgative way being troublesome and austere , the illuminative being mysterious and apt to be abused , the unitive way not to be understood till it be felt , and therefore liable to all miscarriages , as not to be guided by rule : besides all this , i say , spiritual vices are most dangerous , and yet most apt to insinuate themselves in the actions of greatest perfections , and when they are mixt , 't is extremely difficult to discern them and make a separation . how hard is it for a man that hath lived holily , and one that rejoyces in and thanks god for his graces , for his deliverances from the power of the devil ; how hard , i say , is it for him to conserve either his conscience and truth , or his humility and modesty , when he shall , or shall not say with st. paul , i am the least of good men , and the greatest of sinners ! for if he says so , and does not think so , he dissembles ; if he thinks so , how can he acknowledg god's goodness in the manifestation of his graces , and the deliverance of him from sin ? if he does neither think so , nor say so , how is he so humble as his patern ? for we are so to follow st. paul , as he followed christ. but then on the other side , how apt are men when they humble themselves , to do it with greater pride ? est qui nequiter humiliat se , there is that humbleth himself wickedly . i cannot insist upon the particulars ; but actions spiritual are of so nice and immaterial consideration , that both not to be deceiv'd , and to discover it when we are deceived , are matters of no small difficulty . you may see in little , that a man may go a great way in piety , and yet not enter into heaven . what then shall we think of such persons , whose piety hath no more age than a fly ; no more labour in it than walking in a shadow ; no more expence than in the farthing-alms of the street or high-way ; no more devotion than going to church on sundays ; no more justice than in preserving the rules of civil society , and obeying the compulsion of laws ; no more mortification than fasting upon a friday , without denying one lust , and the importunity of sinful desires ? these certainly are far from entring into the gate , because they are far from striving to enter . and yet there want not some men , will not do a quarter of this , and yet would spit in your face if you should put them in doubt or question their salvation . some men are so fond as to think heaven is intail'd upon a sect or an opinion , and then nothing is wanting to them , when they once have entred their name into that perswasion . some are confident they shall be saved because of their good meaning ; and they think they mean well , because they understand nothing , and in the mean time refuse not any opportunity to an evil . alas , they cannot help it , flesh and blood is frail ; for who can forgive him that hath undone me and my family ? 't is true indeed , i should , if you speak like a divine , but we have flesh and blood about us : alas , i hate drunkenness , and i am never intemperate for love of the drink ; but when a man is in company he cannot do as he would do . and yet , these men will think to go to heaven , and yet will not do so much for it as either decline the company and opportunity of it , or the inconveniences of it . flesh and blood is the excuse , and yet we remember not , that flesh and blood cannot inherit the kingdom of god ; but we by m●king it to be our excuse , hope to enter the rather for it . remember those great words and terrible , spoken by an oracle , by the blessed st. peter ; if the righteous scarcely be saved , where shall the wicked and sinner appear ? if after much striving many fall short , and the best is to work out his salvation with fear and trembling , what confidence can they have , that are indifferent in their religion , that have no engagement to it but custom , no monitors but sermons and the checks of a drowsy conscience , no fruits of it but not to be accounted a man without a religion ? but as for a holy life they are as far from it as from doing miracles ; and he that is so and remains so , no miracle will save him . these are the men that when the eternal scrutiny shall come , then they shall seek , for they never seek till then to enter ; and then it is as fruitless as it is late , as ineffectual as unreasonable . christ is the way , and the truth , and the light , and he that openeth only the way for us to go in there , whither himself is entred before : if we strive according to his holy injunctions , we shall certainly enter according to his holy promises , but else upon no condition . finis . a table of the contents . christ's yoke , though easie , quits us not of duty . page 2 christian duties carry along with them a reward so great as to wake the considerate willing to do violence to all their passions . page 4 vertue hath more pleasure in it than sin. page 5 every degree of love makes duty delectable . page 8 there is even in our very nature a principle as strong to restrain from vice , as disposition to invite thereto . page 9 , 10 our vertues are difficult , because we at first get ill habits . page 13 in the strict observance of the law of christianity , there is less trouble , than in the habitual courses of sin. page 14 the ways of vertue are much upon the defensive part . page 15 there is more pain in sin , than in the strictness of holy and severe temperance . page 18 , 19 the ways of vertue are strait , but not crooked ; narrow , but not unpleasant . page 21 peaceless spirits give an alarm to all about them . page 28 if we would live according to the discipline of christian religion ; one of the great plagues that vex the world would be no more page 31 a prison is but a retirement , to a person of a peaceable spirit . page 32 all content consists in the proportion of the object to the appetite . page 34 impatience makes an ague become a fever , and a fever a calenture . page 35 he only wants that is not satisfied . page 36 humility the ready way to honour . page 42 the gate to heaven a strait gate , and cvlls for a continual striving . page 45 good ends are the crown of good actions . page 48 , 49 we are apt to learn to love god , as to learn to love our parents if we be taught it . page 52 , 54 all striving in christianity is little enough towards doing our duty . page 57 , 58. a man may cease from the act of sin , and yet retain the affection . page 59 , 60 a bad sign , when returns of sin is frequent , and of religion seldom , and unpleasant . page 62 faith works miracles ; but charity works more . page 64 god requires no more than he gives us nature and grace to perform . page 65 many vertues and vices are so alike , that it 's often difficult to distinguish them exactly . page 67 , 68 sometimes vertue and vice differ but in one degree . page 69 there is a right hand and a left in the paths of our life , and if we decline to either , we are undon . page 71 there 's an hundred ways to wander in , but one only way to life and immortality . page 73 god's counsels are secret , but they are ever just . page 78 a thought a minute may destroy all our hopes of a blissful lmmortality , which twenty or forty years have been with great labour in erecting . page 79 spiritual vices are most dangerous , and yet most apt to insinuate themselves in the actions of greatest perfections . page 82 a man may go a great way in piety , and not enter into heaven . page 83 if after much striving , many fall short , and the best is to work out his salvation with fear and trembling ; what confidence can they have that are indifferent in their religion . page 86 finis . a sermon preached at the funerall of that worthy knight sr. george dalston of dalston in cumberland, september 28. 1657. by j.t. d.d. taylor, jeremy, 1613-1667. this text is an enriched version of the tcp digital transcription a64130 of text r219166 in the english short title catalog (wing t392a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 82 kb of xml-encoded text transcribed from 20 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a64130 wing t392a estc r219166 99830680 99830680 35133 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64130) transcribed from: (early english books online ; image set 35133) images scanned from microfilm: (early english books, 1641-1700 ; 2081:03) a sermon preached at the funerall of that worthy knight sr. george dalston of dalston in cumberland, september 28. 1657. by j.t. d.d. taylor, jeremy, 1613-1667. [2], 36 p. printed for john martin, james allestrye, and thomas dicas, london : 1658. j.t. = jeremy taylor. reproduction of the original in the british library. eng dalston, george, -sir, d. 1657 -early works to 1800. funeral sermons -17th century. a64130 r219166 (wing t392a). civilwar no a sermon preached at the funerall of that worthy knight sr. george dalston of dalston in cumberland, september 28. 1657. by j.t. d.d. taylor, jeremy 1658 16000 1 285 0 0 0 0 179 f the rate of 179 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-12 aptara keyed and coded from proquest page images 2002-01 tcp staff (michigan) sampled and proofread 2002-01 tcp staff (michigan) text and markup reviewed and edited 2002-02 pfs batch review (qc) and xml conversion a sermon preached at the funerall of that worthy knight sr. george dalston of dalston in cumberland , september 28. 1657. by i. t. d. d. london , printed for iohn martin , iames allestrye , and thomas dicas . 1658. 1 cor. 15. 19. if in this life only we have hope in christ , we are of all men most miserable . when god in his infinite and eternal wisdome had decreed to give to man a life of labour and a body of mortality , a state of contingency and a composition of fighting elements ; and having design'd to be glorified by a free obedience , would also permit sin in the world , and suffer evil men to goe on in their wickedness , to prevail in their impious machinations , to vex the souls , and grieve the bodies of the righteous , he knew that this would not only be very hard to be suffered by his servants , but also be very difficult to be understood by them who know god to be a law-giver as well as a lord , a iudge as well as a king , a father as well as a ruler ; and that in order to his own glory , and for the manifestation of his goodness he had promised to reward his servants , to give good to them that did good : therefore to take off all prejudices and evil resentments and temptations which might trouble those good men who suffered evil things , he was pleased to do two great things which might confirme the faith , and endear the services , and entertain the hopes of them who are indeed his servants , but yet were very ill used in the accidents of this world . 1. the one was that he sent his son into the world to take upon him our nature , and him being the captain of our salvation he would perfect through sufferings ; that no man might think it much to suffer , when god spared not his own son ; and every man might submit to the necessity when the christ of god was not exempt ; and yet that no man should fear the event which was to follow such sad beginnings , when it behoved even christ to suffer , and so to enter into glory . 2. the other great thing was , that god did not only by revelation and the sermons of the prophets to his church , but even to all mankinde competently teach , and effectively perswade that the soul of man does not die ; but that although things were ill here , yet they should be well hereafter ; that the evils of this life were short and tolerable , and that to the good who usually feel most of them , they should end in honour and advantages . and therefore cicero had reason on his side to conclude , that there is to be a time and place after this life wherein the wicked shall be punished and the vertuous well rewarded , when he considered that orpheus and socrates , palamedes and thraseas , lucretia and papinian were either slain or oppressed to death by evil men . but to us christians {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( as platoes expression is ) we have a necessity to declare and a demonstration to prove it , when we read that abel died by the hands of cain , who was so ignorant , that though he had malice and strength , yet he had scarce art enough to kill him ; when we read that iohn the baptist , christ himselfe and his apostles and his whole army of martyrs died under the violence of evil men ; when vertue made good men poor , and free speaking of brave truths made the wise to lose their liberty ; when an excellent life hastened an opprobrious death , and the obeying god destroyed our selves ; it was but time to look about for another state of things where justice should rule and vertue finde her own portion : where the men that were like to god in mercy and justice should also partake of his felicity : and therefore men cast out every line , and turned every stone , and tried every argument , and sometimes proved it well , and when they did not , yet they believed strongly , and they were sure of the thing even when they were not sure of the argument . thus therefore would the old priests of the capitol , and the ministers of apollo , and the mystic persons at their oracles believe , when they made apotheoses of vertuous and braver persons , ascribing every braver man into the number of their gods : hercules and romulus , castor , and pollux , liber pater , him that taught the use of vines , and her that taught them the use of corne . for they knew that it must needs be , that they who like to god doe excellent things , must like to god have an excellent portion . this learning they also had from pherecydes the syrian , from pythagoras of samos , and from zamolxis the gete , from the neighbours of euphrates , and the inhabitants by ister who were called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} immortalists , because in the midst of all their dark notices of things they saw this clearly , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; that vertuous and good men do not die , but their souls do go into blessed regions where they shall enjoy all good things : and it was never known that ever any good man was of another opinion . hercules and themistocles , epaminondas and cicero , socrates and cimon , ennius and phidias , all the flower of mankind have preached this truth . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the discoursings and prophesyings of divine men are much more proper and excellent then of others , because they do equal and good things until the time comes that they shall hear well for them , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . and this is the sign that when we die we have life and discerning , because though the wicked care not for believing it , yet all the prophets and the poets , the wise and the brave heroes say so ; they are the words of plato . for though that which is compounded of elements returns to its material and corruptible principles , yet the soul which is a particle of the divine breath returns to its own divine original , where there is no death or dissolution : and because the understanding is neither hot nor cold , it hath no moisture in it and no driness , it follows that it hath nothing of those substances concerning which alone we know that they are corruptible . there is nothing corruptible that we know of , but the four elements and their sons and daughters : nothing dies that can discourse , that can reflect in perfect circles upon their own imperfect actions ; nothing can die that can see god and converse with spirits , that can govern by laws and wise propositions . for fire and water can be tyrannical but not govern ; they can bear every thing down that stands before them and rush like the people , but not rule like judges , and therefore they perish as tumults are dissolved . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : sayes aristotle . but the soul only comes from abroad , from a divine principle ( for so saith the scripture ) god breathed into adam the spirit of life , and that which in operation does not communicate with the body shall have no part in its corruption . thus far they were right ; but when they descended to particulars they fell into error . that the rewards of vertue were to be hereafter , that they were sure of : that the soul was to survive the calamities of this world and the death of the body ; that they were sure of ; and upon this account they did bravely and vertuously : and yet , they that thought best amongst them believed that the souls departed should be reinvested with other bodies according to the dispositions and capacities of this life . thus orpheus who sang well should transmigrate into a swan , and the soul of thamyris who had as good a voice as he , should wander till it were confined to the body of a nightingal ; ajax to a lion , agamemnon to an eagle , tyrant princes into wolvs and hawks , the lascivious into asses and goats , the drunkards into swine , the crafty statesmen into bees and pismires , and thersites to an ape . this fancy of theirs prevailed much amongst the common people , and the uninstructed amongst the jews : for when christ appeared so glorious in miracle , herod presently fancied him to be the soul of iohn the baptist in another body , and the common people said he was elias , or ieremias , or one of the old prophets . and true it is , that although god was pleased in all times to communicate to mankind notices of the other world sufficient to encourage vertues , and to contest against the rencontres of the world , yet he was ever sparing in telling the secrets of it ; and when st. paul had his rapture into heaven , he saw fine things and heard strange words , but they were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , words that he could not speak , and secrets that he could not understand , and secrets that he could not communicate . for as a man staring upon the broad eye of the sun at his noon of solstice , feels his heat and dwells in light , and loses the sight of his eyes and perceives nothing distinctly , but the organ is confounded and the faculty amazed with too big a beauty : so was s. paul in his extasy ; he saw that he could see nothing to be told below , and he perceived the glories were too big for flesh and blood , and that the beauties of separate souls were not to be understood by the soul in conjunction ; and therefore after all the fine things that he saw , we only know what we knew before , viz. that the soul can live when the body is dead ; that it can subsist without the body ; that there are very great glories reserved for them that serve god ; that they who die in christ shall live with him ; that the body is a prison and the soul is in fetters while we are alive ; and that when the body dies the soul springs and leaps from her prison and enters into the first liberty of the sons of god . now much of this did rely upon the same argument upon which the wise gentiles of old concluded the immortality of the soul ; even because we are here very miserable and very poor : we are sick and we are afflicted ; we do well and are disgraced ; we speak well and we are derided ; we tell truths and few believe us ; but the proud are exalted and the wicked are delivered , and evil men reign over us , and the covetous snatch our little bundles of money from us , and the fiscus gathers our rents , and every where the wisest and the best men are oppressed ; but therefore because it is thus , and thus it is not well , we hope for some great good thing hereafter . for if in this life only we had hope , then we christians , all we to whom persecution is allotted for our portion , we who must be patient under the crosse , and receive injuries and say nothing but prayers , we certainly were of all men the most miserable . well then ! in this life we see plainly that our portion is not : here we have hopes , but not here only , we shall goe into another place , where we shall have more hopes : our faith shall have more evidence , it shall be of things seen afar off ; and our hopes shall be of more certainty and perspicuity , and next to possession ; we shall have very much good , and be very sure of much more . here then are three propositions to be considered . 1. the servants of god in this world are very miserable , were it not for their hopes of what is to come hereafter . 2. though this be a place of hopes , yet we have not our hopes only here . if in this life only we had hopes ( saith the apostle ) meaning , that in another life also we have hopes ; not only metonymically , taking hopes for the things we hope for , but properly and for the acts , objects and causes of hope . in the state of separation the godly shall have the vast joyes of a certain intuitive hope , according to their several proportions and capacities . 3. the consummation and perfection of their felicity , when all their miseries shall be changed into glories , is in the world to come , after the resurrection of the dead ; which is the main thing which s. paul here intends . 1. the servants of god in this life are calamitous and afflicted ; they must live under the crosse . he that will be my disciple , let him deny himself and take up his cross and follow me ( said our glorious lord and master . ) and we see this prophetic precept , ( for it is both a prophecy and a commandment , and therefore shall be obeyed whether we will or no ) but i say , we see it verified by the experience of every day . for here the violent oppress the meek and they that are charitable shall receive injuries . the apostles who preach'd christ crucified were themselves persecuted and put to violent deaths ; and christianity it selfe for three hundred years was the publick hatred ; and yet then it was that men loved god best , and suffered more for him ; then , they did most good , and least of evill . in this world men thrive by villany , and lying and deceiving is accounted just , and to be rich is to be wise , and tyranny is honourable , and though little thefts and petty mischiefs are interrupted by the laws , yet if a mischief become publick and great , acted by princes and effected by armies , and robberies be done by whole fleets , it is vertue and it is glory : it fills the mouths of fools that wonder , and imployes the pens of witty men that eat the bread of flattery . how many thousand bottles of tears , and how many millions of sighs does god every day record , while the oppressed and the poor pray unto him , worship him , speak great things of his holy name , study to please him , beg for helps that they may become gracious in his eyes , and are so , and yet never sing in all their life , but when they sing gods praises out of duty with a sad heart and a hopefull spirit , living only upon the future , weary of to day , and sustain'd only by the hope of to morrows event ? and after all , their eyes are dim with weeping and looking upon distances as knowing they shall never be happy till the new heavens and the new eearth appear . but i need not instance in the miserabili in them that dwell in dungeons and lay their head in places of trouble and disease : take those servants of god who have greatest plenty , who are incircled with blessings , whom this world calls prosperous , and see if they have not fightings within and crosses without , contradiction of accidents and perpetuity of temptations , the devil assaulting them and their own weakness betraying them ; fears incompassing them round about lest they lose the favour of god , and shame sitting heavily upon them when they remember how often they talk foolishly , and lose their duty , and dishonour their greatest relations and walk unworthy of those glories which they would fain obtain ; and all this is besides the unavoidable acc●dents of mortality , sickly bodies , troublesome times , changes of government , loss of interests , unquiet and peevish accidents round about them : so that when they consider to what they are primarily obliged ; that they must in some instances deny their appetite , in others they must quit their relations , in all they must deny themselves when their natural or secular danger tempts to sin or danger ; and that for the support of their wills and the strengthening their resolutions against the arguments and sollicitation of passions they have nothing but the promises of another world ; they will easily see that all the splendour of their condition which fools admire and wise men use temperately and handle with caution as they trie the edge of a rasor , is so far from making them recompence for the sufferings of this world , that the reserves and expectations of the next is that conjugation of aids by which only they can well and wisely bear the calamities of their present plenty . but if we look round about us and see how many righteous causes are oppressed , how many good men are reproached , how religion is persecuted , upon what strange principles the greatest princes of the world transact their greatest affairs , how easily they make wars and how suddainly they break leagues , and at what expence and vast pensions they corrupt each others officers , and how the greatest part of mankind watches to devour one another , and they that are devoured are commonly the best , the poor and the harmless , the gentle and uncrasty , the simple and religious ; and then how many wayes all good men are exposed to danger , and that our scene of duty lies as much in passive graces as in active , it must be confessed that this is a place of wasps and insects , of vipers and dragons , of tigres and bears ; but the sheep are eaten by men or devoured by wolves and foxes , or die of the rot ; and when they do not , yet every year they redeem their lives by giving their fleece and their milk , and must die when their death will pay the charges of the knife . now from this i say , it was that the very heathen , plutarch and cicero , pythagoras and hierocles , plato and many others did argue and conclude that there must be a day of recompences to come hereafter which would set all right again : and from hence also our b. saviour himself did convince the sadduces in their fond and pertinacious denying of the resurrection : for that is the meaning of that argument which our b. lord did choose as being clearly and infallibly the aptest of any in the old testament to prove the resurrection , and though the deduction is not at first so plain and evident , yet upon neerer intuition , the interpretation is easie and the argument excellent and proper . for it is observed by the learned among the jews that when god is by way of particular relation and especial benediction appropriated to any one , it is intended that god is to him a rewarder and benefactor , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; for that is the first thing and the last that every man believes and feels of god ; and therefore st. paul summes up the gentiles creed in this compendium ; he that commeth to god must believe that god is , and that he is a rewarder of them that diligently seek him . [ heb. 11. 6. ] and as it is in the indefinite expression , so it is in the limited ; as it is in the absolute so also in the relative . god is the rewarder ; and to be their god is to be their rewarder , to be their benefactor and their gracious lord . ego ero deus vester , i will be your god , that is , i will do you good sayes aben esra : and philo , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the everlasting god , that is , as if he had said , one that will do you good ; not sometimes some , and sometimes none at all , but frequently and for ever : and this we finde also observed by st. paul : wherefore god is not ashamed to be called their god ; [ heb. 11. 16. ] and that by which the relative appellative is verified is the consequent benefit ; he is called their god [ for he hath provided for them a city . upon this account the argument of our b. saviour is this , god is the god of abraham , isaac and iacob ; that is , the gracious god , the benesactor , the rewarder ; and therefore abraham is not dead , but is fallen asleep , and he shall be restored in the resurrection to receive those blessings and rewards , by the title of which god was called the god of abraham . for in this world abraham had not that harvest of blessings which is consigned by that glorious appellative ; he was an exile from his country , he stood far off from the possession of his hopes , he lived an ambulatory life , he spent most of his dayes without an heir , he had a constant piety , and at the latter end of his life one great blessing was given him ; and because that was allayed by the anger of his wife , and the expulsion of his handmaid , and the ejection of ishmael , and the danger of the lad ; and his great calamity about the matter of isaac's sacrifice ; and all his faith and patience and piety was rewarded with nothing but promises of things a great way off ; and before the possession of them he went out of this world ; it is undeniably certain that god who after the departure of the patriarchs did still love to be called [ their god ] did intend to signifie that they should be restored to a state of life and a capacity of those greatest blessings which were the foundation of that title and that relation . god is not the god of the dead , but of the living , but god is the god of abraham and the other patriarchs ; therefore they are not dead ; dead to this world , but alive to god ; that is , though this life be lost , yet they shall have another and a better ; a life in which god shall manifest himself to be their god to all the purposes of benefit and eternal blessings . this argument was summed up by st. peter , and the sense of it is thus rendred by st. clement the bishop of rome , as himself testifies : si deus est juslus , animus est immortalis , which is perfectly rendred by the words of my text ; if in this life only we have hope , then are we of all men the most miserable ; but because this cannot be that god who is just and good should suffer them that heartily serve him to be really and finally miserable , and yet in this world they are so , very frequently ; therefore in another world they shall live to receive a full recompence of reward . neither is this so to be understood , as if the servants of god were so wholly forsaken of him in this world , and so permitted to the malice of evil men , or the asperities of fortune , that they have not many refreshments and great comforts and the perpetual festivities of a holy conscience : for god my maker is he that giveth songs in the night , said elihu ; [ iob 35. 10. ] that is , god as a reward giveth a chearful spirit , and makes a man to sing with joy , when other men are sad with the solemn darkness and with the affrights of conscience , and the illusions of the night . but god who intends vast portions of felicity to his children does not reckon these little joys into the account of the portion of his elect . the good things which they have in this world are not little , if we account the joys of religion and the peace of conscience amongst things valuable ; yet whatsoever it is ; all of it , all the blessings of themselves , and of their posterity , and of their relatives for their sakes are cast in for intermedial entertainments ; but their good , and their prepared portion shall be hereafter . but for the evil it self which they must suffer and overcome , it is such a portion of this life as our b. saviour had ; injuries and temptations , care and persecutions , poverty and labour , humility and patience : it is well ; it is very well ; and who can long for , or expect better here ; when his lord and saviour had a state of things so very much worse then the worst of our calamities : but bad as it is ; it is to be chosen rather then a better ; because it is the high way of the cross ; it is iacobs ladder upon which the saints and the king of the saints did descend and at last ascend to heaven it self ; and bad as it is , it is the method and the inlet to the best ; it is a sharp , but it is a short step to bliss : for it is remarkable in the parable of dives and lazarus , that the poor man , the afflicted saint died first , dives being permitted to his purple and fine linnen , to his delicious fare , and ( which he most of all needed ) to a space of repentance ; but in the mean time the poor man was rescued from his sad portion of this life and carried into abrahams bosome ; where he who was denied in this world to be feasted even with the portion of dogs was placed in the bosome of the patriarch , that is , in the highest room , for so it was in their discubitus or lying down to meat , the chief guest , the most beloved person did lean upon the bosome of the master of the feast , so s. iohn did lean upon the breast of jesus ; and so did lazarus upon the brest of abraham ; or else {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} sinus abrahae may be rendred , [ the bay of abraham , ] alluding to the place of rest where ships put in after a tempestuous and dangerous navigation ; the storme was quickly over with the poor man ; and the angel of god brought the good mans soul to a safe port , where he should be disturbed no more : and so saith the spirit ; blessed are the dead which die in the lord ; for they rest from their labours . but this brings me to the second great inquiry . if here we live upon hopes , and that this is a place of hopes , but not this only ; what other place is there where we shall be blessed in our hope , where we shall rest from our labour and our fear and have our hopes in perfection ; that is , all the pleasures which can come from the greatest and the most excellent hope ? not in this life only ] so my text . therefore hereafter : as soon as we die : as soon as ever the soule goes from the body , it is blessed . blessed i say , but not perfect ; it rejoyces in peace and a holy hope : here we have hopes mingled with fear ; there our hope is heightned with joy and confidence ; it is all the comfort that can be in the expectation of unmeasurable joyes : it is only , not fruition , not the joyes of a perfect possession ; but less then that , it is every good thing else . but that i may make my way plain ; i must first remove an objection which seems to overthrow this whole affaire . s. paul intends these words of my text as an argument to prove the resurrection ; we shall rise again with our bodies ; for if in this life only we had hopes , then were we of all men most miserable ; meaning , that unless there be a resurrection , there is no good for us anywhere else ; but if they that dye in the lord were happy before the resurrection ; then we were not of all men most miserable though there were to be no resurrection ; for the godly are presently happy . so that one must fail ; either the resurrection or the intermedial happinesse : the proof of one relies upon the destruction of the other : and because we can no other wayes be happy , therefore there shall be a resurrection . to this i answer , that if the godly instantly upon their dissolution had the vision beatifical , it is very true , that they were not most miserable though there be no resurrection of the dead , though the body were turned into its original nothing : for the joyes of the sight of god would in the soule alone make them infinite recompence for all the sufferings of this world . but that which the saints have after their dissolution , being only the comforts of a holy hope , the argument remains good : for these intermedial hopes being nothing at all but in relation to the resurrection , these hopes do not destroy , but confirme it rather ; and if the resurrection were not to be , we should neither have any hopes here , nor hopes hereafter . and therefore the apostles word is [ if here only we had hopes ] that is , if our hopes only related to this life ; but because our hopes only relate to the life to come , and even after this life we are still but in the regions of an inlarged hope , this life and that interval are both but the same argument to inferre a resurrection ; for they are the hopes of that state , and the joyes of those , hopes , and it is the comfort of that joy which makes them blessed who die in the love of god , and the faith and obedience of the lord jesus . and now to the proposition it selfe . in the state of separation the souls departed perceive the blessing and comfort of their labours ; they are alive after death , and after death immediately they finde great refreshments . iustorum animae in manu dei sunt , & non tanget illos tormentum mortis . [ wisd. 3. ] the torments of death shall not touch the souls of the righteous because they are in the hands of god . and fifteen hundred years after the death of moses we finde him talking with our blessed lord in his transfiguration upon the mount tabor : and as moses was then , so are all the saints immediately after death , praesentes apud dominum , they are present with the lord , and to be so , is not a state of death , and yet of this it is , that s. paul affirms it to be much better then to be alive . and this was the undoubted sentence of the jews before christ and since , and therefore our blessed saviour told the converted thief that he should that day be with him in paradise . now without peradventure he spake so as he was to be understood ; meaning by paradise that which the schools and pulpits of the rabbins did usually speak of it . by paradise till the time of esdras it is certain , the jews only meant that blessed garden in which god once placed adam and eve : but in the time of esdras and so downward when they spake distinctly of things to happen after this life , and began to signifie their new discoveries and modern philosophy by names , they called the state of souls expecting the resurrection of their bodies by the name of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the garden of eden . hence came that forme of comprecation and blessing to the soul of an israelite sit anima ejus in horto eden let his soul be in the garden of eden ; ] and in their solemn prayers at the time of their death they were wont to say [ let his soule rest , and let his sleep be in peace untill the comforter shall come ; open the gates of paradise unto him ] expresly distinguishing paradise from the state of the resurrection . and so it is evident in the entercourse on the crosse between christ and the converted thief . that day both were to be in paradise : but christ himself was not then ascended into heaven , and therefore paradise was no part of that region where christ now and hereafter the saints shall reign in glory . for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} did by use and custome signifie any place of beauty and pleasure . so the lxx . read eccles. 2. 5. i made me gardens and orchards , i made me a paradise , so it is in the greek ; and cicero having found this strange word in zenophon renders it by [ agrum conseptum ac diligentèr consitum : ] a field well hedg'd and set with flowers and fruits . vivarium , gellius renders it , a place to keep birds and beasts alive for pleasure . pollux sayes this word was persian by its original ; yet because by traduction it became hebrew , we may best learn the meaning of it from the jews who used it most often , and whose sense we better understand . their meaning therefore was this ; that as paradise or the garden of eden was a place of great beauty , pleasure and tranquillity ; so the state of separate souls was a state of peace and excellent delights . so philo , allegorically does expound paradise . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . for the trees that grow in paradise are not like ours , but they bring forth knowledge and life , and immortality . it is therefore more then probable , that when the converted thief heard our blessed saviour speak of paradise or gan eden , he who was a jew and heard that on that day he should be there , understood the meaning to be that he should be there where all the good jews did believe the souls of abraham , isaac and iacob to be placed . as if christ had said ; though you only ask to be remembred when i come into my kingdome , not only that shall be performed in time , but even to day thou shalt have great refreshment ; and this the hellenist jews called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the rest of paradise , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the comfort of paradise , the word being also warranted from that concerning lazarus {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} he is comforted . but this we learn more perfectly from the raptures of s. paul . he knew a man ( meaning himself ) rapt up into the third heaven . and i knew such a man how that he was caught up into paradise . [ 2 cor. 2. 3. ] the raptures & visions were distinct ; for s. paul being a jew and speaking after the manner of his nation makes paradise a distinct thing from the third heaven . for the jews deny any orbes to be in heaven ; but they make three regions only ; the one of clouds , the second of starrs , and the third of angels . to this third or supreme heaven was s. paul wrapt ; but he was also born to paradise ; to another place , distinct and separate by time and station . for by paradise , his countreymen never understood the third heaven ; but there also it was that he heard {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} unspeakable words , great glorifications of god , huge excellencies , such which he might not , or could not utter here below . the effect of these considerations is this , that although the saints are not yet admitted to the blessings consequent to a happy resurrection , yet they have the intermedial entertainments of a present and a great joy . to this purpose are those words to be understood . [ to him that overcomes will i give to eate of the tree of life which is in the midst of the paradise of god : [ revel. 2. 7. ] that is , if i may have leave to expound these words to mean what the jews did about that time understand by such words ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the tree of life does signifie the principle of peace and holiness , of wisdome and comforts for ever . philo expounding it calls it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the worship of god , the greatest of all vertues by which the soul is made to live for ever ; as if by eating of this tree of life in the paradise of god they did mean , that they who die well , shall immediately be feasted with the deliciousness of a holy conscience : which the spirit of god expresses by saying they shall walke up and down in white garments and their works shall follow them ; their tree of life shall germinate ; they shall then feel the comforts of having done good works ; a sweet remembrance and a holy peace shall caresse and feast them ; and there they shall walk up and down in white , [ revel. 3. 4 , 5. & 14. 13. ] that is , as candidates of the resurrection to immortality . and this allegory of the garden of eden and paradise was so heartily pursued by the jews to represent the state of separation , that the essens describe that state by the circumstances and ornaments of a blessed garden . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} a region that is not troubled with clouds or shours , or storms , or blasts , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but a place which is perpetually refreshed with delicious breaths . this was it which the heathens did dream concerning the elysian fields : for all the notices {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} concerning the regions of separate souls came into greece from the barbarians ( sayes diodorus siculus ) and tertullian observes ; although we call that paradise which is a place appointed to receive the souls of the saints , and that this is separated from the notices of the world by a wall of fire , a portion of the torrid zone ( which he supposes to be meant by the flaming sword of the angel placed at the gates of paradise ) yet ( sayes he ) the elysian fields have already possessed the faith and opinions of men . all comes from the same fountain ; the doctrine of the old synagogue confirmed by the words of christ and the commentaries of the apostles ; viz. that after death before the day of judgment there is a paradise for gods servants , a region of rest , of comfort and holy expectations . and therefore it is remarkable that these words of the psalmist , nerapias me in medio dierum meorum . [ psal. 102. v. 25. ] snatch me not away in the midst of my dayes , in the hebrew it is , ne facias me ascendere , make me not to ascend or to goe upwards , meaning , to the supernatural regions of separate souls , who after death are in their beginnings of exaltation . for to them that die in the lord , death is a preferment ; it is a part of their great good fortune ; for death hath not only lost the sting ; but it brings a coronet in his hand which shall invest and adorne the heads of saints till that day comes in which the crown of righteousness shall be brought forth to give them the investiture of an everlasting kingdome . but that i may make up this proposition usefull and clear , i am to adde some things by way of supplement . 1. this place of separation was called paradise by the jews , and by christ , and after christs ascension , by s. iohn : because it signifies a place of pleasure and rest ; and therefore by the same analogy the word may be still used in all the periods of the world , though the circumstances , or though the state of things be changed . it is generally supposed that this had a proper name , and in the old testament was called abrahams bosome ; that is , the region where abraham , isaac and iacob did dwell till the comming of christ . but i suppose my selfe to have great reason to dissent from this common opinion ; for this word of abrahams bosome , being but once used in both the testaments , and then particularly applied to the person of lazarus , must needs signifie the eminence and priviledge of joy that lazarus had ; for all that were in the blessed state of separation were not in abrahams bosome , but only the best and the most excellent persons ; but they were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} with abraham ; and the analogy of the phrase to the manner of the jewish feastings , where the best guest did lye in the bosome of the master , that is , had the best place , makes it most reasonable to believe that abrahams bosome does not signifie the general state of separation , even of the blessed ; but the choicest place in that state , a greater degree of blessedness . but because he is the father of the faithful , therefore to be with abraham , or to sit down with abraham ( in the time of the old testament ) did signifie the same thing as to be in paradise ; but to be in abrahams bosome signifies a great eminence of place and comfort , which is indulged to the most excellent and the most afflicted . 2. although the state of separation may now also and is by s. iohn called paradise ; because the allegory still holds perfectly , as signifying comfort and holy pleasures ; yet the spirits of good men are not said to be with abrahams but to be with christ ; and as being with abraham was the specification of the more general word of paradise in the old testament ; so being with christ is the specification of it in the new . so s. stephen prayed , lord iesus receive my spirit ; and s. paul said , i desire to be dissolved and to be with christ : which expression s. polycarp also used in his epistle to the philippians {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} they are in the place that is due to them , they are with the lord , that is , in the hands , in the custody of the lord jesus ; as appears in the words of s. steven and s. paul . so s. ierome . scimus nepotianum nostrum esse cum christo & sanctorum mixtum choris , we know that our nepotian is with christ , mingled in the quires of saints . upon this account ( and it is not at all unreasonable ) the church hath conjectur'd , that the state of separate souls since the glorification of our lord is much better'd and advanc'd and their comforts greater : because as before christs coming the expectation of the saints that slept , was fixed upon the revelation of the messias in his first coming ; so now it is upon his second coming unto judgment , and in his glory . this improvement of their condition is well intimated by their being said to be under the altar , that is , under the protection of christ , under the powers and benefits of his priesthood , by which he makes continuall intercession both for them and us . this place some of the old doctors understood too literally , and from hence they believed that the souls of departed saints were under their material altars ; which fancy produced that fond decree of the councel of eliberis ( can. 3. 4. ) [ that wax lights should not by day be burnt in coemeteries inquietandi enim spiritus sanctorum non sunt ] left the spirits of saints should by the light of the diurnal tapers be disquieted : this reason , though it be trifling and impertinent , yet it declares their opinion , that they supposed the souls to be neer their reliques which were placed under the altars * but better then this , their state is described by s. iohn in these words [ therefore they are before the throne of god , and serve him night and day in his temple , and he that sits upon the throne shall dwell among them ] with which general words , as being modest bounds to our inquiries , enough to tell us it is rarely well , but enough also to chastise all curious questions , let us remain content , and labour with faith and patience , with hope and charity to be made worthy to partake of those comforts , after which when we have long inquired , when at last we come to try what they are , we shall finde them much better and much otherwise then we imagine . 3. i am to admonish this also , that although our blessed saviour is in the creed said to descend {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} into hell ( so we render it ) yet this does not at all prejudice his other words [ this day shalt thou be with me in paradise ] for the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifies indefinitely the state of separation whether blessed or accursed ; it means only the invisible place , or the region of darkness whither who so descends shall be no no more seen . for as among the heathens the elysian fields and tartara are both {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : so amongst the jews and christians paradisus and gehenna are the distinct states of hades . of the first we have a plain testimony in diphilus . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . in hades there are two wayes , one for just men , and another for the impious . of the second we have the testimony of iosephus , who speaking of the sadduces , says , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they take away or deny the rewards and punishments respectively which are in hades , or in the state of separation : so that if christs soul was in paradise , he was in hades . in vain therefore does s. augustine torment himself to tell , how christ could be in both places at once ; when it is no harder then to tell how a man may be in england and at london at the same time . 4. it is observable that in the mentions of paradise by s. iohn , he twice speaks of the tree of life , but never of the tree of knowledge of good and evil : because this was the symbol of secular knowledge , of prudence and skill of doing things of this world which we can naturally use ; we may smel and taste them , but not feed upon them , that is , these are no part of our enjoyment , and if we be given up to the study of such notices and be immerged in the things of this world , we cannot attend to the studies of religion and of the divine service . but these cares and secular divertisements shall cease when our souls are placed in paradise : there shall be no care taken for raising portions for our children , nor to provide bread for our tables , no cunning contrivances to be safe from the crafty snares of an enemy , no amazement at losses , no fear of slanderings , or of the gripes of publicans , but we shall feed on the tree of life , love of god , and longings for the comming of christ . we are then all spirit and our imployment shall be symbolical , that is , spiritual , and holy , and pleasant . i have now made it as evident as questions of this nature will bear , that in the state of separation the spirits of good men shall be blessed and happy souls : they have an antepast or taste of their reward : but their great reward it self , their crown of righteousness shall not be yet ; that shall not be , until the day of judgement : and this was the third proposition i undertook to prove ; the consummation and perfection of the saints felicity shall be at the resurrection of the dead . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; at his coming ; so s. iohn expresses the time , that we may not then be ashamed . for now we are the sons of gods , but it does not yet appear what we shall be . but we know that when he shall appear we shall be like unto him and see him as he is . [ 1 iohn 2. 28. 1 iohn 3. 4. ] at his glorious appearing , we also shall appear glorious ; we shall see him as he is ; but till then , this beatific vision shall not be at all ; but for the interval , the case is otherwise . tertullian affirms puniri et foveri animam interim in inferis sub expectatione utriusque judicii , in quadam usurpatione et candida ejus ; [ lib. de anima , e. lib. adv. marcion . ] the souls are punished or refreshed in their regions expecting the day of their judgement and several sentences : habitacula illa , animarum promptuaria nominavit scriptura ( saith s. ambrose , ) [ de bono mortis cap. 10. ] the scripture calls these habitations , the promptuaries , or repositories of souls . there is comfort , but not the full reward ; a certain expectation supported with excellent intervals of joy : refrigerium , so the latins call it , a refreshment . donec consummatio rerum resurrectionem omnium plenitudine mercedis expungat tune apparitura coelesti promissione , saith tertullian , until the consummation of all things points out the resurrection , by the fulness of reward and the appearing of the heavenly promise . so the author of the questions ad orthodoxos [ quaest. 75. ] immediately after death , presently there is a separation of the just from the unjust ; for they are born by angels {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} into the places they have deserved ; and they are in those places {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} kept unto the day of resurrection and retribution . but what do they in the mean time ? how is it with them ? {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sayes nazianzen . [ orat . funebr . caesar . fratris . ] they rejoyce and are delighted in a wonderful joy . they see angels and archangels , they converse with them , and see our b. saviour iesus in his glorified humanity ; so iustin martyr . [ ubi suprà ] but in these great joys they look forgreater . they are now in paradiso ; but they long that the body and soul may be in heaven together ; but this is the glory of the day of judgement , the fruit of the resurrection . and this whole affair is agreeable to reason , & the analogy of the whole dispensation as it is generally and particularly described in scripture . for when the greatest effect of the divine power , the mightiest promise , the hardest thing to christan faith , that impossible thing to gentile philosophy , the expectation of the whole world , the new creation , when that shall come to pass , viz. that the souls shall be reinvested with their bodies , when the ashes of dissolved bones shall stand up a new and living frame , to suppose that then there shall be nothing done in order to eternity , but to publish the salvation of saints of which they were possessed before , is to make a great solemnity for nothing , to do great things for no great end , and therefore it is not reasonable to suppose it . for if it were a good argument of the apostle , that the patriarks and saints of the old testament received not the promises signified by canaan and the land of promise , because god had provided some better thing for us , that without us they should not be made perfect ; it must also conclude of all alike ; that they who died since christ must stay till the last day , that they and we and all may be made perfect together . and this very thing was told to the spirits of the martyrs who under the altar cried how long o lord &c. [ rev. 6. 10. ] that they should rest yet for a little season , untill their fellow servants also shall be fulfilled . upon this account it is that the day of judgment is a day of recompence : so said our blessed lord himself [ thou shalt be recompensed at the resurrection of the just ] ( luke 14. 14. ) and this is the day in which all things shall be restored : for [ the heavens must receive jesus till the time of restitution of all things ] [ acts 3. 7. ] and till then the reward is said to be laid up . so s. paul . henceforth is laid up for me a crown of righteousness , which the righteous iudge shall give me in that day : and that you may know he means the resurrection and the day of judgment ; he addes [ and not to me only , but to all them that love his coming : 2 tim. 4. 8. ] of whom it is certain many shall be alive at that day ; and therefore cannot before that day receive the crown of righteousness : and then also , and not till then , shall be his appearing ; but till then it is a depositum . the summe is this . in the world we walk and live by faith : in the state of separation we live by hope : and in the resurrection we shall live by an eternal charity . here we see god as in a glass darkly : in the separation we shall behold him ; but it is afar off : and after the resurrection we shall see him face to face , in the everlasting comprehensions of an intuitive beatitude . in this life we are warriors : in the separation we are conquerors : but we shall not triumph till after the resurrection . and in proportion to this is also the state of devils and damned spirits . art thou come to torment us before the time , said the devils to our b. saviour ; there is for them also an appointed time ; and when that is , we learn from s. iud. 6. they are reserved in chains under darkness unto the judgment of the great day . well therefore did s. iames affirme , that the devils believe and tremble ; and so do the damned souls , with an insupportable amazement fearing the revelation of that day . they know that day will come , and they know they shall finde an intolerable sentence on that day ; and they fear infinitely , and are in amazement and confusion , feeling the worme of conscience , and are in the state of devils who fear god and hate him ; they tremble but they love him not ; and yet they die because they would not love him ; because they would not with all their powers and strengths keep his commandments . this doctrine though of late it hath been laid aside upon the interest of the church of rome and for compliance with some other schools , yet was it universally the doctrine of the primitive church ; as appears out of iustin martyr who in his dialogues with tryphon reckons this amongst the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} errors of some men who say there shall be no resurrection of the dead ; but that as soon as good men are dead {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} their souls are taken up immediately into heaven ; and the writer of the questions ad orthodoxos asks , [ qu. 76. q , 60. q. 75. ] whether before the resurrection there shall be a reward of works ? because to the thief paradise was promised that day . he answers , it was fit the thief should goe to paradise and there perceive what things should be given to the works of faith ; but there he is kept {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} untill the day of resurrection and reward . but in paradise the soul hath an intellectual perception both of her self and of those things which were under her . concerning which i shall not need to heap up testimonies ; this only : it is the doctrine of the greek church unto this day , and was the opinion of the greatest part of the antient church both latine and greek ; and by degrees was in the west eaten out by the doctrine of purgatory and invocation of saints ; and rejected a little above two hundred years agoe in the councel of florence ; and since that time it hath been more generally taught that the souls of good men enjoy the beatific vision before the resurrection ; even presently upon the dissolution . according to which new opinion it will be impossible to understand the meaning of my text , and of diverse other places of scripture which i have now alledged and explicated ; or at all to perceive the oeconomy and dispensation of the day of judgment ; or how it can be a day of discerning ; or how the reapers , the angels shall bind up the wicked in bundles and throw them into the unquenchable fire ; or yet how it can be useful or necessary or prudent for christ to give a solemn sentence upon all the world ; or how it can be that that day should be so formidable and full of terrors , when nothing can affright those that have long enjoyed the beatific presence of god ; and no thunders or earthquakes can affright them who have upon them the biggest evil in the world , i mean , the damned who according to this opinion have been in hell for many ages : and it can mean nothing but to them that are alive ; and then it is but a particular , not an universal judgment ; and after all , it can pretend to no piety , to no scripture , to no reason ; and only can serve the ends of the church of rome ; who can no way better be confuted in their invocation of saints then by this truth , that the saints do not yet enjoy the beatific vision ; and though they are in a state of ease and comfort , yet are they not in a state of power and glory , and kingdome till the day of judgment . this also perfectly does overthrow the doctrine of purgatory . for as the saints departed are not perfect , and therefore certainly not to be invocated not to be made our patrons and advocates : so neither are they in such a condition as to be in torment ; and it is impossible that any wise man should believe , that the souls of good men after death should endure the sharp pains of hell , and yet at the same time believe those words of scripture , blessed are the dead that die in the lord ; from henceforth ; yea saith the spirit that they may rest from their labours , and their works doe follow them . ( rev. 24. 13. ) if they can rest in beds of fire , and sing hymns of glory in the torments of the damned ; if their labours are done when their pains are almost infinite , then these words of the spirit of god , and that doctrine of purgatory can be reconciled ; else , never to eternal ages . but it is certain , they are words that cannot deceive us , non tanget eos tormentum mortis : torment in death shall never touch them . but having established the proposition and the intended sense of the text , let us a while consider , 1. that god is our god when we die , if we be his servants while we live ; and to be our god signifies very much good to us . he will rescue us from the powers of hell ; the devil shall have no part nor portion in us ; we shall be kept in safe custody , we shall be in the hands of christ , out of which all the powers of hell shall never snatch us , and therefore we may die with confidence , if we die with a good conscience : we have no cause of fear , if we have just grounds to hope for pardon . the turks have a saying , that the christians doe not believe themselves when they talk such glorious things of heaven and the state of separation : for if they did , they would not be so afraid to die ; but they do not so well consider that christians believe all this well enough , but they believe better then they live ; and therefore they believe and tremble , because they do not live after the rate of going to heaven : they knew that for good men glorious things are prepared ; but tophet is prepared for evil kings , and unjust rulers ; for vitious men , and degenerate christians : there is a hell for accursed souls ; and men live without fear of it so long , till their fear as soon as it begins , in an instant passes into despair and the fearful groans of the damned . it is no wonder to see men so unwilling to die ; to be impatient of the thought of death ; to be afraid to make their will , to converse with the solemn scarcrow : he that is fit to die must have long dwelt with it , must handle it on all sides , must feel whether the sting be taken out ; he must examine whether he be in christ , that is , whether he be a new creature . and indeed i do not so much wonder that any man fears to die , as when i see a careless and a wicked person descend to his grave with as much indifferency as he goes to sleep , that is , with no other trouble then that he leaves the world ; but he does not fear to die ; and yet upon the instant of his dissolution he goes into the common receptacle of souls where nothing can be addressed to him but the consequence of what he brings along with him , and he shall presently know whether he shall be saved or damned . we have read of some men who by reading or hearing strange opinions have entred into desperate melancholy , and divers who have perfectly despaired of the divine mercy ; who feeling such horrid convulsions in their souls , such fearful expectations of an eternal curse that not finding themselves able to bear so intolerable a fear have hang'd or drown'd themselves ; and yet they only thought so or feared it ; and might have altered it if they would have hoped and prayed : but then let it be considered ; when the soul is stripp'd of the cloud her body , when she is entred into strange regions and converses only with spirits , and sees plainly all that is within her , when all her sins appeare in their own natural ugliness and set out by their aggravating circumstances ; then she remembers her filthy pleasures and hates them infinitely as being such things to which she then can have no appetite : when she perceives she shall perish for that which is not , for that whose remembrance is intolerable ; when she sees many new secrets which she understood not before , and hath stranger apprehensrons of the wrath of god then ever could be represented in this life ; when she hath the notices of a spirit , and an understanding pure enough to see essences and rightly to weigh all the degrees of things ; when ( possibly ) she is often affrighted with the alarums and conjectures of the day of judgement ; or if she be not , yet certainly knows , not only by faith and fear , but by a clear light and proper knowledge , that it shall certainly come , and its effects shall remain for ever , then she hath time enough to bewail her own folly and remediless infelicity ; if we could now think seriously that things must come to that pass , and place our selves by holy meditation in the circumstances of that condition , and consider what we should then think , how miserably deplore our folly , how comfortless remember our ill gotten wealth ; with how much asperity and deep sighing we should call to mind our foolish pride , our trifling swearing , our beastly drinkings , our unreasonable and brutish lusts , it could not be but we must grow wiser on a sudden , despise the world , betake our selves to a strict religion , reject all vanity of spirit , and be sober and watch unto prayer . * if any of us had but a strange dream , and should in the fears of the night but suppose our selves in hell , and be affrighted with those circumstances of damnation which we can tell of , and use in our imperfect notices of things , it would effect strange changes upon a ductile and malleable spirit . a frequent , severe meditation can do more then a seldome and a phantastic dream ; but an active faith can do more then all the arts and contingencies of fancy or discourse . now it is well with us , and we may yet secure it shall be well with us for ever : but with in an hour it may be otherwise with any of us all , who do not instantly take courses of security . but he that does not , would in such a change soon come to wish that he might exchange his state with the meanest , with the miserablest of all mankind ; with gallislaves and miners , with men condemned to tortures for a good conscience . sed cum pulchra minax succidet membra securis . quam velles spinas tunc habuisse meas . avianus . in the day of felling timber the shrub and the bramble are better then the tallest firre or the goodliest cedar : and a poor saint whose soul is in the hand of jesus , plac'd under the altar , over which our high priest like the cherubim over the propitiatory intercedes perpetually for the hastening of his glory , is better then the greatest tyrant , who if he dies , is undone for ever . for in the interval there shall be rest and comfort to the one , and torment and amazement and hellish confusion to the other : and the day of judgement will come , and it shall appear to all the world , that they whose joys were not in this world , were not of all men most miserable , because their joys and their life were hid with christ in god , and at the resurrection of the just shall be brought forth and be illustrious beyond all the beauties of the world . i have now done with my text , and been the expounder of this part of the divine oracle : but here is another text and another sermon yet . ye have heard moses and the prophets : now hear one from the dead ; whose life and death would each of them make an excellent sermon , if this dead man had a good interpreter : for he being dead yet speaketh , and calleth upon us to live well , and to live quickly , to watch perpetually , and to work assiduously ; for we shall descend into the same shadows of death linquenda tellus , et domus , et placens vxor atque harum quas colis arborum te praeter in visas cupressos nulla brevem dominum sequetur . thou must leave thy rich land , and thy well built house , and thy pleasing wife , and of all the trees of thy orchard or thy wood , nothing shall attend thee to thy grave , but oak for thy coffin , and cypress for thy funeral : it shall not then be inquired how long thou hast liv'd but how well ! none below will be concerned whither thou wert rich or poor ; but all the spirits of light and darkness shall be busie in the scrutiny of thy life ; for the good angels would fain carry thy soul to christ , and if they do the devils will follow and accuse thee there ; and when thou appearest before the righteous judge , what will become of thee unless christ be thy advocate and god be merciful and appeased , and the angels be thy guards and a holy conscience be thy comfort . there will to every one of us come a time when we shall with great passion and great interest inquire , how have i spent my days , how have i laid out my money , how have i imployed my time , how have i served god , and how repented me of my sins : and upon our answers to these questions depends a happy or an unhappy eternitie : and blessed is he who concerning these things takes care in time ; and of this care i may with much confidence and comfort propound to you the example of this good man whose reliques lie before you : sir george dalston , of dalston in cumberland ; a worthy man , belov'd of his country , useful to his friends , friendly to all men , careful of his religion , and a true servant of god . he was descended of an antient and a worthy house in cumberland ; and he adorned his family and extraction with a more worthy comportment ; for to be of a worthy family and to bring to it no stock of our proper vertue is to be upbraided by our family ; and a worthy father can be no honour to his son , when it shall be said ; behold the difference ; this crab descended from a goodly apple-tree ; but he who beautifies the eschutcheon of his ancestors by worthy atchievements , by learning or by wisdome , by valour and by great imployments , by a holy life and an useful converlation ; that man is the parent of his own fame , and a new beginner of an antient family : for as conversation is a perpetual creation ; so is the progression of a family in a line of worthy descendants , a dayly beginning of its honour and a new stabiliment . he was bred in learning ; in which cambridge was his tiring room , and the court of queen elizabeth was his stage in which he first represented the part of a hopeful young man : but there he stayed not ; his friends not being desirous that the levities of youth should be fermented by the liberties of a rich and splendid court , caused him to lie in the restraints and to grow ripe in the sobrieties of a country life and a married state : in which as i am informed he behaved himself with so great worthiness , thiness , and gave such probation of his love of justice , popular regards of his countries good , and abilities to serve them ; that for almost 40. years together his country chose him for their knight to serve in all the intervening parliaments : magistratus indicatorium ; imployment shews the man ; he was a leading man in parliaments ; prevailing there by the great reputation of his justice and integrity ; and yet he was not unpleasant and hated at court : for he had well understood that the true interest of courts and parliaments were one ; and that they are like the humours of the body , if you increase one beyond its limit , that destroys all the rest and it self at last ; and when they look upon themselves as enemies and that hot and cold must fight ; the prevailing part is abated in the conflict , and the vanquish'd part is destroyed : but when they look upon themselves as varieties serving the differing aspects and necessities of the same body , they are for the allay of each others exorbitances and excesses , and by keeping their own measures they preserve the man : this the good man well understood ; for so he comported himself that he was loud in parliaments and valued at court : he was respected in very many parliaments ; and was worthily regarded by the worthy kings : which without an orator commends a man : gravissimi principis judicium in minoribus etiam rebus consequi pulchrum est ; said rliny . to be approved though but in lesser matters by the judgement of a wise prince is a great ornament to the man . for as king theodoric in cassiodore said , nequen . dignus est à quopiam redargui , qui nostro judicio meretur absolvi : no man ought to reprove him whom the king commends . but i need no artifices to represent him worthy ; his arguments of probation were within in the magazines of a good heart and represented themselves by worthy actions . for , god was pleased to invest him with a marvailous sweet nature ; which is certainly to be reckoned as one half of the grace of god : because a good nature being the reliques and remains of that ship wrack which adam made , is the proper and immediate disposition to holiness , as the corruption of adam was to disobedience and peevish councels . a good nature will not upbraid the more imperfect persons , will not deride the ignorant , will not reproach the erring man : will not smite sinners on the face , will not despise the penitent . a good nature is apt to forgive injuries , to pitty the miserable , to rescue the oppressed , to make every ones condition as tolerable as he can : and so would he . for as when good nature is heightned by the grace of god , that which was natural becomes now spiritual ; so these actions which proceeded from an excellent nature and were pleasing and useful to men , when they derive from a new principle of grace they become pleasant in the eyes of god : then obedience to laws is duty to god ; justice is righteousness , bounty becomes graciousness , and alms is charity . and indeed this is a grace in which this good man was very remarkable , being very frequent and much in alms ; tender hearted to the poor ; open handed to relieve their needs ; the bellies of the poor did bless him , he filled them with food and gladness ; and i have heard that he was so regular , so constant , so free in this duty , that in these late unhappy wars being in a garison and neer the suffering some rude accidents , the beggars made themselves his guard and rescued him from that trouble , who had so often rescued them from hunger . he was of a meek and gentle spirit ; but not too soft ; he knew how to do good , and how to put by an injury ; but i have heard it told by them that knew his life , that being by the unavoidable trouble of a great estate ingag'd in great suits at law , he was never plaintiffe , but always upon the defensive part ; and that he had reason on his side and justice for him , i need alledge no other testimony , but that the sentence of his judges so declared it . but that in which i propound this good man most imitable was in his religion , for he was a great lover of the church , a constant attender to the sermons of the church ; a diligent hearer of the prayers of the church , and and an obedient son to perform the commands of the church . he was diligent in his times and circumstances of devotion ; he would often be at church so early that he was seen to walk long in the churhyard before prayers ; being as ready to confess his sins at the beginning , as to receive the blessing at the end of prayers . indeed he was so great a lover of sermons , that though he knew how to value that which was the best , yet he was patient of that which was not so ; and if he could not learn any thing to improve his faith , yet he would finde something to exercise his patience ; and something for charity ; yet this his great love of sermons could not tempt him to a willingness of neglecting the prayers of the church ; of which he was a great lover to his dying day . oves meae exaudiunt vocem meam ( says christ ) my sheep hear my voice ; and so the church says : my sheep hear my voice , they love my words , they pray in my forms , they observe my orders , they delight in my offices , they revere my ministers , and obey my constitutions : and so did he ; loving to have his soul recommended to god , and his needs represented , and his sins confessed , and his pardon implored in the words of his mother in the voice and accent of her that nurs'd him up to a spiritual life , to be a man in christ jesus . he was indeed a great lover and had a great regard for gods ministers , ever remembring the words of god , keep my rest , and reverence my priests , he honoured the calling in all ; but he loved and revered the persons of such who were conscientious keepers of their depositum , that trust which was committed to them ; such which did not for interest quit their conscience , and did not to preserve some parts of their revenue , quit some portions of their religion , he knew that what was true in 1639. was also true in 1644. and so to 57. and shall continue true to eternal ages : and they that change their perswasions by force or interest did neither believe well nor ill upon competent and just grounds ; they are not just , though they happen on the right side . hope of gain did by chance teach them well ; and fear of loss abuses them directly . he pitied the persecuted , and never would take part with persecutors , he prayed for his prince and serv'd him in what he could : he loved god , and lov'd the church ; he was a lover of his countries liberties , and yet an observer of the laws of his king . thus he behaved himself to all his superior relatives ; to his equals and descendants he was also just , and kinde and loving . he was an excellent friend , laying out his own interest to serve theirs ; sparing not himself that he might serve them ; as knowing society to be the advantage of mans nature ; and friendship the ornament of society , and usefulness the ornament of friendship : and in this he was known to be very worthy . he was tender and carefull of his children , and so provident and wife , so loving and obliging to his whole family , that he justly had that love and regard , that duty and observance from them , which his kindness and his care had merited . he was a provident and carefull conductor of his estate ; but farre from covetousness ; as appeared toward the evening of his life ; in which that vice does usually prevail amongst old men , who are more greedy when they have least need and , and load their sumpters so much the more , by how much neerer they are to their journeys end : but he made a demonstration of the contrary ; for he washed his hands and heart of the world , gave up his estate long before his death or sickness to be managed by his only son whom he left since , but then first made and saw him his heir ; he emptied his hands of secular imployment ; medled not with money but for the uses of the poor , for piety , for justice and religion . and now having devested himself of all objections and in his conversation with the world , quitting his affections to it , he wholly gave himself to religion and devotion : he waken'd early and would presently be entertained with reading ; when he rose , still he would be read to and hear some of the psalms of david : and excepting only what time he took for the necessities of his life and health , all the rest he gave to prayer , reading , and meditation ; save only that he did not neglect , or rudely entertain the visits and kinde offices of his neighbours . but in this great vacation from the world ; he espied his advantages ; he knew well according to that saying of the emperor charles 5. oportet inter vitae negotia & diem mortis spatium aliquod intercedere ; there ought to be a valley between two such mountains , the businesses of our life and the troubles of our death ; and he stayed not till the noise of the bridegrooms coming did awaken and affright him ; but by daily prayers twice a day constantly with his family , besides the piety and devotion of his own retirements , by a monethly communion , by weekly sermons and by the religion of every day he stood in precincts , ready with oyle in his lamp watching till his lord should call . and indeed when he was hearing what god did speak to him of duty , he also received his summons to give his account . for he was so pertinacious an attendant to gods holy word and the services of the church , that though he found himself sick , he would not off , but stay till the solemnity was done ; but it pleased god at church to give him his first arrest , and since that time i have often visited him ; and found him alwayes doing his work with the greatest evennes and indifferency of spirit as to the event of life and death that i have observed in any . he was not unwilling to live ; but if he should , he resolved to spend his life wholly in the service of god ; but yet neither was he unwilling to die ; because he then knew he should weep no more , and he should sin no more . he was very confident , but yet with great humility and great modesty , of the pardon of his sins ; he had indeed lived without scandal , but he knew he had not lived without error ; but as god had assisted him to avoid the reproach of great crimes , so he doubted not but he should finde pardon for the less : and indeed i could not but observe that he had in all the time of his sickness a very quiet conscience ; which is to me an excellent demonstration of the state of his life , and of his state of grace and pardon . for though he seemed to have a conscience tender and nice if any evil thing had touched it , yet i could not but apprehend that his peace was a just peace , the mercy of god , and the price and effect of the bloud of jesus . he was so joyfull , so thankfull , so pleased in the ministeries of the church , that it gave in evidence where his soul was most delighted , what it did apprehend the quickest , where it did use to dwell , and what it did most passionately love . he discoursed much of the mercies of god to him , repeated the blessings of his life , the accidents and instruments of his trouble , he loved the cause of his trouble and pardoned them that neither loved it nor him . when he had spent great portions of his time of sickness in the service of god and in expectation of the sentence of his life or death , at last he understood the still voice of god , and that he was to goe where his soul loved to be ; he still increased his devotion ; and being admonished as his strength failed him , to supply his usual forms , and his want of strength and words , by short exercise of vertues , of faith and patience and the love of god ; he did it so willingly , so well , so readily , making his eyes , his hands , and his tongue as long as he could the interpreters of his minde , that as long as he was alive we would see what his soul was doing . he doubted not of the truth of the promises , nor of the goodness of god , nor the satisfaction of christ , and the merits of his death , nor the fruit of his resurrection , nor the prevalency of his intercession , nor yet doubted of his own part in them , but expected his portion in the regions of blessedness with those who loved god and served him heartily and faithfully in their generations . he had so great a patience in his sickness and was so afraid lest he should sin at last ; that his piety out-did his nature , and though the body cannot feel but by the soul , yet his soul seemed so little concerned in the passions of the body , that i neither observed , nor heard of him that he in all his sickness so much as complained with any semblance of impatience . he so continued to pray , so delighted in hearing psalms sung , which i wish were made as fit to sing by their numbers , as they are by their weight , that so very much of his time was spent in them , that it was very likely when his lord came , he would finde him so doing , and he did so ; for in the midst of prayers he went away , and got to heaven as soon as they ; and saw them ( as we hope ) presented to the throne of grace ; he went along with them himself , and was his own messenger to heaven ; where although he possibly might prevent his last prayers , yet he would not prevent gods early mercy ; which as we humbly hope , gave him pardon for his sins , ease of his pain , joy after his sorrow , certainty for his fears , heaven for earth , innocence and impeccability instead of his infirmity . ergo quintilium perpetuus sopor urget cui pudor & justitiae soror , incorrupta fides , nudaque veritas , quando ullum inveniet parem ? faith and justice , modesty and pure righteousness , made him equal to the worthiest examples he was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a good man , loving and humble , meek and patient , he would be sure to be the last in contention , and the first at a peace ; he would injure no man , but yet if any man was displeased with him , he would speak first and offer words of kindness ; if any did dispute concerning priority , he knew how to get it even by yeelding and compliance ; walking profitably with his neighbours and humbly with his god , and having lived a life of piety , he died in a full age , an honourable old age , in the midst of his friends , and in the midst of prayer . and although the events of the other world are hidden to us below that we might live in faith , and walke in hope and die in charity , yet we have great reason to bless god for his mercies to this our brother , and endeavour to comport our selves with a strict religion , and a severe repentance , with an exemplar patience & an exemplar piety , with the structures of a holy life , and the solemnities of a religious death , that we also may , as our consident and humble hope is this our brother doth by the conduct of angels pass into the hands and bosome of jesus , there to expect the most mercifull sentence of the right hand , come ye blessed children of my father , receive the kingdome prepared for you from the beginning of the world . amen lord jesus , amen . grant this eternal god for iesus christ his sake ; to whom with thee o father , and the holy spirit , be all glory and honour , service and dominion , love and obedience , be confessed due , and ever paid by all angels , and all men , and all the creatures this day , henceforth and for evermore . amen . finis . a sermon preached in christs-church, dublin, july 16, 1663, at the funeral of the most reverend father in god john, late lord archbishop of armagh and primate of all ireland with a succint narrative of his whole life / by the right reverend father in god jeremy, lord bishop of down and connor. taylor, jeremy, 1613-1667. 1663 approx. 86 kb of xml-encoded text transcribed from 35 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a64132 wing t396 estc r11878 13574860 ocm 13574860 100417 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64132) transcribed from: (early english books online ; image set 100417) images scanned from microfilm: (early english books, 1641-1700 ; 804:7) a sermon preached in christs-church, dublin, july 16, 1663, at the funeral of the most reverend father in god john, late lord archbishop of armagh and primate of all ireland with a succint narrative of his whole life / by the right reverend father in god jeremy, lord bishop of down and connor. taylor, jeremy, 1613-1667. the third edition enlarged. [3], 66 p. printed by j.g. for richard royston ..., london : 1663. caption title: a sermon preached at the funeral of the lord primate. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bramhall, john, 1594-1663 -sermons. church of england -sermons. funeral sermons. sermons, english -17th century. 2000-00 tcp assigned for keying and markup 2001-11 aptara keyed and coded from proquest page images 2002-02 tcp staff (oxford) sampled and proofread 2002-02 tcp staff (oxford) text and markup reviewed and edited 2002-03 pfs batch review (qc) and xml conversion imprimatur , sept. 21.1663 . m. franck , s.t.d. r sso . in x te . p. ac d no. d. gilb . archiep. cant. à sacris dom. a sermon preached in christs-church dublin , iuly 16. 1663. at the funeral of the most reverend father in god , iohn , late lord archbishop of armagh , and primate of all ireland : with a succinct narrative of his whole life . the third edition , enlarged . by the right reverend father in god , jeremy , lord bishop of down and connor . london : printed by i. g. for richard royston , bookseller to the kings most excellent majesty , 1663. 1 cor. 15. 23. but every man in his own order : christ the first fruits ; afterward they that are christ's at his coming . the condition of man in this world is so limited and depressed , so relative and imperfect , that the best things he does he does weakly , and the best things he hath are imperfections in their very constitution . i need not tell how little it is that we know ; the greatest indication of this is , that we can never tell how many things we know not : and we may soon span our own knowledge , but our ignorance we can never fathom . our very will , in which mankind pretends to be most noble and imperial , is a direct state of imperfection ; and our very liberty of chusing good and evil is permitted to us , not to make us proud , but to make us humble ; for it supposes weakness of reason and weakness of love. for if we understood all the degrees of amability in the service of god , or if we had such love to god as he deserves , and so perfect a conviction as were fit for his services , we could no more deliberate : for liberty of will is like the motion of a magnetick needle toward the north , full of trembling and uncertainty till it were fixed in the beloved point ; it wavers as long as it is free , and is at rest when it can chuse no more . and truly what is the hope of man ? it is indeed the resurrection of the soul in this world from sorrow and her saddest pressures , and like the twilight to the day , and the harbinger of joy ; but still it is but a conjugation of infirmities , and proclaims our present calamity , onely because it is uneasie here , it thrusts us forwards toward the light and glories of the resurrection . for as a worm creeping with her belly on the ground , with her portion and share of adam's curse , lifts up its head to partake a little of the blessings of the air , and opens the junctures of her imperfect body , and curles her little rings into knots and combinations , drawing up her tail to a neighbourhood of the heads pleasure and motion ; but still it must return to abide the fate of its own nature , and dwell and sleep upon the dust : so are the hopes of a mortal man ; he opens his eyes and looks upon fine things at distance , and shuts them again with weakness , because they are too glorious to behold ; and the man rejoyces because he hopes fine things are staying for him ; but his heart akes , because he knows there are a thousand wayes to fail and miss of those glories ; & though he hopes , yet he enjoys not ; he longs , but he possesses not , and must be content with his portion of dust ; and being a worm and no man must lie down in this portion , before he can receive the end of his hopes , the salvation of his soul in the resurrection of the dead . for as death is the end of our lives , so is the resurrection the end of our hopes ; and as we die daily , so we daily hope : but death , which is the end of our life , is the enlargement of our spirits from hope to certainty , from uncertain fears to certain expectations , from the death of the body to the life of the soul ; that is , to partake of the light and life of christ , to rise to life as he did ; for his resurrection is the beginning of ours : he died for us alone , not for himself ; but he rose again for himself and us too . so that if he did rise , so shall we ; the resurrection shall be universal ; good and bad ; all shall rise , but not altogether . first christ , then we that are christs ; and yet there is a third resurrection , though not spoken of here ; but thus it shall be . the dead in christ shall rise first ; that is , next to christ ; and after them the wicked shall rise to condemnation . so that you see here is the summe of affairs treated of in my text : not whether it be lawful to eat a tortoise or a mushrome , or to tread with the foot bare upon the ground within the octaves of easter . it is not here inquired whether angels be material or immaterial ; or whether the dwellings of dead infants be within the air or in the regions of the earth ; the inquiry here is whether we are to be christians or no ? whether we are to live good lives or no ? or whether it be permitted to us to live with lust or covetousness acted with all the daughters of rapine and ambition ? whether there be any such thing as sin , any judicatory for consciences , any rewards of piety , any difference of good and bad , any rewards after this life ? this is the design of these words by proper interpretation : for if men shall die like dogs and sheep , they will certainly live like wolves and foxes : but he that believes the article of the resurrection , hath entertained the greatest demonstration in the world , that nothing can make us happy but the knowledge of god , and conformity to the life and death of the holy jesus . here therefore are the great hinges of all religion : 1. christ is already risen from the dead . 2. we also shall rise in gods time and our order . christ is the first fruits . but there shall be a full harvest of the resurrection , and all shall rise . my text speaks onely of the resurrection of the just , of them that belong to christ ; explicitely i say of these ; and therefore directly of resurrection to life eternal . but because he also sayes there shall be an order for every man ; and yet every man does not belong to christ ; therefore indirectly also he implies the more universal resurrection unto judgment . but this shall be the last thing that shall be done ; for , according to the proverb of the jews , michael flies but with one wing , and gabriel with two ; god is quick in sending angels of peace , and they flye apace ; but the messengers of wrath come slowly : god is more hasty to glorifie his servants then to condemn the wicked . and therefore in the story of dives and lazarus we find that the beggar died first ; the good man lazarus was first taken away from his misery to his comfort , and afterwards the rich man died : and as the good many times die first , so all of them rise first , as if it were a matter of haste : and as the mothers breasts swell and shoot and long to give food to her babe ; so gods bowels did yearn over his banish'd children , and he longs to cause them to eat and drink in his kingdom . and at last the wicked shall rise unto condemnation , for that must be done too ; every man in his own order : first christ , then christs servants , and at last christs enemies . the first of these is the great ground of our faith , the second is the consummation of all our hopes : the first is the foundation of god that stands sure , the second is that superstructure that shall never perish : by the first we believe in god unto righteousness , by the second we live in god unto salvation : but the third , for that also is true & must be consider'd , is the great affrightment of all them that live ungodly . but in the whole christs resurrection and ours is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a christian ; that as jesus christ is the same yesterday and to day , and the same for ever ; so may we in christ , become in the morrow of the resurrection the same or better then yesterday in our natural life ; the same body and the same soul tied together in the same essential union , with this onely difference , that not nature but grace and glory with an hermetick seal give us a new signature , whereby we shall no more be changed , but like unto christ our head we shall become the same for ever . of these i shall discourse in order . 1. that christ , who is the first fruits , is the first in this order : he is already risen from the dead . 2. we shall all take our turns , we shall all die , and as sure as death we shall all rise again . and 3. this very order is effective of the thing it self . that christ is first risen , is the demonstration and certainty of ours , for because there is an order in this oeconomy , the first in the kind is the measure of the rest . if christ be the first fruits , we are the whole vintage , and we shall all die in the order of nature , and shall rise again in the order of christ : they that are christ's , and are found so at his coming , shall partake of his resurrection . but christ first , then they that are christ's : that 's the order . 1. christ is the first fruits ; he is already risen from the dead . for he alone could not be held by death . free among the dead . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; death was sins eldest daughter , and the grave-clothes were her first mantle ; but christ was conquerour over both , and came to take that away , and to disarm this . this was a glory fit for the head of mankind , but it was too great and too good to be easily believ'd by incredulous and weak-hearted man. it was at first doubted of by all that were concerned ; but they that saw it had no reason to doubt any longer . but what 's that to us who saw it not ? yes , very much . valde dubitatum est ab illis , ne dubitaretur à nobis , saith s. augustine . they doubted very much , that by their confirmation we might be established and doubt no more . mary magdalene saw him first , and she ran with joy and said she had seen the lord , and that he was risen from the dead ; but they believed her not . after that divers women together saw him , and they told it , but had no thanks for their pains , and obtain'd no credit among the disciples . the two disciples that went to emaus saw him , talk'd with him , eat with him , and they ran and told it : they told true , but no body believ'd them . then s. peter saw him , but he was not yet got into the chair of the catholick church , they did not think him infallible , and so they believ'd him not at all . five times in one day he appear'd ; for after all this he appear'd to the eleven ; they were indeed transported with joy and wonder , but they would scarce believe their own eyes , and though they saw him they doubted . well , all this was not enough ; he was seen also of iames , and suffered thomas to thrust his hand into his side , and appeared to s. paul , and was seen by five hundred brethren at once . so that there is no capacity of mankind , no time , no place , but had an ocular demonstration of his resurrection . he appeared to men and women , to the clergy and the laity , to sinners of both sexes ; to weak men and to criminals , to doubters and deniers , at home and abroad , in publick and in private , in their houses and their journeys , unexpected and by appointment , betimes in the morning and late at night , to them in conjunction and to them in dispersion , when they did look for him and when they did not ; he appeared upon earth to many , and to s. paul and s. stephen from heaven . so that we can require no greater testimony then all these are able to give us , and they saw for themselves and for us too , that the faith and certainty of the resurrection of iesus might be conveyed to all that shall die and follow christ in their own order . now this being matter of fact , cannot be suppos'd infinite , but limited to time and place , and therefore to be prov'd by them who at that time were upon the place ; good men and true , simple and yet losers by the bargain , many and united , confident and constant , preaching it all their life , and stoutly maintaining it at their death . men that would not deceive others , and men that could not be deceiv'd themselves in a matter so notorious and so prov'd , and so seen : and if this be not sufficient credibility in a matter of fact as this was , then we can have no story credibly transmitted to us , no records kept , no acts of courts , no narratives of the dayes of old , no traditions of our fathers , no memorials of them in the third generation . nay , if from these we have not sufficient causes and arguments of faith , how shall we be able to know the will of heaven upon earth ? unless god do not only tell it once , but alwayes , and not only alwayes to some men , but alwayes to all men : for if some men must believe others , they can never do it in any thing more reasonably than in this ; and if we may not trust them in this , then without a perpetual miracle , no man could have faith : for faith could never come by hearing ; by nothing but by seeing . but if there be any use of history , any faith in men , any honesty in manners , any truth in humane entercourse ; if there be any use of apostles or teachers , of embassadors , or letters , of ears or hearing ; if there be any such thing as the grace of faith , that is less than demonstration or intuition , then we may be as sure that christ the first fruits is already risen , as all these credibilities can make us . but let us take heed ; as god hates a lie , so he hates incredulity ; an obstinate , a foolish and pertinacious understanding . what we do every minute of our lives in matters of title and great concernment , if we refuse to do it in religion , which yet is to be conducted as all humane affairs are , by humane instruments and arguments of perswasion proper to the nature of the thing , it is an obstinacy as cross to humane reason , as it is to divine faith. but this article was so clearly prov'd , that presently it came to pass that men were no longer asham'd of the cross , but it was worn upon breasts , printed in the air , drawn upon foreheads , carried upon banners , put upon crowns imperial , presently it came to pass that the religion of the despised jesus did infinitely prevail : a religion that taught men to be meek and humble , apt to receive injuries , but unapt to do any ; a religion that gave countenance to the poor and pitiful , in a time when riches were ador'd , and ambition and pleasure had possessed the heart of all mankind ; a religion that would change the face of things , and the hearts of men , and break vile habits into gentleness and counsel ; that such a religion , in such a time by the sermons and conduct of fishermen , men of mean breeding and illiberal arts , should so speedily triumph over the philosophy of the world , and the arguments of the subtil , and the sermons of the eloquent ; the power of princes and the interests of states , the inclinations of nature , and the blindness of zeal , the force of custom , and the sollicitation of passions , the pleasures of sin and the busie arts of the devil ; that is , against wit and power , superstition and wilfulness , fame and money , nature and empire , which are all the causes in this world that can make a thing impossible ; this , this is to be ascrib'd to the power of god , and is the great demonstration of the resurrection of jesus . every thing was an argument for it , and improv'd it ; no objection could hinder it , no enemies destroy it ; whatsoever was for them , it made the religion to increase ; whatsoever was against them , made it to increase ; sun-shine and storms , fair weather or foul , it was all one as to the event of things : for they were instruments in the hands of god , who could make what himself should chuse to be the product of any cause ; so that if the christians had peace , they went abroad and brought in converts ; if they had no peace , but persecution ; the converts came in to them . in prosperity they allur'd and intic'd the world by the beauty of holiness ; in affliction and trouble they amaz'd all men with the splendour of their innocence , and the glories of their patience ; and quickly it was that the world became disciple to the glorious nazarene , and men could no longer doubt of the resurrection of jesus , when it became so demonstrated by the certainty of them that saw it , and the courage of them that died for it , and the multitude of them that believ'd it ; who by their sermons , and their actions , by their publick offices and discourses , by festivals and eucharists , by arguments of experience and sense , by reason and religion , by perswading rational men , and establishing believing christians , by their living in the obedience of jesus , and dying for the testimony of jesus , have greatly advanc'd his kingdom , and his power , and his glory , into which he entred after his resurrection from the dead . for he is the first fruits ; and if we hope to rise through him , we must confess that himself is first risen from the dead . that 's the first particular . 2. there is an order for us also . we also shall rise again . combustúsque senex tumulo procedit adultus , consumens dat membra rogus ; — the ashes of old camillus shall stand up spritely from his urne ; and the funeral fires shall produce a new warmth to the dead bones of all those who died under the arms of all the enemies of the roman greatness . this is a less wonder than the former : for admonetur omnis aetas jam fieri posse quod aliquando factum est . if it was done once , it may be done again ; for since it could never have been done , but by a power that is infinite , that infinite must also be eternal and indeficient . by the same almighty power which restor'd life to the dead body of our living lord , we may all be restor'd to a new life in the resurrection of the dead . when man was not , what power , what causes made him to be ? whatsoever it was , it did then as great a work as to raise his body to the same being again ; and because we know not the method of natures secret changes , and how we can be fashioned beneath in secreto terrae , and cannot handle and discern the possibilities and seminal powers in the ashes of dissolved bones , must our ignorance in philosophy be put in balance against the articles of religion , the hopes of mankind , the faith of nations and the truth of god ? and are our opinions of the power of god so low , that our understanding must be his measure ; and he shall be confessed to do nothing , unless it be made plain in our philosophy ? certainly we have a low opinion of god unless we believe he can do more things then we can understand . but let us hear s. paul's demonstration : if the corn dies and lives again ; if it layes its body down , suffers alteration , dissolution and death , but at the spring rises again in the verdure of a leaf , in the fulness of the ear , in the kidneys of wheat ; if it proceeds from little to great , from nakedness to ornament , from emptiness to plenty , from unity to multitude , from death to life : be a sadducee no more , shame not thy understanding , and reproch not the weakness of thy faith , by thinking that corn can be restor'd to life and man cannot ; especially since in every creature the obediential capacity is infinite , and cannot admit degrees ; for every creature can be any thing under the power of god , which cannot be less than infinite . but we find no obscure foot-steps of this mystery even amongst the heathens . pliny reports that appion the grammarian by the use of the plant osiris call'd homer from his grave ; and in valerius maximus we find that aelius tubero return'd to life when he was seated in his funeral pile ; and in plutarch , that soleus after three dayes burial did live , and in valerius that aeris pamphilius did so after ten dayes . and it was so commonly believ'd , that glaucus who was choked in a vessel of honey did rise again , that it grew to a proverb ; glaucus poto melle resurrexit ; glaucus having tasted honey , died and liv'd again . i pretend not to believe these stories true ; but from these instances it may be concluded that they believ'd it possible that there should be a resurrection from the dead ; and natural reason , and their philosophy did not wholly destroy their hopes and expectation to have a portion in this article . for god knowing that the great hopes of man , that the biggest endearment of religion , the sanction of private justice , the band of piety and holy courage , does wholly derive from the article of the resurrection , was pleased not onely to make it credible , but easie and familiar to us ; and we so converse every night with the image of death , that every morning we find an argument of the resurrection . sleep and death have but one mother , and they have one name in common . soles occidere & redire possunt , nobis cum semel occidit lux brevis , nox est perpetua una dormienda . catul. charnel-houses are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cemeteries or sleeping-places , and they that die are fallen asleep , and the resurrection is but an awakening and standing up from sleep : but in sleep our senses are as fast bound by nature ; as our joynts are by the grave-clothes ; and unless an angel of god awaken us every morning , we must confess our selves as unable to converse with men , as we now are afraid to die and to converse with spirits . but however death it self is no more ; it is but darkness and a shadow , a rest and a forgetfulness . what is there more in death ? what is there less in sleep ? for do we not see by experience that nothing of equal loudness does awaken us sooner then a mans voice , especially if he be call'd by name ? and thus also it shall be in the resurrection . we shall be awakened by the voice of a man , and he that call'd lazarus by name from his grave , shall also call us : for although s. paul affirms , that the trumpet shall sound , and there shall be the voice of an archangel ; yet this is not a word of nature , but of office and ministry : christ himself is that archangel , and he shall descend with a mighty shout , ( saith the apostle ) and all that are in the grave shall hear his voice , saith s. john : so that we shall be awakened by the voice of a man , because we are onely fallen asleep by the decree of god ; and when the cock and the lark call us up to prayer and labour , the first thing we see is an argument of our resurrection from the dead . and when we consider what the greek church reports , that amongst them the bodies of those that die excommunicate will not return to dust till the censure be taken off ; we may with a little faith and reason believe , that the same power that keeps them from their natural dissolution , can recall them to life and union . i will not now insist upon the story of the rising bones seen every year in egypt , nor the pretences of the chymists , that they from the ashes of flowers can re-produce from the same materials the same beauties in colour and figure ; for he that proves a certain truth from an uncertain argument , is like him that wears a wooden leg when he hath two sound legs already ; it hinders his going , but helps him not : the truth of god stands not in need of such supporters , nature alone is a sufficient preacher : quae nunc herba fuit , lignum jacet , herba futura , aeriae nudantur aves cum penna vetusta , et nova subvestit reparatas pluma volucres . night and day , the sun returning to the same point of east , every change of species in the same matter , generation and corruption , the eagle renewing her youth and the snake her skin , the silk-worm and the swallows the care of posterity and the care of an immortal name , winter and summer , the fall and spring , the old testament and the new , the words of job , and the visions of the prophets , the prayer of ezekiel for the resurrection of the men of ephraim , and the return of jonas from the whales belly , the histories of the jews and the narratives of christians , the faith of believers and the philosophy of the reasonable ; all joyn in the verification of this mystery . and amongst these heaps it is not of the least consideration that there was never any good man , who having been taught this article , but if he serv'd god , he also relied upon this . if he believ'd god , he believ'd this ; and therefore s. paul sayes that they who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they who had no hope ( meaning of the resurrection ) were also atheists , and without god in the world . and it is remarkable what s. augustine observes , that when the world saw the righteous abel destroyed , and that the murderer out-liv'd his crime , and built up a numerous family , and grew mighty upon earth , they neglected the service of god upon that account , till god in pity of their prejudice and foolish arguings took enoch up to heaven to recover them from their impieties , by shewing them that their bodies and souls should be rewarded for ever in an eternal union . but christ the first fruits is gone before , and himself did promise that when himself was lifted up he would draw all men after him . every man in his own order ; first christ , then they that are christ's at his coming . and so i have done with the second particular , not christ onely , but we also shall rise in gods time and our order . but concerning this order i must speak a word or two , not only for the fuller handling the text , but because it will be matter of application of what hath been already spoken of the article of the resurrection . 3. first christ and then we . and we therefore because christ is already risen . but you must remember , that the resurrection and exaltation of christ was the reward of his perfect obedience and purest holiness ; and he calling us to an imitation of the same obedience , and the same perfect holiness , prepares a way for us to the same resurrection . if we by holiness become the sons of god as christ was , we shall also as he was become the sons of god in the resurrection : but upon no other terms . so said our blessed lord himself : ye which have followed me in the regeneration , when the son of man shall sit on the throne of his glory , ye also shall sit upon thrones judging the tribes of israel . for as it was with christ the first fruits , so it shall be with all christians in their own order : as with the head , so it shall be with the members . he was the son of god by love and obedience , and then became the son of god by resurrection from the dead to life eternal , and so shall we ; but we cannot be so in any other way . to them that are christ's , and to none else shall this be given . for we must know that god hath sent christ into the world to be a great example and demonstration of the oeconomy and dispensation of eternal life . as god brought christ to glory , so he will bring us , but by no other method . he first obeyed the will of god , and patiently suffered the will of god ; he died , and rose again , and entered into glory ; and so must we . thus christ is made via , veritas , & vita , the way , the truth , and the life ; that is , the true way to eternal life : he first trode this wine-press , and we must insist in the same steps , or we shall never partake of this blessed resurrection . he was made the son of god in a most glorious manner , and we by him , by his merit , and by his grace , and by his example : but other then this there is no way of salvation for us . that 's the first and great effect of this glorious order . 4. but there is one thing more in it yet , every man in his own order . first christ , and then christ's . but what shall become of them that are not christ's ? why there is an order for them too . first , they that are christ's ; and then they that are not his . * blessed and holy is he that hath his part in the first resurrection . there is a first and a second resurrection even after this life . the dead in christ shall rise first . now blessed are they that have their portion here ; for upon these the second death shall have no power . as for the recalling the wicked from their graves , it is no otherwise in the sense of the spirit to be called a resurrection , then taking a criminal from the prison to the bar is a giving of liberty . when poor attilius aviola had been seized on by an apoplexy , his friends supposing him dead carried him to his funeral pile ; but when the fire began to approch , and the heat to warm the body , he reviv'd , and seeing himself incircled with funeral flames , call'd out aloud to his friends to rescue , not the dead , but the living aviola from that horrid burning . but it could not be . he onely was restor'd from his sickness to fall into death , and from his dull disease to a sharp and intolerable torment . just so shall the wicked live again ; they shall receive their souls , that they may be a portion for devils ; they shall receive their bodies , that they may feel the everlasting burning ; they shall see christ , that they may look on him whom they have pierced ; and they shall hear the voice of god passing upon them the intolerable sentence ; they shall come from their graves , that they may go into hell ; and live again , that they may die for ever . so have we seen a poor condemned criminal , the weight of whose sorrows sitting heavily upon his soul hath benummed him into a deep sleep , till he hath forgotten his grones , and laid aside his deep sighings ; but on a sudden comes the messenger of death , and unbinds the poppy garland , scatters the heavy cloud that incircled his miserable head , and makes him return to acts of life , that he may quickly descend into death and be no more . so is every sinner that lies down in shame , and makes his grave with the wicked ; he shall indeed rise again , and be called upon by the voice of the archangel , but then he shall descend into sorrows greater then the reason and the patience of a man , weeping and shrieking louder then the grones of the miserable children in the valley of hinnon . these indeed are sad stories , but true as the voice of god and the sermons of the holy jesus . they are gods words and gods decrees ; and i wish that all who profess the belief of these , would consider sadly what they mean. if ye believe the article of the resurrection , then you know that in your body you shall receive what you did in the body , whether it be good or bad . it matters not now very much whether our bodies be beauteous or deformed ; for if we glorifie god in our bodies , god shall make our bodies glorious . it matters not much whether we live in ease and pleasure , or eat nothing but bitter herbs : the body that lies in dust and ashes , that goes stooping and feeble , that lodges at the foot of the cross and dwells in discipline , shall be feasted at the eternal supper of the lamb. and ever remember this , that beastly pleasures , and lying lips , and a deceitful tongue , and a heart that sendeth forth proud things , are no good dispositions to a blessed resurrection . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is not good that in the body we live a life of dissolution , for that 's no good harmony with that purpose of glory which god designs the body . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said phocyllides ; for we hope that from our beds of darkness we shall rise into regions of light , and shall become like unto god. they shall partake of a resurrection to life and what this can infer is very obvious . for i● it be so hard to believe a resurrection from one death , let us not be dead in trespasses and sins , for a resurrection from two deaths will be harder to be believ'd , and harder to be effected . but if any of you have lost the life of grace , and so forfeited all your title to a life of glory , betake your selves to an early and an entire piety , that when by this first resurrection you have made this way plain before your face , you may with confidence expect a happy resurrection from your graves . for if it be possible that the spirit , when it is dead in sin , can arise to a life of righteousness ; much more it is easie to suppose that the body after death is capable of being restor'd again . and this is a consequent of s. pauls argument , if when ye were enemies ye were reconciled by his death , much more being reconciled we shall be saved by his life ; plainly declaring that it is a harder and more wonderful thing for a wicked man to become the friend of god , then for one that is so , to be carried up to heaven and partake of his glory . the first resurrection is certainly the greater miracle : but he that hath risen once , may rise again ; and this is as sure as that he that dies once , may die again , and die for ever . but he who partakes of the death of christ by mortification , and of his resurrection by holiness of life and a holy faith , shall , according to the expression of the prophet isaiah , enter into his chamber of death ; when nature and gods decree shall shut the doors upon him , and there he shall be hidden for a little moment : but then shall they that dwell in dust awake and sing , with christs dead body shall they arise : all shall rise , but every man in his own order ; christ the first fruits , then they that are christs at his coming . amen . i have now done with my meditation of the resurrection ; but we have a new and a sadder subject to consider : it is glorious and brave when a christian contemplates those glories which stand at the foot of the account of all god's servants ; but when we consider , that before all or any thing of this happens every christian must ●wice exuere hominem , put off the old man , and then lie down in dust and the dishonours of the grave , it is vinum myrrhatum , there is myrrhe put into our wine ; it is wholsom , but it will allay all our pleasures of that glorious expectation . but no man can escape it . after that the great cyrus had rul'd long in a mighty empire ; yet there came a message from heaven , not so sad it may be , yet as decretory as the hand-writing on the wall that arrested his successor darius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepare thy self , o cyrus , and then go unto the gods ; he laid aside his tiar and his beauteous diadem , and cover'd his face with a cloth , and in a single linen laid his honour'd head in a poor humble grave ; and none of us all can avoid this sentence . for if wit and learning , great fame and great experience , if wise notices of things , and an honourable fortune , if courage and skill , if prelacy and an honourable age , if any thing that could give greatness and immunity to a wise and prudent man , could have been put in bar against a sad day , and have gone for good plea , this sad scene of sorrows had not been the entertainment of this assembly . but tell me , where are those great masters , who while they liv'd flourish'd in their studies ? iam eorum praebendas alii possident , & nescio utrum de iis cogitant ; other men have got their prebends and their dignities , and who knows whether ever they remember them or no ? while they liv'd they seem'd nothing , when they are dead , every man for a while speaks of them what they please , and afterwards they are as if they had not been . but the piety of the christian church hath made some little provision towards an artificial immortality for brave and worthy persons ; and the friendships , which our dead contracted while they were alive , require us to continue a fair memory as long as we can ; but they expire in monethly minds , or at most in a saint and declining anniversary ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and we have great reason so to do in this present sad accident of the death of our late most reverend primate , whose death the church of ireland hath very great reason to deplore ; and we have great obligation to remember his very many worthy deeds done for this poor afflicted and despised church . s. paul made an excellent funeral oration , as it were instituting a feast of all saints , who all died having obtained a good report ; and that excellent preacher in the 11. chap. of the hebrews made a sermon of their commemoration . for since good men , while they are alive , have their conversation in heaven ; when they are in heaven 't is also fit that they should in their good names live upon earth . and as their great examples are an excellent sermon to the living , and the praising them when envy and flattery can have no interest to interpose , as it is the best and most vigorous sermon and incentive to great things ; so to conceal what good god hath wrought by them , is great unthankfulness to god and to good men . when dorcas died the apostle came to see the dead corps , and the friends of the deceased expressed their grief and their love by shewing the coats that she , whilest she lived , wrought with her own hands . she was a good needle-woman and a good huswife , and did good to mankind in her little way , and that it self ought not to be forgotten , and the apostle himself was not displeased with their little sermons , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the women made upon that sad interview . but if we may have the same liberty to record the worthy things of this our most venerable father and brother , and if there remains no more of that envy which usually obscures the splendour of living hero's , if you can with your charitable though weeping eyes behold the great gifts of god with which he adorned this great prelate , and not object the failings of humanity to the participation of the graces of the spirit , or think that gods gifts are the lesse because they are born in earthen vessels , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for all men bear mortality about them , and the cabinet is not beauteous as the diamond that shines within its bosom ; then we may without interruption pay this duty to piety , and friendship , and thankfulness , and deplore our sad loss by telling a true and sad story of this great man , whom god hath lately taken from our eyes . he was bred in cambridge in sidney-college under mr. hulet , a grave and a worthy man , and he shewed himself not onely a fruitful plant by his great progress in his studies , but made him another return of gratitude , taking care to provide a good imployment for him in ireland , where he then began to be greatly interested . it was spoken as an honour to augustus caesar , that he gave his tutor an honourable funeral ; and marcus antoninus erected a statue unto his ; and gratian the emperour made his master ausonius to be consul : and our worthy primate , knowing the obligation which they pass upon us , who do obstetricari gravidae animae , help the parturient soul to bring forth fruits according to its seminal powers , was careful not onely to reward the industry of such persons so useful to the church in the cultivating infantes palmarum , young plants , whose joynts are to be stretch'd and made streight ; but to demonstrate that his scholar knew how to value learning , when he knew so well how to reward the teacher . having pass'd the course of his studies in the university , and done his exercise with that applause which is usually the reward of pregnant wits and hard study , he was remov'd into york-shire ; where first in the city of york he was an assiduous preacher , but by the disposition of the divine providence he happened to be engaged at north-alerton in disputation with three pragmatical romish priests of the jesuits order , whom he so much worsted in the conference , and so shamefully disadvantaged by the evidence of truth , represented wisely and learnedly , that the famous primate of york , archbishop matthews , a learned and an excellent prelate , and a most worthy preacher , hearing of that triumph , sent for him and made him his chaplain ; in whose service he continued till the death of the primate , but in that time had given so much testimony of his great dexterity in the conduct of ecclesiastical and civil affairs , that he grew dear to his master . in that imployment he was made prebendary of york , and then of rippon ; the dean of which church having made him his sub-dean , he managed the affairs of that church so well , that he soon acquir'd a greater fame , and entered into the possession of many hearts , and admiration to those many more that knew him . there and at his parsonage he continued long to do the duty of a learned and good preacher , and by his wisdom , eloquence and deportment , so gain'd the affections of the nobility , gentry and commons of that countrey , that as at his return thither upon the blessed restauration of his most sacred majesty he knew himself oblig'd enough , and was so kind as to give them a visit ; so they by their coming in great numbers to meet him , their joyful reception of him , their great caressing of him when he was there , their forward hopes to enjoy him as their bishop , their trouble at his departure , their unwillingness to let him go away , gave signal testimonies that they were wise and kind enough to understand and value his great worth . but while he lived there he was like a diamond in the dust , ( or lucius quinctius at the plough ) his low fortune covered a most valuable person , till he became observ'd by sir thomas wentworth lord president of york , whom we all knew for his great excellencies , and his great but glorious misfortunes . this rare person espied the great abilities of doctor bramhall , and made him his chaplain , and brought him into ireland as one whom he believ'd would prove the most fit instrument to serve in that design , which for two years before his arrival here he had greatly meditated and resolved , the reformation of religion and the reparation of the broken fortunes of the church : the complaints were many , the abuses great , the causes of the church vastly numerous , but as fast as they were brought in , so fast they were by the lord deputy referred back to dr. bramhall , who by his indefatigable pains , great sagacity , perpetual watchfulness , daily and hourly consultations , reduc'd things to a more tolerable condition then they had been left in by the schismatical principles of some , and the unjust prepossessions of others , form any years before . for at the reformation the popish bishops and priests seemed to conform , and did so , that keeping their bishopricks they might enrich their kindred and dilapidate the revenues of the church ; which by pretended offices , false informations , fee-farms at contemptible rents , and ungodly alienations , were made low as poverty it self , and unfit to minister to the needs of them that serv'd the altar , or the noblest purposes of religion . for hospitality decayed , and the bishops were easie to be oppressed by those that would ; and they complained , but for a long time had no helper , till god raised up that glorious instrument the earl of strafford , who brought over with him as great affections to the church and to all publick interests , and as admirable abilities , as ever before his time did invest and adorn any of the kings vicegerents : and god fitted his hand with an instrument good as his skill was great . for the first specimen of his abilities and diligence in recovery of some lost tithes being represented to his late majesty of blessed and glorious memory , it pleased his majesty upon the death of bishop downham to advance the doctor to the bishoprick of d●r●y ; which he not onely adorned with an excellent spirit and a wise government , but did more then double the revenue , not by taking any thing from them to whom it was due , but by resuming something of the churches patrimony , which by undue means was detained in unfitting hands . but his care was beyond his diocese , and his zele broke out to warm all his brethren ; and though by reason of the favour and piety of king iames the escheated counties were well provided for their tithes , yet the bishopricks were not so well till the primate , then bishop of derry , by the favour of the lord lieutenant and his own incessant and assiduous labour and wise conduct , brought in divers impropriations , cancell'd many unjust alienations , and did restore them to a condition much more tolerable ; i say much more tolerable ; for though he rais'd them above contempt , yet they were not near to envy ; but he knew there could not in all times be wanting too many that envied to the church every degree of prosperity : so iudas did to christ the expence of oyntment , and so dyonisius told the priest , when himself stole the golden cloak from apollo , and gave him one of arcadian home-spun , that it was warmer for him in winter and cooler in summer . and forever , since the church by god's blessing and the favour of religious kings and princes , and pious nobility , hath been endowed with fair revenues ; inimicus homo , the enemy hath not been wanting by pretences of religion to take away god's portion from the church , as if his word were intended as an instrument to rob his houses . but when the israelites were governed by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and god was their king , and moses his lieutenant , and things were of his management , he was pleas'd by making great provisions for them that ministred in the service of the tabernacle to consign this truth for ever , that men , as they love god , at the same rate are to make provisions for his priests . for when himself did it , he not only gave the 48. cities , with a mile of glebe round about their city every way , and yet the whole country was but 140. miles long , or thereabouts , from dan to beersheba ; but besides this they had the tithe of all increase , the first fruits , offerings , vows , redemptions , and in short , they had 24. sorts of dues , as buxtorf relates ; and all this either brought to the barn home to them without trouble , or else , as the nature of the thing required , brought to the temple ; the first to make it more profitable , and the second to declare that they received it not from the people but from god , not the peoples kindness but the lords inheritance ; insomuch that this small tribe of levi , which was not the 40th . part of the people , as the scripture computes them , had a revenue almost treble to any of the largest of the tribes . i will not insist on what villalpandus observes , it may easily be read in the 45. of ezekiel concerning that portion which god reserves for himself and his service , but whatsoever it be this i shall say , that it is confessedly a prophecy of the gospel ; but this i adde , that they had as little to do , and much less than a christian priest , and yet in all the 24. courses the poorest priest amongst them might be esteemed a rich man. i speak not this to upbraid any man or any thing but sacrilege and murmur , nor to any other end but to represent upon what great and religious grounds the then bishop of derry did with so much care and assiduous labour endeavour to restore the church of ireland to that splendor and fulness ; which as it is much conducing to the honour of god and of religion , god himself being the judge , so it is much more necessary for you than it is for us , and so this wise prelate rarely well understood it ; and having the same advantage and blessing as we now have , a gracious king , and a lieutenant patron of religion , and the church , he improv'd the deposita pietatis , as origen calls them , the gages of piety , which the religion of the ancient princes and nobles of this kingdom had bountifully given to such a comfortable competency , that though there be place left for present and future piety to inlarge it self , yet no man hath reason to be discourag'd in his duty ; insomuch that as i have heard from a most worthy hand , that at his going into england he gave account to the archbishop of canterbury of 30000 l. a year , in the recovery of which he was greatly and principally instrumental . but the goods of this world are called waters by solomon . stollen waters are sweet , and they are too unstable to be stopt : some of these waters did run back from their proper chanel , and return to another course than god and the laws intended , yet his labours and pious counsels were not the less acceptable to god and good men , and therefore by a thankful and honourable recognition the convocation of the church of ireland hath transmitted in record to posterity their deep resentment of his singular services and great abilities in this whole affair . and this honour will for ever remain to that bishop of derry ; he had a zerubbabel who repair'd the temple and restor'd its beauty , but he was the ioshuah , the high-priest , who under him ministred this blessing to the congregations of the lord. but his care was not determin'd in the exteriour part onely , and accessaries of religion ; he was careful , and he was prosperous in it , to reduce that divine and excellent service of our church to publick and constant exercise , to unity and devotion ; and to cause the articles of the church of england to be accepted as the rule of publick confessions and perswasions here , that they and we might be populus unius labii , of one heart and one lip , building up our hopes of heaven on a most holy faith ; and taking away that shibboleth which made this church lisp too undecently , or rather in some little degree to speak the speech of ashdod , and not the language of canaan ; and the excellent and wise pains he took in this particular no man can dehonestate or reproch , but he that is not willing to confess that the church of england is the best reformed church in the world . but when the brave roman infantry under the conduct of manlius ascended up to the capitol to defend religion and their altars from the fury of the gauls , they all pray'd to god , us quemadmodum ipsi ad defendendum templum ejus concurrissent , ita ille virtutem e●rum numine suo tueretur : that as they came to defend his temple by their arms , so he would defend their persons and that cause with his power and divinity . and this excellent man in the cause of religion found the like blessing which they prayed for ; god by the prosperity of his labours and a blessed effect gave testimony not onely of the piety and wisdom of his purposes , but that he loves to bless a wise instrument when it is vigorously imployed in a wise and religious labour . he overcame the difficulty in defiance of all such pretences as were made even from religion it self to obstruct the better procedure of real and material religion . these were great things and matter of great envy , and like the fiery eruptions of vesuvius might with the very ashes of consumption have buried another man. at first indeed , as his blessed master the most holy jesus had , so he also had his annum acceptabilem . at first the product was nothing but great admiration at his stupendious parts , and wonder at his mighty diligence and observation of his unusual zele in so good and great things ; but this quickly pass'd into the natural daughters of envy , suspicion and detraction , the spirit of obloquy and slander . his zele for recovery of the church-revenues was call'd oppression and rapine , covetousness and injustice ; his care of reducing religion to wise and justifiable principles was called popery and arminianism , and i know not what names , which signifie what the authors are pleased to mean , and the people to conster and to hate . the intermedial prosperity of his person and fortune , which he had as an earnest of a greater reward to so well-meant labours , was suppos'd to be the production of illiberal arts and ways of getting ; and the necessary refreshment of his wearied spirits , which did not alwayes supply all his needs , and were sometimes less then the permissions even of prudent charity , they call'd intemperance : dederunt enim malum m●telli naevio poetae ; their own surmises were the bills of accusation , and the splendour of his great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or doing of good works , was the great probation of all their calumnies . but if envy be the accuser , what can be the defences of innocence ? saucior invidiae morsu , quaerenda medela est , dic quibus in terris sentiet aeger opem ? our b.s. knowing the unsatisfiable angers of men if their money or estates were medled with , refus'd to divide an inheritance amongst brethren ; it was not to be imagin'd that this great person ( invested , as all his brethren were , with the infirmities of mortality , and yet imployed in dividing and recovering and apportioning of lands ) should be able to bear all that reproch which jealousie and suspicion , and malicious envy , could invent against him . but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said sophocles : and so did he ; the affrightments brought to his great fame and reputation made him to walk more warily , and do justly , and act prudently , and conduct his affairs by the measures of laws , as far as he understood , and indeed that was a very great way : but there was aperta justitia , clausa manus , justice was open , but his hand was shut ; and though every slanderer could tell a story , yet none could prove that ever he received a bribe to blind his eyes to the value of a pair of gloves . it was his own expression , when he gave glory to god who had preserv'd him innocent . but because every mans cause is right in his own eyes , it was hard for him so to acquit himself , that in the intriques of law and difficult cases some of his enemies should not seem ( when they were heard alone ) to speak reason against him . but see the greatness of truth and prudence , and how greatly god stood with him . when the numerous armies of vexed people , turba gravis paci , placidaeque inimica quieti , heap'd up catalogues of accusations , when the parliament of ireland imitating the violent procedures of the then disordered english , when his glorious patron was taken from his head , and he was disrobed of his great defences ; when petitions were invited and accusations furnished , and calumny was rewarded and managed with art and power , when there were above 200. petitions put in against him , and himself denied leave to answer by word of mouth ; when he was long imprison'd , and treated so that a guilty man would have been broken into affrightment and pitiful and low considerations ; yet then he himself standing almost alone , like callimachus at marathon invested with enemies and covered with arrows , defended himself beyond all the powers of guiltiness , even with the defences of truth and the bravery of innocence , and answered the petitions in writing , sometimes twenty in a day , with so much clearness , evidence of truth , reality of fact and testimony of law , that his very enemies were asham'd and convinc'd ; they found they had done like aesops viper , they licked the file till their tongues bled ; but himself was wholly invulnerable . they were therefore forc'd to leave their muster-rolls and decline the particulars , and fall to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to accuse him for going about to subvert the fundamental laws ; the way by which great strafford and canterbury fell ; which was a device , when all reasons fail'd , to oppress the enemy by the bold affirmation of a conclusion they could not prove , they did like those gladiatores whom the romans call'd retiaries , when they could not stab their enemies with their daggers , they threw nets over him , and cover'd him with a general mischief . but the martyr king charles the first , of most glorious and eternal memory ; seeing so great a champion likely to be oppress'd with numbers and despair , sent what rescue he could , his royal letter for his bail , which was hardly granted to him , and when it was , it was upon such hard terms , that his very delivery was a persecution . so necessary it was for them , who intended to do mischief to the publick , to take away the strongest pillars of the house . this thing i remark to acquit this great man from the tongue of slander , which had so boldly spoken , that it was certain something would stick , yet was so impotent and unarm'd , that it could not kill that great same which his greater worthiness had procur'd him . it was said of hippasus the pythagorean , that being ask'd how and what he had done : he answer'd , nondum nihil , neque enim adhuc mihi invidetur ; i have done nothing yet , for no man envies me . he that does great things , cannot avoid the tongues and teeth of envy ; but if calumnies must pass for evidences , the bravest hero's must alwayes be the most reproched persons in the world. nascitur aetolicus , pravum ingeniosus ad omne ; qui facere assuerat , patriae non degener artis , candida de nigris , & de candentibus atra . every thing can have an ill name and an ill sense put upon it ; but god , who takes care of reputations as he does of lives , by the orders of his providence confutes the slander , ut memoria justorum sit in benedictionibus , that the memory of the righteous man might be embalm'd with honour : and so it hapned to this great man ; for by a publick warranty , by the concurrent consent of both houses of parliament , the libellous petitions against him , the false records and publick monuments of injurious shame were cancell'd , and he was restor'd in integrum to that fame where his great labours and just procedures had first estated him ; which , though it was but justice , yet it was also such honour , that it is greater then the virulence of tongues , which his worthiness and their envy had arm'd against him . but yet the great scene of the troubles was but newly open'd . i shall not refuse to speak yet more of his troubles , as remembring that st. paul , when he discourses of the glories of the saints departed , he tells more of their sufferings than of their prosperities , as being that laboratory and crysable in which god makes his servants vessels of honour to his glory . the storm quickly grew high ; & transitum est à linguis ad gladios , and that was indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , iniquity had put on arms ; when it is armata nequitia , then a man is hard put to it . the rebellion breaking out the bishop went to his charge at derry , and , because he was within the defence of walls , the execrable traitor sir phelim ● neale laid a snare to bring him to a dishonourable death . for he wrote a letter to the bishop , pretended intelligence between them , desir'd that according to their former agreement such a gate might be deliver'd to him . the messenger was not advis'd to be cautious , not at all instructed in the art of secrecy , for it was intended that he should be search'd , intercepted and hang'd for ought they car'd : but the arrow was shot against the bishop , that he might be accused for base conspiracy , and die with shame and sad dishonour . but here god manifested his mighty care of his servants ; he was pleas'd to send into the heart of the messenger such an affrightment , that he directly ran away with the letter , and never durst come near the town to deliver it . this story was publish'd by sir phelim himself , who added , that if he could have thus ensnar'd the bishop , he had good assurance the town should have been his own : sed bonitas dei praevalitura est super omnem malitiam hominis , the goodness of god is greater then all the malice of men ; and nothing could so prove how dear that sacred life was to god , as his rescue from the dangers . stantia non poterant tecta probare deos : to have kept him in a warm house had been nothing , unless the roof had fallen upon his head , that rescue was a remark of divine favour and providence . but it seems sir phelim's treason against the life of this worthy man had a correspondent in the town ; and it broke out speedily ; for what they could not effect by malicious stratagem , they did in part by open force ; they turn'd the bishop out of the town , and upon trifling and unjust pretences search'd his carriages , and took what they pleas'd , till they were asham'd to take more : they did worse then divorce him from his church , for in all the roman divorces they said , tuas tibi res babeto , take your goods and be gone ; but plunder was religion then . however , though the usage was sad , yet it was recompenc'd to him by his taking sanctuary in oxford , where he was graciously receiv'd by that most incomparable and divine prince ; but having served the king in yorkshire by his pen , and by his counsels , and by his interests , return'd back to ireland , where under the excellent conduct of his grace the now lord lieutenant , he ran the risque and fortune of oppressed vertue . but god having still resolv'd to afflict us , the good-man was forc'd into the fortune of the patriarchs , to leave his countrey and his charges , and seek for safety and bread in a strange land ; for so the prophets were us'd to do , wandring up and down in sheeps-clothing , but poor as they were the world was not worthy of them ; and this worthy man , despising the shame , took up his cross and followed his master . exilium causa ipsa jubet sibi dulce videri , et desiderium dulce levat patriae . he was not asham'd to suffer where the cause was honourable and glorious ; but so god provided for the needs of his banished , and sent a man who could minister comfort to the afflicted , and courage to the persecuted , and resolutions to the tempted , and strength to that religion for which they all suffered . and here this great man was indeed triumphant ; this was one of the last and best scenes of his life : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the last dayes are the best witnesses of a man. but so it was , that he stood up in publick and brave defence for the doctrine and discipline of the church of england ; first , by his sufferings and great example , for verbis tantùm philosophari non est doctoris sed histrionis , to talk well and not to do bravely is for a comedian , not a divine : but this great man did both ; he suffered his own calamity with great courage , and by his wise discourses strengthened the hearts of others . for there wanted not diligent tempters in the church of rome , who ( taking advantage of the afflictions of his sacred majesty , in which state men commonly suspect every thing , and like men in sickness are willing to change from side to side , hoping for ease and finding none ) flew at royal game , and hop'd to draw away the king from that religion which his most royal father , the best man and the wisest prince in the world , had seal'd with the best bloud in christendom ; and which himself suck'd in with his education , and had confirm'd by choice and reason , and confess'd publickly and bravely , and hath since restor'd prosperously . millitie●e was the man , witty and bold enough to attempt a zelous and a foolish undertaking , and address'd himself with ignoble indeed but witty arts to perswade the king to leave what was dearer to him then his eyes . it is true , it was a wave dash'd against a rock , and an arrow shot against the sun , it could not reach him ; but the bishop of derry turn'd it also , and made it to fall upon the shooters head ; for he made so ingenious , so learned and so accute reply to that book , he so discover'd the errors of the roman church , retorted the arguments , stated the questions , demonstrated the truth , and sham'd their procedures , that nothing could be a greater argument of the bishops learning , great parts , deep judgment , quickness of apprehension , and sincerity in the catholick and apostolick faith , or of the follies and prevarications of the church of rome . he wrote no apologies for himself ; though it were much to be wish'd that , as iunius wrote his own life , or moses his own story , so we might have understood from himself how great things god had done for him and by him ; but all that he permitted to god , and was silent in his own defences ; gloriosius enim est injuriam tacendo fugere , quàm respondendo superare . but when the honour and conscience of his king ; and the interest of a true religion , was at stake , the fire burn'd within him , and at last he spake with his tongue ; he cried out like the son of croesus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , take heed and meddle not with the king ; his person is too sacred , and religion too dear to him to be assaulted by vulgar hands . in short , he acquited himself in this affair with so much truth and piety , learning and judgment , that in those papers his memory will last unto very late succeeding generations . but this most reverend prelate found a nobler adversary and a braver scene for his contention . he found that the roman priests being wearied and baffled by the wise discourses and pungent arguments of the english divines , had studiously declined any more to dispute the particular questions against us , but fell at last upon a general charge , imputing to the church of england the great crime of schism ; and by this they thought they might with most probability deceive unwary and unskilful readers ; for they saw the schism , and they saw we had left them , and because they consider'd not the causes , they resolv'd to out-face us in the charge . but now it was that dignum nactus argumentum , having an argument fit to imploy his great abilities , consecrat hic praesul calamum calamlque labores ante aras domino laeta trophaea suo ; the bishop now dedicates his labours to the service of god and of his church , undertook the question , and in a full discourse proves the church of rome , not only to be guilty of the schism by making it necessary to depart from them , but they did actuate the schisms , and themselves made the first separation in the great point of the popes supremacy , which was the palladium for which they principally contended . he made it appear that the popes of rome were usurpers of the rights of kings and bishops , that they brought in new doctrines in every age , that they impos'd their own devices upon christendom as articles of faith , that they prevaricated the doctrines of the apostles , that the church of england only return'd to her primitive purity , that she joyn'd with christ and his apostles , that she agreed in all the sentiments of the primitive church . he stated the questions so wisely , and conducted them so prudently , and handled them so learnedly , that i may truly say , they were never more materially confuted by any man , since the questions have so unhappily disturbed christendom . verum hoc eos malè ussit : and they finding themselves smitten under the fifth rib , set up an old champion of their own , a goliah to fight against the armies of israel ; the old bishop of chalcedon , known to many of us , replied to this excellent book ; but was so answer'd by a rejoynder made by the lord bishop of derry , in which he so press'd the former arguments , refuted the cavils , brought in so many impregnable authorities and probations , and added so many moments and weights to his discourse , that the pleasures of reading the book would be the greatest , if the profit to the church of god were not greater . flumina tum lactis , tum flumina nectaris ibant , flavaque de viridi stillabant ilice mella . for so sampson's riddle was again expounded ; out of the strong came meat , and out of the eater came sweetness ; his arguments were strong , and the eloquence was sweet and delectable ; and though there start up another combatant against him , yet he had onely the honour to fall by the hands of hector : still haeret lateri lethalis arundo ; the headed arrow went in so far , that it could not be drawn out , but the barbed steel stuck behind . and whenever men will desire to be satisfied in those great questions , the bishop of derry's book shall be his oracle . i will not insist upon his other excellent writings ; but it is known every where with what piety and acumen he wrote against the manichean doctrine of fatal necessity , which a late witty man had pretended to adorn with a new vizor ; but this excellent person wash'd off the cerusse and the meretricious paintings , rarely well asserted the oeconomy of the divine providence , and having once more triumph'd over his adversary , plenus victoriarum & trophaeorum betook himself to the more agreeable attendance upon sacred offices , and having usefully and wisely discours'd of the sacred rite of confirmation , impos'd hands upon the most illustrious princes , the dukes of york and gloucester , and the princess royal , and ministred to them the promise of the holy spirit , and ministerially establish'd them in the religion and service of the holy jesus . and one thing more i shall remark , that at his leaving those parts upon the kings return , some of the remonstrant ministers of the low-countries coming to take their leaves of this great man , and desiring that by his means the church of england would be kind to them , he had reason to grant it , because they were learned men , and in many things of a most excellent belief ; yet he reprov'd them , and gave them caution against it , that they approched too near and gave too much countenance to the great and dangerous errors of the socinians . he thus having serv'd god and the king abroad , god was pleas'd to return to the king and to us all , as in the dayes of old , and we sung the song of david . in convertendo captivitatem sion : when king david and all his servants returned to ierusalem , this great person having trode in the wine-press was called to drink of the wine , and as an honorary reward of his great services and abilities was chosen primate of this national church : in which time we are to look upon him , as the king and the kings great vicegerent did , as a person concerning whose abilities the world had too great testimony ever to make a doubt . it is true , he was in the declension of his age and health ; but his very ruines were goodly ; and they who saw the broken heaps of pompey's theatre , and the crushed obelisks , and the old face of beauteous philaenium , could not but admire the disordered glories of such magnificent structures , which were venerable in their very dust . he ever was us'd to overcome all difficulties , onely mortality was too hard for him ; but still his vertues and his spirit was immortal , he still took great care , and still had new and noble designs , and propos'd to himself admirable things . he govern'd his province with great justice and sincerity ; unus amplo consulens pastor gregi , somnos tuetur omnium solus vigil . and had this remark in all his government , that as he was a great hater of sacrilege , so he professed himself a publick enemy to non-residence , and often would declare wisely and religiously against it , allowing it in no case but of necessity or the greater good of the church . there are great things spoken of his predecessor s. patrick , that he founded 700. churches and religious convents , that he ordain'd 5000. priests , and with his own hands consecrated 350. bishops . how true the story is i know not ; but we were all witnesses that the late primate , whose memory we now celebrate , did by an extraordinary contingency of providence in one day consecrate two archbishops and ten bishops ; and did benefit to almost all the churches in ireland , and was greatly instrumental to the re-endowments of the whole clergy ; and in the greatest abilities and incomparable industry was inferiour to none of his most glorious antecessours . since the canonization of saints came into the church , we find no irish bishop canoniz'd , except s. laurence of dublin , and s. malachias of down ; indeed richard of armagh's canonization was propounded , but not effected ; but the character which was given of that learned primate by trithemius does exactly fit this our late father ; vir in divinis scripturis eruditus , secularis philosophiae jurísque canonici non ignarus , clarus ingenio , sermone scholasticus , in declamandis sermonibus ad populum excellentis industriae : he was learned in the scriptures , skill'd in secular philosophy , and not unknowing in the civil and canon laws , ( in which studies i wish the clergy were with some carefulness and diligence still more conversant ) he was of an excellent spirit , a scholar in his discourses , an early and industrious preacher to the people . and as if there were a more particular sympathy between their souls , our primate had so great a veneration to his memory , that he purpos'd , if he had liv'd , to have restor'd his monument in dundalke , which time , or impiety , or unthankfulness had either omitted or destroyed . so great a lover he was of all true and inherent worth , that he lov'd it in the very memory of the dead , and to have such great examples transmitted to the intuition and imitation of posterity . at his coming to the primacy he knew he should at first espy little besides the ruines of discipline , a harvest of thorns , and heresies prevailing in the hearts of the people , the churches possess'd by wolves and intruders , mens hearts greatly estranged from true religion ; and therefore he set himself to weed the fields of the church ; he treated the adversaries sometimes sweetly , sometimes he confuted them learnedly , sometimes he rebuk'd them sharply . he visited his charges diligently , and in his own person , not by proxies and instrumental deputations : quaerens non nostra , sednos , & quae sunt iesu christi ; he design'd nothing that we knew of but the redintegration of religion , the honour of god and the king , the restoring of collapsed discipline , and the renovation of faith and the service of god in the churches . and still he was indefatigable , and , even as the last scene of his life , intended to undertake a a regal visitation . quid enim vultis me otiosum à domino comprehendi ? said one ; he was not willing that god should take him unimployed : but , good man , he felt his tabernacle ready to fall in pieces , and could go no further , for god would have no more work done by that hand ; he therefore espying this , put his house in order , and had lately visited his diocese , and done what he then could to put his charge in order ; for he had a good while since receiv'd the sentence of death within himself , and knew he was shortly to render an account of his stewardship ; he therefore upon a brisk alarm of death , which god sent him the last ianuary , made his will ; in which , besides the prudence and presence of spirit manifested in making just and wise settlement of his estate , and provisions for his descendants ; at midnight , and in the trouble of his sickness and circumstances of addressing death , still kept a special sentiment and made confession of gods admirable mercies , and gave thanks that god had permitted him to live to see the blessed restauration of his majesty and the church of england , confess'd his faith to be the same as ever , gave praises to god that he was born and bred up in this religion , and prayed to god and hop'd he should die in the communion of this church , which he declar'd to be the most pure and apostolical church in the whole world . he prayed to god to pardon his frailties and infirmities , relied upon the mercies of god and the merits of jesus christ , and with a singular sweetness resign'd up his soul into the hands of his redeemer . but god , who is the great choragus and master of the scenes of life and death , was not pleas'd then to draw the curtains ; there was an epilogue to his life yet to be acted and spoken . he return'd to actions and life , and went on in the methods of the same procedure as before ; was desirous still to establish the affairs of the church , complain'd of some disorders which he purpos'd to redress , girt himself to the work ; but though his spirit was willing , yet his flesh was weak ; and as the apostles in the vespers of christs passion , so he in the eve of his own dissolution was heavy , not to sleep , but heavy unto death , and look'd for the last warning , which seiz'd on him in the midst of business ; and though it was sudden , yet it could not be unexpected , or unprovided by surprize , and therefore could be no other then that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which augustus us'd to wish unto himself , a civil and well-natur'd death , without the amazement of troublesom circumstances , or the great cracks of a falling house , or the convulsions of impatience . seneca tells that bassus aufidius was wont to say , sperare se nullum dolorem esse in illo extremo anhelitu , si tamen esset , habere aliquantum in ipsa brevitate solatii : he hop'd that the pains of the last dis●olution were little or none ; or if they were it was full of comfort that they could be but short . it happened so to this excellent man ; his passive fortitude had been abundantly tried before , and therefore there was the less need of it now ; his active graces had been abundantly demonstrated by the great and good things he did , & therefore his last scene was not so laborious , but god call'd him away something after the manner of moses , which the jews express by osculum oris dei , the kiss of gods mouth ; that is , a death indeed foresignified , but gentle , and serene , and without temptation . to summe up all ; he was a wise prelate , a learned doctor , a just man , a true friend , a great benefactour to others , a thankful beneficiary where he was oblig'd himself . he was a faithful servant to his masters , a loyal subjest to the king , a zelous assertor of his religion against popery on one side , and fanaticism on the other . the practice of his religion was not so much in forms and exteriour ministries , though he was a great observer of all the publick rites and ministries of the church , as it was in doing good for others . he was like myson , whom the scythian anarchasis so greatly prais'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he govern'd his family well , he gave to all their due of maintenance and duty , he did great benefit to mankind ; he had the fate of the apostle s. paul , he pass'd through evil report and good report , as a deceiver and yet true . he was a man of great business and great resort : semper aliquis in cydonis domo , as the corinthian said ; there was alwayes somebody in cydon's house . he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he divided his life into labour and his book ; he took care of his churches when he was alive , and even after his death , having left 500 l. for the repair of his cathedral of armagh and s. peters church in drogheda . he was an excellent scholar , and rarely well accomplish'd ; first instructed to great excellency by natural parts , and then consummated by study and experience . melanchthon was us'd to say that himself was a logician , pomeranus a grammarian , iustus ionas an orator , but that luther was all these . it was greatly true of him , that the single perfections which make many men eminent , were united in this primate and made him illustrious . at , at , quintilium perpetuus sopor urget : cui pudor & justitiae soror incorrupta fides , nudaque veritas quando ullum invenient ●arem ? it will be hard to find his equal in all things : fortasse tanquam phoenix anno quingentosimo naseitur , ( that i may use the words of seneca ) nec est mirum ex intervallo magna generari mediocria & in turbam nascentia saepe fortuna producit : eximia vero ipsa raritate commendat . for in him was visible the great lines of hooker's judiciousness , of iewel 's learning , of the accuteness of bishop andrews . he was skill'd in more great things then one ; and , as one said of phidias , he could not onely make excellent statues of ivory , but he could work in stone and brass . he shewed his equanimity in poverty , and his justice in riches ; he was useful in his countrey , and profitable in his banishment ; for , as paraeus was at anvilla , luther at wittenburg , s. athanasius and s. chrysostom in their banishment , s. hierom in his retirement at bethlehem , they were oracles to them that needed it ; so was he in holland and france , where he was abroad ; and , beside the particular endearments which his friends receiv'd from him , for he did do relief to his brethron that wanted , and supplied the souldiers out of his store in york-shire , when himself could but ill spare it ; but he receiv'd publick thanks from the convocation of which he was president , and publick justification from the parliament where he was speaker ; so that although , as one said , miràculi instar vitae iter , si longum , sine offensione percurrere ; yet no man had greater enemies , and no man had greater justifications . but god hath taken out elijah from our heads this day . i pray god that at least his mantle may be left behind , and that his spirit may be doubled upon his successour ; and that we may all meet together with him at the right hand of the lamb , where every man shall receive according to his deeds , whether they be good or whether they be evil . i conclude with the words of caius plinius , equidem beatos puto quibus deorum munere datum est , aut facere scribenda , aut scribere legenda . he wrote many things fit to be read , and did very many things worthy to be written ; which if we wisely imitate , we may hope to meet him in the resurrection of the just , and feast with him in the eternal supper of the lamb , there to sing perpetual anthems to the honour of god the father , son and holy ghost , to whom be all honour , &c. the end . notes, typically marginal, from the original text notes for div a64132-e240 synes . hym . 6 1 thes. 4. 16. john 5. 28. dracuntius de opere dei. luk. 14. 14. * rev. 20. 6. 1 thes. 4. 16. rom. 5. 10. isa. 26. 20. numb . 1. 46. 3. 39. ●●ld . hist. of●ithes ●ithes , c. 2. ●e philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tract . 25. in st. matth. pindar . de scriptor . eccles. epist. 30. synes . ep . 57. via intelligentiæ a sermom [sic] preached to the university of dublin : shewing by what means the scholars shall become most learned and most usefull : published at their desire / by ... jeremy, lord bishop of downe, &c. ... taylor, jeremy, 1613-1667. 1662 approx. 94 kb of xml-encoded text transcribed from 36 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a64144) transcribed from: (early english books online ; image set 53464) images scanned from microfilm: (early english books, 1641-1700 ; 582:7) via intelligentiæ a sermom [sic] preached to the university of dublin : shewing by what means the scholars shall become most learned and most usefull : published at their desire / by ... jeremy, lord bishop of downe, &c. ... taylor, jeremy, 1613-1667. [6], 64 p. printed for r. royston ..., london : 1662. includes bibliographical references. first edition. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -john vii, 17 -sermons. sermons, english -17th century. 2005-02 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-04 simon charles sampled and proofread 2005-04 simon charles text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion via intelligentiae . a sermom preached to the university of dublin : shewing by what means the scholars shall become most learned and most usefull . published at their desire . by the r. r. father in god , jeremy , lord bishop of downe , &c. and vicechancellour of that university . ad majorem dei gloriam . london : printed for r. royston bookseller to the kings most excellent majesty , 1662. to the reader . peace is so great a blessing , and disputations and questions in religion are so little friends to peace , that i have thought no mans time can be better spent then in propositions and promotions of peace , and consequently in finding expedients , and putting periods to all contentious learning . i have already in a discourse before the right honourable the lords and commons assembled in this parliament prov'd that obedience is the best medium of peace and true religion ; and lawes are the only common term and certain rule and measure of it . vocatâ ad concionem multitudine , quae coalescere in populum unius corporis nullâ re praeterquam legibus poterat , said livy . obedience to man is the externall instrument ; and the best in the world. to which i now add , that obedience to god is the best internall instrument ; and i have prov'd it in this discourse . peace and holiness are twin-sisters ; after which because every man is bound to follow , and he that does not shall never see god , i concluded that the office of a bishop is in nothing so signally to be exhibited as in declaring by what means these great duties and blessings are to be acquir'd . this way i have here describ'd is an old way ; for it was christs way , and therefore it is truth and life : but it hath been so little regarded and so seldom taught , that when i first spake my thoughts of it in the following words before the little , but excellent , university of dublin , they consented to it so perfectly , and so piously entertain'd it , that they were pleas'd with some earnestness to desire me to publish it to the world , and to consigne it to them as a perpetual memorial of their duty , and of my regards to them , and care over them in my station . i was very desirous to serve and please them in all their worthy desires , but had found so much reason to distrust my own abilities , that i could not resolve to do what i fain would have done ; till by a second communication of those thoughts , though in differing words , i had publish'd it also to my clergy at the metropolitical visitation of the most reverend and learned lord primate of armagh in my own diocese . but when i found that they also thought it very reasonable and pious , and joyn'd in the desire of making it publick , i consented perfectly , and now only pray to god it may do that work which i intended . i have often thought of those excellent words of mr. hooker in his very learned discourse of justification ; [ such is the untoward constitution of our nature , that we do neither so perfectly understand the way and knowledge of the lord , nor so stedfastly embrace it when it is understood , nor so graciously utter it when it is embraced , nor so peaceably maintain it when it is uttered , but that the best of us are overtaken sometime through blindness , sometime through hastiness , sometime through impatience , sometime through other passions of the mind , whereunto ( god knows ) we are too subject ] that i find by true experience , the best way of learning and peace is that which cures all these evils , as far as in this world they are curable ; and that is the wayes of holiness , which are therefore the best and only way of truth . in disputations there is no end , and but very little advantage ; but the way of godliness hath in it no error , and no doubtfulness . by this therefore i hop'd best to apply the counsel of the wise man : stand thou fast in thy sure understanding , in the way and knowledge of the lord , and have but one manner of word , and follow the word of peace and righteousness . i have reason to be confident that they who desir'd me to publish this discourse will make use of it , and find benefit by it : and if any others do so too , both they and i shall still more and more give god all thanks , and praise , and glory . sermons newly printed , and are sold by r. royston . a sermon preached at the opening of the parliament in ireland , may 8. 1661. before the right honourable the lords justices , and the lords spiritual and temporal and the commons . a sermon preached at the consecration of two archbishops and ten bishops , in the cathedral church of st. patrick in dublin , january 27. 1660. both by jeremy taylor d. d. lord bishop of downe and connor . a sermon preached at the consecration of herbert lord bishop of hereford , by jasper main d. d. one of his majesties chaplains in ordinary . the grand debate resumed in the point of prayer , being an answer to the presbyterian papers presented to the most reverend the lord bishops at the savoy , upon the subject by a member of the convocation . 7 john 17. if any man will do his will , he shall know of the doctrine , whether it be of god , or whether i speak of my self . the ancients in their mythological learning tell us , that when jupiter espyed the men of the world striving for truth , and pulling her in pieces to secure her to themselves , he sent mercury down amongst them , and he with his usuall arts dressed error up in the imagery of truth , and thrust her into the croud , and so left them to contend still : and though then , by contention men were sure to get but little truth , yet they were as earnest as ever , and lost peace too , in their importune contentions for the very image of truth . and this indeed is no wonder : but when truth and peace are brought into the world together , and bound up in the same bundle of life ; when we are taught a religion by the prince of peace , who is the truth it self , to see men contending for this truth to the breach of that peace ; and when men fall out , to see that they should make christianity their theme , that is one of the greatest wonders in the world. for christianity is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a soft and gentle institution ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was brought into the world to soften the asperities of humane nature , and to cure the barbarities of evil men , and the contentions of the passionate . the eagle seeing her breast wounded , and espying the arrow that hurt her to be feathered , cryed out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the feathered nation is destroyed by their own feathers ; that is , a christian fighting and wrangling with a christian ; and indeed that 's very sad : but wrangling about peace too ; that peace it self should be the argument of a war , that 's unnaturall ; and if it were not that there are many who are homines multae religionis , nullius penè pietatis , men of much religion and little godliness , it would not be that there should be so many quarrells in and concerning that religion which is wholly made up of truth and peace , and was sent amongst us to reconcile the hearts of men when they were tempted to uncharitablenesse by any other unhappy argument . disputation cures no vice , but kindles a great many , and makes passion evaporate into sin : and though men esteem it learning , yet it is the most uselesse learning in the world . when eudamidas the son of archidamas heard old xenocrates disputing about wisdom , he asked very soberly , if the old man be yet disputing and enquiring concerning wisdom , what time will he have to make use of it ? christianity is all for practice , and so much time as is spent in quarrells about it is a diminution to its interest : men inquire so much what it is , that they have but little time left to be christians . i remember a saying of erasmus , that when he first read the new testament with fear and a good mind , with a purpose to understand it and obey it , he found it very usefull and very pleasant : but when afterwards he fell on reading the vast differences of commentaries , then he understood it lesse then he did before , then he began not to understand it . for indeed the truths of god are best dressed in the plain culture and simplicity of the spirit ; but the truths that men commonly teach are like the reflexions of a multiplying-glasse : for one piece of good money you shall have forty that are fantasticall ; and it is forty to one if your finger hit upon the right . men have wearied themselves in the dark , having been amused with false fires : and instead of going home , have wandered all night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in untroden , unsafe , uneasie wayes ; but have not found out what their soul desires . but therefore since we are so miserable , and are in error , and have wandered very far , we must do as wandring travellers use to do , go back just to that place from whence they wandered , and begin upon a new account . let us go to the truth it self , to christ , and he will tell us an easie way of ending all our quarrells . for we shall find christianity to be the easiest and the hardest thing in the world : it is like a secret in arithmetick , infinitely hard till it be found out by a right operation , and then it is so plain , we wonder we did not understand it earlier . christ's way of finding out of truth is by doing the will of god. we will try that by and by , if possibly we may find that easie and certain : in the mean time let us consider what wayes men have propounded to find out truth , and upon the foundation of that to establish peace in christendom . 1. that there is but one true way is agreed upon ; and therefore almost every church of one denomination that lives under government propounds to you a systeme or collective body of articles , and tells you , that 's the true religion , and they are the church , and the peculiar people of god : like brutus and cassius , of whom one sayes , ubicunque ipsi essent , praetexebant esse rempublicam , they suppos'd themselves were the commonwealth ; and these are the church , and out of this church they will hardly allow salvation . but of this there can be no end . for divide the church into twenty parts , and in what part soever your lot falls , you and your party are damned by the other nineteen ; and men on all hands almost keep their own proselytes by affrighting them with the fearful sermons of damnation : but in the mean time here is no security to them that are not able to judge for themselves , and no peace for them that are . 2. others cast about to cure this evil , and conclude that it must be done by submission to an infallible guide ; this must do it or nothing : and this is the way of the church of rome . follow but the pope and his clergie , and you are safe , at least as safe as their warrant can make you . indeed this were a very good way , if it were a way at all ; but it is none ; for this can never end our controversies : not onely because the greatest controversies are about this infallible guide ; but also because , 1. we cannot find that there is upon earth any such guide at all . 2. we do not find it necessary that there should . 3. we find that they who pretend to be this infallible guide are themselves infinitely deceiv'd . 4. that they do not believe themselves to be infallible whatever they say to us ; because they do not put an end to all their own questions that trouble them . 5. because they have no peace but what is constrained by force and government . 6. and lastly , because if there were such a guide , we should fail of truth by many other causes : for it may be that guide would not do his duty ; or we are fallible followers of this infallible leader ; or we should not understand his meaning at all times , or we should be perverse at some times , or something as bad : because we all confesse that god is an infallible guide , and that some way or other he does teach us sufficiently , and yet it does come to passe by our faults that we are as far to seek for peace and truth as ever . 3. some very wise men finding this to fail , have undertaken to reconcile the differences of christendom by a way of moderation . thus they have projected to reconcile the papists and the lutherans , the lutherans and the calvinists , the remonstrants and contra-emonstrants , and project that each side should abate of their asperities , and pare away something of their propositions , and joyn in common terms and phrases of accommodation , each of them sparing something , and promising they shall have a great deal of peace for the exchange of a little of their opinion . this was the way of cassander , modrevius , andreas frisius , erasmus , spalato , grotius , and indeed of charles the fifth in part , but something more heartily of ferdinand the second . this device produced the conferences at poissy , at montpellier , at ratisbon , at the hague , at many places more : and what was the event of these ? their parties when their delegates returned , either disclaimed their moderation , or their respective princes had some other ends to serve , or they permitted the meetings upon uncertain hopes , and a triall if any good might come ; or it may be they were both in the wrong , and their mutuall abatement was nothing but a mutuall quitting of what they could not get , and the shaking hands of false friends ; or it may be it was all of it nothing but hypocrisie and arts of craftiness , and , like lucian's man , every one could be a man and a pestle when he pleased . and the council of trent , though under another cover , made use of the artifice , but made the secret manifest and common : for at this day the jesuits in the questions de auxiliis divinae gratiae have prevailed with the dominicans to use their expressions , and yet they think they still keep the sentence of their own order . from hence can succeed nothing but folly and a phantastick peace . this is but the skinning of an old sore , it will break out upon all occasions . 4. others , who understand things beyond the common rate , observing that many of our controversies and peevish wranglings are kept up by the ill stating of the question , endeavour to declare things wisely , and make the matter intelligible , and the words cleare ; hoping by this meanes to cut off all disputes . indeed this is a very good way , so far as it can go ; and would prevaile very much , if all men were wise , and would consent to those stateings , and would not fall out upon the main enquiry when it were well stated : but we find by a sad experience that few questions are well stated ; and when they are , they are not consented to ; and when they are agreed on by both sides that they are well stated , it is nothing else but a drawing up the armies in battalia with great skill and discipline ; the next thing they do is , they thrust their swords into one anothers sides . 5. what remedy after all this ? some other good men have propounded one way yet : but that is a way of peace rather then truth ; and this is , that all opinions should be tolerated and none persecuted ; and then all the world will be at peace . indeed this relies upon a great reasonableness : not onely because opinions cannot be forced ; but because if men receive no hurt , it is to be hoped they will do none . but we find that this alone will not do it . for besides that all men are not so just as not to do any injury ( for some men begin the evil ) besides this ( i say ) there are very many men amongst us who are not content that you permit them ; for they will not permit you , but rule over your faith , and say that their way is not only true , but necessary ; and therefore the truth of god is at stake , and all indifference and moderation is carnall wisdom , and want of zeal for god : nay more then so , they preach for toleration when themselves are under the rod , who when they got the rod into their own hands thought toleration it self to be intolerable . thus do the papists , and thus the calvinists : and for their cruelty they pretend charity . they will indeed force you to come in , but it is in true zeal for your soul : and if they do you violence , it is no more then if they pull your arme out of joynt , when to save you from drowning they draw you out of a river ; and if you complain , it is no more to be regarded then the out-cries of children against their rulers , or sick men against physicians . but as to the thing it self , the truth is , it is better in contemplation then in practice : for reckon all that is got by it when you come to handle it , and it can never satisfie for the infinite disorders happening in the government ; the scandal to religion , the secret dangers to publick societies , the growth of heresie , the nursing up of parties to a grandeur so considerable as to be able in their own time to change the lawes and the government . so that if the question be whether meer opinions are to be persecuted , it is certainly true , they ought not . but if it be considered how by opinions men rifle the affaires of kingdoms , it is also as certain , they ought not to be made publick and permitted . and what is now to be done ? must truth be for ever in the dark , and the world for ever be divided , and societies disturbed , and governments weakned , and our spirits debauched with error and the uncertain opinions and the pedantery of talking men ? certainly there is a way to cure all this evil ; and the wise governour of all the world hath not been wanting in so necessary a matter as to lead us into all truth . but the way hath not yet been hit upon , and yet i have told you all the wayes of man and his imaginations in order to truth and peace : and you see these will not do ; we can find no rest for the soles of our feet amidst all the waters of contention and disputations , and little artifices of divided schools . every man is a lyar , and his understanding is weak , and his propositions uncertain , and his opinions trifling , and his contrivances imperfect : and neither truth nor peace does come from man. i know i am in an auditory of inquisitive persons , whose businesse is to study for truth , that they may find it for themselves , and teach it unto others : i am in a school of prophets and prophets sons , who all ask pilate's question , what is truth ? you look for it in your books , and you tug hard for it in your disputations , and you derive it from the cisterns of the fathers , and you enquire after the old wayes , and sometimes are taken with new appearances , and you rejoyce in false lights , or are delighted with little umbrages and peep of day . but where is there a man , or a society of men , that can be at rest in his enquiry , and is sure he understands all the truths of god ? where is there a man but the more he studies and enquires , still he discovers nothing so clearly as his own ignorance ? this is a demonstration that we are not in the right way , that we do not inquire wisely , that our method is not artificiall . if men did fall upon the right way , it were impossible so many learned men should be engaged in contrary parties and opinions . we have examined all wayes but one , all but god's way : let us ( having missed in all the other ) try this : let us go to god for truth ; for truth comes from god only , and his wayes are plain , and his sayings are true , and his promises yea and amen : and if we miss the truth , it is because we will not find it : for certain it is , that all that truth which god hath made necessarie , he hath also made legible and plain , and if we will open our eyes , we shall see the sun , and if we will walk in the light , we shall rejoyce in the light : only let us withdraw the curtains , let us remove the impediments and the sin that doth so easily beset us ; that 's gods way . every man must in his station do that portion of duty which god requires of him , and then he shall be taught of god all that is fit for him to learn : there is no other way for him but this . the feare of the lord is the beginning of wisdom , and a good understanding have all they that do thereafter . and so said david of himself , i have more understanding then my teachers ; because i keep thy commandements . and this is the only way which christ hath taught us : if you ask , what is truth ? you must not doe as pilate did , ask the question , and then go away from him that only can give you an answer ; for as god is the author of truth , so he is the teacher of it ; and the way to learn it is this of my text : for so saith our blessed lord , if any man will do his will , he shall know of the doctrine , whether it be of god or no. my text is simple as truth it self , but greatly comprehensive , and contains a truth that alone will enable you to understand all mysteries , and to expound all prophecies , and to interpret all scriptures , and to search into all secrets , all ( i mean ) which concern our happinesse and our duty : and it being an affirmative hypotheticall , is plainly to be resolved into this proposition , the way to judge of religion is by doing of our duty , and theology is rather a divine life then a divine knowledge . in heaven indeed we shall first see , and then love ; but here on earth we must first love , and love will open our eyes as well as our hearts , and we shall then see and perceive and understand . in the handling of which proposition i shall first represent to you that the certain causes of our errors are nothing but direct sins , nothing makes us fools and ignorants , but living vicious lives ; and then i shall proceed to the direct demonstration of the article in question , that holinesse is the only way of truth and understanding . 1. no man understands the word of god as it ought to be understood , unlesse he layes aside all affections to sin : of which because we have taken very little care , the product hath been that we have had very little wisdom , and very little knowledge in the wayes of god. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said aristotle , wickedness does corrupt a mans reasoning , it gives him false principles and evil measures of things : the sweet wine that ulysses gave to the cyclops put his eye out ; and a man that hath contracted evil affections , and made a league with sin , sees only by those measures . a covetous man understands nothing to be good that is not profitable ; and a voluptuous man likes your reasoning well enough if you discourse of bonum jucundum , the pleasures of the sense , the ravishments of lust , the noises and inadvertencies , the mirth and songs of merry company . but if you talk to him of the melancholy lectures of the cross , the content of resignation , the peace of meeknesse , and the joyes of the holy ghost , and of rest in god ; after your long discourse and his great silence he cryes out , what 's the matter ? he knows not what you meane . either you must fit his humour , or change your discourse . i remember that arianus tells of a gentleman that was banished from rome , and in his sorrow visited the philosopher , and he heard him talk wisely , and believed him , and promised him to leave all the thoughts of rome and splendours of the court , and retire to the course of a severe philosophy : but before the good mans lectures were done , there came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , letters from caesar to recall him home , to give him pardon , and promise him great imployment . he presently grew weary of the good mans sermon , and wished he would make an end , thought his discourse was dull and flat ; for his head and heart were full of another storie and new principles ; and by these measures he could heare only and he could understand . every man understands by his affections more then by his reason : and when the wolfe in the fable went to school to learn to spell , whatever letters were told him , he could never make any thing of them but agnus ; he thought of nothing but his belly : and if a man be very hungry , you must give him meate before you give him counsell . a mans mind must be like your proposition before it can be entertained : for whatever you put into a man it will smell of the vessell : it is a mans mind that gives the emphasis , and makes your argument to prevail . and upon this account it is that there are so many false doctrines in the only article of repentance . men know they must repent , but the definition of repentance they take from the convenience of their own affaires : what they will not part with , that is not necessary to be parted with , and they will repent , but not restore : they will say nollem factum , they wish they had never done it ; but since it is done , you must give them leave to rejoyce in their purchase : they will ask forgivenesse of god ; but they sooner forgive themselves , and suppose that god is of their mind . if you tye them to hard termes , your doctrine is not to be understood , or it is but one doctors opinion , and therefore they will fairly take their leave , and get them another teacher . what makes these evil , these dangerous and desperate doctrines ? not the obscurity of the thing , but the cloud upon the heart ; for say you what you will , he that hears must be the expounder , and we can never suppose but a man will give sentence in behalf of what he passionately loves . and so it comes to pass that , as rabbi moses observ'd that god for the greatest sin imposed the least oblation , as a she-goat for the sin of idolatry ; for a woman accused of adultery , a barly-cake : so do most men ; they think to expiate the worst of their sins with a trifling , with a pretended , little , insignificant repentance . god indeed did so , that the cheapnesse of the oblation might teach them to hope for pardon ; not from the ceremony , but from a severe internal repentance . but men take any argument to lessen their repentance , that they may not lessen their pleasures or their estates , and that repentance may be nothing but a word , and mortification signifie nothing against their pleasures , but be a term of art only , fitted for the schools or for the pulpit , but nothing relative to practice , or the extermination of their sin . so that it is no wonder we understand so little of religion : it is because we are in love with that which destroyes it ; and as a man does not care to hear what does not please him , so neither does he believe it ; he cannot , he will not understand it . and the same is the case in the matter of pride ; the church hath extremely suffer'd by it in many ages . arius missed a bishoprick , and therefore turned heretick ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the story , he disturb'd and shaked th● church ; for he did not understand this truth [ that the peace of the church was better then the satisfaction of his person , or the promoting his foolish opinion . ] and do not we see and feel that at this very day the pride of men makes it seem impossible for many persons to obey their superiors ? and they do not see what they can read every day , that it is a sin to speak evill of dignities . a man would think it a very easie thing to understand the 13. chapter to the romans , whosoever resisteth the power , resisteth the ordinance of god : and yet we know a generation of men to whom these words were so obscure , that they thought it lawfull to fight against their king. a man would think it easie to believe that those who were in the gain-saying of corah , who rose up against the high priest , were in a very sad condition : and yet there are too many amongst us who are in the gain-saying of corah , and think they do very well ; that they are the godly party , and the good people of god. why ? what 's the matter ? in the world there can be nothing plainer then these words , let every soul be subject to the higher powers , and that you need not make a scruple who are these higher powers , it is as plainly said , there is no power but of god ; all that are set over you by the laws of your nation , these are over you in the lord : and yet men will not understand these plain things ; they deny to doe their notorious duty , and yet believe they are in the right , and if they sometimes obey for wrath , they oftner disobey for conscience sake . where is the fault ? the words are plain , the duty is certain , the book lyes open ; but , alas ! it is sealed within , that is , men have eyes and will not see , eares and will not heare . but the wonder is the lesse ; for we know when god said to jonas , doest thou well to be angry ? he answered god to his face , i do well to be angry even unto the death . let god declare his mind never so plainly , if men will not lay aside the evil principle that is within , their open love to their secret sin , they may kill an apostle , and yet be so ignorant as to think they do god good service ; they may disturb kingdomes , and break the peace of a well-ordered church , and rise up against their fathers , and be cruell to their brethren , and stir up the people to sedition ; and all this with a cold stomach and a hot liver , with a hard heart and a tender conscience , with humble carriage and a proud spirit . for thus men hate repentance , because they scorn to confesse an errour ; they will not return to peace and truth , because they feare to lose the good opinion of the people whom themselves have couzened ; they are afraid to be good , lest they should confess they have formerly done amisse : and he that observes how much evil is done , and how many heresies are risen , and how much obstinacy and unreasonable perseverance in folly dwells in the world upon the stock of pride , may easily conclude that no learning is sufficient to make a proud man understand the truth of god , unless he first learn to be humble . but obedite & intelligetis ( saith the prophet ) obey and be humble , leave the foolish affections of sin , and then ye shall understand . that 's the first particular : all remaining affections to sin hinder the learning and understanding of the things of god. 2. he that means to understand the will of god and the truth of religion must lay aside all inordinate affections to the world . 2 cor. 3. 14. s. paul complained that there was at that day a veile upon the heart of the jews in the reading of the old testament : they looked for a temporall prince to be their messias , and their affections and hopes dwelt in secular advantages ; and so long as that veile was there , they could not see , and they would not accept the poore despised jesus . for the things of the world , besides that they entangle one another , and make much business , and spend much time , they also take up the attentions of a mans mind , & spend his faculties , and make them trifling and secular with the very handling and conversation . and therefore the pythagoreans taught their disciples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a separation from the things of the body , if they would purely find out truth and the excellencies of wisdom . had not he lost his labour that would have discoursed wisely to apicius , and told him of the books of fate and the secrets of the other world , the abstractions of the soul and its brisker immortality , that saints and angels eate not , and that the spirit of a man lives for ever upon wisdom and holinesse and contemplation ? the fat glutton would have stared a while upon the preacher , and then have fallen asleep . but if you had discoursed well and knowingly of a lamprey , a large mullet , or a boare , animal propter convivia natum , and have sent him a cook from asia to make new sawces , he would have attended carefully , and taken in your discourses greedily . and so it is in the questions and secrets of christianity : which made st. paul , when he intended to convert felix , discourse first with him about temperance , righteousnesse and judgement to come . he began in the right point ; he knew it was to no purpose to preach jesus christ crucified to an intemperate person , to an usurper of other mens rights , to one whose soul dwelt in the world , and cared not for the sentence of the last day . the philosophers began their wisdom with the meditation of death , and st. paul his with a discourse of the day of judgment : to take the heart off from this world and the amabilities of it , which dishonour and baffle the understanding , and made solomon himself become a child and fool'd into idolatry , by the prettinesse of a talking woman . men now-a-dayes love not a religion that will cost them deare . if your doctrine calls upon men to part with any considerable part of their estates , you must pardon them if they cannot believe you ; they understand it not . i shall give you one great instance of it . when we consider the infinite unreasonableness that is in the popish religion , how against common sense their doctrine of transubstantiation is , how against the common experience of humane nature is the doctrine of the popes infallibility , how against scripture is the doctrine of indulgences and purgatory ; we may well think it a wonder that no more men are perswaded to leave such unlearned follies . but then on the other side , the wonder will cease , if we mark how many temporal ends are served by these doctrines . if you destroy the doctrine of purgatory and indulgences you take away the priests income , and make the see apostolic to be poor ; if you deny the popes infallibility , you will despise his authority , and examine his propositions , and discover his failings , and put him to answer hard arguments , and lessen his power : and indeed , when we run through all the propositions of difference between them and us , and see that in every one of them they serve an end of money or of power ; it will be very visible that the way to confute them is not by learned disputations ; ( for we see they have been too long without effect , and without prosperity ) the men must be cured of their affections to the world , ut nudi nudum sequantur crucifixum , that with naked and devested affections they might follow the naked crucified jesus , and then they would soone learne the truths of god , which till then will be impossible to be apprehended . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . men ( as st. basil sayes ) when they expound scripture , alwayes bring in something of themselves : but till there be ( as one said ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a rising out from their own seats , untill they go out from their dark dungeons , they can never see the light of heaven . and how many men are there amongst us who are therefore enemies to the religion , because it seems to be against their profit ? the argument of demetrius is unanswerable ; by this craft they get their liings : leave them in their livings , and they will let your religion alone ; if not , they think they have reason to speak against it . when mens souls are possessed with the world , their souls cannot be invested with holy truths . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as st. isidor said : the soul must be informed , insoul'd , or animated with the propositions that you put in , or you shall never do any good , or get disciples to christ. now because a man cannot serve two masters ; because he cannot vigorously attend two objects ; because there can be but one soul in any living creature ; if the world have got possession , talk no more of your questions , shut your bibles , and read no more of the words of god to them , for they cannot tell of the doctrine , whether it be of god , or of the world. that is the second particular : worldly affections hinder true understandings in religion . 3. no man , how learned soever , can understand the word of god , or be at peace in the questions of religion , unlesse he be a master over his passions . tu quoque si vis lumine claro cernere verum , gaudia pelle , pelle timorem : nubila mens est vinctáque fraenis haec ubi regnant . said the wise boethius . a man must first learn himself before he can learn god. tua te fallit imago : nothing deceives a man so soon as a mans self ; when a man is ( that i may use plato's expression ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mingled with his nature and his congeniall infirmities of anger and desire , he can never have any thing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a knowledge partly moral and partly naturall : his whole life is but imagination ; his knowledge is inclination and opinion ; he judges of heavenly things by the measures of his feares and his desires , and his reason is half of it sense , and determinable by the principles of sense . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then a man learns well when he is a philosopher in his passions . passionate men are to be taught the first elements of religion : and let men pretend to as much learning as they please , they must begin again at christs crosse ; they must learn true mortification and crucifixion of their anger and desires , before they can be good scholars in christs school , or be admitted into the more secret enquiries of religion , or profit in spirituall understanding . it was an excellent proverb of the jews , in passionibus spiritus sanctus non habitat , the holy ghost never dwells in the house of passion . truth enters into the heart of man when it is empty and cleane and still ; but when the mind is shaken with passion as with a storme , you can never heare the voyce of the charmer , though he charm very wisely : and you will very hardly sheath a sword when it is held by a loose and a paralytic arme. he that means to learn the secrets of gods wisdom must be , as plato sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his soul must be consubstantiated with reason , not invested with passion : to him that is otherwise , things are but in the dark , his notion is obscure and his sight troubled ; and therefore though we often meet with passionate fools , yet we seldom or never heare of a very passionate wise man. i have now done with the first part of my undertaking , and proved to you that our evill life is the cause of our controversies and ignorances in the religion of the things of god. you see what hinders us from becoming good divines . but all this while we are but in the preparation to the mysteries of godlinesse . when we have thrown off all affections to sin ; when we have stript our selves from all fond adherencies to the things of the world , and have broken the chains and dominion of our passions ; then we may say with david , ecce paratum est cor meum , deus ; my heart is ready , o god , my heart is ready : then we may say , speak , lord , for thy servant heareth : but we are not yet instructed . it remaines therefore that we enquire what is that immediate principle or meanes by which we shall certainly and infallibly be led into all truth , and be taught the mind of god , and understand all his secrets : and this is worth our knowledge . i cannot say that this will end your labours , and put a period to your studies , and make your learning easie : it may possibly increase your labour , but it will make it profitable ; it will not end your studies , but it will direct them ; it will not make humane learning easie , but will make it wise unto salvation , and conduct it into true notices and wayes of wisdom . i am now to describe to you the right way of knowledge . qui facit voluntatem patris mei ( saith christ ) that 's the way : do gods will , and you shall understand gods word . and it was an excellent saying of st. peter , add to your faith vertue , &c. if these things be in you and abound , ye shall not be unfruitfull in the knowledge of our lord jesus christ. for in this case it is not enough that all our hinderances of knowledge are removed ; for that is but the opening of the covering of the book of god : but when it is opened , it is written with a hand that every eye cannot read . though the windowes of the east be open , yet every eye cannot behold the glories of the sun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith plotinus ; the eye that is not made solar cannot see the sun ; the eye must be fitted to the splendor : and is not the wit of the man , but the spirit of the man ; not so much his head as his heart , that learnes the divine philosophy . 1. now in this inquiry i must take one thing for a praecognitum , that every good man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he is taught of god : and indeed unless he teach us , we shall make but ill scholars our selves , and worse guides to others . nemo potest deum scire , nisi à deo doceatur , said st. jrenaeus , ( lib. 6. c. 14. ) if god teaches us , then all is well : but if we do not learn wisdom at his feet , from whence should we have it ? it can come from no other spring . and therefore it naturally follows , that by how much nearer we are to god , by so much better we are like to be instructed . but this being supposed , as being most evident , we can easily proceed by wonderfull degrees and steps of progression in the oeconomy of this divine philosophy . for , 2. there is in every righteous man a new vital principle : the spirit of grace is the spirit of wisdome , and teaches us by secret inspirations , by proper arguments , by actuall perswasions , by personall applications , by effects and energies : and as the soul of a man is the cause of all his vitall operations , so is the spirit of god the life of that life , and the cause of all actions and productions spirituall . and the consequence of this is what st. iohn tells us of ; ye have received the unction from above : and that anoynting teacheth you all things . all things of some one kind : that is , certainly , all things that pertain to life and godlinesse ; all that by which a man is wise and happy . we see this by common experience . unlesse the soul have a new life put into it , unlesse there be a vital principle within , unlesse the spirit of life be the informer of the spirit of the man , the word of god will be as dead in the operation as the body in its powers and possibilities . sol & homo generant hominem , saith our philosophy . a man alone does not beget a man ; but a man and the sun : for without the influence of the celestiall bodyes all natural actions are ineffective : and so it is in the operations of the soul. which principle divers fanatics , both amongst us and in the church of rome , misunderstanding , look for new revelations , and expect to be conducted by ecstasy , and will not pray but in a transfiguration , and live upon raptures and extravagant expectations , and separate themselves from the conversation of men by affectations , by new measures and singularities , and destroy order and despise government , and live upon illiterate phantasmes and ignorant discourses . these men do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they bely the holy ghost : for the spirit of god makes men wise ; it is an evil spirit that makes them fools . the spirit of god makes us wise unto salvation , it does not spend its holy influences in disguises and convulsions of the understanding . gods spirit does not destroy reason , but heightens it : he never disorders the beauties of government , but is a god of order ; it is the spirit of humility , and teaches no pride : he is to be found in churches and pulpits , upon altars and in the doctors chaires ; not in conventicles and mutinous corners of a house : he goes in company with his own ordinances , and makes progressions by the measures of life : his infusions are just as our acquisitions , and his graces pursue the methods of nature : that which was imperfect he leads on to perfection , and that which was weake he makes strong : he opens the heart , not to receive murmurs , or to attend to secret whispers , but to hear the word of god ; and then he opens the heart , and creates a new one ; and without this new creation , this new principle of life , we may heare the word of god , but we can never understand it ; we heare the sound , but are never the better ; unlesse there be in our hearts a secret conviction by the spirit of god , the gospel it self is a dead letter , and worketh not in us the light and righteousness of god. do not we see this by a daily experience ? even those things which a good man and an evil man know , they do not know them both alike . a wicked man does know that good is lovely , and sin is of an evill and destructive nature ; and when he is reproved , he is convinced ; and when he is observed , he is ashamed ; and when he hath done , he is unsatisfied ; and when he pursues his sin , he does it in the dark . tell him he shall dye , and he sighs deeply , but he knows it as well as you : proceed , and say that after death comes judgement , and the poor man believes and trembles . he knows that god is angry with him ; and if you tell him that for ought he knows he may be in hell to morrow , he knows that it is an intolerable truth , but it it also undeniable . and yet after all this he runs to commit his sin with as certain an event and resolution , as if he knew no argument against it . these notices of things terrible and true passe through his understanding as an eagle through the air : as long as her flight lasted , the air was shaken ; but there remains no path behind her . now since at the same time we see other persons , not so learned it may be , not so much versed in scriptures , yet they say a thing is good and lay hold of it , they believe glorious things of heaven , and they live accordingly , as men that believe themselves ; halfe a word is enough to make them understand ; a nod is a sufficient reproof ; the crowing of a cock , the singing of a lark , the dawning of the day , and the washing their hands are to them competent memorialls of religion and warnings of their duty : what is the reason of this difference ? they both read the scriptures , they read and heare the same sermons , they have capable understandings , they both believe what they heare and what they read , and yet the event is vastly different . the reason is that which i am now speaking of : the one understands by one principle , the other by another ; the one understands by nature , and the other by grace ; the one by humane learning , and the other by divine ; the one reads the scriptures without , and the other within ; the one understands as a son of man , the other as a son of god ; the one perceives by the proportions of the world , and the other by the measures of the spirit ; the one understands by reason , and the other by love ; and therefore he does not only understand the sermons of the spirit , and perceives their meaning , but he pierces deeper , and knows the meaning of that meaning , that is , the secret of the spirit , that which is spiritually discerned , that which gives life to the proposition , and activity to the soul. and the reason is , because he hath a divine principle within him , and a new understanding : that is plainly , he hath love , and that 's more then knowledge ; as was rarely well observed by st. paul , knowledge puffethup , but charity edifieth ; that is , charity makes the best scholars . no sermons can edify you , no scriptures can build you up a holy building to god , unlesse the love of god , be in your hearts ; and purifie your souls from all filthinesse of the flesh and spirit . but so it is in the regions of starrs , where a vast body of fire is so divided by excentric motions , that it looks as if nature had parted them into orbes and round shells of plain and purest materialls : but where the cause is simple and the matter without variety , the motions must be uniforme ; and in heaven we should either espy no motion , or no variety . but god , who designed the heavens to be the causes of all changes and motions here below , hath placed his angels in their houses of light , and given to every one of his appointed officers a portion of the fiery matter to circumagitate and roll ; and now the wonder ceases : for if it be enquired why this part of the fire runs eastward and the other to the south , they being both indifferent to either , it is because an angel of god sits in the centre , and makes the same matter turne , not by the bent of its own mobility and inclination , but in order to the needs of man and the great purposes of god ; and so it is in the understandings of men : when they all receive the same notions , and are taught by the same master , and give full consent to all the propositions , and can of themselves have nothing to distinguish them in the events , it is because god hath sent his divine spirit , and kindles a new fire , and creates a braver capacity , and applies the actives to the passives , and blesses their operation . for there is in the heart of man such a dead sea , and an indisposition to holy flames , like as in the cold rivers in the north , so as the fires will not burn them , and the sun it self will never warme them , till gods holy spirit does from the temple of the new ierusalem bring a holy flame , and make it shine and burn . the naturall man ( saith the holy apostle ) cannot perceive the things of the spirit : they are foolishnesse unto him ; for they are spiritually discerned . for he that discourses of things by the measures of sense , thinks nothing good but that which is delicious to the palat , or pleases the brutish part of man ; and therefore while he estimates the secrets of religion by such measures , they must needs seeme as insipid as cork , or the uncondited mushrom ; for they have nothing at all of that in their constitution . a voluptuous person is like the dogs of sicily , so fill'd with the deliciousnesse of plants that grow in every furrow and hedge , that they can never keep the sent of their game . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said st. chrysostome : the fire and water can never mingle ; so neither can sensuality and the watchfulnesse and wise discerning of the spirit . pilato interroganti de veritate , christus non respondit : when the wicked governour asked of christ concerning truth , christ gave him no answer . he was not fit to heare it . he therefore who so understands the words of god , that he not only believes , but loves the proposition ; he who consents with all his heart , and being convinced of the truth does also apprehend the necessity , and obeys the precept , and delights in the discovery , and layes his hand upon his heart , and reduces the notices of things to the practice of duty ; he who dares trust his proposition , and drives it on to the utmost ssue , resolving to goe after it whither soever it can invite him ; this man walks in the spirit : at least thus far he is gone towards it , his understanding is brought in obsequium christi , into the obedience of christ. this is a loving god with all our mind ; and whatever goes less then this , is but memory , and not understanding ; or else such notice of things by which a man is neither the wiser nor the better . 3. sometimes god gives to his choicest , his most elect and precious servants , a knowledge even of secret things , which he communicates not to others . we find it greatly remark'd in the case of abraham , gen. 18. 17. and the lord said , shall i hide from abraham that thing that i do ? why not from abraham ? god tells us . v. 19. for i know him , that he will command his children and his houshold after him , and they shall keep the way of the lord , to doe justice and judgement . and though this be irregular and infrequent , yet it is a reward of their piety , and the proper increase also of the spirituall man. we find this spoken by god to daniel , and promised to be the lot of the righteous man in the dayes of the messias ; many shall be purified and made white and tryed ; but the wicked shall do wickedly : and what then ? none of the wicked shall understand ; but the wise shall understand . where besides that the wise man and the wicked are opposed , plainly signifying that the wicked man is a fool and an ignorant : it is plainly said that none of the wicked shall understand the wisdome and mysteriousnesse of the kingdome of the messias . 4. a good life is the best way to understand wisdome and religion , because by the experiences and relishes of religion there is conveyed to them such a sweetnesse , to which all wicked men are strangers : there is in the things of god to them which practice them a deliciousnesse that makes us love them , and that love admits us into gods cabinet , and strangely clarifies the understanding by the purification of the heart . for when our reason is raised up by the spirit of christ , it is turned quickly into experience : when our faith relyes upon the principles of christ , it is changed into vision : & so long as we know god only in the wayes of man , by contentious learning , by arguing and dispute , we see nothing but the shadow of him , and in that shadow we meet with many dark appearances , little certainty and much conjecture : but when we know him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the eyes of holinesse and the intuition of gracious experiences , with a quiet spirit and the peace of enjoyment ; then we shall heare what we never heard , and see what our eyes never saw ; then the mysteries of godlinesse shall be opened unto us , and cleare as the windows of the morning . and this is rarely well expressed by the apostle , if we stand up from the dead and awake from sleep , then christ shall give us light . for although the scriptures themselves are written by the spirit of god , yet they are written within and without : and besides the light that shines upon the face of them , unlesse there be a light shining within our hearts , unfolding the leaves and interpreting the mysterious sense of the spirit , convincing our consciences and preaching to our hearts ; to look for christ in the leaves of the gospell , is to look for the living amongst the dead . there is a life in them , but that life is ( according to st. paul's expression ) hid with christ in god : and unlesse the spirit of god be the promo-condus , we shall never draw it forth . humane learning brings excellent ministeries towards this : it is admirably usefull for the reproof of heresies , for the detection of fallacies , for the letter of the scripture , for collateral testimonies , for exterior advantages ; but there is something beyond this , that humane learning without the addition of divine can never teach . moses was learned in all the learning of the egyptians ; and the holy men of god contemplated the glories of god in the admirable order , motion and influences of the heaven : but besides all this , they were taught of god something far beyond these prettinesses . pythagoras read moses's books , and so did plato ; and yet they became not proselytes of the religion , though they were learned scholars of such a master . the reason is , because that which they drew forth from thence was not the life and secret of it . tradidit arcano quodcunque volumine moses . there is a secret in these books , which few men , none but the godly , did understand : and though much of this secret is made manifest in the gospel , yet even here also there is a letter and there is a spirit : still there is a reserve for gods secret ones , even all those deep mysteries which the old testament covered in figures , and stories , and names , and prophesies , and which christ hath , and by his spirit will yet reveale more plainly to all that will understand them by their proper measures . for although the gospel is infinitely more legible and plain then the obscurer leaves of the law , yet there is a seale upon them also : which seale no man shall open but he that is worthy . we may understand something of it by the three children of the captivity ; they were all skil'd in all the wisdom of the chaldees , and so was daniel : but there was something beyond that in him ; the wisdom of the most high god was in him , and that taught him a learning beyond his learning . in all scripture there is a spirituall sense , a spirituall cabala , which as it tends directly to holiness , so it is best and truest understood by the sons of the spirit , who love god , and therefore know him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every thing is best known by its own similitudes and analogies . but i must take some other time to speak fully of these things . i have but one thing more to say , and then i shall make my applications of this doctrine , and so conclude . 5. lastly , there is a sort of gods deare servants who walk in perfectnesse , who perfect holinesse in the feare of god ; and they have a degree of clarity and divine knowledge more then we can discourse of , and more certain then the demonstrations of geometry , brighter then the sun , and indeficient as the light of heaven . this is called by the apostle the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . christ is this brightnesse of god , manifested in the hearts of his dearest servants . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — but i shall say no more of this at this time , for this is to be felt and not to be talked of ; and they that never touched it with their finger , may secretly perhaps laugh at it in their heart , and be never the wiser . all that i shall now say of it is , that a good man is united unto god 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a flame touches a flame , and combines into splendor and to glory : so is the spirit of a man united unto christ by the spirit of god. these are the friends of god , and they best know gods mind , and they only that are so know how much such men do know . they have a special unction from above . so that now you are come to the top of all : this is the highest round of the ladder , and the angels stand upon it : they dwell in love and contemplation , they worship and obey , but dispute not ; and our quarrels and impertinent wranglings about religion are nothing else but the want of the measures of this state. our light is like a candle , every wind of vain doctrine blows it out , or spends the wax , and makes the light tremulous ; but the lights of heaven are sixed and bright , and shine for ever . but that we may speak not only things mysterious , but things intelligible ; how does it come to passe , by what means and what oeconomy is it effected , that a holy life is the best determination of all questions , and the surest way of knowledge ? is it to be supposed that a godly man is better enabled to determine the questions of purgatory or transubstantiation ? is the gift of chastity the best way to reconcile thomas and scotus ? and is a temperate man alwayes a better scholar then a drunkard ? to this i answer , that in all things in which true wisdom consists , holinesse , which is the best wisdom , is the surest way of understanding them . and this 1. is effected by holinesse as a proper and natural instrument : for naturally every thing is best discerned by its proper light and congenial instrument . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . for as the eye sees visible objects , and the understanding perceives the intellectual ; so does the spirit the things of the spirit . the naturall man ( saith st. paul , ) knows not the things of god , for they are spiritually discerned : that is , they are discovered by a proper light , and concerning these things an unsanctified man discourses pittifully , with an imperfect idea , as a blind man does of light and colours which he never saw . a good man , though unlearned in secular notices , is like the windows of the temple , narrow without and broad within : he sees not so much of what profits not abroad , but what soever is within , and concerns religion and the glorifications of god , that he sees with a broad inspection . but all humane learning without god is but blindnesse and ignorant folly . but when it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , righteousnesse dipt in the wells of truth , it is like an eye of gold in a rich garment , or like the light of heaven , it shews it self by its own splendor . what learning is it to discourse of the philosophy of the sacrament , if you do not feel the virtue of it ? and the man that can with eloquence and subtilty discourse of the instrumentall efficacy of baptismal waters , talkes ignorantly in respect of him who hath the answer of a good conscience within , and is cleansed by the purifications of the spirit . if the question concern any thing that can perfect a man and make him happy , all that is the proper knowledge and notice of the good man. how can a wicked man understand the purities of the heart ? and how can an evil and unworthy communicant tell what it is to have received christ by faith , to dwell with him , to be united to him , to receive him in his heart ? the good man only understands that : the one sees the colour , and the other feels the substance ; the one discourses of the sacrament , and the other receives christ ; the one discourses for or against transubstantiation , but the good man feels himself to be changed and so joyn'd to christ , that he only understands the true sense of transubstantiation , while he becomes to christ bone of his bone , flesh of his flesh , and of the same spirit with his lord. we talk much of reformation , and ( blessed be god ) once we have felt the good of it : but of late we have smarted under the name and pretension . the woman that lost her groate , everrit domum , not evertit ; she swept the house , she did not turn the house out of doors . that was but an ill reformation that untiled the roof , and broak the walls , and was digging down the foundation . now among all the pretensions of reformation , who can tell better what is , and what is not , true reformation , then he that is truly reform'd himself ? he knows what pleases god , and can best tell by what instruments he is reconciled . the mouth of the just bringeth forth wisdom ; and the lips of the righteous know what is acceptable , saith solomon . he cannot be cousen'd by names of things , and feels that reformation to be imposture that is sacrilegious : himself is humble and obedient , and therefore knows that is not truth that perswades to schisme and disobedience : and most of the questions of christendom are such which either are good for nothing , and therefore to be layd aside ; or if they be complicated with action , and are ministeries of practice , no man can judge them so well as the spirituall man. that which best pleases god , that which does good to our neighbour , that which teaches sobriety , that which combines with government , that which speaks honour of god and does him honour , that only is truth . holinesse therefore is a proper and naturall instrument of divine knowledge , and must needs be the best way of instruction in the questions of christendom , because in the most of them a duty is complicated with the proposition . no man that intends to live holily can ever suffer any pretences of religion to be made to teach him to fight against his king. and when the men of geneva turned their bishop out of doors , they might easily have considered that the same person was their prince too ; and that must needs be a strange religion that rose up against moses and aaron at the same time : but that hath been the method ever since . there was no church till then was ever governed without an apostle or a bishop : and since then , they who go from their bishop have said very often to their king too , nolumus hunc regnare : and when we see men pretending religion , and yet refuse to own the kings supremacy , they may upon the stock of holinesse easily reprove their own folly ; by considering that such recusancy does introduce into our churches the very worst , the most intolerable parts of popery . for perfect submission to kings is the glory of the protestant cause : and really the reproveable doctrines of the church of rome are by nothing so much confuted , as that they destroy good life by consequent and evident deduction ; as by an induction of particulars were easie to make apparent , if this were the proper season for it . 2. holinesse is not only an advantage to the learning all wisdom and holinesse , but for the discerning that which is wise and holy from what is trifling and uselesse and contentious : and to one of these heads all questions will return : and therefore in all , from holinesse we have the best instructions . and this brings me to the next particle of the generall consideration . for that which we are taught by the holy spirit of god , this new nature , this vital principle within us , it is that which is worth our learning ; not vaine and empty , idle and insignificant notions , in which when you have laboured till your eyes are fixed in their orbes and your flesh unfixed from its bones , you are no better and no wiser . if the spirit of god be your teacher , he will teach you such truths as will make you know and love god , and become like to him , and enjoy him for ever , by passing from similitude to union and eternal fruition . but what are you the better if any man should pretend to teach you whether every angel makes a species ? and what is the individuation of the soul in the state of separation ? what are you the wiser if you should study and find out what place adam should for ever have lived in if he had not fallen ? and what is any man the more learned if he heares the disputes , whether adam should have multiplied children in the state of innocence , and what would have been the event of things if one child had been born before his fathers sin ? too many scholars have lived upon air and empty notions for many ages past , and troubled themselves with tying and untying knots , like hypochondriacs in a fit of melancholy , thinking of nothing , and troubling themselves with nothing , and falling out about nothings , and being very wise and very learned in things that are not and work not , and were never planted in paradise by the finger of god. mens notions are too often like the mules , begotten by aequivocall and unnaturall generations ; but they make no species : they are begotten , but they can beget nothing : they are the effects of long study , but they can do no good when they are produced : they are not that which solomon calls viam intelligentiae , the way of understanding . if the spirit of god be our teacher , we shall learn to avoid evil , and to do good , to be wise and to be holy , to be profitable and carefull : and they that walk in this way shall find more peace in their consciences , more skill in the scriptures , more satisfaction in their doubts , then can be obtain'd by all the polemical and impertinent disputations of the world . and if the holy spirit can teach us how vain a thing it is to do foolish things , he also will teach us how vain a thing it is to trouble the world with foolish questions , to disturb the church for interest or pride , to resist government in things indifferent , to spend the peoples zeale in things unprofitable , to make religion to consist in outsides , and opposition to circumstances and trifling regards . no , no , the man that is wise , he that is conducted by the spirit of god , knows better in what christs kingdom does consist , then to throw away his time and interest and peace and safety ; for what ? for religion ? no : for the body of religion ? not so much : for the garment of the body of religion ? no , not for so much : but for the fringes of the garment of the body of religion ; for such and no better are the disputes that trouble our discontented brethren ; they are things , or rather circumstances and manners of things , in which the soul and spirit is not at all concerned . 3. holinesse of life is the best way of finding out truth and understanding ; not only as a naturall medium , nor only as a prudent medium , but as a means by way of divine blessing . he that hath my commandments and keepeth them , he it is that loveth me : and he that loveth me shall be loved of my father , and i will love him , and will manifest my self to him . here we have a promise for it ; and upon that we may rely . the old man that confuted the arian priest by a plain recitall of his creed , found a mighty power of god effecting his own work by a strange manner , and by a very plain instrument : it wrought a divine blessing just as sacraments use to doe : and this lightning sometimes comes in a strange manner as a peculiar blessing to good men . for god kept the secrets of his kingdom from the wise heathens and the learned jewes , revealing them to babes , not because they had less learning , but because they had more love ; they were children and babes in malice , they loved christ , and so he became to them a light and a glory . st. paul had more learning then they all ; and moses was instructed in all the learning of the egyptians : yet because he was the meekest man upon earth , he was also the wisest , and to his humane learning in which he was excellent , he had a divine light and excellent wisdome superadded to him by way of spiritual blessings . and st. paul , though he went very far to the knowledge of many great and excellent truths by the force of humane learning , yet he was far short of perfective truth and true wisdom till he learned a new lesson in a new school , at the feet of one greater then his ganialiel : his learning grew much greater , his notions brighter , his skill deeper , by the love of christ , and his desires , his passionate desires after jesus . the force and use of humane learning and of this divine learning i am now speaking of , are both well expressed by the prophet isaiah , 29. 11 , 12. and the vision of all is become unto you as the words of a book that is sealed , which men deliver to one that is learned , saying , read this , i pray thee : and he saith , i cannot , for it is seal'd . and the book is delivered to him that is not learned , saying , read this , i pray thee : and he saith , i am not learned . he that is no learned man , who is not bred up in the schools of the prophets , cannot read gods book for want of learning . for humane learning is the gate and first entrance of divine vision ; not the only one indeed , but the common gate . but beyond this , there must be another learning ; for he that is learned , bring the book to him , and you are not much the better as to the secret part of it , if the book be sealed , if his eyes be closed , if his heart be not opened , if god does not speak to him in the secret way of discipline . humane learning is an excellent foundation ; but the top-stone is laid by love and conformity to the will of god. for we may further observe , that blindnesse , errour and ignorance are the punishments which god sends upon wicked and ungodly men . etiamsi propter nostrae intelligentiae tarditatem & vitae demeritum veritas nondum se apertissime ostenderit , was st. austin's expression . the truth hath not yet been manifested fully to us , by reason of our demerits : our sins have hindred the brightnesse of the truth from shining upon us . and st. paul observes , that when the heathens gave themselves over to lusts , god gave them over to strong delusions , and to believe a lie. but god giveth to a man that is good in his sight , wisdom and knowledge and joy , said the wise preacher . but this is most expresly promised in the new testament , and particularly in that admirable sermon which our blessed saviour preach'd a little before his death . the comforter , which is the holy ghost , whom the father will send in my name , he shall teach you all things . well : there 's our teacher told of plainly . but how shall we obtain this teacher , and how shall we be taught ? v. 15 , 16 , 17. christ will pray for us that we may have this spirit . that 's well : but shall all christians have the spirit ? yes , all that will live like christians : for so said christ , if ye love me , keep my commandements ; and i will pray the father , and he will give you another comforter , that may abide with you for ever ; even the spirit of truth , whom the world cannot receive , because it seeth him not , neither knoweth him . mark these things . the spirit of god is our teacher : he will abide with us for ever to be our teacher : he will teach us all things ; but how ? if ye love christ , if ye keep his commandments , but not else : if ye be of the world , that is , of worldly affections , ye cannot see him , ye cannot know him . and this is the particular i am now to speak to , the way by which the spirit of god teaches us in all the wayes and secrets of god is love and holinesse . secreta dei deo nostro et filiis domus ejus , gods secrets are to himself and the sons of his house , saith the jewish proverb . love is the great instrument of divine knowledge , that is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the height of all that is to be taught or learned . love is obedience , and we learn his words best when we practise them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said aristotle : those things which they that learn ought to practise , even while they practise they will best learn. quisquis non venit , profectò nec didicit : ita enim dominus docet per spiritus gratiam , ut quod quisque didicerit , non tantum cognoscendo videat , sed etiam volendo appetat & agendo perficiat . st. austin de gratia christi lib. 1. c. 14. unlesse we come to christ , we shall never learn : for so our blessed lord teaches us by the grace of his spirit , that what any one learns , he not only sees it by knowledge , but desires it by choice , and perfects it by practice . 4. when this is reduced to practice and experience , we find not only in things of practise , but even in deepest mysteries , not only the choicest and most eminent saints , but even every good man can best tell what is true , and best reprove an error . he that goes about to speak of and to understand the mysterious trinity , and does it by words and names of mans invention , or by such which signifie contingently , if he reckons this mystery by the mythology of numbers , by the cabala of letters , by the distinctions of the school , and by the weak inventions of disputing people ; if he only talks of essences and existencies , hypostases and personalities , distinctions without difference , and priority in coequalities , and unity in pluralities , and of superior praedicates of no larger extent then the inferior subjects , may amuse himself , and find his understanding will be like st. peters upon the mount of tabor at the transfiguration : he may build three tabernacles in his head , and talke something , but he knows not what . but the good man that feels the power of the father , and he to whom the son is become wisdom , righteousnesse , sanctification , and redemption ; he in whose heart the love of the spirit of god is spread , to whom god hath communicated the holy ghost , the comforter ; this man , though he understands nothing of that which is unintelligible , yet he only understands the mysteriousnesse of the holy trinity . no man can be convinced well and wisely of the article of the holy , blessed and undivided trinity , but he that feels the mightiness of the father begetting him to a new life , the wisdome of the son building him up in a most holy faith , and the love of the spirit of god making him to become like unto god. he that hath passed from his childhood in grace under the spirituall generation of the father , and is gone forward to be a young man in christ , strong and vigorous in holy actions and holy undertakings , and from thence is become an old disciple , and strong and grown old in religion , and the conversation of the spirit ; this man best understands the secret and undiscernable oeconomie , he feels this unintelligible mysterie , and sees with his heart what his tongue can never express , and his metaphysics can never prove . in these cases faith and love are the best knowledge , and jesus christ is best known by the grace of our lord jesus christ ; and if the kingdom of god be in us , then we know god , and are known of him : and when we communicate of the spirit of god , when we pray for him , and have received him , and entertained him , and dwelt with him , and warmed our selves by his holy fires , then we know him too . but there is no other satisfactory knowledge of the blessed trinity but this : and therefore whatever thing is spoken of god metaphysically , there is no knowing of god theologically and as he ought to be known , but by the measures of holinesse and the proper light of the spirit of god. but in this case experience is the best learning , and christianity is the best institution , and the spirit of god is the best teacher , and holinesse is the greatest wisdome ; and he that sins most is the most ignorant , and the humble and obedient man is the best scholar . for the spirit of god is a loving spirit , and will not enter into a polluted soul : but he that keepeth the law getteth the understanding thereof , and the perfection of the fear of the lord is wisdom , said the wise ben-sirach . and now give me leave to apply the doctrine to you , and so i shall dismisse you from this attention . many wayes have been attempted to reconcile the differences of the church in matters of religion , and all the counsels of man have yet proved ineffective . let us now try gods method , let us betake our selves to live holily , and then the spirit of god will lead us into all truth . and indeed it matters not what religion any man is of , if he be a villaine ; the opinion of his sect , as it will not save his soul , so neither will it do good to the publick . but this is a sure rule ; if the holy man best understands wisdom and religion , then by the proportions of holinesse we shall best measure the doctrines that are obtruded to the disturbance of our peace , and the dishonour of the gospell . and therefore 1. that is no good religion whose principles destroy any duty of religion . he that shall maintain it to be lawfull to make a war for the defence of his opinion be it what it will , his doctrine is against godlinesse . any thing that is proud , any thing that is peevish and scornful , any thing that is uncharitable , is against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that forme of sound doctrine which the apostle speaks of . and i remember that ammianus marcellinus telling of george a proud and factious minister , that he was an informer against his brethren , he sayes , he did it oblitus professionis suae , quae nil nisi justum suadet & lene ; he forgot his profession , which teaches nothing but justice and meeknesse , kindnesses and charity . and however bellarmine and others are pleased to take but indirect and imperfect notice of it , yet goodnesse is the best note of the true church . 2. it is but an ill sign of holinesse when a man is busie in troubling himself and his superior in little scruples and phantastick opinions about things not concerning the life of religion , or the pleasure of god , or the excellencies of the spirit . a good man knows how to please god , how to converse with him , how to advance the kingdome of the lord jesus , to set forwards holinesse and the love of god and of his brother ; and he knows also that there is no godliness in spending our time and our talk , our heart and our spirits , about the garments and outsides of religion . and they can ill teach others , that do not know that religion does not consist in these things ; but obedience may , and reductively that is religion ; and he that for that which is no part of religion destroys religion directly , by neglecting that duty that is adopted into religion , is a man of fancy and of the world : but he gives but an ill account that he is a man of god , and a son of the spirit . spend not your time in that which profits not ; for your labour and your health , your time and your studies are very valuable ; and it is a thousand pitties to see a diligent and a hopefull person spend himself in gathering cockle-shells and little pebbles , in telling sands upon the shores , and making garlands of uselesse daisies . study that which is profitable , that which will make you useful to churches and common-wealths , that which will make you desirable and wise . onely i shall add this to you , that in learning there are variety of things as well as in religion : there is mint and cummin , and there are the weighty things of the law ; so there are studies more and lesse usefull , and every thing that is usefull will be required in its time : and i may in this also use the words of our blessed saviour , these things ought you to look after , and not to leave the other unregarded . but your great care is to be in the things of god and of religion , in holiness and true wisdom , remembring the saying of origen , that the knowledge that arises from goodnesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something that is more certain and more divine then all demonstration , then all other learnings of the world. 3. that 's no good religion that disturbs governments , or shakes a foundation of publick peace . kings and bishops are the foundations and the great principles of unity , of peace and government ; like rachel and leah they build up the house of israel : and those blind samsons that shake these pillars intend to pull the house down . my son , fear god and the king , saith solomon ; and meddle not with them that are given to change . that is not truth that loves changes : and the new-nothings of heretical & schismatical preachers are infinitely far from the blessings of truth . in the only language truth hath a mysterious name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emet ; it consists of three letters , the first and the last and the middle most of the hebrew letters : implying to us that truth is first , and will be last , and it is the same all the way , and combines and unites all extreams ; it tyes all ends together . truth is lasting , and ever full of blessing . for the jews observe that those letters which signifie truth , are both in the figure and the number quadrate , firme and cubical ; these signifie a foundation , and an abode for ever . whereas on the other side , the word which in hebrew signifies a lye , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secher , is made of letters whose numbers are imperfect , and their figure pointed and voluble : to signifie that a lye hath no foundation . and this very observation will give good light in our questions and disputes . and i give my instance in episcopal government , which hath been of so lasting an abode , of so long a blessing , hath its firmament by the principles of christianity , hath been blessed by the issues of that stabiliment , it hath for sixteen hundred yeares combined with monarchy , and hath been taught by the spirit which hath so long dwelt in gods church , and hath now ( according to the promise of jesus , that sayes the gates of hell shall never prevail against the church ) been restored amongst us by a heap of miracles ; and as it went away , so now it is returned againe in the hand of monarchy , and in the bosome of our fundamental laws . now that doctrine must needs be suspected of error and an intolerable lye that speaks against this truth , which hath had so long a testimony from god , and from the wisdome and experience of so many ages , of all our ancestors , and all our lawes . when the spirit of god wrote in greek , christ is call'd a and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : if he had spoken hebrew , he had been called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emet , he is truth , the same yesterday and to day and for ever : and whoever opposes this holy sanction which christs spirit hath sanctifyed , his word hath warranted , his blessings have endeared , his promises have ratifyed , and his church hath alwayes kept , he fights against this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emet , and secher is his portion ; his lot is a lie , his portion is there where holiness can never dwell . and now to conclude , to you fathers and brethren , you who are , or intend to be of the clergie ; you see here the best compendium of your studies , the best abbreviature of your labours , the truest method of wisdom , and the infallible , the only way of judging concerning the disputes and questions in christendom . it is not by reading multitude of books , but by studying the truth of god : it is not by laborious commentaries of the doctors that you can finish your work , but by the expositions of the spirit of god : is is not by the rules of metaphysics , but by the proportions of holinesse : and when all books are read , and all arguments examined , and all authorities alledged , nothing can be found to be true that is unholy . give your selves to reading , to exhortation , and to doctrine , saith st. paul. read all good books you can : but exhortation unto good life is the best instrument , and the best teacher of true doctrine , of that which is according to godlinesse . and let me tell you this , the great learning of the fathers was more owing to their piety then to their skill ; more to god then to themselves : and to this purpose is that excellent ejaculation of st. chrysostome , with which i will conclude . o blessed and happy men , whose names are in the book of life , from whom the devils fled and heretics did feare them , who ( by holinesse ) have stopp'd the mouthes of them that spake perverse things ! but i , like david , will cry out , where are thy loving-kindnesses which have been ever of old ? where is the blessed quire of bishops and doctors , who shined like lights in the world , and contained the word of life ? dulce est meminisse ; their very memory is pleasant . where is that evodias , the sweet favour of the church , the successor and imitator of the holy apostles ? where is ignatius , in whom god dwelt ? where is st. dionysius the areopagite , that bird of paradise , that celestial eagle ? where is hippolytus , that good man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that gentle sweet person ? where is great st. basil , a man almost equall to the apostles ? where is athanasius , rich in vertue ? where is gregory nyssen , that great divine ? and ephrem the great syrian , that stirred up the sluggish , and awakened the sleepers , and comforted the afflicted , and brought the yong men to discipline , the looking-glasse of the religious , the captain of the penitents , the destruction of heresies , the receptacle of graces , and the habitation of the holy ghost ? these were the men that prevailed against error , because they lived according to truth : and whoever shall oppose you and the truth you walk by , may better be confuted by your lives then by your disputations . let your adversaries have no evil thing to say of you , and then you will best silence them . for all heresies and false doctrines are but like myron's counterfeit cow , it deceived none but beasts ; and these can cozen none but the wicked and the negligent , them that love a lye and live according to it . [ but if ye become burning and shining lights ; if ye do not detaine the truth in unrighteousnesse ; if ye walk in light and live in the spirit ; your doctrines will be true , and that truth will prevaile . ] but if ye live wickedly and scandalously , every little schismatick shall put you to shame , and draw disciples after him , and abuse your flocks , and feed them with colocynths and hemlock , and place her●●● in the chaires appointed for your religion . i pray god give you all grace to follow this wisdom , to study this learning , to labour for the understanding of godlinesse : so your time and your studies , your persons and your labours will by holy and useful , sanctified and blessed , beneficiall to men and pleasing unto god , through him who is the wisdom of the father , who is made to all that love him wisdom and righteousnesse and sanctification and redemption : to whom with the father , &c. finis . notes, typically marginal, from the original text notes for div a64144-e100 ecclus. 5. 10. vulg. edit . lat. notes for div a64144-e530 psal. 111. ver . 10. psal. 119. nazianz. ad philagrium . 2 pet. 1. 1 joh. 2. 27. 1 cor. 2 14. dan. 12. 10. eph. 5. 14. prov. 10. 31 , 32. john 14. 21. rom. 1. 25 , 26. eccl. 2. 26. john 14. 26. lib. 2. ethic. c. 1. nullum bonum perfectè noscitur quod non perfectè amatur . aug. lib. 83. qu. de gratia christi . ecclus. 21. 11. lib. de consummat . saeculi , inter opera ephrem syri . the pædo-baptists apology for the baptized churches shewing the invalidity of the strongest grounds for infant baptism out of the works of the learned assertors of that tenent, and that the baptism of repentance for the remission of sins is a duty incumbent upon all sinners who come orderly to the profession of christianity : also the promise of the spirit [b]eing the substance of a sermon on i cor. 12, i, to which is added a post-script out of the works of dr. jer. taylor in defence of imposition of hands as a never failing ministery / by tho. grantham. grantham, thomas, 1634-1692. 1671 approx. 118 kb of xml-encoded text transcribed from 60 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a41783 wing g1541 estc r39521 18425811 ocm 18425811 107603 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41783) transcribed from: (early english books online ; image set 107603) images scanned from microfilm: (early english books, 1641-1700 ; 1634:5) the pædo-baptists apology for the baptized churches shewing the invalidity of the strongest grounds for infant baptism out of the works of the learned assertors of that tenent, and that the baptism of repentance for the remission of sins is a duty incumbent upon all sinners who come orderly to the profession of christianity : also the promise of the spirit [b]eing the substance of a sermon on i cor. 12, i, to which is added a post-script out of the works of dr. jer. taylor in defence of imposition of hands as a never failing ministery / by tho. grantham. grantham, thomas, 1634-1692. taylor, jeremy, 1613-1667. [6], 112 p. s.n.], [london : 1671. place of publication suggested by wing. imperfect: cropped, tightly bound and slightly faded with some loss of print. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -corinthians, 1st, xii, 1 -sermons. infant baptism. baptists -apologetic works. imposition of hands. 2007-11 tcp assigned for keying and markup 2007-11 apex covantage keyed and coded from proquest page images 2008-02 john latta sampled and proofread 2008-02 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the paedo-baptists apology for the baptized churches , shewing the invalidity of the strongest grounds for infant baptism out of the works of the learned assertors of that tenent . and that the baptism of repentance for the remission of sins is a duty incumbent upon all sinners who come orderly to the profession of christianity . also the promise of the spirit ●eing the substance of a sermon on 1 cor. 12. 1. to which is added a post-script . out of the works of dr. jer. taylor in defence of imposition of hands as a never failing ministery . by tho. grantham . mr. perkins on gal. 3. 27. baptism alone is no mark of gods child , but baptism joyned with faith , for so must the text be consideres . all the galations that believe are baptized into christ . printed in the year . 1671. to the reader . friend , i have a few things to say before thou read this ensuing apology , and first , the occasion of it is from the late unkind usages which the baptized churches have received from the paedo-baptists , by violently dispersing their assemblies , by defacing and taking away their meeting places , by imprisoning their persons , seizing and wasting their estates , by injuring them in their trade by means of excommunications , by writs de capiendo and other penall proceedings both confining their persons and exposing them to great inconveniencies . and all this only ( as i conceive for their conscionable observance of the will of god in preaching the gospel to sinners ●●r the obedience of faith , and for adhearing to that form of doctrine once deli●ered to the saints heb. 6. 1 , 2. in which doct●ine and sufferings being through the mercy of god a pertaker with them , i thought i might lawsully write an apology for them , or at least for the truth professed by them . and that i might the ●ore effectually do this i chose to speak ●o their advers●ries by the learned ●ens of their own doctors . 2. my design in writing this apo●ogy , is to abate ( if it may be ) that great enmity which hath appeared generally between the parties concerned ; and more perticularly that spirit of opposition and disresp●ct which too much appears in the more refined sort of the paedo-baptists , against such as labor to reform ( or rather to restore ) the doctrine of baptism , to its first integrity and estimation among all that profess the name of our lord jesus christ , under what epethets or den●minations soever . and me thinks th● truth should prevail with all that do consider the authority and force thereof to be such that men are constrained ( as it were to speak for it though to the overthrow of their dearest errours , so that we may say their rock is net as our rock , our enemies being judges . 3. i have not injured the sense of my authours , and where i have added any thing for explycation of any word or passage , i have distingushed the same partly by a different letter , and partly by this character [ ] nor have i said much in the apology , as indeed it was not necessary , considering the evidence of the word of god for us , and the record which our opposers do bear in favour of our cause ; and beside they that will may see what may be further said in the case depending , if they please to peruse the learned works of those of our way , viz. denn his answer to dr. featley , tombs , his antipaedo-baptist , fisher his christianismus rediv●vous , and many others . 4. the second part intitled of the promise of the spirit , i though fit to be annexed , because acts 2. 38 , 39. such as are baptized with the baptism of repentance for remission of fins , have the promise of the spirit made to them , which being sought for in the way ordained of god , shall be received according to his will for he is faithfull that promised . thy servant in christ , tho. grantham , the paedo baptists apologie for the baptized churches , &c. there is no point of the christian faith , of greater importance in order to the composure of divisions among such as conscientiously profess the name of christ , then the doctrine of holy baptisme , in the name of jesus christ for the remission of sins ; for as many as have been baptixed into christ have put on christ . and where this foundation truth hath been neglected or essentially corrupted , there hath ensued great disorder in religion , because the being of the church ( as visible ) is so concern'd therein , that there can be no orderly proceeding in any church act , nor participation in any church priviledge , where sacred baptisme is not antecedent . and though reformation ( or rather the restoration ) of this truth be hard to accomplish , yet must we not be discouraged , but still pursue all lawful and probable wayes to effect it in this , as well as in other cases . and the way which i have chosen to help on this needful work at this time is to shew , that ( notwithstanding the discord in point of practice , yet ) there is a very great concord in doctrine , touching the main questions which concern this heavenly institution , between the paedo-baptists , and the baptized churces . the questions are these . 1. what are the qualifications required of all such as are to be bapt●zed . 2. what is the aue act or right form to be observed and done in this solemn rite of baptisme . touching the first , the doctrine of the baptized churches is well known , namely , that repentance toward god , and faith towards our lord jesus christ are prerequisites to the baptisme of every sinner . and to this agrees the holy scripture with full consent , ●aying , repent and be baptized every one of you . they were all baptized confessing their sins . when they beleived philip preaching the things concerning the kingdome of god &c. they were baptized both men and women , many of the corinthians hearing , believe'd and were baptised . and hence this holy ordinance is well called the laver of regeneration ; the baptisme of repentance , fo●th● r●mis●ion of sins . now let us hear the doctrine of the paedo-baptists touching this question . 1. the church of england both in her articles and vulgar catechism , delivers her mind clearly to this purpose , that such repentance whereby sin is forsaken , and such faith as by which the promises of god are stedfastly beleived , is required of persons ( meaning all persons ) which are to be baptized , and that in baptism faith is confirmed &c. 2. m● . perkins ) a learned son of ●he same church ) upon these words , ●each all nations baptizeing them . saith , i explain the words thus ▪ ( mark , first of all it is said teach them , that is make them my disciples by calling them to believe , and to repent . here we are to consider , the order which god observes in makeing with man the covenant in baptism , first of all he calls them by his word and commands them to beleive and repent , then in the second place god makes his promise of mercy and forgiveness ▪ and thirdly he feals his promise by baptism — they that know not , nor consider this order which god used in covenanting with them in bapti●m deal preprosterously , oversliping the commandment of repenting and b●leiving — this is the cause of of so much profaneness in the world — we see what is done in baptism , the covenant of grace is solemniz'd between god and the party baptized , and in this covenant something ▪ belongs to god , some to the party baptized , the actions of the party baptized is a certain stipulation , or obligation , whereby he bindeth himself to give homage to the father , son , and holy ghost . this homage standeth in faith , whereby all the promises of god are beleieved , and in obedience to all his commandements . the sign of this obligation , is that the party baptized willingly yeilds himself to be washed with water . 3. diodate on the same text , teaches that baptism is a sacrament of grace in remission and expiation of sins , and regeneration to a new life . and likewise for a token that they are bound on there side ( meaning such as are baptized ) to consecrate themse●ves to god , and to give themselves over to the conduct of 〈◊〉 spirit , and to confesse his name perpetually . [ thus these three witnesses do concurre with the truth and therein do hold a concord with the baptized churches . and one would think there should now be no place for such a conceit , as that infants are fit subjects for the sacred ordinance of baptism , because wholly uncapable of these qualifications . now whereas div●r● things are pretended as grounds for infant baptism , we shall briefly recount the particulars which are chiefly insisted on , and then show how the same are refelled or made void by some of the most learned asserters of paedo-baptism . the grounds pretended are these . 1. the covenant which god made with abraham and his seed , gen. 17. who were to be circumcised ( to wit the makes only ) in their infancy , this is thought to be a type of baptism , and hence 't is conceived that infants ought ●o be baptized . 2. christs permi●●ing infants to be brought to him , as persons to whom the kingdome belongs . 3. they being tainted with original sin , must be cleansed from it , which is supposed to be done by baptism . 4. because it is said except a man be born of water &c. he cannot enter into the kingdome of god. john 3. 5. because infants do not ponere obicem , and so are more fit for baptism then adult persons , as 't is thought . 6. because without baptism parents can not hope the salvation of dying infants ( as some think . ) 7. the promise of the holy ghost , acts 2. 39 , is thought to belong to infants , and so they ought to be baptized because they are said to be holy . 8. unless infants be baptized 't is thought god is worse to infants in the gospel , then in the law. 9. infants are a par● of all nations , and the command for baptizing is of extent to all nations . 10. 't is thought the apostles baptized infants because they baptized whole housholds , and 't is said , it hath descended to this very age as a tradition apostolical . to all which , doct. jer. taylor ( and others ) in behalf of the baptized churches , do give answer as followeth . that this is a goodly harangue , which upon strict examination will come to nothing ; that it pretends fairly , and signifies little ; that some of those allegations are false , some impertinent , and all the rest insufficient . for the argument from circumcision , is invalid ( or of no wright ) upon infinite considerations , figures and types prove nothing , unless a commandment go along with them , or some express ●o signifie such to be their purpose : for the deluge of waters and the ark of noah were a figure of baptism s●id pe●●r : and if therefore the circumstances of one should be drawn to the other , we should make baptism a prodigie , rather then a rite . the pascal lamb was a type of the eucharist which succeeds the other as baptism doth circumcision , but because there was in the manducation of the pascal lamb , no prescription of sacramental drink , shall we thence conclude that the eucharist is to be ministred but in one kind ? and even in the very instance of this argument supp●sing a correspondence of analogie betwen circumcision and baptism , * yet there is no correspondence of identity : for although it were granted that both of them did consign the covenant of faith , yet there is nothing in circumstance of childrens being circumcised that so concerns that m●stery , but that it might very well be given to children , and yet baptism to men of reason ; because circumcision left a character in the flesh , whi●h being imprinted upon infants did its work to them when they came to age , and such a character was necessary , because there was no word added to the sign ; but baptism imptints nothing that remains on the body , and if it leaves a character at all it is upon the soul to which also the word is added , which is as much a part of the sacrament as the sign it self is * for both wch reasons it is very requisite that the persons baptized should be capable of reason , that they may be capable of both the word of the sacrament and th● impress made upon the spirit . since therefore the reason of this pa●ity does wholly fail , there is nothing left to infer a necessity , of complying in this circumstance of age , any more then in the other anexes of the type : and the case is clear in the bishops question to c●p●iu● , for why should not infants be baptized just upon the eight day as well as circumcised , if the correspondence of the rites be an argument to infer one circumstance which is impertninent and accidental to the misteriousness of the rite , why should it not infer all [ especially such a material thing as the time of baptism , for if the eight day be not determined , no man is able to assign the day of baptism , which being delayed till the tenth or twentieth day , may by the same reason be deferred till the child have passed through its infancy , and become capable of e●udition ] and then also females must not be baptized because they were not circumcized , but it were more proper , if we would understand it aright , to prosecute the analogie of the type to the antitipe by way of letter and spirit , and signification , and as circumcision signifies baptism so also the adjuncts of circumcision shall signifie something spiritual in the adherences of baptism . and therefore as infants were circumcised , so spiritu●l infants shall be baptized , which ( according to some ) is spiritual circumcision [ which yet is better expounded by st. paul. phil. 3. where he makes the spiritual circumcision to be the mind and spirit renewed , and the putting of the body of the sins of the flesh ] for therefore babes had the ministery of the type to signifie that we must when we give our names to christ , become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children in malice , [ for unless you become like one of these little ones you cannot enter into the kingdome of heaven ] said our blessed saviour , and then the ●ye is made compleat , and this seems to have been the sence of the p●imative church , for in the ages next to the apostles , they gave to all baptized persons mi●k and hony to represent to them their duty , that though in age and understanding they were men , yet they were babes in christ , and children in malice . but to infer the sence of the paedo baptists , is so weak a manner of arguing , that augustin whose device it was ( and men use to be in love with their own fancies ) at the most pretended it but as probable [ lo here the newness of the argument , from infant circumcision , to infant baptism . [ as for the catholicks they hold it an absurd thing to argue as the protestants do , from the covenant made with abraham and his seed , gen 17. 7. thus they speak . that prom●se concerns literally pecuculiar pro●●ction , and ●orldly felicity , not the remission of sins and everlasting life , neither can we be sons of abraham by carnal generation , or by our carnal paren●s ( we are not jews but gentiles ) but only by spiritual generation ( to wit baptism ) by which we are born to god , and made the brothers of chr●●t● the sons of abraham , th●se ( saith st. paul ) are the sons of abraham , not who are the sons of the flesh but of faith rom. 4. 12. 13. again they deride the argument drawn from infants being circumcised in order to their being baptized , calling it a cunning argument by which it will follow that females are not to be baptized , &c. ] and as ill success will they have with the other arguments as with this for from the action of christs blessing infants to inser that they are to be baptize , proves nothing so much as that there is a great want of better arguments , the conclusion would be with more probability derived thus ; christ blessed children and so dismissed them , but baptized them not , therefore infants are not to be baptized , but let this be as weak as it's enemy , yet that christ did not baptize them , is an argument sufficient that christ hath other wayes of bringing them to heaven . he passed his act of grace upon them by benediction and imposition of hands . and therefore though neither infants nor any man in puris naturalibus can attain to a supernatural end without the addition of some instrument or means of gods appointing ordinarily , yet where god hath not appointed a rule nor an order , as in the case of infants , we contend he hath not , this argument is invalid ▪ and as we are sure that god hath not commanded infants t● be baptised , so we are su●e god will do them no injustice , nor damn them for what they cannot help . and therefore let them be pressed with all the inconveniences which a●e consequent to original sin , yet either it will not be laid to their charge , so as to be sussicient to condemn them ; or if it could , yet the mercy and absolute goodness of god will secure them , if he take them away before they can glorifie him by a free obedience . quid ergo fostivat innoceus alis ad remissionem p●ccatorum ? was the question of tertullian ( lib. de bapt . ) he knew no such danger from their original guilt , as to drive them to a laver of which in that age of innocence they had no need , as he conceived ▪ and therefore there is no necessity of flying to the help of others , for tongue , and heart , and faith , & predispositions to baptism ; for what need all this stir ? as infants without their own consent , without any act of their own . and without any exteriour solemnity , contracted the guilt of adams sin , and are lyable to all the punishment which can with justice descend upon his posterity who are personally innocent ; so infants shall be restored without any solemnity or act of their own , or any other for them , by the second adam by the redemption of jesus christ by his righteousness and mercies , applyed either immediately , or how , or when he pleases to appoint [ and to this agrees that saying of the apostle as in adam all dye , so in christ shall all be made alive ; and as by the disobedience of one many were made sinners , so by the obedience of one shall many be made righteous ] and so austins argument will come to nothing without any need of god-fathers , or the faith of any body else . and it is too narrow a conception of god almighty , because he hath tyed us to the observation of ceremonies of his own institution , that therefo●e he hath tyed himself to it . many thousand ways there are by which god can bring any reasonable soul to himself : but nothing is more unreasonable , then because he hath tyed all men of years , and discretion to this way , therefore we of our own heads shall carry infants to him that way without his direction : the conceit is poor and low , and the action consequent to it , is too bold and ventrous , mysterium meum mihi & filiis domus meae . let him do what he please to infants we must not . only this is certain , that god hath as great care of infants as of others , and because they have no capacity of doing such acts , as may be in order to acquiring salvation , god will by his own immediate mercy bring them thither , where he hath intended them ; but to say that therefore he will do it by an external act and ministry , and that confin'd to a particular , viz. this rite & no other , is no good argument unless god could not do it without such means , or that he had said he would not : and why cannot god as well do his mercies to infants now immediately , as he did before the institution either of circumcision or baptism ? [ ●his query is worthy of serious consideration ] however there is no danger that infants should perish for want of this external ministry , much less for prevaricating christs precept , nisi quis renatus fuerit &c. for first the water and spirit in this place [ according to some learnéd expositers ] signifie the same thing : and by water is ment the ●ff●ct of the spirit clensing and purifying the soul , as appears in its parralel place of christs baptizing with the holy ghost and fire — ( but to let pass this advantage and to suppose it to be ment of external baptism [ as that is the most likely sense ] yet this no more infers a necessity of infants baptism , then the other words of christ infer a necessity to give them the holy communion , nisi comediritis carnem filii hominis , & brberitis sanguinem non introibitis in regnum ●aelorum ; and yet we do not think these words sufficient argument to communicate them ; if men therefore will do us justice , either let them give both sacraments to infants as some ages of the church did , or neither , for the wit of man is not able to shew a desparity in the sanction , or in the evergie of its expression ; and therefore they were honest , that understood the obligation to be parralel , and performed it accordingly , and yet because we say they were deceived in one instance , and yet the obligation ( all the world cannot reasonably say but ) is the same : they are as honest and as reasonable that do neither . and since the antient-church did with an equal opinion of necessity give them communion , and yet men now adays do not , why shall men be mor● burthened with a prejudice and nam● of obloquy for not giving the infant● one sacrament , more then they ar● disliked for not affording them the other . if anabaptist shall be ● name of disgrace , why shall not som● other name be invented for them that deny to communicate infants , which shall be equally disgraceful , or else both the opinions signifyed by such names , be accounted no disparagement , but receive their estimate according to their truth ? of which truth since we are now taking account from pretences of scripture , it is considerable the discourse of st. peter which is pretended for the intitleing infants to the promise of the holy ghost , and by consequence to baptism , which is supposed to be its instrument of conveyance , 't is wholly a fancy , and hath nothing in it of certainty or demonstration and not much probability . for besides that the thing it self is unreasonable and the holy ghost works by the heighting and improveing our natural faculties , and therefore is a promise that so concerns them , as they are reasonable creatures , and may have a tittle to it , in proportion to their nature , but no possession or reception of it , till their faculties come into act , besides this , i say , the words mentioned in s. p●t●rs ●rmon ( which are the only record of the promise are interpreted upon a w●a● mistake ; the promise belongs to you and to your children therefore infants are actually receptive o● it in that capacity , that 's the argument : but the reason of it is not yet discovered nor never will [ for indeed it is without reason ] to you and your children , i●s you and your posterity , to you and your children when they are of the same capacity in which you are effectually receptive o● the promise . [ beside the promise of the spirit in this place is refer'd to the gift● of the holy ghost , an● is therefore made t● those who had alread● received it in the quic●ning , or illuminating opperation of it , an● is the po●tion of beleivers as such , and i● consequent to baptism . acts 2 38 , 39 ▪ and is therefore wrongfully made an argument for the baptizing of infants , wh● ( what ever they may have of the g●aces of the spirit * yet ) have neither need of , nor any capacity to use the gifts of the spirit and therefore evident it is that this promise of the spirit belongs not to infants at all ] and for the allegation of st. paul , that infants are holy if their parents be faithful , it signifie nothing , bu● that they are holy by designation , — [ or according to erasmus they ( to wit infants born of such parents as the o●e being a christian the other not ) are holy leg●●●●ately ; for the conversion of either wife or ●●sband d●th not disso●ve the marriage which was made when both were in u●b●●eif . and however it is true , that au●tin was a great stick●er for paedo-bap●ism , yet he denys that any such thing can ●e deduced from the text in hand , his words ●re these . lib. 3 de pec . mer. remi● . it is to be held without doubling , whatsoever that sanctification was , it was not of power to make christians and remit sins . he might well say so considering that the holiness of the child is derived from the sanctity of the unbeleiver , as the word else being rightly refer'd doth evince , 1 co. 7. 14. ] and as the promiss appertains not ( for ought appears ) to infants in that capacity and consistance , — yet baptism is not the means of conveying the holy ghost , for that which peter sayes be baeptized and ye shall receive the holy ghost , signifies no more then this ; first be baptized and then by imposition of the apostles hands , ( which was another mistery and rite ) 〈◊〉 shall receive the promiss of the father and this is nothing but an infinuation of the rite of confirmation , a● to this sense expounded by diver● antient authors ; and in ordinary ministry , the effect of it is not bestowed upon any unbaptized persons , for it is in order next after baptism : and upon this ground peters argument in the case of cornelius was concluding enough , a mojori ad minus , thus the holy ghost was bestowed upon him and his family , which gift by ordinary ministry was consequent to baptism , not as the effect is to the cause , or to the proper instrument , but as a consequent is to an antecedent , in a chain of c●uses accidentally , and by positive institution depending upon each o●her ) god by that miracle did give testimony that the persons of the men were in g●eat dispositions towards heaven , and therefore were to be admitted to these rites which are the ordinary inlets into the kingdome of heaven . but then from hence to argue that where ever there is a capacity of receiving the same grace , there also the same sign is to be administred , and from ●ence to infer paedo-baptism , is an argument very fallatious upon several grounds ; first because baptism is not the sign of the holy ghost , but by another mistery it was conveyed ordinarily , and extraordinarily , it was convey'd independently from any mistery , and so the argument goes upon a wrong supposition . 2. if the supposition were true , yet the proposition built upon it is false , for they that are capable of the same grace , are not alwayes capable of the same sign , for women under the law of moses although they were capable of the righteousness of faith , yet they were not capable of the sign of circumcision , for god does not alwayes convey his graces in the same manner , but to some mediately , to some immediately ; and there is no better in●tance in the the world of it , then the gift of the holy ghost ( which is the thing now instanc'd in , in this cont●station . ) and after all this least these arguments should not ascertain their cause , they fall on complaining against god , and will not be content with god , unless they may baptize their children but take exceptions that g●d did more for the children of the jews , but why so ? because god made a covenant with their children actually as infants , and concin'd it by circumcision : well so he did with our children too in their proportion . he made a convenant of spiritual promises on his part , and spiritual and real services on ours ; and this pert●ins to children when capable , but made with them as soon as they are alive , and yet not so as with the jews b●bes , for as they rite consign'd them actually , so it was a national and temporal blessing and covenant , and a separation of them from the portion of the nations , a mark●ng them for a peculiar people , and therefore while they were in the wilderness and sep●rate from the commixture of all people they were not at all ci●cumcised but as that ri●e did seal the righteousness of faith , [ which whe●her it did any such thing to an● s●ve to ●braham only ●n m●ch doubten ] so by vertue of i●'s 〈…〉 , and remanem●y in their fl●sh , it did that work when the 〈◊〉 came to age , but in christian infants t●e case is otherwise , for the new covenant being estab●ished upon better promises , is not only to be●ter purposes , but also in a distinct manner to be understood , when their spirits are as receptive of a spiri●ual act or impress as the bodies of jewish children were of the sign of circumcision then it is to be consign'd ; but the business is quickly at an end by saying that god hath done no less for ours , then for their children , for he will do the mercies of a father and creator to them , and he did no more to the other , but he hath done more to ours , for he hath made a covenant with them and built it upon promises of the greatest concernment . — [ and note further we have as much ground of comfort concerning our dying infants , as the faithful had for the first two thousand years , during all which time , the covenant of grace reached to infants , though there was no external ceremony to consign it to infants . ] — for the insinuation of the precept of baptizing all nation , of which children are a part , does as little advantage as any of the rest , because other parallel expressions of the scri●ture do determine and expound themselves to a sence that includes not all persons absolutely , but of a capable condition as ado●ate ●um omnes gentes , & persallirae deo omnes nationes terra . [ and nation shall rise against nation , where infants are excluded ] and divers more . [ but erasmus hath well expounded this text , where he restrains the baptizing to such as are repentant of their former life . as for the conjecture concerning the family of stephan●s , at the best it is but a conjecture , and besides that it is not prov'd that there were children in the family ; yet if that were granted it follows not that they were baptized , because by [ whole families ] in scripture is ment all persons of reason and age within the familie , for it is said of the ruler at capernaum , that he beleived a●d all his house . now you may also suppose that in his house were little babes , that is like enough , and you may suppose that they did beleive too , before they could understand , but that 's not so likely ; and then the argument from baptizing stephen's family may be allowed just as probable : but this is unmanlike to build upon such slight and airy conjectures . but tradition by all means must supply the place of scripture , and there is pretended a tradition apostolical that infants were baptized : but at this we are not much moved , for we who rely upon the written word of god , as sufficient to establish all true religion , do not value the allegations of traditions ; and however the world goes none of the reformed churches can pretend this argument against this opinion , because they who reject t●adition when 't is against them , must not pre●end it at al● for them . but if we should allow the topick to be good , yet how will it be verified ? for so far as it can yet appear , it relies wholly upon the testimony of origen , for from him austin had it . now a tradition apostolical if it be not consign'd with a fuller testimony then of one person , whom all after ages have condemn'd of many errours , will obtain so little reputation among those that kn●w that thing , have upon greater authority pretended to derive from the apostles , and yet f●sly , that it will be a great argument that he is credulous and weak , that shall be de●ermined by so weak probation , in matters of so great concernment . and the truth of the business is , as there was no command of scripture to obliedge children to the susception of it , so necessity of ●ae●o-baptism was not determined in the church till the eight age after christ , but in the year 418. in the mileritan cou●cel ( a principal of a●r●ca , there was a cannon made for paedo bapt ▪ never till then , i grant it was practised in africa before that time , and they or some of them thought well of it , and though that be no argument for us to think so , yet none of them did ever before , pretend it to be necessary , none to have been a precept of the gospel , st. austin was the first that ever preach'd it to be abso●utely necessary , and it was in his heat and anger against pelag●us who had warm'd and chafed him so in that question ; that it made him innovate in other doctrines , possibly of greater concernment then th●s , and that although this was practic'd antiently in africa yet that it was without an opinion of necessity , and not often there , nor at all in other places , we have the testimony of a learned paedo baptist ludovicus vives who in his annotations upon augustin de civit. dei. l. 1. c. 27. afirms . neminem nisi adultum antiquitus sol●re baptizari . [ and because th●s testimony is of great import i will set down the very words of augustine and ludovicus vives , as i find them in the english edition of the said book of the city of god , cap. 26. where augustine puts forth this question . what is the reason then that we do spend so much time in our exhortations , endeavouring to annimate th●se whom we have bapt●zed , ei●her unto virginity , or c●●st widdow-●ood or honest and honourable marriage ; now upon these words [ ●hose whom we have baptiz●d ] vives comments t●us , least any man should mistake this place , understand tha● in times of old , no man was brought unto baptism , but he was of s●fficient years , to know what that mistical water meant , and to require his baptism , and that sundry times . — i hear that in some cityes of italy they do for the most part observe the antient custome as yet . and it is to be observed that in the margent are two notes , the 1. is that this is the old manner of baptizing . the 2 , that all this is left out in the paris edition , whence we may note how the writings of the antients are abused , and how ingeniously it is confessed , paedo-baptism is not the old manner of baptizing . and here we will insert some other testimonies from the learned paedo-baptists , touching the novelty of infant baptism . the first is out of robertus fabianus his chron. 4. part in fol. 107. where he brings in augustine the monk speaking thus to the brittain bishops ▪ since ye will not assent to my h●sts generally assent ye to me specially in three things , the first is that ye keep easter-day in due form and time as it is ordained the second , that ye give chris●endom to children , &c. but they would not thereof . this was about the fifth age after christ whence its remarkable that infant bap●ism was then opposed by ●he joynt consent of the brita●n bish●ps which were sent to the assembly to consul● the affairs of religion at that time . our next testimony is from the learned casuist hugo grotius who tells us , to defer baptism till ripe years was in old time left at liberty , now the observation is otherwise . plainly giving the case that paedo-baptism is not the old way but a new observation . but here we will again give place to doctor taylor , who saith . that besides that the tradition cannot be proved to be apostolical , we have very good evidence from antiquity that it was the opinion of the primitive church that infan●s ough● not to be baptized . and this is clear in the six●h cannon of the c●unsel of ne●●aesarea . the words * have this sence . a woman 〈…〉 may be baptized when she please ; for her baptism concerns not the child . the reason of the connection of the parts of that cannon is in the following words . because every one in that confession is to give a demonstration of his own choice and election , meaning plainly , that if the baptism of the mother did pass upon the child , it were not fit for a pregnant woman to receive baptism , because in that sacrament , there being a confession of faith which confession supposes understanding , and free choyce , it is not reasonable the child should be consign'd with such a mistery , since it cannot do any act of choice or understanding . the cannon speaks reason , and it intimates a practice which was absolutely universal in the church of interrogating the catechumens concerning the articles of the creed , which is one argument that either they did not admit infants to baptism , or that they did prevaricate egregiously , in asking questions of them , who themselves knew were not capable of giving answer . and to supply their incapacity by the answer of a godfather , is but the same unreasonableness acted with a worse circumstance ; and there is no sensible account can be given of it , for that which some imperfectly murmure concerning stipulations civil performed by tutors in the name of their pupils is an absolute vanity ; for what if by positive constitutions of the romanes such solemnities of law are required in all stipulations , and by indulgence are permitted in the case of a notable benefit acruing to minors . must god be tyed , and christian religion transact her misteries by proportion and complyance with the law of the romanes ? i know god might if he would have appointed godfathers to give answer in behalf of children , and to be f●de-jussors for them , but we cannot find any authority o● ground that he hath and if he had then it is to be supposed he would have given them comission to have transacted the solemnity with better circumsta●ces , and given answers with more truth ▪ and if the godfathers answer in the name of the child [ i do believe ] it is notorious they speak false and ridiculously : for the infant is not capble of be●ieving , and if he were , he were a so capable of dissenting , and how then do they know his mind and therefore tertullian gives advice that the bap●ism of infants 〈◊〉 be deferred till they could 〈◊〉 an account of their faith , and the same also is the counsel of * gregory bishop of naziazum , although he allows them to hasten it in case of necessity , for though his reason taught him what was fit , [ namely that none should b● baptized till they were of understanding yet he was overborn with the practi●● and opinion of his age which began to bear too violently upon him , and yet in another place he makes mention of some to whom baptism was not administred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by reason of infancy . to which if we add that the parents of st. austin , st. jerome , and st. ambrose , although they were christian , yet did not baptize their children before they were thirty years of age it will be very considerable in the example , and of great efficacy for destro●ing the supposed necessity or derivation from the apostles [ and for further evidence we may well alledge in this place , that of theodosius the emperor born in spain his parents being both christians , and he from his youth educated in th● christian faith , who falling sick at thess●onica , was baptized and recovered of his sickness . but however ( paedo baptism ) it is against the perpetual analog● of christs doctrine to baptize infants , for besides that christ never gave any precept to bap●ize them , nor never himself nor his apostles ( that appears ) did baptize any of them , all that either he or his apostles said concerning baptism , requires such pretious dispositions to it , of which infants are not capable , and these are faith and repentance , and not to instance in those innumerable places that require faith before baptism , there needs no more but this one saying , he that believeth and is baptized shall be saved , but he that believeth not shall be damned . plainly thus , fai●h and baptism in conjunction will bring a man to heaven , but if he have not faith baptism shall do him no good . so that if baptism be necessary , then so is faith , and much more ; for want of faith damns absolutely , it is not said so of the want of baptism . now if this decretory sence be to be understood of persons of age , and if children by such an answer ( which indeed is reasonable enough ) be excused from the necessity of faith , the want of which regularly does damn , then it is sottish to say the same incapacity of reason and faith , shall not ●xcuse them from the actual susception of baptism which as less necessary , and to which faith and many other acts are necessary predispositions when it is reasonably and humanely ●eceived . the conclusion is that bap●sm is also to be defer'd till the time of ●aith , and whether infants have faith or no , is a question to be disputed by ●ersons that care not how much they 〈◊〉 ▪ nor how little they prove . 1. personal and actual faith they have none , for they have no acts of ●nderstanding , and besides how can ●ny man understand that they have , since he never saw any sign of i● neither was he told so by any o●● that could tell . 2. some s●y they have imputativ● faith , but then so let the s●cramen● be too , that is , if they have the parent faith or the churches , then so le● baptism be imputed by derivatio● from them also . — for since faith 〈◊〉 necessary to the susception of baptis● ( and they themselves confess it b● striving to find out new kinds of fait● to daub the matter up ) such as th● faith is , such must be the sacramen● for there is no proportion betwee● an actual sacramen , and an imputative faith , this being in immedia●● and necessary order to that , an● whatsoever can be said to take o● from the necessi●y of actual faith , a● that and much more may be said t● excuse from the actual ●usception 〈◊〉 baptism . 3. the first of these devices wa● that of luther and his schol ar● the 2 of calvin and his ; and yet there is a third device which the church of rome teaches , and that is , that infants have habitual faith , but who told them so ? how can they prove it ? what revela●ion , or reason teaches such a thing ? are they by this habit so much as disposed to an actual belief without a new master ? ●an an infant sent into a mahumetan province be more confident for christianity when he comes to be a , man , then if he had not been baptized , are there any acts precedent concomitant , or consequent to this pretended habit ? this strange invention , is absolutely without art , without scripture , reason or authority . but if there were such a thing as this abitual faith , then either all infants have ● or some only if all why do they deny bap●●sm to the infants which are horn of unbe●evers ? must the child bear the unbelief of 〈◊〉 parents ? * if s●me only have it , how know they these from 〈◊〉 rest , sith when they come to years , there found a like barrenness of this grace 〈◊〉 means be used to beget it ? but third where doth the scripture make an habit●● faith that which intitles any person to ba●tism ? surely according to these conc●●● no man can ever tell to whom , or when 〈◊〉 dispence baptism . ] but the men are ●● be excused unless there were bett●● grounds ; but for all these stratage● the argument now alleadged agai● infant baptism is demonstrable a● unanswerable . to which also this considerati●● may be added , that if baptism be ●●cessary to the salvation of infant upon whom is the imposition lai● to whom is the command give● to parents or to the children , not 〈◊〉 the children , for they are not cap●ble of a law ; not to the parents , 〈◊〉 then god hath put the salvation 〈◊〉 innocent babe● into the power of ●thers , and infants may then be damn●● for their parents carelessness or m●lice . it follows that it is not necessary at all to be done to them , to whom it cannot be prescribed by a law , and in whose behalf it cannot be reasonably intrusted to others with the appendant necessity , and if it be not necessary , it is certain it is not reasonable , and most certain it is no where in terms prescribed , and therefore it is to be presumed , that it ought to be understood and administred according as other precepts are with reference to the capacity of the subject , and the reasonableness of the thing . for i consider that the baptizing of infants does rush upon such inconveniences , which in other questions we avoid like rocks which will appear if we discourse thus . either baptism produces spiritual effects , or it produces them not : if it produces not any , why is such contention about it ? — but if ( as without all peradventure all the paedo-baptists will say ) baptism does a work upon the soul , producing spiritual benefits and advantages ; these advantages are produced by the externa● work of the sacrament alone , or b● that as it is helped by the co-operation and predispositions of the suscipien● . if by the external work of th● sacrament alone , how does this diffe● from the opus o●eratum of the papist● save that it is worse ? for they sa● the sacrament does not produce in effect , but in a suscipient disposed b● all requisites and due preparatives 〈◊〉 piety , faith , and repentance , thoug● in a subject so disposed they say th● sacrament by its own vertue does i● but this opinion says it does it of 〈◊〉 self without the help , or so much 〈◊〉 the coexistence of any condition bu● meer reception . but if the sacrament does not d● its work alone , but per modum recipien●es according to the predispofition● of the suscipient , then because infant can neither hinder it , nor do an● thing to further it , it does them no benesit at all . and if any man runs for succor to that , exploded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that infants have faith or any other inspired habit of i know not what how , we desire no more advantage in the world then that they are constrain●d to an answer without rev●lation , against reason , common sence and all experience in the world . the sum of the argument in short , is this though under another rep●esentment . either baptism is a meer ceremony or it imploys a duty on our part , if it be a ceremony only , how does it sanctifie us or make the comers thereunto per●ect ? if it imploy● a duty on our part how then can children receive it who cannot do duty at all . and indeed this way of ministration makes baptism to be wholly an outward duty , a work of the law , a carnal ordinance it makes us adheare to the letter , without regard of the spirit , to be satissied with the shadows , to return to bondage . to relinquish the misteriousnes , the substanc● and spirituallity of the gospel , which argument is of so much the more consequence , because under the spiritual covenant , or the gospel of grace , 〈◊〉 the mistery goes not before the symbol ( which it does when the symbol● are seales and consignations of th● grace , as it is said the sacraments are ) yet it always accompanies it , bu● never follows in order of time , an● this is clear in the perpetual analogy of holy scripture . for baptisme is never propounded mentioned or enjoyned as a mean of remission of sins , or of eternal life , but something of duty choice or sanctity is joyned with it , in orde● production of the end so mentione● k●ow you not that s● many as are baptis● in●o ●hr●st jesus an● baptised into his death ? there i● the mistery and the symbol together and declared to be perpetually united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all of us who were baptised into one ▪ were baptised into the other , not only in the name of christ , but into his death also ; but the meaning of this , as it is explained in the following words of st. paul , makes much for our purpose : for to be baptised into his death , signifies , to be buried with him in baptisme , that as christ rose from the dead ; we also should walk in newness of life , that 's the full mistery of baptisme ; for being baptised into his death , or which is all one in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the likeness of his death , cannot go alone ; if we be so planted into christ we shall be pertakers of his resurrection , and that is not here instanced in precise reward but in exact duty for all this is nothing but cruc fiction of the old man , a destroying the body of sin , that we no longer serve sin . this indeed is truly to be baptized both in the symbol and the mistery what is less then this , is but the symbol only , a meer ceremony , an opus operatum , a dead letter , an empty shadow , an instrument , without an agent to manage ; or force to actuate it . plainer yet whosoever are baptized into christ have put on christ , have put on the new man. but to put on the new man , is to be formed in righteousness , holiness , and truth . this whole argument is the very words of st. paul. the major proposition is dogmatically determined , gal. 3. 27. the minor in ephes . 4. 24. the conclusion then is obvious . that they who are not formed a new in righteousness , holyness and truth , they who remaining in the present in incapacities , cannot walk in newness of life , they have not been baptized into christ , and then they have but one member of the distinction used by st. peter , they have that baptism which is a putting away the fi●th of the flesh [ if yet an human institute may be so called ] but they have not that baptism which is the answer of a good conscience towards god , which is the only baptism which saveth us , and this is the case of children and then the case is thus . as infants by the force of nature cannot put themselves into a supernaturall condition ( and therefore say the paedo baptists they need baptism to put them into it [ as if the ●●re ●e●e●ony of which only they are capa●'le could put them into a supernaturall con●ition ] so if they be baptized before the use of reason , before the works of the spirit , before the opperations of grace , before they can throw of the works of darknes , and live in ri●hteousness ond newness of life , they are never the nearer ; from the pains of hell they shall be saved by the mercy of god and their o●● innocence though they dye in puris naturalibus , and baptism will carry them no further for that baptism that saves us , is not the only washing with water , of which only infant are capable , but the answer of a good conscience towards god , of which they are not capable till the use o● reason , till they know to chuse the good and refuse the evill . and from thence i consider a new that all vows made by persons unde● others names stipulations made b● minors ▪ are not valid till they by ● supervening act , after they are of sufficient age do ratifie the same , wh● then may not infants as well mak● the vow de novo as de novo ratifie th●● which was made for them ab antiqu● when they come to years of choyce ▪ if the infant vow be invalid till th● manly confirmation , why were it 〈◊〉 as good they staid to make it till th● time , before which if they do ma●● it , it is to no purpose , this would 〈◊〉 considered . and in conclusion our way is the surer way , for not to baptise children till they can give an account of their faith is the most proportionable to an act of reason and humanity , and it can have no danger in it : for to say that infants may be damn'd for want of baptism ( a thing which is not in their power to acquire they being yet persons not capable of a law ) is to afirm that of god which we dare not say of any wise and good man. certainly it is very much derogatory to gods justi●e and a plain defiance to the infinite reputation of his goodness . and therefore who ever will pertinatiously persist in this opinion of the paedo-baptists , and practise it accordingly they polute the blood of the everlasting testament . they dishonor and make a pageantry of the sacrament . they ineffectually represent a sepulture into the death of christ , and please themselves in a sign without effect , making baptism like the figtree full-of leaves but no fruit , &c. thus far the anabaptists may argue , and men have disputed against them with so much weakness and conf●dence , that they have been eucouraged in their error [ alias in th● truth ] more by accidentiall [ alia● real ] advantages we have given them by our weak arguings , then by any truth of their cause or excellency o● of their wit [ so the dr. is pleased t● say but the evidences of our side sp●ak otherwise ] but the use i make of it as to our ppesent question ( saith the dr. ) is this , that since there is no● direct impiety in the opinion no● any that is apparently consequent to it , and they which so much p●obabillity , do or may pretend to true perswasion they are with all means , christian , fair , and human , to b● redargued , or instructed , but if they cannot be perswaded they must be left to god , who knows every degree of every mans understanding , all his weaknesses and strength's what impress each argument makes upon his spirit . and how unresistable every reason is , and he alone judges his in●oce●cy and sincerity : and for the question , i think there is so much to be petended [ he might say really urged ] against that which i believe to be truth that there is much more truth then evidence on our side [ a strange saying of so wi●e a man as if the truth in this case doth not wh●lly depend upon evidence , sith its a positive and no morall precept ] and therefore we may be confident as for our own particulars but not too forward premtorily to prescribe to others muchless damn , or kill or to persecute them that only in this particular disagree . thus far doctor taylor , for our appollogie . to whom to add any more witnesses ( though more might be brought ) would be superfluous . i therefore proceed to the next question , viz. what is the due act , or outward form to be used in this sollemn rite of holy baptism ? it may well be the admiration of every wise and good man how it should come into the mind of such as pretend to be followers of christ that holy baptism should be performed by aspertion , or casting a few drops of water upon the subject , by the fingers of the administrator . the scriptures every where teaching us that the originall form was by imversion in rivers or places of much water , ma●● . 1. john. 3. christ himse●f who surely would do nothing superfluous or in vain , was baptized in the river , by john the first baptist , who had his direction from heaven , and his approbation from on high in that very action mall . 3. and chuss who were under the immediate direction of the holy spirit the leader into all truth , found it necessary for the administrator and subject to go both into the water , for the due performance of this holy ordinance . add thereunto that the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when used to express the action done in this service , is to dip or imm●rge the party in the element as is confessed by the learned paedo-baptists themse●ves as we shall see in the sequel . and here we will still prefer the church of england who teacheth us that the outward sign or form in baptism , is water wherein the party baptized is dipped , &c. and though she add [ or sprinkled with it ] yet that her conscience tells her that is not the right way appeareth , in that she only assigns that by indulgence to such infants as are in danger of death , &c , the church of rome also confesseth by a learned pen , that she changed dipping the party baptized over the head and ears to a little sprinkling upon the face . erasmus paraphrasing on the words , baptizing them , mat. 28. saith thus , if they believe that which you teach them and begin to be repentant of their former life , &c. then dip them in water , &c. walfridus strabo de rebus eccl●s●●c 26. tells us , that we must know at ●h● fi●st believers were baptized simply in floods and fountains . the learned grotius tel's us in his judgement on infant baptism , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to dip over the head and ears . to whom we will joyn t●lenus whose testimony is in these words * baptism is the first sacrament of the new testament instituted by christ , in which with a most pat and exact analogy between the sign and the thing signified , those that are in covenant are by the minister washed in water . the outward rite in baptism is threefold immersion into the water , abiding under the water , and resurruction out of the water , the form of baptism , to wit internal and essential ▪ is no other then that analogical proportion , which the signs keep with the things signified thereby , for as the properties of the water in washing away the defilements of the body , do in a most suitable similitude , set forth the efficacy of christs blood in blotting out of sins , so dipping into the water doth in a most lively similitude set forth the mortification of the old man , and rising out of the water the virification of the new . — that same plunging into the water holds forth to us that horrible gulf of divine justice in which christ for our sins sake , which he took upon him , was for a while in a manner swallowed up . abode under the water how little a while soever , denotes his descent into hell , even the very deepest degree of livelesness , while lying in the sealed and guarded sepulchre he was accounted as one truly dead , rising out of the water holds out to us a lively similitude of that conquest , which this dead man got ●ver death , which he vanquished in his own den , as it were , that is the grave . in like manner therefore it is meet that we being baptized into his death , and buried with him , should rise also with him and so go on in a new life , rom. 6. 3. 4. col. ● . 12. th●● far tile●●s . bishop jewell in his defence , appol . ● . 5. p. 308. brings the councel of worms determining the manner of baptism ; thus , in aquas demersio in 〈◊〉 , & ●u●sus ab aquis ●emersio r●surrectio est . the dipping into the water is the going down into hell [ i. e. the grave ] the coming out from of the water is the resurrection . from all which testimonies ( and many more that might be brought ) it is evident beyond all doubt our opposers being judges ) that whether we respect the signification of the word baptizor the signification of the ordinance it self , or the consent of the primitive . churches in their practice of holy baptism , dipping the subject ( or party baptized ) in the element water , is the due form of baptism , and therefore sprinkling or crossing the face ; is an humane innovation . or , upon the whole matter these ten particulars are very apparent . first , that infant baptism was innovated , after the holy scriptures were written which appeareth both from the deep silence of the scripture in that case , and the confession of learned paedo-baptists themselves . 2. that it came in stealing ( as it were ) being for a considerable time left at liberty ( a sign it was not from heaven ) * and was disliked by the antients who therefore disswaded from it . 3. that which gave it its great advantage for a more general reception , was this false opinion , that without baptism none could be saved . this saith mr. perkins doth st. augustine every where assirm . 4. that the lords supper was as eagerly pressed , to be necess●ry sor infants as baptism , and they continued in use together about the space of six hundred years , this conceit was confirmed ( saith mr. perkins ) by the councel of toledo , can. 11. and augustine was so earnest for this also that he boldly sayes in vain do we promise infants salvation without it . aug ep : 23. & ep . 107. & contra ep . pelag . l. 1. c. 22. & contra . 〈◊〉 . l. 7. c. 2. l. 3. c. 12. 5. that divers in the greek church have all along to this day refused infant baptism . gro●ius his words are these ( as mr. t●mbs quotes them ) in every age many of the greeks unto this day keep the custome of deferring baptism to little ones till they could themselves make a confession of their faith. and the armenians are confessed by heylin in his macrocos . p. 575. to defer baptism to their children till they be grown to years of knowledge . 6. those foolish and sinful adjuncts , which the authors and promoters of infant baptism , were constrained to invent to make it look like baptism ( for example their device of godfathers , &c. ) do sufficiently declare it to be of an infirm and humane original . 7. the grounds upon which paedo-baptism was at first urged , are now in a manner wholly declined , and new grounds daily invented whereon to built it . which are no sooner laid , but raized again by some of it's own favorites . 8. that the stoutest assertors of infant baptism , hath ever met with as stout opposers ; thus agustine , met with the donatists and pelagius whose arguments he could not avoid but by running into greater absurdity , and though they are blamed ( and perhaps justly ) for holding some errours , so also is augustine and that not undeservedly . 9. that many of the learne● have much abused this age in telling them the anabaptists ( i. e. the baptized churches ) are of late edition a new sect , &c. when from their own writings the clean contrary is so evident . tenthly and lastly . observe how the baptism of repentance for remission of sins , which is that one and only baptism commanded in holy scripture hath been neglected , traduced ; and its affertors frequently abused , and that chiefly by thi● device of paedo-baptism which now hath so lost it 's first form , that it cannot with any shew of truth o● good sence be called baptism , and ought therefore to cease with its follow errors , viz. the giving the ●ords supper to infants , &c. that god may be justified in the submissi●n of all sinners to the baptism of repentance for remission of sins , luke 7. 39. the second part of the promise of the spirit . delivered in a sermon upon 1. cor. 12. 1. to which is added a post-script out of the works 〈◊〉 dr. jer. taylor , touching the layin● on of hands , chiefly declaring ho● religiously it was observed by th● antient christians , as it is now revived by divers of the baptize● christians of this age . 1 cor. 12. 1. now concerning spiritual gifts brethren i would not have you ignorant . there was never more need for th● church of god to seek and searc● for all those things which god hat● promised for her strength and encou●agement then now partly for that her ●pposers are men of exquisite parts by ●eans of all arts and sciences which ●●e not more profitable when used in 〈◊〉 way of subserviency to the truth , ●●en pernitious when used in opposi●●on to it ( as it often falleth out they ●re ) and partly for that ignorance of ●hat god hath promised for his churches comfortable subsistance , ●roves a great occasion and temptati●● to christians to trust to failing and ●●comfortable helps in the great bu●●ness of the ministry of the word and ●rayer , &c. now in the words which we have ●●osen the apostle shews his care for ●●e church at corinthus ( and in them 〈◊〉 all churches ) that they should not 〈◊〉 ignorant concerning spiritual gifts ●●d labours in three chapters toge●●er to instruct them fully in that point ●●der several considerations , and ●●●st , 1. by giving them a definition of those gifts , or shewing what they are , verse 8. 9. 10. viz. a word of wisdom , a word of knowledge , faith , the gifts of healing , the working of miracles , prophesie , discerning of spirits , divers kinds of tongues , interpretation of tongues , which definition or enumeration of gifts he seems to inlarge , chap , 13. 26. a psalm , a doctrine , &c. 2. by shewing that the church hath a perpetual right to , and interest in all these gif●s , chap. 14. 1. desire sor be zealous after spiritual gifts , chap. 12 ▪ 31. covet earnestly the best gifts chap. 14. 39. covet to prophesie and forbid not to speak with tongues . 3. by shewing whereto these gifts d●serve , or to what end they were given ▪ chap. 14. 12. forasmuch as ye are zealous of the spiritual gifts , seek tha● ye may excel to the edification of th● church , ver . 31. that all may learn , and all be comforted , eph. 4 12. fo● the perfecting the saints for the wor● of the ministry , for the edifying of the body of christ . 4. by distinguishing of gifts as they are more or less necessary and accordingly gives direction which to prefer in our asking them ( yet so as not to forbid the use of any of them , so it might be done with edification ) chap. 14. 1. desire spiritual gifts but rather that ye may prophesie . ver. 5. i would have ye all speak with tongues but rather that ye prophesied , for greater is he that prophesieth , then he that speaketh with tongues . ver. 5. he that speaketh in an unknown tongue edifyeth himself , but he that prophesieth edifyeth the church . 5. by shewing that all these gifts , how excellently soever any are endowed with them , yet therein he is not to rest satisfyed because there is yet a far more excellent way of receiving the s●irit , without which all gifts are as nothing . this more excellent way he refers to the fruit of the spirit , which he both distinguisheth by its several branches , 1 cor. 13. 4 , 5 , 6 , 7. compar'd with gal. 5. 22. 23. and also comprehends the whole in that excelling grace of charity follow after charity , chap. 4. 1. the greatest of these is charity . 6. by giving a notable rule to know who are indeed spiritual christians from such as only pretend to be so , chap. 14. 35. if any man think himself to be a prophet or spiritual , let him acknowledge the things i write unto you are the commands of the lord. those then are not truly spiritual , or true prophets who ( as many on the right hand ) do not only lay aside the commands of the lord , but prescribe to others their own traditions , neither those on the other hand , who prefer their poor conceits and notions , as if the word of god came out from them , when though ( perhaps ) it came to them , yet it came not to them only , ver . 36. thus much briefly to shew what the apostle means in this place by spiritual gifts , and in what respects he would not have the church to be ignorant concerning them . nor shall i insist upon all those particulars now , but only that which may be most needful to be demonstrated , and that is the second particular . for i find , it is not only a general conceit among the national churches , that the extraordinary gifts of the spirit were only temporary , and now ceased , but also very many in the baptized churches are doubtful ( at the least ) in this matter , as if that glorious promise of pouring out of the spirit according to the prophesie of joel , and the reception thereof by the primitive churches , were taken away long since from the churches which succeed them , and not to be so much as looked for in these days ! but that this is a very great mistake , and that the contrary , even that , that very promise of the spirit and every part of it , from the time of its first effusion upon the day of pentecost , acts 2. belongs to the church throughout all ages to the end of the world. i hope to evince to the satisfaction such as desire to see the truth in this matter . and first from the scope of the apostle , in these three chapters . where as it is his designed subject to discourse of the gifts of the spirit , so he informs us that god hath set them there , namely in his church , that is , he hath placed , setled or fixed , that one spirit in that one body , nor for a few days only , and then to leave her as a body without a spirit for ever after , in respect of spiritual gifts , but to abide there as in his temple * both by gifts and graces , even the same which christ by vertue of his assention obtained when he ascended on high , which gifts are given to the church for the work of the ministry , for the edification of the body till the whole be compleated . see to this purpose ephes . 4. from vers ▪ 4. to 16. again , the promise of the holy spirit is made by our lord himself to the church for ever . john 14. 16. i will pray the father and he shall give you another comforter that he may abide with you for ever &c. i say with the church , for it were a strange exposi●ion to restrain this for ever to the age of the apostles ( as some do ) for sith the apostles and first churches could neither pray nor prophysie as they ought , but as that spirit did help their infirmity , it were strange the subsequent should be able to do it though destitute of that distance , seeing prophysie is expresly one of those spirituall gifts , as before we have shewed . that great apostle peter , dates the promise of the holy spirit very largely , acts , 2. 38. &c. as descending to the very skirt , or last age of the church of god , even to as many as the lord our god shall call , and he here takes the promise in t●at sence wher● in jo●l meant it , and the church had then received it , which clearly intends both the gifts and graces of the spirit , for as 't is sure they received then very great gifts , so 't is said great grace was upon them all . act● . _____ this very p●omise of the father is by this apostle appropriated to all the called of the lord , even the servants and hand maids in th●se days . now these days must either be a few days at the beginning of the gospel , or it must be referred to the whole time of that glorious dispens●●ion if the first , then how shall all the called of the lord receive it ? or who will tell us when these days expired ? but we know that these days the latter days last time , and last days are used with some frequency in scripture , to point out the time of the gospel as it succeeded the time of the law. during all which time we are sure that the duties in generall ( and perhaps some difficult duties which were not formerly known ) which were imposed upon the first churches , are laid upon the churches to the end of the world , mat. 28. 20. teaching them to observe all things whatsoever i have commanded you , &c. must the churches now contend earnestly for the faith ( and that both against old and new errors ) must she be the salt of the earth , the light of the world must she strive to preach the gospel of the kingdom to all nations , must she keep her self in the love of god building up her self in her most holy faith , praying in the holy ghost ? surely , if these duties remain , and the lord requires that she should glorifie him in the faithful and constant discharge hereof as also in suffering for his sake ; it cannot reasonably be imagined that he should recall his holy spirit , in the gifts thereof from her who when she had them all , had nothing that was superfluous , but stood in need of all to furnish her for the work she stood ingaged to do , in these forementioned and other like considerations , sith then our god doth require the same service of his churches now , which he required of his churches in the first ages of the gospel , let us not imagine he will require the same brick , and not allow the same straw . that the gifts of the spirit here intendby our apostle are the portion of the church in every age ( as her right ) appeareth , from the nature of these exhortations she is under to ask them . luk. 11. 13. how much more shall your heavenly father give his holy spirit to them that ask it — ask and it shall be given unto you . vers , 10. how frequent is our apostle in these 3. chapters in his exhortations to this church ( and in them to all others ) to desire spirituall gifts , to covet earnestly the best gifts , to covet to prophesie , wishing that they may speak with tongues , and warning them not to prohibet that gift . now to what purpose is all this if these gifts be ceased and that the church may not now expect them ? i hope no man will say these exhortations are now out of date least in so doing he deprive us of the exhortation to charity , for they are so linked together as the one cannot cease as 't is an exhortation ) before the other . follow after charity and desire spiritual gifts and rather that ye may prophesie . thus we see the church being under perpetual exhortations , to seek for spiritual gifts without any restirction , necessarily infers her perpetual right to them and every of them , which consideration alone is sufficient ( as i conceive ) to satisfie any christian , that the promise of the spirit ( even the same that was given to the first churches ) in respect of gifts as well as graces belongs to the church of christ throughout all ages . let us now consider , whether the church of god do not even now injoy the promised spirit in the gifts and graces of it at this day , for the latter , i think there is none do●h question it , and yet should the graces or fruits of the spirit which now appear , be strictly considered by what did formerly shine forth in the churches , it might peradventure put us to some pause , yet not thence to conclude that we have not that spirit of grace , or that the graces thereof are ceased , but it would surely become a provocation , to cry mightily to god for an enlargement of what we have received in that behalf . and as i intend not to boast of the gifts of any , so i may safely presume that the gifts received in these days are far more then i can set down , or give you account of because the church is diffused through many nations , and her gifts there unknown to me ; i will then restrain my observations to the churches in this poor island , who may not vie with all churches , but rather in humility conclude themselves to be short of many concerning spirituall gifts . and yet , shall we say she hath none ( or may we not rather say she hath many that are endowed with a word of knowledge and that meerly by a gift from god , having otherwise , no capacity or fa●ulty more then others , but therein far short of many of their brethren ; only the gift of god , and no naturall faculty hath made the differance : how have men of knowledge in this world , been found to have no skill , and the foolish to attain knowledge , and some to excell so far , as to confound the wisdome of the wise and to bring to nought the understanding of the prudent , yet out of the mouth of babes hath our god ordained strength , and thereby hath sometimes stilled the enemy . and as wisdome is usefull to direct , so hath god given it to such as fear him ; who if we respect their education &c. could never have acquired it ; some by a word of wisdome here understand , the well ordering of affaires in the church , others the right or usefull applycation of the word &c. surely according to these expositions the church hath some , even by the gift of the spirit of god to go before here in these respects . neither is the gift of healings so abnegated , but that something of it hath appeared , as many living witness by experience have testified , and how far faith ( over and beside the common faith ) hath therein appeared , as also in some other memorable undertakings against sathan himself , or against his designs , with some good success , becomes others to consider more then it doth me to write ! as for me i rest satisfied , that miracles are not ceased as a gift to the church of god , though perhaps they are but rarely found , as being ( in the wisdom of god ) not so necessary now in many places as in times past . now for the gift of p●ophesie , which the apostle here intends , 't is certain the church enjoys it very gratiously in these days sith she hath them that by the gift of gods spirit ( and not by acquired arts ) do minister to her the word of life , by exhortation , to her edification and comfort ; which yet she could not have if the gifts were ceased seeing prophesie is not only one of the spirituall gifts but the very best of them , and the greatest of them all . nor is the spirit of our god removed in the gift of discerning of spirits ; for if it had false spirits had by their subtilty ere this day made havock of the churches , but through the grace of god , notwithstanding all their cunning craftiness they have been discerned , and their designs prevented ; and though perhaps charity for some time hath born with such , in hope of the best , yet this is no other thing then ought to be , as may be seen by the carriage of our lord toward judas , and his apostles towards fome others . the gifts of doctrine and praising our god with a psalme is not yet removed , our teachers ( as taught of god ) remaining in every church ; where also are some that are skillfull in praisiing the lord to the edification of the church ; as for revelations , there might perhaps sometimes be strange or hidden things made known by some speciall gift of god and why may not god do such things now ? however it is not unsafe to understand the revellations here ment , by chap. 14. 30. if any thing be revealed to another that sitteth by let the first hold his peace &c. which cannot so well be understood af a new oracle as of some further subject or more full explication of the matter treated on by him that spake first ; according to which interpr●tation we may say the church hath yet the gift of revellations . and thus far we seem to be got safe , not any thing so materiall intervening , as to conclude against the continuance of these spirituall gifts in the church to this day , so that the present repairers of the house or city of god may comfort themselves by the consideration of the words of the prophet , hagg. 2. 5. according to the word which i covenanted with you when you came out of egypt , so my spirit remaineth amo●g you , fear ye not . but now the g●ft of tongues and interpretation of tongues , these ! where shall we find them . doubtless these gifts are rarely if at all found in these days , and in this nation , so as to sute with those who frequently in some churches at first received those gifts ; the reasons are many ( but none such as conclude the church from under the promise of these gifts ) as first these gifts differ much from the rest , chiefly in this that they may be supply'd another way , for the conversion of persons of all languages , or such as can speak other languages and interpret the same to others , doth supply the absence of those gifts ; 2. the churche ( in this and i suppose other nations ) have very little need of these gifts , and therefore considering that they are not so necessary as the rest , the apostle leaves these with a forbid them not , whilst the rest he wills us to c●v●t earnestly . but 3 ? one great cause ( as i conceive ) why these g●fts are so much absent , and the other no more received , i● because we either ask them not at all , or else we ask them amiss . for many have been so ●ar from a king these gifts of the spirit , that in truth they have been arguing that these gifts are not attainable , and then t is no wonder they have not been received . again where there hath been some understanding of the interest we have in those gifts , there faith in asking hath been and is very low , and atended ( perhaps ) with great wavering , and then little can be expected at the hand of the almighty jam. 1. and here let me premonish you of one thing which ( by my little reading ) i perceive to have been a great provocation to the lord to wi●hdraw his gifts in times p●st ( and i fear it again ) and that was ●and and i doubt is ) an over curious performance , of that which god gave spirituall gifts for , to wit the ministering of the word , when the churches grew populous , and great personages came to her communion , the unwary pastours , let go the simplicity of th● gospell enclining so much to curiosities that some counsells decreed tha● a b●shop should not read heathen authors and gra●ian is said to have this passag● viz. doth not he seem to wa●k in vanit● and da●kness of mind , who vexing himself day a●d night in the studies of logick in the persuite of physicall specula●ion one while elevates himself above the highest heavens and afterward throws himself below the nethermost part of the earth true , the use that may be made o● reading is one thing , and the abuse another ; however let the least gift o● god be preferred in the ministry o● the word , above the greatest of human arts , otherwise we are in danger to incur the guilt of despising prophysyings ▪ lastly the truth in hand appeareth from the silence of scriptures , touching th● privation of any of the gifts of the spi●it till that which is perfect become , 1. ●or . 13. 8. 9. charity never faileth but whether there be prophesies they shall fail , whether there be tongues they shall cease , whether there be knowledge it shall vanish away , for we know in part and we prophe●●e in part . but when that which is perfect is come then that which is in part sha'l be done away . hence observe a finall determination of the matter in question , if any ask when the gifts of prophysie , knowledge and tongues &c. shall cease ? the apostles answer is , even then , when that which is perfect is come , or when we come to see face to face , or as we are seen . so then seeing the gifts of the spirit do yet remain to the church , and every of them ( as her need requires ) are attainable , it remains that we humbly consider our wants , and desire spirituall gifts , you ●ove● earnestly the best gifts . from these considerations i conclude , that howsoever it is too true that the gifts received by the present churches are but low ( and truly so are her graces ) yet thence we may not , we ought not to infer , that the gifts promised are ceased , or that the church hath now no interest therein . but contrarywise as the promise of gifts ( as well as graces ) pertains to us as we are the called of god , we ought to ●tir one another up , to seek with all dilligence and full assurance for the spirit of promise , which being received , will abundantly supply our wants , help our infirmities , convince the contrary minded by its powerfull evidence and demonstration in the ministry of the word and prayer . there be two things objected against that which is said , the first . ob : if the promise of the spirit do thus belong to the church , then this will follow , that the doctrines delivered by such gifted men must pass for oracles of god being the effects ●f the spirit of truth whose propertie it 〈◊〉 to lead into all truth . and hence ●ome have conceived the decrees ●f their counsells to be infallible , and ●thers have given out of their private ●tters or books that they were as in●allibly the word of god as the scrip●ure &c. ans . 1. those gifts do not argue ●he infallibillity of him that hath them , ●or then all the gifted brethren at co●inth had been infallible which yet they ●ere not , witness their great want of wisdom how to use their gifts to edi●ication , as also the apostles refer●ing what they delivered to tryal , telling ●s of gifted person in general ( and as ●uch not excluding himself ) that they ●ee but darkly , prophesie but in part , know but in part , so that perfection ●erein is not to be pretended . 2. that the apostles did deliver infallible and undoubted verities for all to submit to , as the very word of god &c. proceeded not hence , viz. because they were gifted men . but as being the chosen witnesses of god , purposely ordained to that very end , for which cause they saw that just one , heard the words of his mouth , and by infallible proves were assured of the resurrection of our lord and of his will concerning his kingdom , john 15 ▪ 16. ye have not chosen me , but i have chosen you and ordained you that you should go and bring forth fruit , and that your fruit should remain , that whatsoever ye shall ask the father in my name he may give it you , see acts 10. 40. 41. and acts 22. 14. 15. the god of o●r fathers hath chosen thee that thou should kn●w his will , and see that just one , and shouldest hear the voice of his mouth . for thou shalt be his witness unto all men of what thou hast seen and heard . these are the fathers of the churches , the foundation layers , the master-builders in such an elevated consideration , as that the authority of one is to be valued above the authority of ten thousand subsequent teachers , which is a greater number then ever yet convened in a generall councell , 1. cor. 4. 15. 16. these were such fathers as laid up such a stock of doctrine for their children , as whoso bringeth not along with them is not to be received . 2. john. 8. 9 , 10. and whosoever corrupteth by adding takeing away or perverting is to be held accursed , to be nameless in the city of god and the book of life , the conclusion is this , gifted persons , on whom the holy ghost fell as it did on the apostles , were not thereby impowered , to propose new oracles , or to be the apostles competitors , and if any presume to these things ( as some did in the apostles dayes ) they shall fulfill that sentence , 2. tim. 3. 9. they shall proceed no further for their folly shall be made manifest to all men as theirs also was . ob. 2. if the gifts of the spirit , 1. cor. 12. have continued in the church as you teach , 't is strange we have no account of them since their days , unless we regard the papacy who have claim'd the gift of miracles in every age , which they urge as an undoubted proof that they only are the church of christ . ans . 1. it is true that people do pretend , as 't is said in the objection and it is now my business to examine the goodness of that pretence , only this i say they cannot find their church to have had a being in every age since christ , and therefore very unlikely to prove what they say in the case of miracles . but put case that since they have had a being in the world , some signs or wonders have been done among them , yet hence to infer the truth of their church state is very unsafe , sith before an equall judge others will be found to have as clear a claim to miracles as themselves . * mat. 7. 22. many w●ll say unto me in that day have we not prophesi●d in thy name , and in thy name have we cast out devils and in thy name have done many wondrous works . and then will i profess un●o them i never knew you , depart from me ye workers of iniquity , and though our saviour saith , no man can do a miracle in his name and lightly speak evil of him , yet that very speech supposes the thing possible . it doth not follow therefore that wheresoever miraculous gifts are there is the true church , but she is only known by her conformity to the doctrine of god our saviour , chiefly in the principles of religion , heb. 6. 1. 2. for we are his house if built upon that foundation of repentance , faith , &c ▪ and pa●takers of him , if we hold the beginning of our confidence stedfast to the end otherwise not . heb. 3. 6. 14. if any come unto you and bring not this doctrine receive him not to house , no , though he work miracles , for thus saith the lord. if there arise among you a prophet or a dreamer of dreams , and giveth thee asign or a wonder , and the sign or the wonder come to pass , whereof he spake unto thee [ now note if he do this ] saying let us go after other gods ( which thou hast not koown ) and let us serve them , thou shalt not hearken to the words of that prophet — for the lord your god proveth you to know whether you love the lord your god , with all your heart , and with all your soul. and hence learn this one thing that gods truth is not to give place to any gifts , but all gifts are to subserve to the furtherance of his truth . to conclude as we ought not to be ignorant of the gifts of the spirit , so neither of the means ordain'd of god to obtain those gifts . the primitive churches are herein our best guide as the word directs . t is well known ( and i think granted on all hand● ) that they used the solemn ordinance of prayer and imposition of hands for obtaining the promised spirit , at least with respect to these gifts . now be it so ( though i say for the graces or fruits also ) then seeing these gifts are promised to us as well as unto them , and are attainable , and in part ( at least ) attained by many , what should hinder the churches , but that now they should tread in this path , with faith and full assurance that a blessing is in it ? as in holy baptism we are placed ( as it were ) among those whose sins are washed away in the blood of the lamb. so in this holy ordinance of prayer and imposition of hands we are in a solemn manner ushered , into the promise of the holy spirit , and as the pardon of our sins signified in baptism doth not prevent , but better capaciate us to pray daily forgive us our ●●espasses , so imposition of hands doth put us into a better capacity to seek dayly for the gifts and graces of the spiri● , b●cause now solemnly intercessed in the promise , by that very way the primi●ive saints were intercessed therein , acts 8. 15 , 17. acts 19. 2. 6. 2 tim. 1. 6. heb. 6. 12. who when they were down prayed for them that they might receive the holy ghost , then laid they their hands on them and they receithe holy ghost . have they received of the holy ghost since the believed ? and when paul had laid his hand is on them , the holy ghost 〈◊〉 on them . wherefore i put th●e in rem●mb●ance that thou stir up the gift of god which is in thee by the putting o● of my hands . — the foundation of repentance , and of faith towards god of the d●ctrine of bap●ism and of laying on of hands , of the resurrection of the dead , and of eternal judgement . what shall i 〈◊〉 , the scriptures are evidence sufficient that this ordinance is of divine institution , is from heaven ; the promise which it leads to ●s perpetual , and universal , it belong , to the whole body . there is one body and one spirit even as ye are called i● 〈◊〉 hope of your calling . a post-script . taken out of the works of dr. jer. taylor , in defence of laying on of hands , as a never-failing ministery . we have seen the original [ of laying on of hands ] from christ the practice and exercise of it in the apostles , and the first converts in christianity , that which i shall now remark is , that this is established and passed into a christian doctrine . the waranty for what i say is the words of st. paul where the holy rite of confirmation , so called from the effect of this ministration , and expressed by the ritual part of it , imposition of hands is reckoned a foundamental point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not laying again the foundation of repentance from deas works , and of faith towards god , of the doctrine of baptism , and of laying on of hands , of resurrection from the dead and of eternal judgement ; here are six foundamental points of st. pauls catechism which he said as t●e foundation or beginning of the institution of the christian church , and amongst these imposition of hands is reckoned as a p●rt of the foundation and therefore they who deny it , dig up foundations . now that this imposition of hands is that which the apostles used in confirming the baptized and invocating the holy g●ost upon them rem●ins to be pro●●● . — absolution of penitents cannot be meant here , not only b●cause we never read that the apostles did use that ceremony in their absolutions , but because the apost●e speaking of the foundation in which baptism is . — there need●d no absolution but bap●ismal ; for they and we believi●g gone baptism for the rem●ssion of sins , this is al the absolution that can be at the first and in the foundation . the * other was secunda post 〈◊〉 frag●●m tabula . 〈◊〉 me in after when men had m●de shipwrack of their good conscienscience and were as st. peter saith — unmindful of the former cleansing . 2. it cannot be meant of ordination and this is also evident . 1. because the apostle saves he would thence forth leave to speak of the foundation and go on to perfection , that is to higher misteries . now in ri●uals of which he speaks , there is none higher then ordination . 2. the apostle saying he would speak no more of laying on of hands goes presentl● to discourse , of the misteriousness of the evangelical priest-hood , and the honor of that vocation , by which it is evident he spake nothing of ordination in the catechism , or narrative of foundamentals . 3. this also appears from t●e context , not only because laying on of hands is immediately set after baptism but also because in the very next words of this discourse , he does enumerate and apportion to baptism , and [ imp●sition of hands ] their proper and proportioned effects . to b●ptism il●umira●ion , — and to confirma●ion he reckons tasting the heavenly gift and being made par●akers of the holy ghost ▪ by the thing sig●ified declaring the sign , and by ●he miste●y the 〈◊〉 ▪ upon these words ●t chrisostom● discoursing sayes , that all these are foundamental articles : that it that ●e ought to repent from dead works ; to be baptized ●●to the faith of christ , and be made worthy of the gift of the spirit , who is given by imposition of hands and we are to be taught the misteries of the resurrection and eternal judgement . this catechism ( sayes he ) is perfect , so that if any man have faith in god , and being baptized is also confirmed and so tasts the heavenly gift , and partakes of the holy ghost , by hope of the resurrection tasts of the good things of the world to come , if he falls away from this state — digging down and turning up these foundations he shall never be built again , he can never be baptized again — confirmed again . god will not begin again , &c. he cannot be made a christian twice . — this is the full explication of this excellent place , and any other ways it cannot be reasonably exp●icated . — i shall observe one thing more out of this testimony of st. paul he cal●s it the doctrine of baptism and laying on of hands , by which it does not only appear to be a lasting ministry , because no part of the christian doctrine could change or be abolished but hence also it appears to be divine institution . for it were not st. paul had been guilty of that which our blessed savior reproves in the scribes and pharises , and should have taught for doctrines the commandements of men. which because it cannot be supposed , it must follow that this doctrine of confirmation , or imposition of hands is apostolicall and divine . the argument is clear , and not easily to be reproved . yea but what is this to us ? it belong'd to the days of wonder and extraordinary . the holy ghost breathed upon the apostle● and apostolicall men , but then he breath'd his last ; vecendente gratiae recessit disiplina ; when the grace departed we had no further need of the cerimony . in answer to this i shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divers particulars evince plainly , that this ministry — was not temporary and relative only to the acts of the apostles , but was to descend to the church for ever . this indeed is done already in the proceeding sect in which it is clearly manifested , that christ himself made the baptism of the spirit necessary to the church ▪ he declar'd the fruits of this baptism , and did particularly relate it to the descent of the holy spirit upon the church at and after that glorious pe●tie●st . he sa●ctified it and commended it b● hi● example ; just as he sanctified the flood jordan , and all other waters to the misticall washing away of sin , viz. by his great example , and fulfi●ling this righteousness also . this doctrine the apostles first found in their own persons , and experience , and practised to all their converts , by a solemn , and externall rite ; and all this p●ssed into an evangelicall , doct●ine the whole mistery being signified by the externall rite in the words of the apostle , as before it was by christ expressing only the internall . so that there needs n● more strength to this argument . but that there may be wanting no moments to this t●uth which the holy scripture affords , i shall add more weight to it ; and , 1. the perpetuity of this rite appears , because this great gift of the holy ghost was promised to abide with the chu●ches for ever . and when the je●s hea●d the apostles speak with tongues at the first and miraculous d●s●ent of the spirit in pen●●c●st , to take of the stra●ge●ess of the wond●r , and the envy of the power . st. pe●er at that very time tells them plainly . re●●nt and be baptiz●d eve●y one of you — and 〈◊〉 shall rece●●e the gift of the holy ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the meanest person among you all , but shall receive this great thing , which ye observe us to have received and not only you , but your children too , not of this ●eneration only , sed nati natorum et q●i n●centur ab illis , but your children for ever . for the promise is to you and to your children and to all that are affar off , even to as many as the lord your god shall call ▪ now then let it be considered . 1. this gift is by promise , by a promise not made to the apostles alone , but to all ; to all for ever . 2. consider here at the very first as there is a verbum , a word of promise , so there is a sacramentum too i use the word — — in a large sence only , and according to the stile of the primitive church ) it is a rite partly morall ; and partly cerimoniall , the first is prayer , the other is laying on of the hands : and to an effect that is but transient and extraordinary , and of a little abode , it is not easily to be supposed that such a solemnity should be appointed . i say such a solemnity ; that is , it not imaginable that a solemn rite , annexed to a perpetuall promise should be transient and temporary for by the nature of relatives they may be of equall abode , the cerimony or rite was anexed to the promise , and therefore also must be for ever . * 3 : this is attested by st. paul who reduces this argument to this mistery saying , in home after that you believed — ye were sealed with the holy spirit of promise . he spake it to the ephesians who well understood his meaning , by remembring what was done to themselves by the apostle , act. 19. 6. but a while before , who after he had baptised them did lay his hands upon them , and so they received the holy spirit of promise ; for here the very matter of fact is the clearest comentary on st. pauls words — — but fourthly . what hinders any man from a quick consent at the first representation of these plain reasonings and authorityes ? is it because there were extraordinary effects accompanying this ministration , and because now there are not , that we will suppose the whole oeconomy must cease ? if this be it , and indeed this is all that can be pretended in opposition to it , it is infinitely vain . 1. because these ex●raordinary effect , did continue even after the death of all the apostles . st. frenoeus saies they did continue even to his time , even the greatest instance of miraculous power . et infraternitate , sap●ssimc propter aliquid necessarium , &c. when god saw it necessary , and the church prayed and fasted much , they did miraculous things , even of reducing the spirit to a dead man. 2. in the days of the ap●stles the spirit did produce miraculous effects , but neither always , nor at all in all men , are all workers of miracles , &c. no , the spirit bloweth where it listeth , and as he listeth he gives gifts to all , but to some after this manner , and some after that . 3. these gifts were not necessary at , all times any more then to all persons , but the promise did belong to all and was made to all , and was performed to all . — and therefore if the grace be given to all , there is no reason that the ritual ministration of that grace should cease upon pretence that the spirit is not given extraordinarily . other arguments he hath ( many ) to the same purpose , and a● i conceive well worthy the consideration of all christians * specially those that are doubtfull in this principle of religion but i shall sh●t up all with a few of his citations out of the works of antient writers , in behalf of this point of faith . and first noteing how that originally it came from the apostles . in the second century he brings thophilus , antiochenus and ●ertullian , the latter saith thus , d● hinc manus imponitur , &c. after baptism the hand is imposed by blessing , calling , and inviting the holy spirit . — being cleansed by baptismal water , we are dispos'd for the holy spirit under the hand of the angel of the church , and to this effect the rest , &c. for the third century he brings origen , cyprian , dionis , and eusebius , the first testimony set down is out of cyprian who writing upon the passage in acts 8. 14. saith , which custome is also descended to us , that they who are baptized might be brought by the rulers of the church and by prayer and imposition of hands receive the lords signature , &c. for the fourth hundred he brings melchiades , optatus , civil , and others speaking very highly of the use of this ministration and then brings urba● the first , as more plainly setting down what the rest delivered more siguratively , in these words omnes fideles , &c. all faithful people ought to receive the holy spirit by imposition of the bishops hands after baptism . and having added yet more witnesses of this kind , he alleadges six counsells , to evince the same thing , viz. that this ordinance of prayer , laying on of hands were received together with the other principles by christians generally . the decree of one of these counsels ( concerning such as had received baptism in a regular form ) is in these words manus ●antum eiis imponatur ut accipiant spiritum sanctum . let there be imposition of hands that they may receive the holy ghost . afterwards the dr. concludes thus . so many fathers testifying the practice of the church and teaching this doctrine , and so many more fathers as it were assembled in six councells , all giving witness to this holy rite and that in pursuance of scripture are too great a blood of witnesses to be despised by any man that calls himself a christian . finis . notes, typically marginal, from the original text notes for div a41783-e410 gal. 3. 27. heb. 6. 2. act. 2. 38. mark 1. 5. acts 8. 12 , acts 18 , 8. libert . proph● . p , 228. to pag. 246. * which yet the baptists do not grant . * it is a saying of augustin , de trahe verbum quid est aqua &c. take away the word and what is water , nothing but water joyn the word to the element and it is made a sacrament . this consideration is very concluding against paedo baptism , for to the infant , the word is as it were taken away from the element , a●d cons●quent y accordirg to aug. it can be no sacrament to them at all . ex manu controv● under the probation of divers of their doctors , professors and students in theology . p. 372. to 377. s. n. antid . se diod te . in act 2. * a thing wholy unknown that they have any such receit of the spirit . eras. parrap . ●n 1 cor. 7. eraz. par . on math. 28. ludovicus vives . fabian . hugo grotius anno 315. con ne●caes . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tertul. lib. de bap. cap. 18. tertull. lib. de baptis . cap. 18. * 〈◊〉 . to quest . in ● . baptisma . mark 6. perseverence in faith must here be understood , with the fruits of faith a●so . * for they do ●●t only deny such infants the act , but the ●ight to baptism because the children of ●nbelievers . verse . 4. litturgy . marq. of worcest . certam . relig. * secundum ▪ fisher . * for gods ways are not to be left to mans will be commands and t is mans duty to obey . ex opp . perk. s●e the scholast . discourse against symbol with antichrist . notes for div a41783-e4610 the poynt to be proved . 1 from the apostles scope . * 1 cor. 3. 16. 2 cor. 6. 16. 2. from the extent of the promise . 3. from the nature of the duties of the church . 4. from the nature and perpetuity of the exhortations to seek for the spirit . 5. from the continuation of spiritual gifts in the church to this day . it is probable that paul made use of his education in speaking divers languages , as may be perceived by his discou●ses in the acts of the apostles , and by the epistles which he wrote to severall churches , useing therein ( as 't is confessed ) frequently the greek tongue . 6. from the silence of the scriptures , as to the privation of the gifts of the spirit &c , 1. cor. 2. 4. * which yet shall avail them nothing , because they wanted truth with their gifts . notes for div a41783-e6520 * me●ning that laying on of hands used by some at the absolving penetents . * [ i think this wi●l abide tryall , sith we may not expect a change of the dispensation we are under ; otherwise the promise might continue under some other rite or elce without it ] * who know how to read men without being scandi ized if they meet with phraises , and some nothing which are doubtful as its the case of most that write . ● con. arles . c. 8. a sermon preached in saint maries church in oxford. vpon the anniversary of the gunpowder-treason. by ieremy taylor, fellow of allsoules colledge in oxford taylor, jeremy, 1613-1667. 1638 approx. 154 kb of xml-encoded text transcribed from 48 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a13414 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(eebo-tcp ; phase 1, no. a13414) transcribed from: (early english books online ; image set 18762) images scanned from microfilm: (early english books, 1475-1640 ; 1085:12) a sermon preached in saint maries church in oxford. vpon the anniversary of the gunpowder-treason. by ieremy taylor, fellow of allsoules colledge in oxford taylor, jeremy, 1613-1667. [10], 34, 37-52, 45-64 p. printed by leonard lichfield printer to the vniversity, oxford : m.dc.xxxviii. 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gunpowder-treason . by ieremy taylor , fellow of allsoules colledge in oxford . nolite tangere christos meos . oxford , printed by leonard lichfield printer to the vniversity . m. dc . xxxviii . to the most rever end father in god william by divine providence lord arch-bishop of canterbury his grace , primate of all england , and metropolitane . chancellour of the university of oxford , and one of his maiesties most honourable privy councell . my most honourable good lord . may it please your grace , it was obedience to my superiour that ingaged me upon this last anniversary commemoration of the great goodnesse of god almighty to our king and country in the discouery of the most damnable powder-treason . it was a blessing which no tongue could expresse , much lesse mine , which had scarce learn'd to speake , at least , was most unfit to speake in the schooles , of the prophets . delicata autem est illa obedientia que 〈◊〉 quaerit . it had beene no good argument of my obedience to have disputed the inconvenience of my person , and the unaptnesse of my parts for such an imployment i knew god , out of the mouth of infants , could acquire his praise , and if my heart were actually as votive as my tongue should have beene , it might bee one of gods 〈◊〉 to perfect his owne praise out of the weaknesse and imperfection of the organ . so as i was able , i endeavour'd to performe it , having my obedience ever ready for my excuse to men , and my willingnesse to performe my duty , for the assoylment of my selfe before god ; part of which i hope was accepted , and i have no reason to thinke , that the other was not pardoned . when i first thought of the barbarisme of this treason , i wondred not so much at the thing it selfe as by what meanes it was possible for the divell to gaine so strong a party in mens resolutions , as to move them to undertake a businesse so abhorring from christianity , so evidently full of extreame danger to their lives , and so certainly to incurre the highest wrath of god almighty . my thoughts were thus rude at first ; but after a strict inquisition i fond it was apprehended as a businesse ( perhaps full of danger to their bodies , but ) advantagious to their soules , consonant to the obligation of all christians , and meritorious of an exceeding weight of glory , for now it was come to passe which our dear master foretold , men should kill us , and thinke they did god good service in it . i could not thinke this to be a part of any mans religion , nor doe i yet believe it . for it is so apparently destructive of our deare master his royall lawes of charity & obedience , that i must not be so uncharitable as to thinke they speake their owne minde truly , when they professe their beliefe of the lawfullnesse and necessity in some cases of rebelling against their lawfull prince , and using all meanes to throw him from his kingdome , though it be by taking of his life . but it is but iust that they who breake the bonds of duty to their prince , should likewise forfeit the lawes of charity to themselves , and if they say not true , yet to bee more uncharitable to their owne persons , then i durst be , though i had their own warrant . briefly ( most r. father ) i found amongst them of the roman party such prevailing opinions , as could not consist with loyalty to their prince , in case hee were not the popes subiects , and these so generally believed , and somewhere obtruded under perill of their soules , that i could not but point at these dangerous rocks , at which i doubt not , but the loyalty of many hath suffered shipwrack , and of thousands more might , if a higher starre had not guided them better , then their owne pilots . i could not therefore but thinke it very likely that this treason might spring from the same fountaine , and i had concluded so in my first meditations , but that i was willing to consider , whether or no it might not bee that these men were rather exasperated then perswaded , and whether it were not that the severity of our lawes against them might rather provoke their intemperate zeal , then religion thus move their setled conscience . it was a materiall consideration , because they ever did and still doe fill the world with outcries against our lawes for making a rape upon their consciences , have printed catalogues of their english martyrs , drawn schemes of most strange tortures imposed on their priests , such as were unimaginable , by nero , or dioclesian , or any of the worst and cruellest enemies of christianity , endeavouring thus to make us partly guilty of our owne ruine , and so washing their hands in token of their owne innocency , even then when they were dipping them in the blood royall , and would have emptyed the best veynes in the whole kingdome to fill their lavatory . but i found all these to be but calumnies , strong accusations upon weake presumptions , and that the cause did rest where i had begun , i meane , upon the pretence of the catholique cause , and that the imagin'd iniquity of the lawes of england could not be made a vaile to cover the deformity of their intentions , for our lawes were just , honourable , and religious . concerning these and some other appendices to the businesse of the day , i expressed some part of my thoughts , which because happily they were but a just truth , and this truth not unseasonable for these last times , in which ( as s. paul prophecyed ) men would be fierce , traytors , heady , and high minded , creeping into houses , leading filly women captive , it pleased some who had power to command me , to wish me to a publicatiō of these my short and sudden meditations , that ( if it were possible ) even this way i might expresse my duty to god and the king. being thus farre encouraged , i resolved to goe something further , even to the boldnesse of a dedication to your grace , that since i had no merit of my own to move me to the confidence of a publike view , yet i might dare to venture under the protection of your graces favour . but since my boldnesse doth as much neede a defence , as my sermon a patronage , i humbly crave leave to say , that though it be boldnesse , even to presumption , yet my addresse to your grace is not altogether unreasonable . for since all know that your grace thinks not your life your owne , but when it spends it selfe in the service of your king , opposing your great endeavours against the zelots of both sides who labour the disturbance of the church and state , i could not think it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to present to your grace this short discovery of the kings enemies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and proper to your grace who is so true , so zealous a lover of your prince and country . it was likewise appointed to be the publike voice of thanksgiving for your vniverfity ( though she never spake weaker then by so meane an instrument ) and therefore is accountable to your grace to whom under god and the king we owe the blessing and prosperity of all our studies . nor yet can i choose but hope , that my great obligations to your grace's favour may plead my pardon , ( since it is better that my gratitude should be bold , then my diffidence ingratefull ) but that this is so farre from expressing the least part of them , that it layes a greater bond upon me , either for a debt of delinquency in presenting it , or of thankfulnesse , if your grace may please to pardon it . i humbly crave your grace's benediction , pardon , and acceptance of the humblest duty and observance of your graces : most observant and obliged chaplaine ier . taylor . a sermon preached vpon the anniversary of the gunpowder-treason . luk. 9. cap. vers . 54. but when iames and iohn saw this , they said , lord , wilt thou that we command fire to come from heaven and consume them even as elias did ? i shall not need to strain much to bring my text and the day together , here is fire in the text , consuming fire , like that whose antevorta we doe this day commemorate . this fire called for by the disciples of christ : so was ours too ; by christs disciples at least , and some of them intitled to our great master by the compellation of his holy name of iesus . i would say the paralell holds thus farre , but that the persons of my text , however boanerges , sonnes of thunder and of a reproveable spirit , yet are no way considerable in the proportion of malice with the persons of the day . for if i consider the cause that mov'd iames and iohn to so inconsiderate a wrath , it beares a fair excuse : the men of samaria turn'd their lord and master out of doores , denying to give a nights lodging to the lord of heaven and earth . it would have disturbed an excellent patience to see him , whom but iust before they beheld transfigured , and in a glorious epiphany upon the mount , to be so neglected by a company of hated samaritans , as to be forc'd to keep his vigils where nothing but the welkin should have been his roofe , not any thing to shelter his precious head from the descending dew of heaven . — quis talia fando temperet ? it had been the greater wonder if they had not been angry . but now if we should levell our progresse by the same line and guesse that in the present affaire there was an equall cause , because a greater fire was intended , wee shall too much betray the ingenuity of apparent truth , and the blessing of this anniversary . they had not halfe such a case for an excuse to a farre greater malice ; it will prove they had none at all , and therefore their malice was somuch the more malicious because causelesse and totally inexcusable . however , i shall endeavour to joyne their consideration in as 〈◊〉 a paralell as i can ; which if it be not exact ( as certainly it cannot , where we have already discovered so much difference in degrees of malice , ) yet by laying them together we may better take their estimate , though it be only by seeing their disproportion . the words as they lay in their own order , point out , 1. the persons that ask't the question . 2. the cause that mov'd them . 3. the person to whom they propounded it ; 4. the question it selfe . 5. and the precedent they urg'd to move a grant , drawn from a very fallible topick , a singular example , in a speciall and different case . the persons here were christs disciples ; and so they are in our case , design'd to us by that glorious sir-name of christianity : they will be called catholiques , but if our discovery perhaps rise higher , and that the see apostolique prove sometimes guilty of so reproveable a spirit , then we are very neer to a paralell of the persons , for they were disciples of christ , & apostles . 2. the cause was the denying of toleration of abode upon the grudge of an old schisme , religion was made the instrument . that which should have taught the apostles to be charitable , and the samaritans hospitable , was made a pretence to justify the unhospitablenesse of the one and the uncharitablenesse of the other . thus farre we are right , for the malice of this present treason , stood upon the same base . 3. although neither side much doubted of the lawfulnesse of their proceedings ; yet s. iames and s. iohn were so discreet as not to think themselves infallible , therefore they ask'd their lord : so did the persons of the day , aske the question too , but not of christ , for he was not in all their thoughts ; but yet they ask'd of christs delegates , who therefore should have given their answer eodem tripode , from the same spirit . they were the fathers confessors who were ask'd . 4. the question is of both sides concerning a consumptive sacrifice , the destruction of a towne there , of a whole kingdome here , but differing in the circumstance of place whence they would fetch their fire . the apostles would have had it from heaven , but these men's conversation was not there . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things from beneath , from an artificiall hell , but breath'd from the naturall and proper , were in all their thoughts . 5. the example , which is the last particular , i feare i must leave quite out , and when you have considered all , perhaps you will look for no example . first of the persons ; they were disciples of christ and apostles . [ but when iames and iohn saw this , ] when first i considered they were apostles , i wondered they should be so intemperatly angry ; but when i perceived they were so angry , i wondred not that they sinned . not the priviledge of an apostolicall spirit , not the nature of angels , not the condition of immortality can guard from the danger of sinne , but if we be overrul'd by passion , we almost subject our selves to its necessity . it was not therefore without reason altogether , that the stoicks affirm'd wisemen to be void of passions , for sure i am , the inordination of any passion is the first step to folly . and although of them , as of waters of a muddy residence wee may make good use , and quench our thirst , if wee doe not trouble them , yet upon any ungentle disturbance we drinke down mud in stead of a cleere streame , and the issues of sinne and sorrow , certaine consequents of temerarious or inordinate anger . and therefore when the apostle had given us leave to be angry , as knowing the condition of human nature , hee quickly enters a caveat that we sinne not ; hee knew sinne was very likely to be hand-maid where anger did domineer , and this was the reason why s. iames and s. iohn are the men here pointed at , for the scripture notes them for boanerges , sonnes of thunder , men of an angry temper , & quid mirum est filios tonitrui fulgurâsse voluisse ? said s. ambrose . but there was more in it then thus . their spirits of themselves hot enough , yet met with their education under the law , ( whose first tradition was in fire and thunder , whose precepts were just but not so mercifull ; ) and this inflam'd their distemper to the height of a revenge . it is the doctrine of s. a hierome and b titus bostrensis ; the law had beene their schoole-master , and taught them the rules of justice both punitive and vindictive : but christ was the first that taught it to be a sinne to retaliate evill with evill , it was a doctrine they could not read in the killing letter of the law. there they might meete with precedents of revenge and anger of a high severity , an eye for an eye , and a tooth for a tooth , and let him be cut off from his people : but forgiving injuries , praying for our persecutors , loving our enemies , and relieving them , were doctrines of such high and absolute integrity , as were to be reserved for the best and most perfect law-giver , the bringer of the best promises , to which the most perfect actions have the best proportion ; and this was to be when shiloh came . now then the spirit of elias is out of date , — iam ferrea primum desinit , ac toto surgit gens aurea mundo . and therefore our blessed master reproveth them of ignorance , not of the law , but of his spirit , which had they but known or could but have guessed at the end of his comming , they had not been such abecedarij in the schoole of mercy . and now we shall not need to look farre for persons , disciples professing at least in christs schoole , yet as great strangers to the mercifull spirit of our saviour , as if they had been sonnes of the law , or foster-brothers to romulus and suck't a wolse , and they are romanists too ; this daies solemnity presents them to us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & yet were that wash'd off , underneath they write christian and iesuit . one would have expected that such men , set forth to the worlds acceptance with so mercifulla cognomentum , should have put a hand to support the ruinous fabrick of the worlds charity , and not have pulled the frame of heaven & earth about our eares . but yet — necredite teucri ! give me leave first to make an inquisition after this antichristian pravity , and try who is of our side , and who loves the king , by pointing at those whose sermons doe blast loyalty , breathing forth treason , flaughters and cruelty , the greatest imaginable contrariety to the spirit and doctrine of our dear master . so we shall quickly finde out more then a pareil for s. iames and s. iohn the boanerges of my text. it is an act of faith , by faith to conquer the enemies of god and holy church , saith sanders our country-man . hitherto nothing but well ; if iames and iohn had offered to doe no more then what they could have done with the sword of the spirit and the shield of faith , they might have beene inculpable , and so had he if hee had said no more ; but the blood boyles higher , the manner spoyles all . for it is not well done unlesse a warlike captaine be appointed by christs vicar to beare a croisade in a field of blood . and if the other apostles did not proceed such an angry way as iames & iohn , it was only discretion that detain'd them , not religion . for so they might , and it were no way unlawfull for them to beare armes to propagate religion , had they not wanted an opportunity ; if you believe the same author : for fighting is proper for s. peter and his successors , therefore because christ gave him commission to feed his lambs . a strange reason ! i had thought christ would have his lambes fed with the sincere milk of his word , not like to canibals , solitisque 〈◊〉 lac potare getis , & poculatingere venis , to mingle blood intheir sacrifices ( as herod to the galilaeans ) and quaffe it off for an auspicium to the propagation of the christian faith . me thinks here is already too much clashing of armour and effusion of blood for a christian cause ; but this were not altogether so unchristian like , if the sheepe , though with blood , yet were not to be fed with the blood of their sheepheard 〈◊〉 , i meane their princes . but i finde many such nutritij in the nurseries of rome , driving their lambes from their folds unlesse they will be taught to wory the lion. emanuel sà , in his aphorismes , affirmes it lawful to kill a king , indeed not every king , but such a one as rules with tyranny , and not then , unlesse the pope hath sentene'd him to death , but then he may ; though he be his lawfull prince . not the necessitude which the law of nations hath put betweene prince and people , not the obligation of the oath of allegeance , not the sanctions of god almighty himselfe , must reverse the sentence against the king when once past , but any one of his subjects , of his owne sworne subjects , may kill him . this perfidious treasonable position of sà , is not a single testimony . for 1. it slipt not from his pen by inadvertency ; it was not made publique , untill after forty yeares deliberation , as himselfe testifies in his preface . 2. after such an avisamente it is now the ordinary receiv'd manuall for the fathers confessors of the iesuits order . this doctrine , although — titulo res digna sepulchri — yet is nothing if compared with mariana . for 1. he affirms the same doctrine in substance . 2. then he descends to the very manner of it , ordering how it may be done with the best convenience : he thinks poyson to be the best way , but yet that for the more secrecy , it be cast upon the chayres , saddles , and garments of his prince . it was the old laudable custome of the moores of spaine . 3. hee addes examples of the businesse , telling us that this was the device , to wit , by poyson'd boots , that old henry of castile was cur'd of his sicknesse . 4. lastly , this may be done , not only if the pope judge the king a tyrant ( which was the utmost emanuel sà affirm'd ) but it is sufficient proofe of his being a tyrant if learned men , though but few , and those seditious too doe but murmure it , or beginne to call him so . i hope this doctrine was long since disclaim'd by the whole society , and condemned ad umbras acherunticas . perhaps so , but yet these men who use to object to us an infinity of divisions among our selves , who boast so much of their owne vnion and consonancy in judgment , with whom nothing is more ordinary then to maintaine some opinions quite throughout their order ( as if they were informed by some common intellectus agens ) should not be divided in a matter of so great moment , so much concerning the monarchy of the see apostolike , to which they are vowed leigemen . but i have greater reason to believe them vnited in this doctrine , then is the greatnesse of this probability . for 1. there was an apology printed in italy , permissu superiorum , in the yeare 1610. that sayes , they were all enemies of that holy name of iesus that condemned mariana for any such doctrine . i understand not why , but sure i am that the iesuits doe or did thinke his doctrine innocent : for in their apology put forth in the name of the whole society against the accusations of anticoton , they deny that the assasine of henry 4. i meane ravaillac , was mov'd to kill the king by reading of mariana , and are not ashamed to wish that he had read him . perhaps they meane it might have wrought the same effect upon him which the sight of a drunkard did upon the youth of lacedaemon , else i am sure it is not very likely he should have beene disswaded from his purpose by reading in mariana that it was lawfull to doe what he intended . 3. i adde they not only thought it innocent , and without positive hurt , but good and commendable ; so that it is apparent that it was not the opinion of mariana alone , but that the moores of spaine had more disciples then mariana . 1. hee sayes it himselfe , for commending the young monke that killed henry 3. he sayes , he did it having beene informed by severall divines that a tyrant might lawfully be killed . 2. the thing it selfe speaks it , for his book was highly commended by a gretser & b bonarscius both for stile & matter , higher yet by petrus de onna , provinciall of toledo who was so highly pleased with it , hee was sorry hee wanted c leisure to read it the second and third time over , and with this censure prefixed was licens'd to the presse . further yet , for steven hoyeda visitor of the iesuits for the same province approved it not only from his own judgment , but as being before approved by grave and learned men of the iesuits order , and so with a speciall commission from claudius aquaviva their generall , with these approbations and other solemne priviledges it was printed at a toledo and b montz ; and lastly inserted into the catalogues of the books of their order by petrus ribadineira . what negligence is sufficient that such a doctrine as this should passe so great supravisors , if in their hearts they disavow it ? the children of this world are not such fooles in their generations . the fathers of the society cannot but know how apt these things of themselves are to publike mischiefe , how invidious to the christian world , how scandalous to their order ; and yet they rather excuse then condemne mariana : speaking of him at the hardest but very gently , as if his only fault had beene his speaking a truth intempore non opportuno , something out of season , or as if they were forc'd to yeelde to the current of the times , and durst not professe openly of what in their hearts they were perswaded . i speak of some of them , for others you see are of the same opinion . but i would faine learne why they are so sedulous and carefull to procure the decrees of the rector & deputies of paris , rescripts of the bishop , revocation of arrest of the parliament which had been against them , and all to acquit the fathers of the society from these scandalous opinions ; as if these laborious devices could make what they have said and done , to be unspoken and undone , or could change their opinions from what indeed they are , whereas they never went ex animo to refute these theorems , never spake against them in the reall and serious dialect of an adversary , never condemned them as hereticall , but what they have done they have been sham'd to , or forc'd upon , as pere coton by the king of france , and servin to a confutation of mariana , ( from which he desir'd to be excused , and after the kings death , writ his declaratory letter to no purpose ; ) the apologists of paris by the outcryes of christendome against them ; and when it is done , done so coldly in their reprehensions with a greater readinesse to excuse all , then condemne any , i say these things to a considering man doe increase the suspicion if at least that may be called suspicion for which we have had so plain testimonies of their own . i adde this more , to put the businesse past all question , that when some things of this nature were objected to them by arnald the french kings advocate , they were so farre from denying them or excusing them , that they maintained them in spite of opposition , putting forth a book intitled veritas defensa contra actionem antonii arnaldi . what the things were for which they stood up patrons , heare themselves speaking , tum enim id non solum potest papa , 〈◊〉 etiam debet 〈◊〉 ostendere superiorem illis [ principibus . ] 〈◊〉 stomacham tibi commovet , facit ut 〈◊〉 , sed oportet 〈◊〉 , & de 〈◊〉 fatiaris tibi nec rationem esse , nec 〈◊〉 . hard words these ! the advocate is affirm'd to be void both of reason and honesty for denying the popes dominion over kings . the reason followes , the pope could not keep them to their duties , unlesse he kept them in 〈◊〉 with threatning them the losse of their kingdomes . but this is but the least part of it . they adde , if the subiects had been but disposed as they should have been , there was no time but it might have been profitable to have exercised the sword upon the persons of kings . let them construe their meaning , those are their words . but see farther . the damned act of 〈◊〉 clement the monk upon the life of henry the third of france , of iean chastel and ravaillac upon henry the fourth , are notorious in the christian world , and yet the first of these was commended by * f. guignard in a discourse of purpose , & by mariana as i before cited him . the second had two apologies made for him , the one by a constantinus veruna , the b other without a name indeed , but with the marke and cognizance of the iesuits order , and the last was publiquely commended in a sermon by a monk of colein , as it is reported by the excellent thuanus . not much lesse then this is that of baronius , just i am sure of the same spirit with iames and iohn , for he calls for a ruin upon the venetians for opposing of his holinesse . arise peter , not to feed these wandring sheep , but to destroy them , throw away thy pastorall staffe and take thy sword . i confesse here is some more ingenuity , to oppose murdering to feeding then to make them all one , as sanders doth , but yet the same fiery spirit inflames them both , as if all rome were on fire , and would put the world in a combustion . farther yet . guignard a iesuit of clerimont colledge in paris was executed by command of the parliament for some conclusions he had writ which were of a high nature treasonable , and yet as if , either there were an infallibility in every person of the society , or as if the parliament had done in justice in condemning guignard , or lastly as if they approved his doctrine , hee was apologiz'd for by a lewes richeome , and b bonarscius . i know they will not say that every iesuit is infallible , they are not come to that yet , it is plain then they are of the same mind with guignard , or else ( which i think they dare not say ) the parliament was unjust in the condemnation of him , but if they doe , they thus proclaim their approbation of these doctrines he was hanged for ; for that he had such , was under his own hand , by his own confession , and of it selfe evident ; as is to be seen in the arrest of the parliament against him . lastly , more pertinent to the day is the fact of garnet , who because a iesuit could have done nothing for which he should not have found an apologist , for even for this his last act of high treason he was apologiz'd for , by a bellarmine , b gretser , & c eudamon johannes . thus farre we have found out persons fit enough to match any malice ; boanerges all , and more then a pareil for iames and iohn : but i shall anon discover the disease to be more epidemicall , and the pest of a more catholike infection , and yet if we summe up our accounts , we shall already finde the doctrine to be too catholike . for we have already met with emanuel sá a portugall , mariana & ribadineira spaniards , bonarscius a bas almain , gretser a german , eudaemon iohannes a false greek , guignard , richeome and the apologists for chastell , frenchmen , bellarmine and baronius , italians , garnet and sanders , english. the doctrine you see they would fain make catholike , now if it prove to be but apostolique too , then we have found out an exact parallel for iames and iohn , great disciples and apostles , and whether or no the see apostolique may not sometime be of a fiery and consuming spirit , we have so strange examples , even in our own home , that wee need seek no farther for resolution of the quare . in the bull of excommunication put forth by pius quintus against q. elizabeth of blessed memory , there is more then a naked incouragement , as much as comes to a volumus & iubemus ut adversus elizabetham angliae reginam subditi arma capessant . bone iesu ! in que nos reservasti tempora ? here is a command to turne rebels , a necessity of being traitors . quid co infelicius , cui iam esse malum necesse est ? the businesse is put something farther home by catena and gabutius , who writ the life of pius quintus , were resident at rome , one of them an advocate in the roman court ; their bookes both printed at rome , con licenza , and con privilegio . and now hear their testimonies of the whole businesse between the queen and his holinesse . pius quintus published a bull against q. elizabeth , declared her a heretique , and deprived her of her kingdome , absolv'd her subiects from their oath of allegeance , excommunicated her , and gave power to any one to rebell against her &c. this was but the first step , he therefore thus proceeds , he procures a gentleman of florence to move her subiects to a rebellion against her for her destruction . farther yet , he thought this would be such a reall benefit to christendome to have her destroied , that the pope was ready to aid in person , to spend the whole revenew of the see apostolique , all the chalices and crosses of the church , and even his very cloths to promote so pious a businesse as was the destruction of q. elizabeth . the witnesses of truth usually agree in one . the same story is told by b antonius gabutius , and some more circumstances added . first he names the end of the popes designe , it was to take her life away , in case she would not turn , roman catholique . to atchieve this , because no legat could come into england , nor any publique messenger from the see apostolique he imployed a florentine merchant to 〈◊〉 her subiects to a rebellion for her perdition . nothing but sollevamento , rebellion , perdition and destruction to the queen could be thought upon by his holinesse . more yet ; for when the duke of alva had feiz'd upon the english merchants goods which were at antwerp , the pope took the occasion , instigated the king of spain to aid the pious attempts of those who conspir'd against the queen : they are the words of gabatius . this rebellion was intended to be ; under the conduct of the duke of norfolk , viro catholico , a roman catholique , gabutius notes it , for fear some heretik might be suspected of the designe , and so the catholiques loofe the glory of the action . however pius quintus intended to use the utmost and most extreme remedies to cure her heresy , & all means to increase and strengthen the rebellion . i durst not have thought so much of his halinesse , if his own had not said it ; but if this be not worse then the fiery spirit which our blessed saviour reproved in iames and iohn , i know not what is . i have nothing to doe to specify the spirit of paulus quintus in the venetian cause ; this only , baronius propounded the example of gregory the seaventh to him , of which how farre short he came , the world is witnesse . our own businesse calls to mind the bulls of pope clemont the eight , in which the catholiques in england were commanded to see that however the right of succession did intitle any man to the crown of england , yet if he were not a catholique , they should have none of him , but with all their power they should hinder his coming in . this bull bellarmine doth extreamly magnify , and indeed it was for his purpose , for it was ( if not author ) yet the main encouragor of catesby to the powder treason . for when garnet would willingly have known the popes minde in the businesse , catesby eased him of the trouble of sending to rome , since the popes mind was cleere . i doubt not ( said catesby ) at all of the popes mind , but that he , who commanded our endeavours to hinder his coming in , is willing enough we should throw him out . it was but a reasonable collection . i shall not need to instance in the effects which this bull produc'd ; the treason of watson & cleark ; two english seminaries are sufficiently known , it was as a praeludium or warning peice to the great fougade , the discharge of the powder treason ; briefly , the case was so , that after the publication of the bull of pius quintus , these catholiques in england durst not be good subjects till f. parsons and campian got a dispensation that they might for a while doe it , and rebus sic stantibus with a safe conscience professe a generall obedience in causes temporall : and after the bull of clement a great many of them were not good subjects , and if the rest had not taken to themselves the priviledge which the pope sometimes gave to the arch-bishop of ravenna , either to doe as the pope bid them , or to pretend a reason why they would not : we may say as creswell in defence of cardinall allen ; certainly we might have had more bloudy tragedies in england , if the moderation of some more discreetly temperd had not been interposed . however it is no thank to his holinesse , his spirit blew high enough . but i will open this secret no farther , if i may have but leave to instance once more . if i mistake not , it was sixtus quintus who sometimes pronounced a speech in full consistory , in which hee compares the assasinat of iaques clement upon henry the third , to the exploits of eleazar & iudith , where after having aggravated the faults of the murdred king , concluded him to have diedimpenitent , denyed him the solemnities of masse , dirge and requiem , for his soule , at last he ends with a prayer , that god would finish what in this ( bloudy ) manner had been begun . i will not aggravate the foulenesse of the thing by any circumstances ( though i cannot but wonder that his holinesse should say a prayer of so much abhomination . ) it is of it selfe too bad . if his holinesse be wrong'd in the businesse i have no hand in it ; the speech was printed at paris three months after the murder of the king , and avouched for authentick by the approbation of three doctors , boucher , decreil , and ancelein ; let them answer it , i wash my hands of the accusation , and only consider the danger of such doctrines , if set forth with so great authority and practis'd by so uncontroulable 〈◊〉 if the disciples of christ , if apostles , if the see apostolique , if the fathers confessors prove 〈◊〉 and 〈◊〉 , i 'le no more wonder if the people call for fire to consume us , but rather wonder if they doe not . and indeed although it be no rare or unusuall thing for a papist to be de facto loyall and duteous to his prince , yet it is a wonder that he is so since such doctrines have beene taught by so great masters , and at the best hee depends but upon the popes pleasure for his loyalty , which upon what security it rests , you may easily guesse from the antecedents . thus much for consideration of the persons who ask'd the question ; they were christs disciples , they were iames and iohn . but when iames and iohn [ saw this ] our next inquiry shall be of the cause of this their angry question . this we must learne from the fore-going story . christ was going to the feast at ierusalem , and passing through a village of samaria ask'd lodging for a night ; but they perceiving that hee was a iew would by no meanes entertaine him , as being of a different religion . for although god appointed that all of the seed of iacob should goe up to 〈◊〉 to worship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet the tribes of the separation first under 〈◊〉 worship'd in groves and high places , and after the captivity being a mixt people , halfe iew , halfe gentile , procur'd a temple to be built them by 〈◊〉 their president , neare the city 〈◊〉 upon the mountaine gerezim , stiling themselves pertinentes 〈◊〉 montem benedictum , by allusion to the words of god by mofes , they shall stand upon the mount gerezim to blesse the people , and these upon mount ebal to curse . and in case arguments should faile to make this schisme plausible , they will make it good by turning their adversaries out of doores . they shall not come neere their blessed mount of gerezim , but fastning an anathema on them let them goe to ebal , and curse there . and now i wonder not that these disciples were very angry at them who had lost the true religion , and neglected the offices of humanity to them that kept it . they might goe neere now to make it a cause of religion ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as nazianzene speaks ) might seem to apologize for them , and so it might if it had not led them to indiscreet and uncharitable zeale . but men care not how farre they goe if they doe but once thinke they can make god a party of their quarrell . for when religion which ought to be the antidote of our malice , proves its greatest incentive , our uncharitablenesse must needs runne faster to a mischiefe , by how much that which stopt it's course before , drives it on with the greater violence . and therefore as it is ordinary for charity to be called coldnesse in religion , so it is as ordinary for a pretence of religion to make cold charity . the present case of the disciples and the same spirit which , for the same 〈◊〉 cause , is takenup by the persons of the day , proves all this true ; with whom fire and fagot is esteem'd the best argument to convince the understanding , and the inquisitors of hereticall pravity , the best doctors and subtlest disputants , determining all with a vir is ignem , fossā mulieribus . for thus wee had like to have suffered , it was mistaken religion that mov'd these traytors to so damnable a conspiracy , not for any defence of their owne cause , but for extirpation of ours . for else what grievances , did they groan under ? in quos corum populum exaestuantem sollicit a vimus ? quibus vitae periculum attulimus ? it was nazianzen's question to the apostate . give me leave to consider it as appliable to our present case , and try if i can make a just discovery of the cause that mov'd these traytors to so accursed a confpiracy . 1 then there was no cause at all given them by us ; none put to death for being a roman catholique nor any of them punish'd for his religion . this hath beene the constant attestation of our princes and state since the first lawes made against recusants & the thing it selfe will bear them record . from primo of elizabeth to undecimo , the papists made no scruple of comming to our churches , recusancy was not then so much as a chrysome , not an embrio . but when pius quintus sent forth his breves of excommunication and deposition of the queen , then first they forbore to pray with us , or to have any religious communion . this although every where knowne , yet being a matter of fact and so as likely to be denied by others as affirmed by us without good evidence , see it therefore affirmed expresly by an act of parliament in decimo tertio of elizabeth , which specifies this as one inconvenience and ill consequence of the bull. [ whereby 〈◊〉 grown great 〈◊〉 and bolonesse in many , not only to 〈◊〉 and absent themselves from 〈◊〉 service , now most 〈◊〉 set forth and used within this realme , but also have thought themselves discharged of all 〈◊〉 & c. ] not only recusancy , but likewise disobedience ; therefore both recusancy and disobedience . two yeares therefore after this bull , this statute was made if it was possible to nullify the effects of it , to hinder its execution , and if it might be , by this meanes to keep them , as they had been before , in communion with the church of england , and obedience to her majesty . this was the first statute that concerned them in speciall , but yet their religion was not medled with ; for this statute against execution of the popes bulls was no more thē what had been established by act of parliament , in the 16 th yeare of richard the second , by which it was made 〈◊〉 to purchase bulls from rome , and the delinquents in this kinde with all their [ 〈◊〉 , fautors , 〈◊〉 , and maintainers to be referred to the kings councell for farther punishment . ] there was indeed this severity expressed in the act of 130 of the queene , that the putting them in execution should be capitall ; and yet this severity was no more then what was inflicted upon the bishop of ely in edward the thirds time , for publishing of a bull against the earle of chester without the kings leave , and on the bishop of carlile , in the time of henry the fourth , for the like offence . thus farre our lawes are innocent . but when this statute did not take the good effect for which it was intended , neither keeping them in their ancient communion nor obedience , but for all this , mayne , campian , and many others , came as the popes emissaries for execution of the bull , the state proceeded to a farther severity , making lawes against recusancy , against seditious and trayterous bookes , and against the residence of romish priests in england , making the first fineable with a pecuniary mulct , the two later , capitall , as being made of a treasonable nature . of these in order . 1 the mulct which was imposed for recusancy , was not soul mony , or paid for religion ; and that for these reasons . 1. because it is plaine religion did not make them absent themselves from our churches , unlesse they had changed their religion since the bull came over . for if religion could consist with their communion with us before the bull ( as it 's plain it did ) then why not after the bull , unlesse it be part of their religion to obey the pope , rather then to obey god commanding us to obey our prince ? 2. their recusancy was an apparent mischiefeto our kingdome , and it was the prevention or diversion of this that was the only or speciall end of these lawes . the mischiefe is apparent these two waies . 1. because by their recusancy they gave attestation that they held the bull to be valid ; for else why should they after the bull deny their communion , which before they did not ? either they must think the queen for a just cause , and by a just power excommunicate , or why did they separate from her communion ? now if the queen by vertue of the bull was excommunicate , why should they stop here ? she was by the same deposed , they absolved from all allegeance to her , and commanded to take arms against her . i confesse it is no good argument of it selfe , to say , the pope might excommunicate the queen , therefore depose her from her kingdome ; but this concludes with them sufficiently , with whom excommunication not only drives from spiritualls , but deprives of temporalls , and is not to mend our lives but to take them away ; i speak how it is in the case of princes , ( and i shall anon prove it ) for they being publike persons from whose deposition more may be gotten , are like to suffer more , ut ex tunc ipse ( 〈◊〉 ) vasallos ab ejus fidelitate denuntiet absolutos , & terr am exponat catholic is occupandam , as they are taught by pope innocent the third , in the eight later an councell : such is their excommunication for matter of heresy , as was this pretended in the queenes case , so that in respect of them the danger was apparent . 2 it is plaine that recusancy and disobedience came actually hand in hand ; i say not that one was the issue of the other , but that they were coetaneous , for the same persons that moved them to recusancy by vertue of the bull , moved them to the execution of it per omnia . now see whither this would tend ! they by recusancy were better able to judge of their forces in england , and what party they were able to make for execution of the bull , whilest by that as by a discriminative cognisance they were pointed at , as abettors of the catholike cause . thus farre they suffered not for their religion or conscience , unlesse it were against their conscience to be good subjects , and then it was not religion , at least not christian , that was inconsistent with their loyalty , & so hitherto inrespect of us , their machination was altogether causelesse . 2. for the second ( of which sometimes they accuse our laws ) i mean the writing & publishing of seditious & trayterous books , i shall not need to say any thing in defence of its being made capitall , for they were ever so , & of a high nature treasonable , and the publishers of them by the canons of the church were ipsofacto excōmunicate . this i noted , because the same 〈◊〉 involves more , by vertue of the same canon : i mean , not only the seditious libellers but impugners of the kings regalties , as also the bringers , publishers , and executioners of the bull ; as is to be seene in the constitution of arch-bishop stephen , in a coar cell held at oxford . but secondly , whether they were or were not , it matters nothing ; this i suppose was no part of their religion , therefore this might be made treason , and yet their religion and peace of conscience undistarbed . 3. but the next is the main outcry of all , the very conclamatum est of the catholique cause , if suffered ; it was made treason to be a priest , or at least if any of their priests should be found in england he should be adjudged a traytor , and these lawes were not yet repealed , but then in execution . when certaine sycophants told philip of macedon , that some of his discontented subjects called him tyrant , his answer was , rudes sunt macedones , & scapham vocant scapham . i wish these men who object this , had the same ingenuity , and would acknowledge that the rudenesle of a macedonian tel-troth is no apparent calumny . and truly , as the case then stood , it was no worse . for consider that the statute against priests was not made till sixteen years after the bull of pius quintus , and after much evidence both by the confession of some priests themselves , and divers lay-persons , that at least , many of them came into england with this errand , that they might instigate the queenes liege people to the execution of it . this is very plaine in the case of mayne the lesuit , and m. tregion who were executed at launston for the same businesse . the state could not certainly know what would be the issue , but yet could not but think it likely to produce more and worse consequences for the future . leges autē justa in factaconstituuntur quiafutura in incerto sunt . the queen then providing for her safety banished these priests out of her dominions . this was all , and this done with so much lenity and moderation as if of purpose to render good for their evill ; such was her innocence , and yet to provide for her safety , such was her prudence . she gave them forty daies time of preparation for their journey , impos'd no penalty for their longer stay incase that any of them were lesse healthfull , or that the winds were crosse , or that the wether serv'd not : provided that during their stay , they gave security for their due obedience to her laws , and that they should attempt nothing against her person or government , for this was all she aim'd at ; but if they obeyed not the proscriptiō , having no just cause to the contrary , such as were expressed in the act , then it should be adjudged their errand was not right , & therefore ( not their religion , but ) their disobedience treasonable . this was the highest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the severity of this state against them , now first i shall briefly shew that this proscription which was the highest penalty , was for just cause as the case then stood , and deserved on their part . 2. it was but reasonable , in case they obeyed not the proscription , their stay should be made treason . 1. because the priests did generally preach the popes power either directly over temporalls , or else in order to spiritualls , of which the pope being judge it would come to the same issue , and this was dangerous to the peace of the kingdome , and intrenched too much upon the regalty . in particular , the case of bringing from the see of rome , and publishing of bulls , was by the lords of the parliament in the sixteenth year of richard the second , judg'd to be [ cleerely in 〈◊〉 of the kings crown and of his regalty , as it is well known and hath been of a long time known , ] and therefore they protested [ together and every one 〈◊〉 by himselfe , that they would be with the same crown and regalty inthese cases specially , and in all other cases which shall be attempted against the same crown and regalty in all points with all their power , ] i hope then if the state in the time of queen elizabeth having farre greater reason then ever , shall judge that these bulles , the publishing of them , the preaching of their validity , and reconciling by vertue of them her subjects to the see of rome , be derogatory to her crown and regalty , i see no reason she should be frighted from her just defence with the bugbear of pretended religion , for if it was not against religion then , why is it now ? i confesse there is a reason for it , to wit , because now the popes power is an article of faith ( as i shall shew anon ) but then it was not with them , any more then now it is with us : but whether this will convince any man of reason i leave it to himselfe to consider . but one thing is observeable in that act of parliament of richard the second , i meane this clause [ as it is well 〈◊〉 , and 〈◊〉 been of a long time knowne . ] the popes incroachments upon the state of england had been an old sore , and by its eld almost habituate ; but yet it grieved them neverthelesse , nor was the lesse a fever for being hecticall : but so it is that i am confident upon very good grounds , it may be made as apparent as the noon sunne , for these 600 years and upwards , that the bishops of rome have exercised so extream and continuall tyranny and exactions in this kingdome , that our condition was under him worse then the state of the athenians under their thirty tyrants , or then our neighbors are now under their belgick tributes . so many greivances of the people , expilations of the church , abuses to the state , intrenchments upon the royalties of the crown were continued , that it was a great blessing of almighty god , our kingdome was delivered from them upon so easy termes , which grosthead bishop of lincolne thought would never be done , but in ore gladii cruentandi : and now to have all these mischiefes returne with more strength upon us by the attempts of these priests , had been the highest point of indiscretion and sleepinesse . i said [ with more strength ] because what anciently at the highest was thought but a priviledge of the church began now to be an article of faith , and therefore if admitted would have bound stronger and without all possibility of redresse . and now if after all this any man should doubt of the justice of these lawes against the priests obtruding upon the state the popes power , i only referre him to the parliament of paris , where let him hold his plea against those great sages of the law , for their just censures upon florentinus iacobus , thomas blanzius , and iohn tanquerell , who were all condemned to a solemne honorary penance and satisfaction to the state , and not without extreme difficulty escaped death , for the same cause . but this is hot all . i adde . secondly , the pope had his agent in england to stirre up the subjects to rebell against the queene , as i proved before by the testimonies of catena and 〈◊〉 . it is not then imaginable that he should so poorely intend his own designes , to imploy one on purpose , and he but a merchant , and that the priests who were the men , if any , most likely to doe the businesse , should be un-imployed . i speak not of the argument from matter of fact , ( for it is apparent that they were imployed , as i shewed but now , ) but it is plain also that they must have been imployed , if we had had no other argument but a presumption of the popes ordinary discretion . things then remaining in this condition what security could the queen or state have without the absence of those men who must be the instruments of their mischiefe ? thirdly , there was great reason those men might be banished who might from their own principles plead immunity from all lawes , and subordination to the prince . but that so these priests might , i only bring two witnesses , leading men of their own side . thus bellarmine : the pope hath exempted all clerks from subiection to princes . the same is taught by emanuel sà in his aphorismes , 〈◊〉 clericus . i must not dissemble that this aphorisme however it passed the presse at first , yet in the edition of paris it was left out . the cause is known to every man : for that it was meerely to serve their ends is apparent ; for their french freedome was there taken from them , they durst not parler tout so neere the parliament ; but the aphorisme is to this day retain'd in the editions of 〈◊〉 and colein . if this be their doctrine , as it is plain it is taught by these leading authors , i mean sà and bellarmine , i know no reason but it may be very just and most convenient to deny those men the country from whose lawes they plead exemption . secondly , it was but reasonable , in case they obeyed not the proscriptiō , their disobedience should be made capitall . for if they did not obey , then either they sinned against their conscience in disobeying their lawfull prince , and so are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and inexcusable from the lawes penalty , which may be extended at the pleasure of the lawgiver , where there is no positive injustice in the disproportion ; or if they did not sinne against their conscience , then of necessity must they think her to be no lawfull prince or not their lawfull prince , nor they her subjects , & so ipso 〈◊〉 are guilty of high treason , & their execution was for treason not religion , and so the principall is evicted which i shall beg leave to expresse in s. cyprians language , non erat illa fidei corona , sed poena 〈◊〉 ; nec 〈◊〉 virtut is exitus gloriosus , sed desperation is 〈◊〉 . for if valentius banish eusebius from 〈◊〉 , and eusebius obey not the edict , if valentius puts him to death , it is not for his being a christian that he suffers death , but for staying at 〈◊〉 against the command of valentius . such was the case of the priests , whom for just cause ( as i have proved ) and too apparent proofe of seditious practices the queen banished . now if the queen was their lawfull soveraigne , then were they bound to obey her decree of exile , though it had been unjust as was the case of eusebius ; or if they did not obey , not to think the lawes unjust for punishing their disobedience . i say again , their disobedience , not their religion : for that it was not their religion that was struck at by the justice of these lawes , but the security of the queen and state only aim'd at , ( besides what i have already said , ) is apparent to the evidence of sence . for when hart , and bosgrave , iesuits both , came into england against the law , they were apprehended and imprison'd : ( for the lawes without just execution were of no force for the queenes safety ; ) but when these men had acknowledg'd the queenes legitimate power , and put in their security for their due obedience , they obtain'd their pardon and their liberty . the same proceedings were in the case of horton and rishton , all which i hope were not 〈◊〉 from their order or religion , but so they must have been or not have escap'd death , in case that their religion had been made capitall . lastly , this statute extended only to such priests who were made priests since primo of elizabeth , & were born in england . it was not treason for a french priest to be in england , but yet so it must have been if religion had been the thing they aim'd at . but 't is so foule a calumny , i am asham'd to stand longer to efute it . the proceedings of the church and state of england were just , honourable and religious , full of mercy and discretion , and unlesse it were that as c. fimbria complain'd of q. scaevola , we did not open our breasts wide enough to receive the danger , there is no cause imaginable , i mean on our parts , to move them to so damned a conspiracy , or indeed to any just complaint . secondly , if these were not the causes ( as they would faine abuse the world into a perswasion that they were , ) what was ? i shall tell you , if you will give me leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to derive it from its very head , and then i will leave it to you to judge whether or no my augury failes me . first , i guesse that the traitors were encouraged and primarily mov'd to this treason from the preuailing opinion which is most generally receiv'd on that side of the lawfulnesse of deposing princes that are hereticall . i say generally receiv'd , and i shall make my words good , or else the blame shall lay on themselves for deceiving me when they declare their own mindes . i instance first in the fathers of the society . a bellarmine teacheth that kings have no wrong done them if they be deprived of their kingdomes when they prove heretiques . creswell in his philopater goes farther , saying , that if his heresy be manifest he is deposed without any explicite judiciall sentence of the pope , the law it selfe hath passed the sentence of deposition . and therefore bonarscius is very angry at arnald the french kings advocate for affirming that religion could be no just cause to depose a lawfull prince , if hee had beene brought up in their schooles hee might have learnt another lesson ; papa potest mutare regna & uni auferre atque alteri conferre tanquam summus princeps spiritualis , si id necessarium sit ad animarum salutem , saith bellarmine . hee gives his reason too , quia alioqui possent mali principes impunè fovere haereticos , which is a thing not to be suffered by his holinesse . this doctrine is not the private opinion of these doctors , but est certa , definita , atque , indubitata virorum clarissimorum sententia , saith f. creswell , i suppose hee meanes in his owne order ; and yet i must take heed what i say , for eudaemon iohannes is very angry with sr edward cooke for saying it is the doctrine of the iesuits . doe they then deny it ? no surely , but non est iesuitarum propria , it is not theirs alone , sed ut garnettus respondit , totius ecclesiae , & quidem ab antiquissimis temporibus consensione recepta doctrina nostra est , and there hee reckons up seven and twenty famous authors of the same opinion . creswell in his philopater sayes as much , if not more : hinc etiam infert vniversa theologorum & iuris consultorum ecclesiasticorum schola & est certum & de fide , quemconque principem christianum si à religione catbolicá manifestè deflexerit , & alios avocare voluerit , excidere statim omni potestate ac dignitate ex ipsà vi juris tum humani tum divini . you see how easily they swallow this great camell . adde to this that bellarmine himselfe prooves that the popes temporall power , or of disposing of princes kingdomes is a catholique doctrine , for hee reckons up of this opinion , one and twenty italians , fourteene french , 〈◊〉 germans , seven english and scotch , nineteen spaniards , & these not è faece plebis , but e 〈◊〉 , all very famous and very leading authors . you see it is good divinity amongst them , and i have made it good that it is a generall opinion received by all their side if you will believe themselves and now let us see if it will passe for good law as well as good divinity . it is not for nothing that the church of france protests against some of their received canons ; if they did not i know not what would become of their princes . their lillies may be to day , and to morrow be cast into the oven , if the pope either call their prince 〈◊〉 , as he did henry the fourth , or tyrant as henry the third , or unprofitable for the church or kingdome , as he did king childeric , whom pope 〈◊〉 , de 〈◊〉 did depose for the same cause , and inserted his act into the body of the law as a precedent for the future , quod etiam ex 〈◊〉 frequenti agit sancta ecclesia , it is impaled in a 〈◊〉 in the body of the canon , least deposition of princes should be taken for newes . the law is cleere for matter of fact ; the lawfulnesse followes . [ 〈◊〉 〈◊〉 est auferri 〈◊〉 habent , ] and this not only from a private man , but even from princes , [ nam qui in majore dignitate , est plus punitur ] or take it if you please in more proper termes . [ dominus papa principem 〈◊〉 〈◊〉 〈◊〉 propter haeresim , ] & so another may be chosen like the 〈◊〉 and 〈◊〉 in poland , just as if the king were dead , 〈◊〉 per haeresim 〈◊〉 civiliter 〈◊〉 〈◊〉 , saith simancha , and that by vertue of a constitution of 〈◊〉 the ninth , by which every man is freed from all duty , homage , allegeance or subordination whatsoever due to a heretick , whether due by a naturall , civill , or politicall right ; [ aliquo pacto , aut quâcunque firmitate vallatum . ] et sic nota ( saith the glosse ) quod papa potest absolvere laicum de iuramento fidelitatis . i end those things with the attestation of bellarmine , est res certa & 〈◊〉 at a 〈◊〉 〈◊〉 maximum iustis de causis temporalibus indicare , atque ipsos temporales principes aliquando deponere . and again that we may be sure to know of what nature this doctrine is , he repeats it ; sic igitur de potestate in temporalibus quod ea sit in papa non opinio , sed certitudo apud catholices est . and now let any man say if this be not a catholike doctrine , and a likely antecedent to have treason to be its consequent . but i fixe not here , onely this , it is plain that this proposition is no friend to loyalty ; but that which followes is absolutely inconsistent with it , in case our prince be of a different perswafion in matters of religion . for , 2 it is not only lawfull to depose princes that are hereticall , but it is necessary , and the catholiks are bound to doe it sub mortali . i know not whether it be so generally , i am sure it is as confidently taught as the former , and by as great doctors . 〈◊〉 〈◊〉 erraret si admitteret aliquem regem , qui vellet impunè fovere quamlibet sectam , & 〈◊〉 〈◊〉 . so bellarmine . and again , non licet christianis tolerare regem haereticum , si conetur pertrahere subditos ad suam haeresim . but f. creswell puts the businesse home to purpose , certè non tantum licet , sed summâ etiam iuris divini necessitate , ac praecepto , imò conscientiae vinculo arctissimo , & extremo animarum suarum periculo ac discrimine christianis omnibus hoc ipsum incumbit , si praestare rem possint . vnder perill of their soules they must not suffer an hereticall prince to reigne over them . possunt & debent 〈◊〉 arcere ex hominum christianorum dominatu , ne alios inficiat &c. 3 he that saith subjects may and are bound to depose their princes , and to drive them from all rule over christians , if they be able , meanes something more : for what if the prince resist still he is bound to depose him if he be able . how if the prince make a 〈◊〉 the catholike subject must doe his duty neverthelesse , and warre too , if he be able . he that 〈◊〉 he may wage a warre with his prince , i doubt not but thinks he may kill him ; and if the fortune of the warre lights so upon him , the subject cannot be blamed , for doing of his duty . it is plain that killing a prince is a certain consequent of deposing him , unlesse the prince be bound in conscience to think himselfe a heretick , when the pope declares him so , and be likewise bound not to resist , and besides all this will performe these his obligations , and as certainly think himselfe hereticall , and as really give over his kingdome quietly , as he is bound . for in case any of these should faile , there can be but very sleder assurance of his life . i would be loth to obtrude upon men the odious consequences of their opinions , or to make any thing worse which is capable of a fairer construction ; but i crave pardon in this particular , the life of princes is sacred , and is not to be violated so much as in thought , or by the most remote consequence of a publike doctrine : but here indeed it is so immediate and naturall a consequent of the former that it must not be dissembled . but what shall we think if even this blasphemy be taught in terminis ? see this too . in the yeare 1407. when the duke of orleans had been slaine by iohn of burgundy , and the fact notorious beyond a possibility of conccalement , he thought it his best way to imploy his chaplaine to justify the act , pretending that orleans was a tyrant . this stood him in small stead ; for by the procurement of gerson , it was decreed in the councell of constance , that tyranny was no sufficient cause for a man to kill a prince . but yet i finde that even this decree will not stand princes in much stead . first , because the decree runnes [ ut nemo privatâ authoritate &c. ] but if the pope commands it , then it is iudicium publicum , and so they are never the more secure for all this . secondly , because 〈◊〉 tels us , that this decree is nothing . 〈◊〉 id decretum ( concilij 〈◊〉 ) romano pontifici martino quinto probatum non invenio , non eugenio 〈◊〉 successoribus , quorum 〈◊〉 〈◊〉 ecclesiasticorum sanctitas stat . thirdly , because though the councell had forbidden killing of tyrannical princes even by publique authority , though this decree had beene confirmed by the pope , which yet it was not , yet princes are never the more secure if they be convict of heresy , and therefore let them but adde heresy to their tyranny , and this councell non obstante they may be killed by any man ; for so it is determin'd in an apology made for chastel , licitum esse privatis & singulis reges & principes hareseos & tyrannidis condemnatos occidere , non obstante decreto concilij constantiensis ; and the author of the book de iustâ abdicatione henrici . 3. affirmes it not only lawfull but meritorious . how much lesse then this is that of bellarmine ? si obsint fini spirituali , spiritualis potestas potest & debet coercere temporalem , omni ratione ac viâ . if omniratione , then this of killing him in case of necessity or greater convenience , must not be excluded . but to confesse the businesse openly and freely ; it is knowne that either the consent of the people , or the sentence of the pope , or consent of learned men is with them held to be a publicum 〈◊〉 , and sufficient to sentence a prince and convict him of heresy or tyranny . that opinion which makes the people iudge is very rare amongst them but almost generally exploded , that opinion which makes the learned to be their iudge is i thinke proper to mariana or to a few more with him , but that the sentence of the pope is a sufficient conviction of him , and a compleate 〈◊〉 act , is the most catholique opinion on that side , as i shall shew anon . now whether the pope , or learned men , or the people be to passe this sentence upon the prince , it is plaine that it is an vniversall doctrine amongst them that after this sentence ( whosesoever it be ) it is then without question lawfull to kill him , and the most that ever they say is , that it is indeed not lawfull to kill a king , not lawfull for a private man , of his owne head , without the publike sentence of his iudge , but when this iudge ( whom they affirme to be the pope ) hath passed his sentence , then they doubt not of its being lawfull . that i say true i appeale to a gregory de valentia , a tolet , a bellarmine , d suarez , e salmeron , f serarius , g molina , h 〈◊〉 sà , i 〈◊〉 , k martinus 〈◊〉 , l lessius , m gretser , n 〈◊〉 , o 〈◊〉 heissius , p 〈◊〉 , q 〈◊〉 iohannes , r salianus , s filliucius , t adam tanner , and their great u thomas aquinas . all these and many more that i have seene teach the lawfulnesse of killing kings after publike sentence , and then to beautify the matter professe that they deny the lawfulnesse of regicidium , by a private authority . for if the pope sentence him then he is no longer a king , and so the killing of him is not regicidium , and if any man doth kill him after such sentence , then he kills him not privatâ authoritate , or 〈◊〉 judicio publico , which is all they affirm to be unlawfull . and thus they hope to stop the clamour of the world against them , yet to have their opinions stand intire , the way to their owne ends fair , but the prince no jot the more secure of his life . i doe them no wrong , i appeale to the authors themselves , therei will be tryed . for that either the people , or that a company of learned men , or to be sure the pope may license a man to kill the king , they speake it with one voyce , and tongue . and now after all this we may better guesse what manner of counsell or threatning ( for i know not which to call it ) that was which bellarmine gave sometimes to k. iames of b. m. si securus regnare velit rex , si vitae suae & suorum consulere cupiat , sinat catholicos frui religione suâ ! if this be good counsell , then in case the catholiques were hindred from the free profession of their religion , at the best it was full of danger if not certaine ruine . but i will no more rake this augaean stable , in my first part i shewed it was too catholique a doctrine , and too much practis'd by the great cisalpine prelate . i adde no more , least truth it selfe should blush , fearing to become incredible . now if we put all these things together , and then we should prove to be 〈◊〉 in their account , we are in a faire case both prince and people , if wee can but gusse rightly at this wee shall need i thinke to looke no further why fire was called for to consume both our king and country , nor why we may feare it another time . the author of the epistle of comfort to the catholiques in prison printed by authority in the year of the powder treason , is very earnest to perswade his catholiques not to come to our churches or communicate with us in any part of our divine service , affrighting them with the strange terriculamenta of halfe christians , hypocrites , denyers of christ , in case they joyn'd with us in our liturgy . strange affrightments these yet not much more then what is true if they esteeme us heretiques . for if they thinke us so , we are so to them , and they communicating with us doe as much sinne , as if wee were so indeed . but if wee be not heretiques what need all this stirr permissu superiorum . the counsell of recusancy was unreasonable , dangerous , schismaticall , and as the case then stood , very imprudent . in charity to their discretion wee cannot but thinke them uncharitable in their opinion of us . but there is no need we should dispute ourselves into a conjecture , themselves speake out and plaine enough . heare ballarmine under the visor of tortus , affirming that the kings edict commanded the catholiques , to goe to heretiques churches , speaking of ours but more plaine is that of champ the sorbonist in his treatise of vocation of bishops . therefore as arrianisme is a condemn'd heresy , & the professors thereof be heretiques , sa likewiseis protestantisme a condemn'd heresy , and those that professe it be also heretiques . by this time wee see too plainly that the state of protestant princes is full of danger where these men have to doe . they may be deposed and expelled from the government of their kingdomes , they must be deposed by the catholiques under perill of their soules , it may be done any way that is most convenient , they may be rebelled against , fought with , slaine . for all this , it were some ease , if here we might fixe a 〈◊〉 . for perhaps these princes might put in a 〈◊〉 for themselves , and goe neere to prove themselves to be no heretiques . all'sone , for though they doe , yet unlesse they can perswade his holinesse not to judge them so , or declare them heretiques , all is to no purprse , for to him they must stand or fall . namiudicare an rex pertrahat ad haresim 〈◊〉 pertinet ad pontificem . so bellarmine they need not stay till his heresy be of it selfe manifest , he is then to be us'd like a heretique when by the rope of rome he shall be judg'd hereticall . but what matter is it if the pope be judge , for if they may be deposed , as good he as any else . what greivance then , can this be to the state of princes more then the former ? yes , very much . 1. because the pope by his order to spiritualls may take away kingdomes upon more pretences then actuall heresy . it is a large title , and may doe any thing . bellarmine expresses it handsomely , and it is the doctrine of their great aquinas . the pope ( saith he ) by his spirituall power may dispose of the temporalties of all the christians in the world , when it is requisite to the end of the spirituall power . the words are plain that he may doe it for his own ends ( for his is the spirituall power ) that is , for the advancement of the see 〈◊〉 , and thus ( to be sure ) he did actually wish frederick barbarossa , iohn of navarre , the earle of tholouse , and our own king iohn . 2. the pope pretends to a power that to avoid the probable danger of the increase of heresy he may take away a territory from the right owner , as is reported by the cardinall d'ossat , and this is soon pretended , for who is there that cannot make probabilities , especially when a kingdome is at stake ? 3. we finde examples that the pope hath excommunicate princes , and declar'd them hereticks when all the heresy hath been a not laying their crownes at the feet of s. peter . the case of lewis the fourth is every where known , whom iohn the twenty third excommunicated . platina tels the reason . he called himselfe emperour without the popes leave , and aided the 〈◊〉 deputies to recover millaine . doubtlesse a most damnable and fundamentall heresy . 4. how if it proves in the popes account to be a heresy to defend the immediat right of princes to their kingtholiques , dependant only on god , not on the see 〈◊〉 if this be no heresy , nor like heresy to say it , i would faine learn the meaning of baronius concerning the book of iohannes de roa , who sometimes had been a iesuit , but then chang'd his order , and became 〈◊〉 , saying , it was sentenc'd to the fire before it had escaped the presse . and good reason , nihil enim tale à patribus societatis didicit . good men , they never taught him any such doctrine as is contained in that pestilent book , de iuribus principalibus defendendis & moderandis iustè . now if this be heresy or like it , to preach such a doctrine , then likely it will be judg'd heresy in princes to doe so , that is , to hold their crownes without acknowledgment of subordination to s. peters chaire . and if it be not heresy to doe so , it is in their account as bad , for so the iesuits in their veritas defensa against the action of arnald the advocate affirme in terminis , that the actions of some kings of france against the pope in defence of their regalties , were but examples of rebellion , and spots to disgrace the purity of the french lillies . 5. put case the pope should chance to mistake in his sentence against a prince , for the cause of heresy , yet for all this mistake , he can secure any man to take away the princes life or kingdome . his lawyers will be his security for this point . for although in this case , the deposition of the prince should be , and be acknowledged to be against gods law , the prince being neither tyrant nor heretick , yet his holinesse commanding it , takes away the unlawfulnesse of it , by his dispensation . so d. marta , and for this doctrine he quotes hostiensis , felinus , cratus , the abbat , the arch bishop of florence , ancharanus , iohannes andreas , laurentius de pinu , and some others . indeed his divines deny this , sed contrarium 〈◊〉 observatur , as it 's very well observed by the same doctor , for he brings the practise & example of pope martin the fifth , iulius the second , celestine the third , alexander the third , and sixtus quintus , all which dispensed in cases acknowledged to be expressely against gods law . 6. lastly . how if the pope should lay a claime to all the kingdomes of the world , as belonging to s. peters patrimony by right of spirituall preheminence ? i know no great security we have to the contrary . for first , it is known he hath claimed the kingdome of england , as feudatary to the see apostolike . which when i considered i wondred not at that new and insolent title which mosconius gives his holinesse of desensor fidei . he might have added the title of rex catholicus , & christianisstmus . for d. marta in his treatise of iurisdiction , which he dedicated to paulus quintus , hath that for an argumēt why he dedicated his book to him , because , for sooth the pope is the only monarch of the world. but of greater authority is that of thomas aquinas affirming , the pope to be the verticall top of all power ecclesiasticall and civill . so that now it may be true which the bishop of patara told the emperor , in behalfe of pope sylverius . multos esse reges , sed nullum talem , qualis ille , qui est papa super ecclesiam mundi totius . for these reasons i think it is true enough that the constituting the pope the judge of princes in the matter of deposition , is of more danger then the thing it selfe . the summe is this . however schisme or heresy may be pretended , yet it is but during the popes pleasure that kings or subjects shall remain firme in their mutuall necessitude . for if our prince bee but excommunicate or declar'd heretick , then to be a good subject will be accounted no better then irreligion and anti-catholicisme . if the conclusion be too hard and intolerable then so are the premises , and yet they passe for good catholike doctrine among themselves . but if truly and ex animo they are otherwise affected , they should doe well to unsay what hath been said , and declare themselves by publique authority against such doctrines . and say whether or no their determinations shall be de fide ? if they be , then all those famous catholique doctors , thomas aquinas , bellarmine , creswell , mariana , emanuel sà , &c. are heretiques , and their canons teach heresy , and many of their popes to be condemn'd as hereticall , for practising and teaching deposition of princes by an authority usurp't against , and in prejudice of the christian faith . but if their answers be not de fide , then they had as good say nothing , for the danger is not at all decreased , because if there be doctors on both sides by their own * assertion they may without sinne follow either , but yet more safely if they follow the most received and the most authorized , and whether this rule will lead them , i will be judg'd by any man that hath considered the premises . briefly either this thing must remain in the same state it is , and our princes still expos'd to so extream hazards , or else let his holinesse seat himselfe in his chaire , condemne these doctrines , vow against their future practise , limit his ordo ad spiritualia , containe himselfe within the limits of causes directly and meerely ecclesiasticall , disclaime all power , so much as indirect over princes temporalls , and all this with an intent to oblige all christendome . which when i see done , i shall be most ready to believe that nothing in popery , doth either directly or by a necessary consequence destroy loyalty to our lawfull prince , but not till then , having so much evidence to the contrary . thus much was occasion'd by consideration of the cause of the disciples quaere which was when they saw this , that their l. and m. for his difference in religion was turned forth of doores , which when they saw , they said lord ] it was well they ask'd at all , and would not too hastily act what they too suddēly had intended , but it was better that they ask'd christ , it had been the best warrant they could have had , could they have obtain'd but a magister dixit . but this was not likely , it was too strange a question to aske of such a mr. a magistre 〈◊〉 〈◊〉 crudelitatis ? nothing could have come more crosse to his disposition . his spirit never was addicted to blood , unlesse it were to shed his owne . hee was a prince of peace and set forth to us by all the symboles of peace and gentlenesse , as of a sheepe , a lambe , a hen , a gentle twining vine , the healing 〈◊〉 . and is it likely that such a one should give his placet to the utter ruine of a company of poore villagers for denying him a nights lodging moved thereto by the foregoing scandall of a schisme ? hee knew better what it cost to redeem aman , and to save his life from destruction then to bee so hasty for his ruine . and if the fathers confessors who were to answere the question of the day had but reflected upon this gospell , they might have informed their penitents better then to have engaged them upon such antichristian , and treasonable practises , as to destroy an assembly of christians , as to depose or kill a king. it is the proper cognisance of mahumetanisme , by fire and sword to maintain their cause , and to propagate their religion , by ruine of princes and conquering their kingdomes . but it is the excellency of christianity , that by humility and obedience it made princes tributary to our deare master , and homagers to his kingdome . when valentinian sent calligonus his chamberlaine to s. ambrose to threaten him from his faith , his answer was , deus permittit tibi ut impleas quod minaris . ego patiar , quod est episcopi , 〈◊〉 facies quod est spadonis . he did not stirre up the numerous people of his diocesse to rebell against the emperour , or depose him , imployed no agent in his court to undermine his security , nor assasine to take his life . he and the rest of those good fathers , would not have lost their possibility of being martyrs , for the world , unlesse it were by perswading the emperours to the christian faith . wee pray for all our governours , that they might have long life , a secure government , a safe house , strong armies , good subjects , quiet world . so 〈◊〉 . i had thought that the doctrine and example of our b. saviour , the practise apostolicall and primitive , had beene tyes enough to keep us in our obedience to god and the king , and in christian charity to all , but i finde that all these precepts come to nothing , for the apostles and primitive christians did not actually depose kings , nor alter states , nor call for fire to consume their enemies : not because it was simply unlawfull so to doe , or any way adverse to the precepts of christ , but because they wanted power . so bellarmine : the church gave leave that the faithfull should obey iulian , because then they wanted forces . and f. creswell is very confident of the businesse , they might without all question have appointed to themselves other kings and princes , if the christians had beene strong enough to bring their intendments to passe . but because they could not , therefore it was not lawfull for them to goe about it , nor is it for us in the same case , especially if the prince hath quiet possession , and a strong guard about him , then by no meanes is it lawfull for a single man by then by no meanes is it lawfull for a single man by his owne authority to assault his prince that rules tyrannically . so salmeron . but who sees not that this way murder may be lawfull . for true it is god commanded us , saying , thou shalt not kill , that is , if thou art not able to lift up thy hand , or strike a stroake ; thou shalt not blaspheme , that is , if thou beest speechlesse , thou must be obedient to thy prince , that is , if thou canst not tell how to helpe it . good doctrine this ! and indeed it might possibly be something if god had commanded our subordination to princes only for wrath , for then si vires 〈◊〉 , if wee can defend our selves we are secure , wee need not feare his wrath , but when he addes , also for conscience sake , i cannot sufficiently wonder that any man should obtrude so 〈◊〉 , so illiterate , and so impious an interpretation upon the christian world , under the title of catholique doctrine . christ when he was betrayed and seized upon by his murderers could have commanded twelve legions of angels for his guard , non defuerunt vires ; and in all humane likelyhood such a satellitium as that would have mov'd them to a beliefe in him , or else i am sure , might have destroyed the unbelievers . shall i say more against this rude 〈◊〉 then thus . it is false that the primitive christians had not power to defend themselves against their persecutors , heare s. cyprian ; nemo nostrum quando apprehenditur reluctatur , nec se adversus iniustitiam , & violentiam vestram quamvis nimius & copiosus noster sit populus , ulciscitur . they could have resisted and that to blood , but they had not so learned christ. prayers and teares were the armes of christians , and then they had a defence beyond all this , when they were hard put to it , mori potuerunt , a submission of their bodies to martyrdome was their last refuge . thus s. agnes , lucia , agatha , christina , domitilla sav'd both their faith and chastity , non armis , sedignibus & carnificis manu , the tormentors last cruelty defended them from all succeeding danger . i will not yet conclude , that , that which these men obtrude for catholique doctrine is flat and direct heresy , i will instance but once more and then i shall . in the fourth councell of toledo which was assembled when the usurping and tyrannizing goths did domineere in europe , the most whereof were tyrants , vsurpers , or arrians ; the councell decreed that if any man did violate the life or person of his king , aut potestate regni exuerit , kill him or depose him , anathema sit &c. he should be accursed in the sight of god and his holy angels , and together withall the companions of his iniquity , hee should be separated from the catholique church . and now i hope i may say that these men who either practise or advise such practises as killing or deposing kings , areas formally condemn'd for heresy , and anathematiz'd , as ever was manichee or cataphrygian . i know not , but perhaps this might be thought of when the 〈◊〉 were inscrib'd heretiks upon the publike pillar before the louure in paris , upon their banishment : however , let them answer it as they may , it concernes them as much as their being catholiques comes to , et considerent , quia quae praedicant tantoperè verba , aut ipsorum summorum pontificum sunt suas fimbrias extendentium , 〈◊〉 illorum qui eis adulantur , as said aeneas sylvius , but at no hand can it be christian doctrine . i instanc'd in these things to shew the 〈◊〉 between the spirit of our b. saviour who answer'd the question of the text , and the fathers confessors of whom was ask'd the question of the day . but give mee leave to consider them not only as mis-informing their penitents , but as concealing their intended purpose , for even this way , the persons to whom the question was propounded made themselves guilty of the intended machination . for by all law ecclesiasticall and civill hee that conceales an intended murder or treason makes himselfe as much a party for concealing , as is the principall for contriving . ob. but these fathers confessors could not be accused by vertue of these generall lawes , as being exempt by vertue of speciall case , for they received notice of these things only in confession , the seale of which is so sacred and inviolable , that he is sacrilegious who in any case doth breake it open , though it be to avoid the greatest evill that can happen , so bellarmine , to save the lives of all the kings in christendome , so binet ; though to save a whole common wealth from dammage temporall or spirituall , of body or soule , so suarez . a considerable matter ! on the one side wee are threatned by sacriledge , on the other by danger of princes and common-wealths , for the case may happen , that either the prince and whole state may be suffered to perish bodily and ghostly , or else the priest must certainly damne himselfe by the sacrilegious breach of the holy seale of confession . give me leave briefly to consider it , and , both for the acquittance of our state in its proceedings against these traytors , and for the regulating of the case it selfe , to say these two things . 1 this present treason was not revealed to these fathers confessors in formall confession . 2. if it had , it did not bind to secresy in the present case . of the first , only a word . 1 it was only propounded to them in way of question or consultation ( like this in the text ) as appeared by their owne confessions , and the attestation of then sr henry mountague recorder of london to garnet himselfe . it could not therefore be a formall confession , & therefore not bind to the seale . it is the common opinion of their owne doctors : non enim inducitur obligatio sigilli in confessione quam quis facit sine ullo animo accipiendi absolutionem , sed solum consilij pettendi causâ . 2 it was propounded to these fathers confessors as a thing not subjicible to their penitentiall judicature , because it was a fact not repented of , but then in agitation , and resolved upon for the future . how then could this be a confession , whose institution must certainly be in order to absolution , and how could this be in any such order , when it was a businesse of which they could not expect to be absolved unlesse they hop'd to sinne with a pardon about their necks ; and on condition god would be mercifull to them in its remission , would come and professe that they were resolved to anger him ? in reason this could be no act of repentance , neither could it , by confession of their own side . it is the doctrine of hostiensis : and b navarre , and c cardinall alban confesse it to be most commonly received . 3 it was not only not repented of , but by them reputed to be a good action , and so could not be a matter of confession . i appeal to any of their own manuals and penitentiary bookes . it is culpable say they . i am sure it is ridiculous in any man to confesse and shrive himselfe of a good action , and that this was such in their opinion , it 's plaine , by that impious answer of garnet , affirming it a businesse greatly meritorious , if any good might thence accrue to the catholique cause . 4 by this their pretended confession they endeavoured to acquire new complices , as is evident in the proceedings against the traitors . they were therefore bound to reveale it , for it neither was nor could be a proper and formall confession . that this is the common opinion of their own schooles , see it affirmed by aegidius 〈◊〉 . the first particular then is plain . here neither was the forme of confession , nor yet could this thing be a matter of confession , therefore supposing the seale of confession to be sacredly inviolable in all cases , yet they were highly blameable for their concealement in the present . 2 but the truth of the second particular is more to be inquired of . that is , that though these things had been only revealed in confession , and this confession had been formall and direct , yet they were bound in the present case to reveale it , because the seale of confession is not so inviolable , as that in no case it is to be broken up , and if in any , especially it may be opened in the case of treason . i never knew any thing cryed up with so generall avoyce upon so little ground , as is the over hallowed seale of confession . true it is that an ordinary secret committed to a friend in civill commerce is not to be revealed upon every cause , nor upon many , ( but upon some it may as they all confesse . ) if thus , then much rather is this to be observed in the revelation of the secrets of our consciences , not only from the ordinary tye to secrecy , but likewise least sinnes should grow more frequent , if so great a remedy of them be made so odious , as to expose us to a publike infancy or danger of the law . the councell therefore that first introduc'd this obligation was very prudent and reasonable , pleads a thousand yeares prescription , and relies upon good conveniences . this is all that ever could be prov'd of it ( as may appeare anon ) but these are too weak a base , to build so great a structure on it , as to make it sacriledge , or any sinne at all , to reveale confessions in some cases . 1 for first , if because it is delivered as a secret , and such a secret , it is the more closely and religiously to be kept ; it is true , but concludes no more , but that it must be a greater cause that must authorize a publication of this , then of the secrets of ordinary commerce between friend and friend . 2 if the licensing of publicatiō of confession be a way to make confession odious , and therefore that it may not be publish'd , i say if this concludes , then on the contrary it concludes farre more strongly , that therefore in some cases it may be published , because nothing can make a thing more odious and intolerable , then if it be made a cover for grand impieties , so as to engage a true subject , quietly & knowingly to see his prince murdred . 3 if it be discouragement to the practise of confession that some sinnes revealed in it must be published though with perill to the delinquents same & life , then it will be a farre greater discouragement to the sinne , when that it shall by an universall judgement be so detested , that its concealement may not be permitted , though it be with the hazard of discouraging the holy duty of confession : and when the being guilty of such a sinne , shall reduce men into such streights , that either they shall want the benefit of absolution , or submit themselves to a publike satisfaction , and so even in this particular the benefit is farre greater then the imaginary inconvenience . the conveniences of the 〈◊〉 force no more then that it is convenient to be observed , not simply and absolutely in all cases necessary . and perhaps suarez the great patron of it perceived it , however he laies the burden , super communi consensu ecclesiae , 〈◊〉 perpetuâ traditione . if then i can shew , that there is no such catholike consent of the present church , nor any universall tradition of the ancient church for the inviolable seale , but plainly the contrary , then our church in her permission of the priests to reveale some confessions is as inculpable as those of the present church , who ( besides her selfe ) teach and practise it , and as the primitive church whose , example in this ( as in other things ) she strictly followes . of the first . the church of england , which observes the seale of confession as sacredly as reason or religion it selfe can possibly permit , yet forbids not disclosure in case of murder or treason , but in these particulars leaves us intire in our obedience to the common lawes of england , and these command it . that the church of england gives leave in some cases to reveale confessions , is argument enough to prove that the seale is not founded upon the consent of the present catholike church . for it is no more a begging of the question ( nor apparently so much ) to say , the church of england is a part of the catholike church , and therefore her consent is required to make a thing universall , then to say , the church of rome is the whole catholike church , therefore her consent is sufficient to make a thing catholike . but i shall not need to proceed this way . for , 1 it is apparent that of their own side altisidiorensis largely and professedly proves the lawfulnesse of publication in some cases as is to be seen . lib. 4. summae tract . 6. cap. 3. q. 7. and garnet himselfe , the man who if any had most need to stand in defence of the seale that the pretence of it might have defended him , yet confessed of his own accord , leges quae celare haec prohibent apprimè esse justas & salutares . he addes his reason , and that is more then his authority , for ( saith he ) it is not fitting that the life and safety of a prince should depend upon the private niceties of any mans conscience . if two , nay if one dissent , it is enough to destroy a consent . but see farther . there are many cases , generally confessed amongst themselves , in which the seale of formall and ( as they love to speak ) sacramentall confession may be broken open . i instance but in two or three . first , confession may be reveal'd to clear a doubtfull case of marriage . it is the opinion of many great canonists , as you may see them quoted by suarez de paz. and 〈◊〉 , and the case of the venetian who married a virgin that was both his sister and daughter : and that at rome under pope paul the third almost to like purpose , were long disputed on both sides , whether they were to be revealed or not , so that at most , it is but a doubtfull matter in such cases , whether the tye of secrecy doth oblige . now if for the proofe of marriage the seale may be broken up , that man and wife might live contentedly and as they ought , strange it should be unlawfull to reveale confessions in case of treason , for the safety of a prince or state ! 2 in case of herely the seale binds not , by their own generall confession . it is a rule amongst them , haeresis est crimen quod non confessio celat . now i would fain learn why treason is not as revealeable as heresy ? is heresy dangerous to soules ? then surely , so is treason , unlesse it be none , or a very small crime . may heresy infect others ? so may treason , as it did in the present . it may then as well be revealed as heresy . now that it may something rather , i have these reasons . 1. because it is not so certaine that such an opinion is heresy as that such a 〈◊〉 is treason . 2. because although both treason and reall heresy be damnable and dangerous to soules , yet heresy killes no kings as treason doth . i confesse that heresy may , and doth teach it , but then it degenerates into treason . now if some heresy may be treason , then that treason is heresy , & so a case of treason may occurre , in which from their own confession , treason is revealeable . 3 by the most generall voice of their own side any man may licence his confessor to reveale his confession . it is the doctrine of scotus , durandus , almain , navarre , medina , and generally of all the thomists . i inferre , if a private man may licence his consessor to reveale his consession , then the seale of confession is not founded upon any divine commandement , for if it were , the penitent could not give the priest license to break it . but if the penitent may give his confessor leave , because the tye of secrecy is a bond in which the priest stands bound to the penitent , & he giving him leave , remits of his own right , then much rather may a whole state authorise this publication , for what ever personall right a private man hath , that the whole state hath much rather , for he is included in it as a part of the whole , and in such cases as concerne the whole commonwealth ( as this of treason doth most especially ) the rule of the law holds without exception , refertur ad 〈◊〉 quod publicè fit per maiorem partem , the delinquent gives leave to the publication of confession , therefore because the whole state doth , whereof he is one member . i adde , that in the case of treason this is much rather true , for here the delinquent looseth all his right whatsoever , praediall , personall , and of priviledge , & therefore the commonwealth can the better license the publication , and the breach of the bond of secrecy , in which the confessor stood tyed to the penitent by vertue of implicit stipulation . 4 lastly , even in speciall in the very case of treason confessed , many of their owne doe actually practise a publication , when either they are loyall of themselves , or dare not be otherwise . i instance first in the church of france . for this see bodinus , who reports of a norman gentleman whom his confessor discovered for having confessed a treasonable purpose he sometimes had , of killing francis the first , of which hee was penitent , did his penance , craved absolutiō obtain'dit but yet was sentenc'd to the axe by expresse commission from the king to the parliament of paris . the like confession was made by the lord of haulteville when he was in danger of death , which when he had escaped , he incurred it with the disadvantage of publike infamy upon the scaffold . i instance not in the case of barriere , it is every where knowne as it is reported partly by thuanus , but more fully by the authour of histoire de la paix . nor yet is france singular in the practise of publication of confessed treason . for at rome there have been examples of the like , i meane of those who confessed their purpose of killing the pope , who were revealed by their confessors , and accordingly punish'd . thus then the first pretence proves a nullity , & either our laws are just in commanding publication of confession in case of treasō , or themselves very culpable in teaching & practising it in the same , & in cases of lesse moment . the 2 d is like the first for it is extremly vain to pretend that the seale of confession is founded upon catholike traditiō . iudg by the sequel . the first word i heare of concealing confessions is in sozomen , relating how the 〈◊〉 church about the time of decius the emperor , set over the penitēts a publike penitentiary priest , who was bound to be virbonae conversationis , 〈◊〉 , secretum , a good man and a keeper of secrets , for indeed he was bound to conceale some crimes , in particular those which an adulteresse had confessed , i meane concerning her adultery , as appeares in the canons of s. basil. but yet this priest who was so tyed to a religious secrecy did publish many of them in the congregation before the people , that they might reprove the delinquent and discountenance the sinne . the same story is reported by cassiodore , and niccphorus from the same authour . the lawfulnesse and practise of publication in some cases is as cleere in origen . if ( saith he ) the physician of thy soule perceives thy sinnes to be such as to need so harsh a remedy as to have them published before the assemblies of the people , that others may be admonished , & thou the better cured , he need be very deliberate , and skilfull in the application of it . hitherto no such thing as an vniversall tradition for the pretended inviolable sacramentall seale , for origen plainly , and by them confessedly speakes of such sins as first were privately confessed to the priest ; how else should hee deliberate of their publication ? but yet he did so , and for all the seale of confession , sometimes opened many of them , to no sewer witnesses then a whole assembly . thus it was in the greeke church both law and custome . but now if we look into the latine church wee shall find that it was taken up from example of the greeks and some while practis'd , that some particular sinnes should be published in the church before the congregation , as it is confessed in the councell of mentz , and inserted by burchard into his decree . but when the lay piety began to coole , and the zeale of some clergy men waxe too hot , they would needs heighten this custome of publication of some sinnes to a law of the publishing of all sinnes . this being judg'd to be inconvenient , expressed the first decree for the seale of confession in the latin church . now see how it is utter'd , and it wil sufficiently informe us both of the practise and the opinion which antiquitie had of the obligation to the seale . illam contra apostolicam regulam praesumptionem , &c. that is , it was against the apostolicall ordinance that a law should enjoyn that the priest should reveale all those sinnes which had beene told him in confession . it might be done so it were not requir'd and exacted , and yet might be so requir'd , so it were not a publication of all . non enim omnium 〈◊〉 sunt peccata ; saith s. leo , some sinnes are inconvenient to be published , it is not fit the world should know all , therefore , some they might , or else hee had said nothing . the reason which he gives makes the businesse somewhat clearer , for hee derives it not from any simple necessity of the thing or a divine right , but least men out of inordinate love to themselves , should rather refuse to be wash't then buy their purity with so much shame . the whole epistle hath many things in it excellently to the same purpose . i say no more , the doctrine and practise of antiquity is sufficiently evident , and that there is nothing lesse then an vniversall tradition for the seale of confession to be observed in all cases , even of sins of the highest malignity . thus these fathers confessors are made totally inexcusable by concealing a treason which was not revealed to them in a formall confession , and had been likewise culpable though it had , there being as i have showne , no such sacrednesse of the seale as to be inviolable in all cases whatsoever . i have now done with the severall considerations of the persons to whom the question was propounded , they were the fathers confessors in the day , but it was christ the lord in my text . the question it selfe followes . shall we command fire to come from heaven and consume them ? the question was concerning the fate of a whole towne of samaria , in our case it was more ; of the fate of a whole kingdome . it had been well if such a question had been silenc'd by a direct negative or ( as the iudges of the areopage used to doe ) put off ad diem longissimum , that they might have expected the answer three ages after . de morte hominis nulla est 〈◊〉 longa , no demurre had been too long in a case of so much and so royall blood , the blood of a king , of a kings children , of a kings kingdome . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 king and kingdome should have & been made a solemn sacrifice to appease their solemn deliberate malice . i said deliberate , for they were loth to be malicious without good advice , and therefore they askt their question , worthy of an oracle , even no lesse then delphick , where an evill spirit was the numen , and a witch the prophet . for the question was such of which a christian could not doubt though he had been fearefully scrupulous in his resolutions . for whoever question'd the unlawfulnesse of murder , of murdering innocents , of murdering them who were confessed righteous ? for such was their proposall , being rather willing that catholiks should perish with those whom they thought , hereticks , then that their should be no blood spilt . but to the question : it was fire they called for . the most mercilesse of all the elements . no possibility of relenting when once kindled and had its object . it was the fittest instrument for mercilesse men , men of no bowels whose malice like their instrument did agere ad extremum suarnm virium , worke to the highest of its possibility . secondly , it was fire indeed they called for , but not like that in my text , not fire from heaven , they might have called as long and as loud as those priests did , who contested with elisha , no fire would have come from heaven to have consum'd what they had intended for a sacrifice . gods 〈◊〉 post not so fast as ours doe . deus non est sicnt homo . man 〈◊〉 often when god blesseth , men condemne whom god acquits , and therefore they were loath to trust god with their cause , they therefore take it into their own hands . and certainly if to their anathemas they adde some fagots of their own and gunpowder , 't is oddes but then we may be consum'd indeed , and so did they , their fire was not from heaven . lastly , it was a fire so strange , that it had no example . the apostles indeed pleaded a mistaken precedent for the reasonablenesse of their demand , they desir'd leave to doe but even as elias did . [ the greekes only retaine this clause , it is not in the bibles of the church of rome ] and really these romano-barbari could never pretend to any precedent for an act so barbarous as theirs . adrimelech indeed kil'd a king , but he spar'd the people , haman would have killed the people , but spared the king , but that both king and people , princes and iudges , branch , and rush and root should dye at once ( as if caligula's were actuated and all england upon one head ) was never known till now , that all the malice in the world met in this as in a center . the sicilian 〈◊〉 , the mattins of s. bartholomew , known for the pittilesse and damn'd massacres , were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dream of the shadow of smoake if compar'd with this great fire . in tam occupato saeculo fabulas vulgaris nequitia non invenit . this was a busy age ; herostratus must have invented a more sublim'd malice then the burning of one temple , or not have been so much as spoke of since the discovery of the powder-treason . but i must make more hast i shall not else clime the sublimity of this impiety . nero was sometimes the populare odium was popularly hated , and deserv'd it too , for he slew his master , and his wife and all his family once or twice over , opened his mothers wombe , fired the citty , laught at it , slandred the christians for it , but yet all these were but principia malorum , the very first rudiments of evill . adde then to these , herods master-piece at ramah as it was deciphred by the teares and sad threnes of the matrons in an vniversall mourning for the losse of their pretty infants , yet this of herod will prove but an infant wickednesse , and thar of nero , the evill but of one citty . i would willingly have found out an example , but i see i cannot , should i put into the scale the extract of all the old tyrants famous in antique stories , bristonij stabulum regis , busiridis aras , antiphatae mensas & taurica regna thoantis , should i take for true story the highest cruelty as it was fancied by the most hieroglyphicall egyptian , this alone would weigh them down , as if the alpes were put in scale against the dust of a ballance . for had this accursed treason prosper'd , we should have had the whole kingdome mourne for the inestimable losse of its chiefest glory , its life , its present joy , and all its very hopes for the future . for such was their destind malice , that they would not only have inflicted so cruell a blow , but have made it incurable , by cutting off our supplies of joy , the whole succession of the line royall . not only the vine it selfe but all the gemmulae , and the tender olive branches should either have been bent to their intentions , and made to grow crooked , or else been broken . and now after such a sublimity of malice , i will not instance in the sacrilegious ruine of the neighbouring temples which needs must have perished in the flame , nor in the disturbing the ashes of our incomb'd kings devouring their dead ruines like sepulchrall dogs , these are but minutes , in respect of the ruine prepared for the living temples . stragem sed istam non tulit christus cadentum principum impune , ne for san sui patris periret fabrica . ergo quae poterit lingua retexere laudes christe tuas , qui domitum struis infidum populum cum duce persido ? let us then returne to god the cup of thanks-giving , he having powred forth so largely to us of the cup of salvation . we cannot want where withall to fill it , here is matter enough for an eternall thankfulnesse , for the expressiou of which a short life is too little , but let us here begin our hallelujahs hoping to finish them hereafter , where the many quires of angels will fill the consort . praise the lord ye house of levi , ye that fear the lord , praise the lord. praise the lord out of sion , which dwelleth at hierusalem . finis . notes, typically marginal, from the original text notes for div a13414-e590 verse 53. a epist. ad algis . b 〈◊〉 lucam . 〈◊〉 de clave david lib. 2. 6. 15. ibid. cap. 14. tyrannicè gubernans iustè 〈◊〉 dominium non potest spoliari fine publico iudicio : latâ 〈◊〉 sententiâ 〈◊〉 potest fieri executor . potest autem à populo etian qui iuravit ei obedientian , 〈◊〉 monitus non vult corrigi . verb. tyrannus . praesertim cum in hoc opus per annos ferè quadraginta diligentissime 〈◊〉 〈◊〉 . de rege & r. instituit . lib. 1. c. 6. qui est l'artifice dont ie trouue que le roys mores ont souuent usè . cap. 7. postquam à paucis seditiofis , sed doctis caeperit tyrannus appellari . quodamodo optandum esse ut ille alastor marianam legisset . gap. 6. cum cagnito à 〈◊〉 quos erat sciscitatus , 〈◊〉 jure interimi posse . a chauue sauris polit . b amphith . honoris lib. 1. cap. 12. c iterum & tertio facturus siper otium & tempus licuisset . vt approbatos priùs a viris doctis & gravihus ex eodem 〈◊〉 ordine . a by petrus rhodriques . 1599. b by balth. lippius 1605 pag. 7. 1. edit . pag. 67. 1. edit . * voyez . le proces de parliam . de paris contre le perc guignard prestre iesuit . a vid. cap. 3. b lugduni de iusta abdicatione henr. 3. 1610. de clave david cap. 14. vide pag. 7. arrest . de parliam . 7. de tanv . 1595. a expostul . apologet . pro societ . iesus . b amphith . honor . lib. 1. a apol. adv . r. angliae . b stigm . miseric . c apol. pro garnetto . 1588. 1605. pio publicò una bolla & sentezza cōtra elisabetta , dichiarandola heretica , & priva del regno , ... in tal forma concedendo che ciascuno andar contra le potesse &c. girolamo catena p. 114. il quale .... muovesse gli usimi al sollevamento per distruttione d' elizabetta . b de vitâ & giftis pii 5. lib. 3. cap. 9. pag. 113. l'andare in persona , inpegnae tutte le sostanze della sede apostolica , & calici , e. i. proprii vestimenti . pag. 117. qui incolarū animos ad elizabethae perditionem . rebellione fact â commoveret . efflagitabat ab rege ut anglorum in elizabetham pie conspirantium studia soveret . hildebrand . apol. adv . r. angl. proced agt. traytors . innoc. decretal de rescript cap. si quando . philop pag. 212 , n. 306. scp. 11 , 1589 by nichol. nivelle , and 〈◊〉 tbierry . ver. 〈◊〉 〈◊〉 in hunclocum . iosephi antiq . 〈◊〉 . 11 , c. 6. 〈◊〉 de linguis . lib. 12 deut. 27. orat. 12. decret . carolquinti , pro flandris . orat 2. 〈◊〉 〈◊〉 . vid. l. burleighs booke called execution for treason not religion . king iames his declaration to all 〈◊〉 kings and princes , and the lord archbishop of canterbury his speech in starre-chamber in burtons case . apud 〈◊〉 de senten . excommunicat . item omnes illos excommunicationis innodamus sententia qui pacem & tranquillitatem domini regis & regni , iniuriose perturbare 〈◊〉 , & qui iura demini regis 〈◊〉 detincre contendunt . 1577. tacitus lib. 3. annal. 1561. lib. 1. cap. 28. 〈◊〉 clericis . de simplic . 〈◊〉 . 〈◊〉 . l. 4. c. 14. a necullaeis injuria fiet si 〈◊〉 . lib. 5. de rom. 〈◊〉 . cap 7. exipsa vi juris & ante 〈◊〉 sententiam fupremi pastoris ac iudicis 〈◊〉 sum prolatam . lugduni impres . 1593. p. 106. n. 157. amphith honor . p. 117. sedheus arnalde à 〈◊〉 institutione 〈◊〉 〈◊〉 posse intercidere causam quae regem cogat abire regno ? non 〈◊〉 ? bellar. de pont. r. c. 6. lib. 5. cap. 71. vbi suprà p. 107. apol. pro garnet . c. 3. num. 157. contra 〈◊〉 in 〈◊〉 . ferè . can. 〈◊〉 . 〈◊〉 . 15. 9. 6. cl. 1. in summa . 23. 9. 7. gl. cap. 〈◊〉 〈◊〉 . de haereticis . l. 5. cap. 45. de 〈◊〉 . 〈◊〉 barclaiumc . ap . 3. lib. 5. de rom. 〈◊〉 c. 7. ibid. philopat p. 110 n. 162. 〈◊〉 . 106. n. 157. de reg & r. instit . lib. 1. c. 6. franc. verum . const. p. 2. c. 2. de pont. r. lib. 5. c6 . vide p. d. m. image of both churches . a tom. 3. disp . 5. q. s. punct . 3. a in sum . 〈◊〉 . 5. c. 6. a polog ad a r angl. c. 13 d defens fidei lib. 6 c. 4. e in 13 cap. ad rom. disp . 5. f quest p. in c. 3. 〈◊〉 . g de iust . & inre . 〈◊〉 m. 4. 〈◊〉 . 3. d. 6. h aphoris . verb. tyran . nus . 1. instit. moral 2. p. lib. i 1. c. 5. q 10. k in hercul . furent . l de iustit . & jure . c 9 dub 4 m chauue sauris polit n in resp ad aphoris . calvinistarū o contr. calvinist . aphcrism . c. 3. ad aphor. 1. p in expostul . ad henrici . 〈◊〉 . pro societate q in apolog. pro henrico garnetto . r ad annum mundi . 2669. n. 7. s tract . 29. p. 2. de quinto praecepro decal . n. 12. t tom . 3. disp . 4. q 8. dub . 3 u 32 , u. opusc . 20. & lib. 1. de 〈◊〉 . 〈◊〉 c. 6. in lib. sub 〈◊〉 torti . edit . colon. agrip . 1610. pag 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apol ad r. angl. cap. 11. pag. 149 doway . 1616. vbi supra . de regim . princip . in clement . 〈◊〉 . baron . tom , 6. annal. an dom 447. n 8 de iurisd cas . 64 , 〈◊〉 , 14. num. 17. a rex 〈◊〉 est subditus romano pontisici 〈◊〉 directi dominii quol in regnum angliae & hibernie romana 〈◊〉 ecclesia . bellarm. apol. alv . r. angl. c. 3. b de maiest . milit . eccles. c. 1. pag. 25. c tibi à quo emanat omuis 〈◊〉 , unicus in orbe pontisex , imperator & rex , omnium principum superior , 〈◊〉 & personarum supremus & dominus . epist. dedicat . d 2 sent , dist . 44. & lib. 3 de regim . princ. lib. erat . in breviar . de 〈◊〉 nestorian cap. 21. * charity maintained by cath. cap. 7. apologet. de pontif. r. l. 5. c. 7. philopater p. 107. n. 158. disp. 5. inc . 13. ad roman . de gestis consil . basil. lib. 1. a cap 〈◊〉 〈◊〉 . excom . & . c. delicto ibid. in 〈◊〉 13. q. 3. q. 3. b l. 1. occisorum ad 〈◊〉 . c. 〈◊〉 & l 1. §. 1. ad l. cornel. de falsis l. quisquis ad l lub . maiest . apol. adv . r. angl. casaub. ad front. duc. in 3. part . d. thom. disp . 33. sect. 1. 〈◊〉 . 2. vide casaub. ep . ad frent . d. p. 133. d. soto . in 4. l. sent. d. 18. q. 4 art . 5. concl . 5. navar. 6. 8. n. 18. suarez . disp . 33 sect 2. coninck 〈◊〉 conf . 〈◊〉 1. n. 7. b cap sacerdos . 3. q. n. 116. c in lucubrat : ad barrolum . in l. ut vim . n. 22 ff . de iuftitia & iure see proceed . against late traitors . vbi supra . in 3. part . d thom disp . 33. sect . 〈◊〉 , n , 2 can. 113. a. d. 1604. actio in prodit . lat . p 99 practic . crim . ecclesiast . cap. 109. resol . de matrimon . l. quod maior ff . ad municipalem . ff . de regul 〈◊〉 . ad §. refertur . l. 7 §. ult . ff . de pact . de republ . lib. 2. cap. 5. histoire de 〈◊〉 . dominic . 〈◊〉 〈◊〉 . memb . 3. q 4 concl . 2 derat . regendi secret . lib 7. hist. c. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 epist. ad amphil. 〈◊〉 . 2. in 37. psal. cap. 10. & 21. l. 19 c. 37. decret 〈◊〉 leonis . p. m. epist . 80. ad 〈◊〉 . campan . prudent , 〈◊〉 . psal. 135. v. 20. 21. a discourse of the nature, offices, and measures of friendship with rules of conducting it / written in answer to a letter from the most ingenious and vertuous m.k.p. by j.t. taylor, jeremy, 1613-1667. this text is an enriched version of the tcp digital transcription a63784 of text r27531 in the english short title catalog (wing t317). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 143 kb of xml-encoded text transcribed from 91 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a63784 wing t317 estc r27531 09928965 ocm 09928965 44361 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63784) transcribed from: (early english books online ; image set 44361) images scanned from microfilm: (early english books, 1641-1700 ; 1369:2) a discourse of the nature, offices, and measures of friendship with rules of conducting it / written in answer to a letter from the most ingenious and vertuous m.k.p. by j.t. taylor, jeremy, 1613-1667. taylor, jeremy, 1613-1667. two letters written to persons newly changed in their religion. 176 p. printed for r. royston, london : 1657. "to which are added two letters written to persons newly changed in their religion, the first to a gentlewoman seduced to the roman church, the other to a person returning to the church of england, by j.t." reproduction of original in the trinity college library, cambridge university. eng catholic church -controversial literature. friendship. a63784 r27531 (wing t317). civilwar no a discourse of the nature, offices and measures of friendship, with rules of conducting it. written in answer to a letter from the most inge taylor, jeremy 1657 27738 7 150 0 0 0 0 57 d the rate of 57 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-08 spi global keyed and coded from proquest page images 2002-02 tcp staff (michigan) sampled and proofread 2002-02 tcp staff (michigan) text and markup reviewed and edited 2002-03 pfs batch review (qc) and xml conversion a discourse of the nature , offices and measures of friendship , with rules of conducting it . written in answer to a letter from the most ingenious and vertuous m. k. p. by j. t. d.d. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . dion . orat . 1. de regno . london , printed for r. royston at the angel in ivie-lane . 1657. to which are added two letters written to persons newly changed in their religion . the first to a gentlewoman seduced to the roman church , the other to a person returning t the church of england . by j. t. d.d. volo solidum perenne . a discourse of the nature and offices of friendship . in a letter to the most ingenious and excellent m. k. p. madam , the wise bensirach advised that we should not consult with a woman concerning her of whom she is jealous , neither with a coward in matters of warr , nor with a merchant concerning exchange ; and some other instances he gives of interested persons , to whom he would not have us hearken in any matter of counsel . for where ever the interest is secular or vitious , there the bias is not on the side of truth or reason , because these are seldome serv'd by profit and low regards . but to consult with a friend in the matters of friendship is like consulting with a spiritual person in religion ; they who understand the secrets of religion , or the interior beauties of friendship are the fittest to give answers in all inquiries concerning the respective subjects ; because reason and experience are on the side of interest ; and that which in friendship is most pleasing , and most useful is also most reasonable and most true ; and a friends fairest interest is the best measure of the conducting friendships : and therefore you who are so eminent in friendships could also have given the best answer to your own inquiries , and you could have trusted your own reason , because it is not only greatly instructed by the direct notices of things , but also by great experience in the matter of which you now inquire . but because i will not use any thing that shall look like an excuse , i will rather give you such an account which you can easily reprove , then by declining your commands , seem more safe in my prudence , then open and communicative in my friendship to you . you first inquire how far a dear and a perfect friendship is authoriz'd by the principles of christianity ? to this i answer ; that the word [ friendship ] in the sense we commonly mean by it , is not so much as named in the new-testament ; and our religion takes no notice of it . you think it strange ; but read on before you spend so much as the beginning of a passion or a wonder upon it . there is mention of [ friendship of the world , ] and it is said to be enmity with god ; but the word is no where else named , or to any other purpose in all the new-testament . it speakes of friends often ; but by friends are meant , our acquaintance , or our kindred , the relatives of our family or our fortune , or our sect ; something of society , or something of kindness there is in it ; a tenderness of appellation and civility , a relation made by gifts , or by duty , by services and subjection ; and i think , i have reason to be confident , that the word friend ( speaking of humane entercourse ) is no otherwayes used in the gospels or epistles , or acts of the apostles : and the reason of it is , the word friend is of a large signification ; and means all relations and societies , and whatsoever is not enemy ; but by friendships , i suppose you mean , the greatest love , and the greatest usefulness , and the most open communication , and the noblest sufferings and the most exemplar faithfulness , and the severest truth , and the heartiest counsel , and the greatest union of mindes , of which brave men and women are capable . but then i must tell you that christianity hath new christened it , and calls this charity . the christian knows no enemy he hath ; that is , though persons may be injurious to him , and unworthy in themselves , yet he knows none whom he is not first bound to forgive which is indeed to make them on his part to be no enemies , that is , to make that the word enemy shall not be perfectly contrary to friend , it shall not be a relative term and signifie something on each hand , a relative and a correlative ; and then he knows none whom he is not bound to love and pray for , to treat kindly and justly , liberally and obligingly . christian charity is friendship to all the world ; and when friendships were the noblest things in the world , charity was little , like the sunne drawn in at a chinke , or his beames drawn into the centre of a burning-glass ; but christian charity is friendship , expanded like the face of the sunne when it mounts above the eastern hills : and i was strangely pleas'd when i saw something of this in cicero ; for i have been so push'd at by herds and flocks of people that follow any body that whistles to them , or drives them to pasture , that i am grown afraid of any truth that seems chargeable with singularity : but therefore i say , glad i was when i saw laelius in cicero discourse thus . amicitia ex infinitate generis humani quam conciliavit ipsa natura , contracta res est , & adducta in angustum ; ut omnis charitas , aut inter duos , aut inter paucos jungeretur . nature hath made friendships , and societies , relations and endearments ; and by something or other we relate to all the world ; there is enough in every man that is willing , to make him become our friend ; but when men contract friendships , they inclose the commons ; and what nature intended should be every mans , we make proper to two or three . friendship is like rivers and the strand of seas , and the ayre , common to all the world ; but tyrants , and evil customes , warrs , and want of love have made them proper and peculiar . but when christianity came to renew our nature , and to restore our lawes , and to increase her priviledges , and to make her aptness to become religion , then it was declared that our friendships were to be as universal as our conversation ; that is , actual to all with whom we converse , and potentially extended unto those with whom we did not . for he who was to treat his enemies with forgiveness and prayers , and love and beneficence was indeed to have no enemies , and to have all friends . so that to your question , how far a dear and perfect friendship is authoris'd by the principles of christianity ? the answer is ready and easy . it is warranted to extend to all mankind ; and the more we love , the better we are , and the greater our friendships are , the dearer we are to god ; let them be as dear , and let them be as perfect , and let them be as many as you can ; there is no danger in it ; only where the restraint begins , there begins our imperfection ; it is not ill that you entertain brave friendships and worthy societies : it were well if you could love , and if you could benefit all mankinde ; for i conceive that is the sum of all friendships . i confess this is not to be expected of us in this world ; but as all our graces here are but imperfect , that is , at the best they are but tendencies to glory , so our friendships are imperfect too , and but beginnings of a celestial friendship , by which we shall love every one as much as they can be loved . but then so we must here in our proportion ; and indeed that is it that can make the difference ; we must be friends to all : that is , apt to do good , loving them really , and doing to them all the benefits which we can , and which they are capable of . the friendship is equal to all the world , and of it selfe hath no difference ; but is differenc'd only by accidents and by the capacity or incapacity of them that receive it : nature and the religion are the bands of friendships ; excellency and usefulness are its great indearments : society and neighbourhood , that is , the possibilities and the circumstances of converse are the determinations and actualities of it . now when men either are unnatural , or irreligious , they will not be friends ; when they are neither excellent nor useful , they are not worthy to be friends ; when they are strangers or unknown , they cannot be friends actually and practically ; but yet , as any man hath any thing of the good , contrary to those evils , so he can have and must have his share of friendship . for thus the sun is the eye of the world ; and he is indifferent to the negro , or the cold russian , to them that dwell under the line , and them that stand neer the tropicks , the scalded indian or the poor boy that shakes at the foot of the riphean hills ; but the fluxures of the heaven and the earth , the conveniency of aboad , and the approaches to the north or south respectively change the emanations of his beams ; not that they do not pass alwayes from him , but that they are not equally received below , but by periods and changes , by little inlets and reflections , they receive what they can ; and some have only a dark day and a long night from him , snowes and white cattel , a miserable life , and a perpetual harvest of catarrhes and consumptions , apoplexies and dead-palsies ; but some have splendid fires , and aromatick spices , rich wines , and well digested fruits , great wit and great courage ; because they dwell in his eye , and look in his face , and are the courtiers of the sun , and wait upon him in his chambers of the east ; just so is it in friendships : some are worthy , and some are necessary ; some dwell hard by and are fitted for converse ; nature joyns some to us , and religion combines us with others ; society and accidents , parity of fortune , and equal dispositions do actuate our friendships : which of themselves and in their prime disposition are prepared for all mankind according as any one can receive them . we see this best exemplified by two instances and expressions of friendships and charity : viz. almes and prayers ; every one that needs relief is equally the object of our charity ; but though to all mankind in equal needs we ought to be alike in charity ; yet we signifie this severally and by limits , and distinct measures : the poor man that is near me , he whom i meet , he whom i love , he whom i fancy , he who did me benefit , he who relates to my family , he rather then another , because my expressions being finite and narrow , and cannot extend to all in equal significations , must be appropriate to those whose circumstances best fit me : and yet even to all i give my almes : to all the world that needs them ; i pray for all mankind , i am grieved at every sad story i hear ; i am troubled when i hear of a pretty bride murdered in her bride-chamber by an ambitious and enrag'd rival ; i shed a tear when i am told that a brave king was misunderstood , then slandered , then imprisoned , and then put to death by evil men : and i can never read the story of the parisian massacre , or the sicilian vespers , but my blood curdles and i am disorder'd by two or three affections . a good man is a friend to all the world ; and he is not truly charitable that does not wish well , and do good to all mankind in what he can ; but though we must pray for all men , yet we say speciall letanies for brave kings and holy prelates , and the wise guides of souls ; for our brethren and relations , our wives and children . the effect of this consideration is , that the universal friendship of which i speak , must be limited , because we are so : in those things where we stand next to immensity and infinity , as in good wishes and prayers , and a readiness to benefit all mankind , in these our friendships must not be limited ; but in other things which pass under our hand or eye , our voices and our material exchanges , our hands can reach no further but to our arms end , and our voices can but sound till the next air be quiet , and therefore they can have entercourse but within the sphere of their own activity ; our needs and our conversations are served by a few , and they cannot reach to all ; where they can , they must ; but where it is impossible it cannot be necessary . it must therefore follow , that our friendships to mankinde may admit variety as does our conversation ; and as by nature we are made sociable to all , so we are friendly ; but as all cannot actually be of our society , so neither can all be admitted to a speciall , actuall friendship ; of some entercourses all men are capable , but not of all ; men can pray for one another , and abstain from doing injuries to all the world , and be desirous to do all mankinde good , and love all men ; now this friendship we must pay to all because we can , but if we can do no more to all , we must shew our readinesse to do more good to all by actually doing more good to all them to whom we can . to some we can , and therefore there are nearer friendships to some then to others , according as there are natural or civil nearnesses , relations and societies ; and as i cannot expresse my friendships to all in equal measures and significations , that is , as i cannot do benefits to all alike , so neither am i tied to love all alike : for although there is much reason to love every man ; yet there are more reasons to love , some then others , and if i must love because there is reason i should ; then i must love more , where there is more reason ; and where ther 's a special affection and a great readiness to do good and to delight in certain persons towards each other , there is that special charity and indearment which philosophy calls friendships ; but our religion calls love or charity . now if the inquiry be concerning this special friendship . 1. how it can be appropriate , that is , who to be chosen to it ; 2 how far it may extend ; that is , with what expressions signified ; 3 how conducted ? the answers will depend upon such considerations which will be nei●her useless nor unpleasant . 1. there may be a special friendship contracted for any special excellency whatsoever , because friendships are nothing but love and society mixt together ; that is , a conversing with them whom we love ; now for whatsoever we can love any one , for that we can be his friend ; and since every excellency is a degree of amability , every such worthiness is a just and proper motive of friendship , or loving conversation . but yet in these things there is an order and proportion . therefore 2. a good man is the best friend , and therefore soonest to be chosen , longer to be retain'd ; and indeed never to be parted with ; unless he cease to be that for which he was chosen . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . where vertue dwells there friendships make , but evil neighbourhoods forsake . but although vertue alone is the worthiest cause of amability , and can weigh down any one consideration ; and therefore to a man that is vertuous every man ought to be a friend ; yet i doe not mean the severe , and philosophical excellencies of some morose persons who are indeed wise unto themselves and exemplar to others : by vertue here i do not mean justice and temperance , charity and devotion ; for these i am to love the man , but friendship is something more then that : friendship is the nearest love and the nearest society of which the persons are capable : now justice is a good entercourse for merchants , as all men are that buy and sell ; and temperance makes a man good company , and helps to make a wise man ; but a perfect friendship requires something else , these must be in him that is chosen to be my friend ; but for these i do not make him my privado ; that is , my special and peculiar friend : but if he be a good man , then he is properly fitted to be my correlative in the noblest combination . and for this we have the best warrant in the world : for a just man scarcely will a man die ; the syriac interpreter reads it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} for an unjust man scarcely will a man die ; that is , a wicked man is at no hand fit to receive the expression of the greatest friendship ; but all the greek copies that ever i saw , or read of , read it as we doe ; for a righteous man or a just man that is , justice and righteousness is not the nearest indearment of friendship ; but for a good man some will even dare to die : that is , for a man that is sweetly disposed , ready to doe acts of goodnesse and to oblige others , to do things useful and profitable , for a loving man , a beneficent , bountiful man , one who delights in doing good to his friend , such a man may have the highest friendship ; he may have a friend that will die for him . and this is the meaning of laelius : vertue may be despised , so may learning and nobility ; at una est amicitia in rebus humanis de cujus utilitate omnes consentiunt : only friendship is that thing , which because all know to be useful and profitable , no man can despise ; that is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , goodnesse or beneficence makes friendships . for if he be a good man he will love where he is beloved , and that 's the first tie of friendship . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . that was the commendation of the bravest friendship in theocritus they lov'd each other with a love that did in all things equal prove . — {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the world was under saturns reign wen he that lov'd was lov'd again . for it is impossible this neerness of friendship can be where there is not mutual love ; but this is secured if i choose a good man ; for he that is apt enough to begin alone , will never be behinde in the relation and correspondency ; and therefore i like the gentiles letany well . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} let god give friends to me for my reward , who shall my love with equal love regard ; happy are they , who when they give their heart , find such as in exchange their own impart . but there is more in it then this felicity amounts to . for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the good man is a profitable , useful person , and that 's the band of an effective friendship . for i do not think that friendships are metaphysical nothings , created for contemplation , or that men or women should stare upon each others faces , and make dialogues of news and prettinesses , and look babies in one anothers eyes . friendship is the allay of our sorrows , the ease of our passions , the discharge of our oppressions , the sanctuary to our calamities , the counsellor of our doubts , the clarity of our minds , the emission of our thoughts , the exercise and improvement of what we meditate : and although i love my friend because he is worthy , yet he is not worthy if he can do no good . i do not speak of accidental hinderances and misfortunes by which the bravest man may become unable to help his childe ; but of the natural and artificial capacities of the man . he only is fit to be chosen for a friend , who can do those offices for which friendship is excellent . for ( mistake not ) no man can be loved for himselfe ; our perfections in this world cannot reach so high ; it is well if we would love god at that rate , and i very much fear , that if god did us no good , we might admire his beauties , but we should have but a small proportion of love towards him ; and therefore it is , that god to endear the obedience , that is , the love of his servants signifies what benefits he gives us , what great good things he does for us . i am the lord god that brought thee out of the land of egypt : and does job serve god for nought ? and he that comes to god , must believe that he is , and that he is a rewarder : all his other greatnesses are objects of fear and wonder , it is his goodness that makes him lovely : and so it is in friendships . he only is fit to be chosen for a friend who can give me counsel , or defend my cause , or guide me right , or relieve my need , or can and will , when i need it , do me good : only this i adde : into the heaps of doing good , i will reckon [ loving me ] for it is a pleasure to be beloved ; but when his love signifies nothing but kissing my cheek or talking kindly , and can goe no further , it is a prostitution of the bravery of friendship to spend it upon impertinent people who are ( it may be ) loads to their families , but can never ease my loads : but my friend is a worthy person when he can become to me instead of god , a guide or a support , an eye , or a hand ; a staffe , or a rule : there must be in friendship something to distinguish it from a companion , and a countryman , from a school-fellow or a gossip , from a sweet-heart or a fellow-traveller : friendship may look in at any one of these doors , but it stayes not anywhere till it come to be the best thing in the world : and when we consider that one man is not better then another , neither towards god nor man , but by doing better and braver things , we shall also see , that that which is most beneficent is also most excellent ; and therefore those friendships must needs be most perfect , where the friends can be most useful . for men cannot be useful but by worthinesses in the several instances : a fool cannot be relied upon for counsel ; nor a vitious person for the advantages of vertue , nor a beggar for relief , nor a stranger for conduct , nor a tatler to keep a secret , nor a pittiless person trusted with my complaint , nor a covetous man with my childes fortune , nor a false person without a witness , nor a suspicious person with a private design ; nor him that i fear with the treasures of my love : but he that is wise and vertuous , rich and at hand , close and mercifull , free of his money and tenacious of a secret , open and ingenuous , true and honest , is of himself an excellent man ; and therefore fit to be lov'd ; and he can do good to me in all capacities where i can need him , and therefore is fit to be a friend . i confess we are forced in our friendships to abate some of these ingredients ; but full measures of friendship , would have full measures of worthiness ; and according as any defect is in the foundation ; in the relation also there may be imperfection : and indeed i shall not blame the friendship so it be worthy , though it be not perfect ; not only because friendship is charity , which cannot be perfect here , but because there is not in the world a perfect cause of perfect friendship . if you can suspect that this discourse can suppose friendship to be mercenary , and to be defective in the greatest worthiness of it , which is to love our friend for our friends sake ( for so scipio said , that it was against friendship to say , ita amare oportere ut aliquando esset usurus , that we ought so to love , that we may also some times make use of a friend : ) i shall easily be able to defend my self ; because i speak of the election and reasons of choosing friends : after he is chosen do as nobly as you talke , and love as purely as you dream , and let your conversation be as metaphysical as your discourse , and proceed in this method , till you be confuted by experience ; yet till then , the case is otherwise when we speak of choosing one to be my friend : he is not my friend till i have chosen him , or loved him ; and if any man enquires whom he shall choose or whom he should love , i suppose it ought not to be answered , that we should love him who hath least amability ; that we should choose him who hath least reason to be chosen : but if it be answered , he is to be chosen to be my friend who is most worthy in himself , not he that can do most good to me ; i say , here is a distinction but no difference ; for he is most worthy in himself who can do most good ; and if he can love me too , that is , if he will do me all the good he can , or that i need , then he is my friend and he deserves it . and it is impossible from a friend to separate a will to do me good : and therefore i do not choose well , if i choose one that hath not power ; for if it may consist with the nobleness of friendship to desire that my friend be ready to do me benefit or support , it is not sense to say , it is ignoble to desire he should really do it when i need ; and if it were not for pleasure or profit , we might as well be without a friend as have him . among all the pleasures and profits , the sensual pleasure and the matter of money are the lowest and the least ; and therefore although they may sometimes be used in friendship , and so not wholly excluded from the consideration of him that is to choose , yet of all things they are to be the least regarded ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} when fortune frowns upon a man , a friend does more then money can . for there are besides these , many profits and many pleasures ; and because these only are sordid , all the other are noble and fair and the expectations of them no disparagements to the best friendships . for can any wise or good man be angry if i say , i chose this man to be my friend , because he is able to give me counsel , to restrain my wandrings , to comfort me in my sorrows ; he is pleasant to me in private , and useful in publick ; he will make my joyes double , and divide my grief between himself and me ? for what else should i choose ? for being a fool , and useless ; for a pretty face or a smooth chin ; i confess it is possible to be a friend to one that is ignorant , and pitiable , handsome and good for nothing , that eats well , and drinks deep : but he cannot be a friend to me ; and i love him with a fondness or a pity , but it cannot be a noble friendship . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . said menander . by wine and mirth and every dayes delight we choose our friends , to whom we think we might our souls intrust ; but fools are they that lend their bosome to the shadow of a friend . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . plutarch calls such friendships , the idols and images of friendship . true and brave friendships are between worthy persons ; and there is in mankind no degree of worthiness , but is also a degree of usefulness , and by every thing by which a man is excellent , i may be profited : and because those are the bravest friends which can best serve the ends of friendships , either we must suppose that friendships are not the greatest comforts in the world , or else we must say , he chooses his friend best , that chooses such a one by whom he can receive the greatest comforts and assistances . 3. this being the measure of all friendships ; they all partake of excellency , according as they are fitted to this measure : a friend may be counselled well enough though his friend be not the wisest man in the world , and he may be pleased in his society though he be not the best natured man in the world ; but still it must be , that something excellent is , or is apprehended , or else it can be no worthy friendship ; because the choice is imprudent and foolish . choose for your friend him that is wise and good , and secret and just , ingenuous and honest ; and in those things which have a latitude , use your own liberty ; but in such things which consist in an indivisible point , make no abatements : that is , you must not choose him to be your friend that is not honest and secret , just and true to a tittle ; but if he be wise at all , and useful in any degree , and as good as you can have him , you need not be ashamed to own your friendships ; though sometimes you may be ashamed of some imperfections of your friend . 4. but if you yet enquire further , whether fancy may be an ingredient in your choice ? i answer , that fancy may minister to this as to all other actions in which there is a liberty and variety ; and we shall finde that there may be peculiarities and little partialities , a friendship , improperly so called , entring upon accounts of an innocent passion and a pleas'd fancy ; even our blessed saviour himself loved s. iohn and lazarus by a special love , which was signified by special treatments ; and of the young man that spake well and wisely to christ , it is affirmed , iesus loved him : that is , he fancied the man ; and his soul had a certain cognation and similitude of temper and inclination . for in all things where there is a latitude , every faculty will endeavour to be pleased , and sometimes the meanest persons in a house have a festival ; even sympathies and natural inclinations to some persons , and a conformity of humors , and proportionable loves , and the beauty of the face , and a witty answer may first strike the flint and kindle a spark , which if it falls upon tender and compliant natures may grow into a flame ; but this will never be maintained at the rate of friendship , unless it be fed by pure materials , by worthinesses which are the food of friendship . where these are not , men and women may be pleased with one anothers company , and lie under the same roof , and make themselves companions of equal prosperities , and humour their friend ; but if you call this friendship , you give a sacred name to humour or fancy ; for there is a platonic friendship as well as a platonic love ; but they being but the images of more noble bodies are but like tinsell dressings , which will shew bravely by candle-light , and do excellently in a mask , but are not fit for conversation , and the material entercourses of our life . these are the prettinesses of prosperity and good natur'd wit ; but when we speak of friendship , which is the best thing in the world ( for it is love and beneficence ; it is charity that is fitted for society ) we cannot suppose a brave pile should be built up with nothing ; and they that build castles in the aire , and look upon friendship , as upon a fine romance , a thing that pleases the fancy , but is good for nothing else , will doe well when they are asleep , or when they are come to elysium ; and for ought i know in the mean time may be as much in love with mandana in the grand cyrus , as with the countess of exeter ; and by dreaming of perfect and abstracted friendships , make them so immaterial that they perish in the handling and become good for nothing . but i know not whither i was going ; i did only mean to say that because friendship is that by which the world is most blessed and receives most good , it ought to be chosen amongst the worthiest persons , that is , amongst those that can do greatest benefit to each other ; and though in equal worthiness i may choose by my eye , or ear , that is , into the consideration of the essential i may take in also the accidental and extrinsick worthinesses ; yet i ought to give every one their just value ; when the internal beauties are equal , these shall help to weigh down the scale , and i will love a worthy friend that can delight me as well as profit me , rather then him who cannot delight me at all , and profit me no more ; but yet i will not weigh the gayest flowers , or the wings of butterflies against wheat ; but when i am to choose wheat , i may take that which looks the brightest : i had rather see time and roses , marjoram and july flowers that are fair and sweet and medicinal , then the prettiest tulips that are good for nothing : and my sheep and kine are better servants then race-horses and grayhounds : and i shall rather furnish my study with plutarch and cicero , with livy and polybius , then with cassandra and ibrahim bassa ; and if i do give an hour to these for divertisement or pleasure , yet i will dwell with them that can instruct me and make me wise , and eloquent , severe and useful to my selfe , and others . i end this with the saying of laelius in cicero : amicitia non debet consequi utilitatem , sed amicitiam utilitas . when i choose my friend , i will not stay till i have received a kindness ; but i will choose such a one that can doe me many if i need them : but i mean such kindnesses which make me wiser , and which make me better ; that is , i will when i choose my friend , choose him that is the bravest , the worthiest and the most excellent person : and then your first question is soon answered ; to love such a person and to contract such friendships is just so authorized by the principles of christianity , as it is warranted to love wisdome and vertue , goodness and beneficence , and all the impresses of god upon the spirits of brave men . 2. the next inquiry is how far it may extend ? that is , by what expressions it may be signified ? i finde that david and ionathan loved at a strange rate ; they were both good men ; though it happened that ionathan was on the obliging side ; but here the expressions were ; ionathan watched for davids good ; told him of his danger , and helped him to escape ; took part with davids innocence against his fathers malice and injustice ; and beyond all this , did it to his own prejudice ; and they two stood like two feet supporting one body ; though ionathan knew that david would prove like the foot of a wrastler , and would supplant him , not by any unworthy or unfriendly action , but it was from god ; and he gave him his hand to set him upon his own throne . we finde his paralels in the gentile stories : young athenodorus having divided the estate with his brother xenon ; divided it again when xenon had spent his own share ; and lucullus would not take the consulship till his younger brother had first enjoyed it for a year ; but pollux divided with castor his immortality ; and you know who offer'd himselfe to death being pledg for his friend ; and his friend by performing his word rescued him a bravely : and when we finde in scripture that for a good man some will even dare to die ; and that aquila and priscilla laid their necks down for s. paul ; and the galatians would have given him their very eyes , that is , every thing that was most dear to them , and some others were neer unto death for his sake ; and that it is a precept of christian charity , to lay down our lives for our brethren , that is , those who were combined in a cause of religion , who were united with the same hopes , and imparted to each other ready assistances , and grew dear by common sufferings , we need enquire no further for the expressions of friendships : greater love then this hath no man , then that he lay down his life for his friends ; and this we are oblig'd to do in some cases for all christians ; and therefore we may do it for those who are to us in this present and imperfect state of things , that which all the good men and women in the world shall be in heaven , that is , in the state of perfect friendships . this is the biggest ; but then it includes and can suppose all the rest ; and if this may be done for all , and in some cases must for any one of the multitude , we need not scruple whether we may do it , for those who are better then a multitude . but as for the thing it selfe , it is not easily and lightly to be done ; and a man must not die for humor , nor expend so great a jewel for a trifle : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : said philo ; we will hardly die when it is for nothing , when no good , no worthy end is served , and become a sacrifice to redeem a foot-boy . but we may not give our life to redeem another : unless . 1. the party for whom we die be a worthy and a useful person ; better for the publick or better for religion , and more useful to others then my selfe . thus ribischius the german died bravely when he became a sacrifice for his master , maurice duke of saxony ; covering his masters body with his own , that he might escape the furie of the turkish souldiers . succurram perituro , sed ut ipse non peream , nisi si futurus ero magni hominis , aut magnae rei merces ; said seneca . i will help a dying person if i can ; but i will not die my selfe for him , unless by my death i save a brave man , or become the price of a great thing ; that is , i will die for a prince , for the republick , or to save an army as david expos'd himself to combat with the philistin for the redemption of the host of israel : and in this sense , that is true ; praestat ut pereat unus , quam unitas , better that one perish then a multitude . 2. a man dies bravely when he gives his temporal life to save the soul of any single person in the christian world . it is a worthy exchange , and the glorification of that love by which christ gave his life for every soul . thus he that reproves an erring prince wisely and necessarily , he that affirms a fundamental truth , or stands up for the glory of the divine attributes , though he die for it , becoms a worthy sacrifice . 3. these are duty , but it may be heroick and full of christian bravery , to give my life to rescue a noble and a brave friend ; though i my selfe be as worthy a man as he ; because the preference of him is an act of humility in me ; and of friendship towards him ; humility and charity making a pious difference where art and nature have made all equall . some have fancied other measures of treating our friends . one sort of men say that we are to expect that our friends should value us as we value our selves : which if it were to be admitted , will require that we make no friendships with a proud man ; and so farre indeed were well ; but then this proportion does exclude also humble men who are most to be valued , and the rather because they undervalue themselves . others say that a friend is to value his friend as much as his friend values him ; but neither is this well or safe , wise or sufficient ; for it makes friendship a mere bargain , and is something like the country weddings in some places where i have been ; where the bridegroom and the bride must meet in the half way , and if they fail a step , they retire and break the match : it is not good to make a reckoning in friendship ; that 's merchandise , or it may be gratitude , but not noble friendship ; in which each part strives to out-do the other in significations of an excellent love : and amongst true friends there is no fear of losing any thing . but that which amongst the old philosophers comes nearest to the right , is that we love our friends as we love our selves . if they had meant it as our blessed saviour did , of that general friendship by which we are to love all mankind , it had been perfect and well ; or if they had meant it of the inward affection , or of outward justice ; but because they meant it of the most excellent friendships , and of the outward significations of it , it cannot be sufficient : for a friend may and must sometimes do more for his friend then he would doe for himself . some men will perish before they will beg or petition for themselves to some certain persons ; but they account it noble to doe it for their friend , and they will want rather then their friend shall want ; and they will be more earnest in praise or dispraise respectively for their friend then for themselves . and indeed i account that one of the greatest demonstrations of real friendship is , that a friend can really endeavour to have his friend advanced in honour , in reputation , in the opinion of wit or learning before himselfe . aurum & opes , & rura frequens donabit amicus : qui velit ingenio cedere rarus erit . sed tibi tantus inest veteris respectus amici carior ut mea sit quam tua fama tibi . lands , gold and trifles many give or lend ; but he that stoops in fame is a rare friend : in friendships orbe thou art the brightest starre before thy fame mine thou preferrest far . but then be pleas'd to think that therefore i so highly value this signification of friendship , because i so highly value humility . humility and charity are the two greatest graces in the world ; and these are the greatest ingredients which constitute friendship and expresse it . but there needs no other measures of friendship but that it may be as great as you can express it ; beyond death it cannot goe , to death it may , when the cause is reasonable and just , charitable and religious : and yet if there be any thing greater then to suffer death ( and pain and shame to some are more insufferable ) a true and noble friendship shrinks not at the greatest trials . and yet there is a limit even to friendship . it must be as great as our friend fairely needs in all things where we are not tied up by a former duty , to god , to our selves , or some pre-obliging relative . when pollux heard some body whisper a reproach against his brother castor , he kill'd the slanderer with his fist : that was a zeal which his friendship could not warrant . nulla est excusatio si amiei causâ peccaveris said cicero . no friendship can excuse a sinne : and this the braver romans instanced in the matter of duty to their country . it is not lawful to fight on our friends part against our prince or country ; and therefore when caius blosius of cuma in the sedition of gracchus appeared against his country , when he was taken he answered , that he loved tiberius gracchus so dearly , that he thought fit to follow him whithersoever he lead ; and begg'd pardon upon that account . they who were his judges were so noble , that though they knew it no fair excuse : yet for the honour of friendship they did not directly reject his motion : but put him to death , because he did not follow , but led on gracchus and brought his friend into the snare : for so they preserved the honours of friendship on either hand , by neither suffering it to be sullied by a foul excuse , nor yet rejected in any fair pretence . a man may not be perjured for his friend . i remember to have read in the history of the low-countreys , that grimston and redhead , when bergenapzoom was besieged by the duke of parma acted for the interest of the queen of englands forces a notable design ; but being suspected and put for their acquittance to take the sacrament of the altar , they dissembled their persons , and their interest , their design and their religion , and did for the queens service ( as one wittily wrote to her ) give not only their bodies but their souls , and so deserved a reward greater then she could pay them : i cannot say this is a thing greater then a friendship can require , for it is not great at all , but a great villany , which hath no name , and no order in worthy entercourses ; and no obligation to a friend can reach as high as our duty to god : and he that does a base thing in zeal for his friend , burns the golden thred that ties their hearts together ; it is a conspiracy , but no longer friendship . and when cato lent his wife to hortensius , and socrates lent his to a merry greek , they could not amongst wise persons obtain so much as the fame of being worthy friends , neither could those great names legitimate an unworthy action under the most plausible title . it is certain that amongst friends their estates are common ; that is , by whatsoever i can rescue my friend from calamity , i am to serve him , or not to call him friend ; and there is a great latitude in this , and it is to be restrained by no prudence , but when there is on the other side a great necessity neither vitious nor avoidable : a man may choose , whether he will or no ; and he does not sin in not doing it , unless he have bound himself to it : but certainly friendship is the greatest band in the world , and if he have professed a great friendship , he hath a very great obligation to do that and more ; and he can no wayes be disobliged but by the care of his natural relations . i said , [ friendship is the greatest bond in the world , ] and i had reason for it , for it is all the bands that this world hath ; and there is no society , and there is no relation that is worthy , but it is made so by the communications of friendship and by partaking some of its excellencies . for friendship is a transcendent , and signifies as much as unity can mean , and every consent , and every pleasure , and every benefit , and every society is the mother or the daughter of friendship . some friendships are made by nature , some by contract , some by interest , and some by souls . and in proportion to these wayes of uniting , so the friendships are greater or less , vertuous or natural , profitable or holy , or all this together . nature makes excellent friendships , of which we observe something in social plants ; growing better in each others neighbourhood then where they stand singly : and in animals it is more notorious , whose friendships extend so far as to herd and dwell together , to play , and feed , to defend and fight for one another , and to cry in absence , and to rejoyce in one anothers presence . but these friendships have other names less noble , they are sympathy , or they are instinct . but if to this natural friendship there be reason superadded , something will come in upon the stock of reason which will enoble it ; but because no rivers can rise higher then fountains , reason shall draw out all the dispositions which are in nature and establish them into friendships , but they cannot surmount the communications of nature ; nature can make no friendships greater then her own excellencies . nature is the way of contracting necessary friendships : that is , by nature such friendships are contracted without which we cannot live , and be educated , or be well , or be at all . in this scene , that of parents and children is the greatest , which indeed is begun in nature , but is actuated by society and mutual endearments . for parents love their children because they love themselves , children being but like emissions of water , symbolical , or indeed the same with the fountain ; and they in their posterity see the images and instrument of a civil immortality ; but if parents and children do not live together , we see their friendships and their loves are much abated , and supported only by fame and duty , by customes and religion which to nature are but artificial pillars , and make this friendship to be complicated , and to pass from its own kind to another . that of children to their parents is not properly friendship , but gratitude and interest , and religion , and what ever can supervene of the nature of friendship comes in upon another account ; upon society and worthiness and choice . this relation on either hand makes great dearnesses : but it hath special and proper significations of it , and there is a special duty incumbent on each other respectively . this friendship and social relation is not equal , and there is too much authority on one side , and too much fear on the other to make equal friendships ; and therefore although this is one of the kindes of friendship , that is of a social and relative love and conversation , yet in the more proper use of the word ; [ friendship ] does doe some things which father and son do not ; i instance in the free and open communicating counsels , and the evenness and pleasantnesse of conversation ; and consequently the significations of the paternal and filial love as they are divers in themselves and unequal , and therefore another kinde of friendship then we mean in our inquiry , so they are such a duty which no other friendship can annul : because their mutual duty is bound upon them by religion long before any other friendships can be contracted ; and therefore having first possession must abide for ever . the duty and love to parents must not yeeld to religion , much less to any new friendships : and our parents are to be preferred before the corban ; and are at no hand to be laid aside but when they engage against god : that is , in the rights which this relation and kind of friendship challenges as its propriety , it is supreme and cannot give place to any other friendships ; till the father gives his right away , and god or the laws consent to it ; as in the case of marriage , emancipation , and adoption to another family : in which cases though love and gratitude are still obliging , yet the societies and duties of relation are very much altered , which in the proper and best friendships can never be at all . but then this also is true : that the social relations of parents and children not having in them all the capacities of a proper friendship , cannot challenge all the significations of it : that is , it is no prejudice to the duty i owe there , to pay all the dearnesses which are due here , and to friends there are somethings due which the other cannot challenge : i mean , my secret , and my equal conversation , and the pleasures and interests of these , and the consequents of all . next to this is the society and dearness of brothers and sisters : which usually is very great amongst worthy persons ; but if it be considered what it is in it self , it is but very little ; there is very often a likenesse of natural temper , and there is a social life under the same roof , and they are commanded to love one another , and they are equals in many instances , and are endeared by conversation when it is merry and pleasant , innocent and simple , without art and without design . but brothers pass not into noble friendships upon the stock of that relation : they have fair dispositions and advantages , and are more easie and ready to ferment into the greatest dearnesses , if all things else be answerable . nature disposes them well towards it , but in this inquiry if we aske what duty is passed upon a brother to a brother even for being so ? i answer , that religion and our parents and god and the laws appoint what measures they please ; but nature passes but very little , and friendship less ; and this we see apparently in those brothers who live asunder , and contract new relations , and dwell in other societies : there is no love , no friendship without the entercourse of conversation : friendships indeed may last longer then our abode together , but they were first contracted by it , and established by pleasure and benefit , and unless it be the best kind of friendship ( which that of brothers in that meer capacity is not ) it dies when it wants the proper nutriment and support : and to this purpose is that which was spoken by solomon : [ better is a neighbour that is near , then a brother that is far off : ] that is , although ordinarily , brothers are first possessed of the entries and fancies of friendship , because they are of the first societies and conversations , yet when that ceases and the brother goes away , so that he does no advantage , no benefit of entercourse ; the neighbour that dwells by me , with whom if i converse at all , either he is my enemy and does , and receives evil ; or if we converse in worthinesses and benefit and pleasant communication , he is better in the laws and measures of friendship then my distant brother . and it is observable that [ brother ] is indeed a word of friendship and charity and of mutual endearment , and so is a title of the bravest society ; yet in all the scripture there are no precepts given of any duty and comport which brothers , that is , the descendents of the same parents are to have one towards another in that capacity , and it is not because their nearness is such that they need none : for parents and children are neerer and yet need tables of duty to be described ; and for brothers , certainly they need it infinitely if there be any peculiar duty ; cain and abel are the great probation of that , and you know who said , fratrum quoque gratia rara est : it is not often you shall see two brothers live in amity . but the scripture which often describes the duty of parents and children , never describes the duty of brothers ; except where by brethren are meant all that part of mankind who are tied to us by any vicinity and endearment of religion or country , of profession and family , of contract or society , of love and the noblest friendships ; the meaning is , that though fraternity alone be the endearment of some degrees of friendship , without choice and without excellency ; yet the relation it selfe is not friendship and does not naturally infer it , and that which is procured by it , is but limited and little ; and though it may pass into it , as other conversations may , yet the friendship is accidental to it ; enters upon other accounts , as it does between strangers ; with this only difference that brotherhood does oftentimes assist the valuation of those excellencies for which we entertain our friendships . fraternity is the opportunity and the preliminary dispositions to friendship , and no more . for if my brother be a fool or a vitious person , the love to which nature and our first conversation disposes me , does not end in friendship , but in pity and fair provisions , and assistances ; which is a demonstration that brotherhood is but the inclination and address to friendship ; and though i will love a worthy brother more then a worthy stanger ; if the worthiness be equal , because the relation is something , and being put into the scales against an equal worthiness must needs turn the ballance , as every grain will do in an even weight ; yet when the relation is all the worthiness that is pretended , it cannot stand in competition with a friend : for though a friend-brother is better then a friend-stranger , where the friend is equal , but the brother is not : yet a brother is not better then a friend ; but as solomons expression is , [ there is a friend that is better then a brother , ] and to be born of the same parents is so accidental and extrinsick to a mans pleasure or worthiness , or spiritual advantages , that though it be very pleasing and usefull that a brother should be a friend , yet it is no great addition to a friend that he also is a brother : there is something in it , but not much . but in short , the case is thus . the first beginnings of friendship serve the necessities ; but choice and worthiness are the excellencies of its endearment and its bravery ; and between a brother that is no friend , and a friend that is no brother ; there is the same difference as between the disposition , and the act or habit : a brother if he be worthy is the readiest and the nearest to be a friend , but till he be so , he is but the twi-light of the day , and but the blossom to the fairest fruit of paradise . a brother does not alwayes make a friend , but a friend ever makes a brother and more : and although nature sometimes findes the tree , yet friendship engraves the image ; the first relation places him in the garden , but friendship sets it in the temple , and then only it is venerable and sacred : and so is brother-hood when it hath the soul of friendship . so that if it be asked which are most to be valued , brothers or friends ; the answer is very easie ; brotherhood is or may be one of the kinds of friendship , and from thence onely hath its value , and therefore if it be compared with a greater friendship must give place : but then it is not to be asked which is to be preferred , a brother or a friend , but which is the better friend ; memnon or my brother ? for if my brother sayes i ought to love him best , then he ought to love me best ; * if he does , then there is a great friendship and he possibly is to be preferred ; if he can be that friend which he pretends to be , that is , if he be equally worthy : but if he sayes , i must love him only because he is my brother , whether he loves me or no , he is ridiculous ; and it will be a strange relation which hath no correspondent : but suppose it , and adde this also , that i am equally his brother as he is mine , and then he also must love me whether i love him or no , and if he does not ; he sayes , i must love him though he be my enemy ; and so i must ; but i must not love my enemy though he be my brother more then i love my friend ; and at last if he does love me for being his brother , i confess that this love deserves love again ; but then i consider , that he loves me upon an incompetent reason : for he that loves me only because i am his brother , loves me for that which is no worthiness , and i must love him as much as that comes to , and for as little reason ; unlesse this be added , that he loves me first : but whether choice and union of souls , and worthiness of manners and greatness of understanding , and usefulness of conversation , and the benefits of counsel and all those endearments which make our lives pleasant and our persons dear , are not better and greater reasons of love and dearness then to be born of the same flesh , i think amongst wise persons needs no great enquiry . for fraternity is but a cognation of bodies , but friendship is an union of souls which are confederated by more noble ligatures . my brother , if he be no more , shall have my hand to help him , but unless he be my friend too , he cannot challenge my heart : and if his being my friend be the greater nearnesse ; then friend is more then brother , and i suppose no man doubts but that david lov'd ionathan far more then he lov'd his brother eliab . one inquiry more there may be in this affair , and that is , whether a friend may be more then husband or wife ? to which i answer , that it can never be reasonable or just , prudent or lawful : but the reason is , because marriage is the queen of friendships , in which there is a communication of all that can be communicated by friendship : and it being made sacred by vows and love , by bodies and souls , by interest and custome , by religion and by laws , by common counsels , and common fortunes ; it is the principal in the kind of friendship , and the measure of all the rest : and there is no abatement to this consideration , but that there may be some allay in this as in other lesser friendships by the incapacity of the persons : if i have not chosen my friend wisely or fortunately , he cannot be the correlative in the best union ; but then the friend lives as the soul does after death , it is in the state of separation , in which the soul strangely loves the body and longs to be reunited , but the body is an useless trunk and can do no ministeries to the soul ; which therefore prayes to have the body reformed and restored and made a brave and a fit companion : so must these best friends , when one is useless or unapt to the braveries of the princely friendship , they must love ever , and pray ever , and long till the other be perfected and made fit ; in this case there wants only the body , but the soul is still a relative and must be so for ever . a husband and a wife are the best friends , but they cannot alwayes signifie all that to each other which their friendships would ; as the sun shines not upon a valley which sends up a thick vapour to cover his face ; and though his beams are eternal , yet the emission is intercepted by the intervening cloud . but however , all friendships are but parts of this ; a man must leave father and mother and cleave to his wife , that is [ the dearest thing in nature is not comparable to the dearest thing of friendship : ] and i think this is argument sufficient to prove friendship to be the greatest band in the world ; adde to this , that other friendships are parts of this , they are marriages too , less indeed then the other , because they cannot , must not be all that endearment which the other is ; yet that being the principal , is the measure of the rest , and are all to be honoured by like dignities , and measured by the same rules , and conducted by their portion of the same laws : but as friendships are marriages of the soul , and of fortunes and interests , and counsels ; so they are brotherhoods too ; and i often think of the excellencies of friendships in the words of david , who certainly was the best friend in the world [ ecce quam bonum & quam jucundum fratres habitare in unum : ] it is good and it is pleasant that brethren should live like friends , that is , they who are any wayes relative , and who are any wayes sociall and confederate should also dwell in unity and loving society , for that is the meaning of the word [ brother ] in scripture [ it was my brother ionathan , said david : such brothers contracting such friendships are the beauties of society , and the pleasure of life , and the festivity of minds : and whatsoever can be spoken of love , which is gods eldest daughter , can be said of vertuous friendships ; and though carneades made an eloquent oration at rome against justice , yet never saw a panegyrick of malice , or ever read that any man was witty against friendship . indeed it is probable that some men , finding themselves by the peculiarities of friendship excluded from the participation of those beauties of society which enamel and adorn the wise and the vertuous might suppose themselves to have reason to speak the evill words of envie and detraction ; i wonder not for all those unhappy souls which shall find heaven gates shut against them , will think they have reason to murmur and blaspheme : the similitude is apt enough , for that is the region of friendship ; and love is the light of that glorious countrey , but so bright that it needs no sun : here we have fine and bright rayes of that celestiall flame , and though to all mankinde the light of it is in some measure to be extended , like the treasures of light dwelling in the south , yet a little do illustrate and beautifie the north , yet some live under the line , and the beams of friendship in that position are imminent and perpendicular . i know but one thing more in which the communications of friendship can be restrained ; and that is , in friends and enemies : amicus amici , amicus meus non est : my friends friend is not alwayes my friend ; nor his enemy mine ; for if my friend quarrell with a third person with whom he hath had no friendships , upon the account of interest ; if that third person be my friend , the nobleness of our friendships despises such a quarrel ; and what may be reasonable in him , would be ignoble in me ; sometimes it may be otherwise , and friends may marry one anothers loves and hatreds , but it is by chance if it can be just , and therefore because it is not alwayes right it cannot be ever necessary . in all things else , let friendships be as high and expressive till they become an union , or that friends like the molionidae be so the same that the flames of their dead bodies make but one pyramis ; no charity can be reproved , and such friendships which are more then shadows , are nothing else but the rayes of that glorious grace drawn into one centre , and made more active by the union ; and the proper significations are well represented in the old hieroglyphick , by which the antients depicted friendship : in the beauties and strength of a young man , bare-headed , rudely clothed , to signifie its activity , and lastingness , readiness of action , and aptnesses to doe service ; upon the fringes of his garment was written mors & vita , as signifying that in life and death the friendship was the same ; on the forehead was written , summer and winter , that is , prosperous and adverse accidents and states of life ; the left arm and shoulder was bare and naed down to the heart to which the finger pointed , and there was written longè & propè : by all which we know that friendship does good farre and neer : in summer and in winter , in life and death , and knowes no difference of state or accident but by the variety of her services : and therefore ask no more to what we can be obliged by friendship ; for it is every thing that can be honest and prudent , useful and necessary . for this is all the allay of this universality , we may do any thing or suffer any thing , that is wise or necessary , or greatly beneficial to my friend , and that in any thing , in which i am perfect master of my person and fortunes . but i would not in bravery visit my friend when he is sick of the plague , unless i can do him good equall at least to my danger , but i will procure him physicians and prayers , all the assistances that he can receive , and that he can desire , if they be in my power : and when he is dead , i will not run into his grave and be stifled with his earth ; but i will mourn for him , and perform his will , and take care of his relatives , and doe for him as if he were alive , and i think that is the meaning of that hard saying of a greek poet {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . to me though distant let thy friendship fly , though men be mortal , friendships must not die . of all things else ther 's great satiety . of such immortal abstracted pure friendships indeed there is no great plenty , and to see brothers hate each other , is not so rare as to see them love at this rate . the dead and the absent have but few friends , say the spaniards ; but they who are the same to their friend {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , when he is in another countrey , or in another world , these are they who are fit to preserve the sacred fire for eternal sacrifices , and to perpetuate the memory of those exemplar friendships of the best men which have filled the world with history and wonder : for in no other sense but this , can it be true ; that friendships are pure loves , regarding to do good more then to receive it : he that is a friend after death , hopes not for a recompense from his friend , and makes no bargain either for fame or love ; but is rewarded with the conscience and satisfaction of doing bravely : but then this is demonstration that they choose friends best who take persons so worthy that can and will do so : this is the profit and usefulnesse of friendship ; and he that contracts such a noble union ; must take care that his friend be such who can and will ; but hopes that himselfe shall be first used , and put to act it : i will not have such a friendship that is good for nothing , but i hope that i shall be on the giving and assisting part ; and yet if both the friends be so noble and hope and strive to doe the benefit , i cannot well say which ought to yield , and whether that friendship were braver that could be content to be unprosperous so his friend might have the glory of assisting him ; or that which desires to give assistances in the greatest measures of friendship : but he that chooses a worthy friend that himself in the dayes of sorrow and need might receive the advantage , hath no excuse , no pardon , unless himself be as certain to do assistances when evil fortune shall require them . the summe of this answer to this enquiry i give you in a pair of greek verses . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . friends are to friends as lesser gods , while they honour and service to each other pay . but when a dark cloud comes , grudge not to lend thy head , thy heart , thy fortune to thy friend . 3. the last inquiry is , how friendships are to be conducted ? that is , what are the duties in presence and in absence ; whether the friend may not desire to enjoy his friend as well as his friendship ? the answer to which in a great measure depends upon what i have said already : and if friendship be a charity in society , and is not for contemplation and noise , but for materiall comforts and noble treatments and usages , there is no peradventure , but that if i buy land , i may eat the fruits , and if i take a house . i may dwell in it ; and if i love a worthy person , i may please my selfe in his society : and in this there is no exception , unless the friendship be between persons of a different sex : for then not only the interest of their religion , and the care of their honour , but the worthiness of their friendship requires that their entercourse be prudent and free from suspicion and reproach : and if a friend is obliged to bear a calamity , so he secure the honour of his friend , it will concern him to conduct his entercourse in the lines of a vertuous prudence , so that he shall rather lose much of his own comfort , then she any thing of her honour ; and in this case , the noises of people are so to be regarded , that next to innocence they are the principal . but when by caution and prudence and severe conduct , a friend hath done all that he or she can to secure fame and honourable reports ; after this , their noises are to be despised ; they must not fright us from our friendships , nor from her fairest entercourses ; i may lawfully pluck the clusters from my own vine , though he that walks by , calls me thief . but by the way ( madam ) you may see how much i differ from the morosity of those cynics who would not admit your sex into the communities of a noble friendship . i believe some wives have been the best friends in the world ; and few stories can out-do the nobleness and piety of that lady that suck'd the poisonous , purulent matter from the wound of our brave prince in the holy land , when an assasine had pierc'd him with a venom'd arrow ; and if it be told that women cannot retain counsell , and therefore can be no brave friends ; i can best confute them by the story of porcia , who being fearful of the weakness of her sex , stabb'd her self into the thigh to try how she could bear pain ; and finding her selfe constant enough to that sufferance , gently chid her brutus for not daring to trust her , since now she perceived that no torment could wrest that secret from her , which she hoped might be intrusted to her . if there were not more things to be said for your satisfaction , i could have made it disputable whether have been more illustrious in their friendships men or women ? i cannot say that women are capable of all those excellencies by which men can oblige the world ; and therefore a femal friend in some cases is not so good a counsellor as a wise man , and cannot so well defend my honour ; nor dispose of reliefs and assistances if she be under the power of another : but a woman can love as passionately , and converse as pleasantly , and retain a secret as faithfully , and be useful in her proper ministeries ; and she can die for her friend as well as the bravest roman knight ; and we find that some persons have engag'd themselves as farre as death upon a less interest then all this amounts to : such were the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as the greeks call them , the devoti of a prince or general , the assassins amongst the saracens , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} amongst the old galatians : they did as much as a friend could do ; and if the greatest services of a friend can be paid for by an ignoble price , we cannot grudge to vertuous and brave women that they be partners in a noble friendship , since their conversation and returns can adde so many moments to the felicity of our lives : and therefore , though a knife cannot enter as farre as a sword , yet a knife may be more useful to some purposes ; and in every thing , except it be against an enemy . a man is the best friend in trouble , but a woman may be equal to him in the dayes of joy : a woman can as well increase our comforts , but cannot so well lessen our sorrows : and therefore we do not carry women with us when we go to fight ; but in peacefull cities and times , vertuous women are the beauties of society and the prettinesses of friendship . and when we consider that few persons in the world have all those excellencies by which friendship can be usefull and illustrious , we may as well allow women as men to be friends ; since they can have all that which can be necessary and essentiall to friendships , and these cannot have all by which friendships can be accidentally improved ; in all some abatements will be made ; and we shall do too much honour to women , if we reject them from friendships because they are not perfect : for if to friendships we admit imperfect men , because no man is perfect : he that rejects women does finde fault with them because they are not more perfect then men , which either does secretly affirm that they ought and can be perfect , or else it openly accuses men of injustice and partiality . i hope you will pardon me that i am a little gone from my undertaking , i went aside to wait upon the women and to do countenance to their tender vertues : i am now return'd , and , if i were to do the office of a guide to uninstructed friends , would adde the particulars following ; madam , you need not read them now , but when any friends come to be taught by your precept and example how to converse in the noblest conjugations , you may put these into better words and tell them 1. that the first law of friendship is , they must neither ask of their friend what is undecent ; nor grant it if themselves be askt . for it is no good office to make my friend more vitious or more a fool ; i will restrain his folly , but not nurse it ; i will not make my groom the officer of my lust and vanity . there are villains who sell their souls for bread , that offer sin and vanity at a price : i should be unwilling my friend should know i am vitious ; but if he could be brought to minister to it ; he is not worthy to be my friend : and if i could offer it to him , i do not deserve to claspe hands with a vertuous person . 2. let no man choose him for his friend whom it shall be possible for him ever after to hate , for though the society may justly be interrupted , yet love is an immortal thing , and i will never despise him whom i could once think worthy of my love . a friend that proves not good is rather to be suffered , then any enmities be entertained : and there are some outer offices of friendship and little drudgeries in which the less worthy are to be imployed , and it is better that he be below stairs then quite thrown out of doors . 3. there are two things which a friend can never pardon , a treacherous blow and the revealing of a secret , because these are against the nature of friendship ; they are the adulteries of it , and dissolve the union ; and in the matters of friendship which is the marriage of souls ; these are the proper causes of divorce : and therefore i shall adde this only , that secrecy is the chastity of friendship , and the publication of it is a prostitution and direct debauchery ; but a secret , treacherous wound is a perfect and unpardonable apostacy . i remember a pretty apologue that bromiard tells . a fowler in a sharp frosty morning having taken many little birds for which he had long watched , began to take up his nets ; and nipping the birds on the head laid them down . a young thrush espying the tears trickling down his cheeks by the reason of the extreme cold , said to her mother , that certainly the man was very merciful and compassionate that wept so bitterly over the calamity of the poor birds . but her mother told her more wisely , that she might better judge of the mans disposition by his hand then by his eye ; and if the hands do strike treacherously , he can never be admitted to friendship , who speaks fairly and weeps pittifully . friendship is the greatest honesty and ingenuity in the world . 4. never accuse thy friend , nor believe him that does : if thou dost , thou hast broken the skin ; but he that is angry with every little fault breaks the bones of friendship : and when we consider that in society and the accidents of every day , in which no man is constantly pleased or displeased with the same things ; we shall finde reason to impute the change unto our selves ; and the emanations of the sun are still glorious , when our eyes are sore : and we have no reason to be angry with an eternal light , because we have a changeable and a mortal faculty . but however , do not think thou didst contract alliance with an angel , when thou didst take thy friend into thy bosome ; he may be weak as well as thou art , and thou mayest need pardon as well as he , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . theog . that man loves flattery more then friendship , who would not only have his friend , but all the contingencies of his friend to humour him . 5. give thy friend counsel wisely and charitably , but leave him to his liberty whether he will follow thee or no : and be not angry if thy counsel be rejected : for , advice is no empire , and he is not my friend that will be my judge whether i will or no . neoptolemus had never been honoured with the victory and spoiles of troy if he had attended to the tears and counsel of lycomedes , who being afraid to venture the young man , fain would have had him sleep at home safe in his little island . he that gives advice to his friend and exacts obedience to it , does not the kindnesse and ingenuity of a friend but the office and pertness of a schoolmaster . 6. never be a judge between thy friends in any matter where both set their hearts upon the victory : if st●angers or enemies be litigants , what ever side thou favourest , thou gettest a friend , but when friends are the parties thou losest one . 7. never comport thy self so , as that thy friend can be afraid of thee : for then the state of the relation alters when a new and troublesome passion supervenes . oderunt quos metuunt . perfect love casteth out fear , and no man is friend to a tyrant ; but that friendship is tyranny where the love is changed into fear , equality into empire , society into obedience ; for then all my kindness to him also will be no better then flattery . 8. when you admonish your friend , let it be without bitternesse ; when you chide him , let it be without reproach ; when you praise him , let it be with worthy purposes and for just ca●ses , and in friendly measures ; too much of that is flattery , too little is envy ; if you doe it justly you teach him true measures : but when others praise him , rejoyce , though they praise not thee , and remember that if thou esteemest his praise to be thy disparagement , thou art envious , but neither just nor kind . 9. when all things else are equal preferre an old friend before a new . if thou meanest to spend thy friend , and make a gain of him till he be weary , thou wilt esteem him as a beast of burden , the worse for his age ; but if thou esteemest him by noble measures , he will be better to thee by thy being used to him , by tryall and experience , by reciprocation of indearments , and an habitual worthiness . an old friend is like old wine , which when a man hath drunk , he doth not desire new , because he saith the old is better . but every old friend was new once ; and if he be worthy keep the new one till he become old . 10. after all this , treat thy friend nobly , love to be with him , do to him all the worthinesses of love and fair endearment , according to thy capacity and his ; bear with his infirmities till they approach towards being criminal ; but never dissemble with him , never despise him , never leave him . * give him gifts and upbraid him not , † and refuse not his kindnesses , and be sure never to despise the smallness or the impropriety of them . confirmatur amor beneficio accepto : a gift ( saith solomon ) fastneth friendships ; for as an eye that dwells long upon a starre must be refreshed with lesser beauties and strengthened with greens and looking-glasses , lest the sight become amazed with too great a splendor ; so must the love of friends sometimes be refreshed with material and low caresses ; lest by striving to be too divine it becomes less humane : it must be allowed its share of both : it is humane in giving pardon and fair construction , and opennesse and ingenuity , and keeping secrets ; it hath something that is divine , because it is beneficent ; but much because it is eternall . finis . postscript . madam , if you shall think it fit that these papers pass further then your own eye and closet , i desire they may be consign'd into the hands of my worthy friend dr. wedderburne : for i do not only expose all my sickness to his cure , but i submit my weaknesses to his censure , being as confident to finde of him charity for what is pardonable , as remedy for what is curable : but indeed madam i look upon that worthy man as an idea of friendship , and if i had no other notices of friendship or conversation to instruct me then his , it were sufficient : for whatsoever i can say of friendship , i can say of his , and as all that know him reckon him amongst the best physicians , so i knew him worthy to be reckoned amongst the best friends . two letters to persons changed in their religion . a copy of the first letter written to a gentlewoman newly seduced to the church of rome . m. b. i was desirous of an opportunity in london to have discoursed with you concerning something of nearest concernment to you , but the multitude of my little affairs hindred me , and have brought upon you this trouble to reade a long letter , which yet i hope you will be more willing to do , because it comes from one who hath a great respect to your person , and a very great charity to your soul : i must confesse i was on your behalf troubled when i heard you were fallen from the communion of the church of england , and entred into a voluntary , unnecessary schism , and departure from the laws of the king , and the communion of those with whom you have alwaies lived in charity , going against those laws in the defence and profession of which your husband died , going from the religion in which you were baptized , in which for so many years you lived piously and hoped for heaven , and all this without any sufficient reason , without necessity or just scandall ministred to you ; and to aggravate all this , you did it in a time when the church of england was persecuted , when she was marked with the characterismes of her lord , the marks of the crosse of jesus , that is , when she suffered for a holy cause and a holy conscience , when the church of england was more glorious then at any time before ; even when she could shew more martyrs and confessors then any church this day in christendome , even then when a king died in the profession of her religion , and thousands of priests , learned and pious men suffered the spoiling of their goods rather then they would forsake one article of so excellent a religion ; so that serioufly it is not easily to be imagined that any thing should move you , unless it be that which troubled the perverse jews , and the heathen greeks , scandalum crucis , the scandall of the crosse ; you stumbled at that rock of offence , you left us because we were afflicted , lessened in outward circumstances and wrapped in a cloud ; but give me leave only to reminde you of that sad saying of the scripture , that you may avoid the consequent of it ; they that fall on this stone shall be broken in pieces , but they on whom it shall fall shall be grinded to powder . and if we should consider things but prudently , it is a great argument that the sons of our church are very conscientious and just in their perswasions , when it is evident , that we have no temporall end to serve , nothing but the great end of our souls , all our hopes of preferment are gone , all secular regards , only we still have truth on our sides , and we are not willing with the losse of truth to change from a persecuted to a prosperous church , from a reformed to a church that will not be reformed ; lest we give scandall to good people that suffer for a holy conscience , and weaken the hands of the afflicted ; of which if you had been more carefull you would have remained much more innocent . but i pray , give me leave to consider for you , because you in your change considered so little for your self , what fault , what false doctrine , what wicked or dangerous proposition , what defect , what amiss did you finde in the doctrine and liturgy and discipline of the church of england ? for its doctrine , it is certain it professes the belief of all that is written in the old and new testament , all that which is in the three creeds , the apostolical , the nicene , and that of athanasius , and whatsoever was decreed in the four general councels , or many other truly such , and whatsoever was condemned in these , our church hath legally declared it to be heresie . and upon these accounts above four whole ages of the church went to heaven ; they baptized all their catechumens into this faith , their hopes of heaven was upon this and a good life , their saints and martyrs lived and died in this alone , they denied communion to none that professed this faith . this is the catholick faith , so saith the creed of athanasius ; and unless a company of men have power to alter the faith of god , whosoever live and die in this faith , are intirely catholick and christian . so that the church of england hath the same faith without dispute that the church had for 400 or 500 years ; and therefore there could be nothing wanting here to saving faith , if we live according to our beleef . 2. for the liturgy of the church of england , i shall not need to say much , because the case will be very evident ; first , because the disputers of the church of rome have not been very forward to object any thing against it , they cannot charge it with any evil : 2. because for all the time of k. edw. 6. and till the 11th year of q. elizabeth , your people came to our churches and prayed with us till the bull of pius quintus came out upon temporal regards , and made a schism by forbidding the queens subjects to pray as by law was here appointed , though the prayers were good and holy , as themselves did beleeve . that bull enjoyned recusancy , and made that which was as an act of rebellion and disobedience , and schisme , to be the character of your roman catholikes . and after this , what can be supposed wanting in order to salvation ? we have the word of god , the faith of the apostles , the creeds of the primitive church , the articles of the four first generall councels , a holy liturgy , excellent prayers , perfect sacraments , faith and repentance , the ten commandements , and the sermons of christ , and all the precepts and counsels of the gospel ; we teach the necessity of good works , and require and strictly exact the severity of a holy life ; we live in obedience to god , and are ready to die for him , and do so when he requires us so to do ; we speak honour of his most holy name , we worship him at the mention of his name , we confess his attributes , we love his servants , we pray for all men , we love all christians , even our most erring brethren , we confess our sinnes to god and to our brethren whom we have offended , and to gods ministers in cases of scandall , or of a troubled conscience , we communicate often , we are enjoyned to receive the holy sacrament thrice every year at least ; our priests absolve the penitent , our bishops ordain priests and confirm baptized persons , and blesse their people and intercede for them ; and what could here be wanting to salvation ? what necessity forced you from us ? i dare not suspect it was a temporal regard that drew you away , but i am sure it could be no spirituall . but now that i have told you , and made you to consider from whence you went , give me leave to represent to you , and tell you whither you are gone , that you may understand the nature and conditions of your change : for do not think your self safe , because they tell you that you are come to the church ; you are indeed gone from one church to another , from a better to a worse , as will appear in the induction , the particular of which before i reckon , give me leave to give you this advice ; if you mean in this affair to understand what you do ; it were better you enquired what your religion is , then what your church is ; for that which is a true religion to day , will be so to morrow and for ever ; but that which is a holy church to day , may be heretical at the next change , or may betray her trust , or obtrude new articles in contradiction to the old , or by new interpretations may elude ancient truths , or may change your creed , or may pretend to be the spouse of christ when she is idolatrous , that is , adulterous to god : your religion is that which you must , and therefore may competently understand ; you must live in it , and grow in it , and govern all the actions of your life by it ; and in all questions concerning the church you are to choose your church by the religion , and therefore this ought first and last to be enquired after . whether the romane church be the catholique church , must depend upon so many uncertain enquiries , is offered to be proved by so long , so tedious a method , hath in it so many intrigues and labyrinths of question , and is ( like a long line ) so impossible to be perfectly strait , and to have no declination in it when it is held by such a hand as yours , that unless it be by material enquiries into the articles of the religion , you can never hope to have just grounds of confidence . in the mean time you can consider this ; if the romane church were the catholike , that is , so as to exclude all that are not of her communion , then the greek churches had as good turn turks as remain damned christians , and all that are in the communion of all the other patriarchal churches in christendome , must also perish like heathens , which thing before any man can beleeve , he must have put off all reason , and all modesty , and all charity ; and who can with any probability think that the communion of saints in the creed is nothing but the communion of roman subjects , and the article of the catholike church was made to dispark the inclosures of ierusalem , but to turn them into the pale of rome , and the church is as limited as ever it was , save only that the synagogue is translated to rome , which i think you will easily beleeve was a proposition the apostles understood not . but though it be hard to trust to it , it is also so hard to prove it , that you shall never be able to understand the measures of that question , and therefore your salvation can never depend upon it . for no good or wise person can beleeve that god hath tied our salvation to impossible measures , or bound us to an article that is not by us cognoscible , or intends to have us conducted by that which we cannot understand , and when you shall know that learned men , even of the romane party are not agreed concerning the catholike church that is infallibly to guide you , some saying that it is the virtual church , that is , the pope ; some , that it is the representative church , that is , a councel ; some , that it is the pope and the councel , the virtual church and the representative church together ; some , that neither of these , nor both together are infallible ; but only , the essential church , or the diffusive church is the catholique , from whom we must at no hand dissent ; you will quickly finde your self in a wood , and uncertain whether you have more then a word in exchange for your soul , when you are told you are in the catholike church . but i will tell you what you may understand , and see , and feel , something that your self can tell whether i say true or no concerning it . you are now gone to a church that protects it self by arts of subtlety and arms , by violence and persecuting all that are not of their mindes , to a church in which you are to be a subject of the king so long as it pleases the pope : in which you may be absolved from your vows made to god , your oaths to the king , your promises to men , your duty to your parents in some cases : a church in which men pray to god and to saints in the same form of words in which they pray to god , as you may see in the offices of saints , and particularly of our lady : a church in which men are taught by most of the principal leaders to worship images with the same worship with which they worship god and christ , or him or her whose image it is , and in which they usually picture god the father , and the holy trinity , to the great dishonour of that sacred mystery , against the doctrine and practise of the primitive church , against the express doctrine of scripture , against the honour of a divine attribute ; i mean , the immensity and spirituality of the divine nature ; you are gone to a church that pretends to be infallible , and yet is infinitely deceived in many particulars , and yet endures no contradiction , and is impatient her children should enquire into any thing her priests obtrude . you are gone from receiving the whole sacrament to receive it but half ; from christs institution to a humane invention , from scripture to uncertain traditions , and from ancient tradition to new pretences , from prayers which ye understood to prayers which ye understand not , from confidence in god to rely upon creatures , from intire dependance upon inward acts to a dangerous temptation of resting too much in outward ministeries , in the external work of sacraments and of sacramentals : you are gone from a church whose worshipping is simple , christian and apostolical , to a church where mens consciences are loaden with a burthen of ceremonies greater then that in the dayes of the jewish religion ( for the ceremonial of the church of rome is a great book in folio ) greater i say then all the ceremonies of the jews contained in leviticus , &c. you are gone from a church where you were exhorted to reade the word of god , the holy scriptures from whence you found instruction , institution , comfort , reproof , a treasure of all excellencies , to a church that seals up that fountain from you , and gives you drink by drops out of such cisterns as they first make , and then stain , and then reach out : and if it be told you that some men abuse scripture , it is true , for if your priests had not abused scripture , they could not thus have abused you , but there is no necessity they should , and you need not , unless you list ; any more then you need to abuse the sacraments or decrees of the church , or the messages of your friend , or the letters you receive , or the laws of the land , all which are liable to be abused by evil persons , but not by good people and modest understandings . it is now become a part of your religion to be ignorant , to walk in blindeness , to beleeve the man that hears your confessions , to hear none but him , not to hear god speaking but by him , and so you are liable to be abused by him , as he please , without remedy . you are gone from us , where you were only taught to worship god through jesus christ , and now you are taught to worship saints and angels with a worship at least dangerous , and in some things proper to god ; for your church worships the virgin mary with burning incense and candles to her , and you give her presents , which by the consent of all nations used to be esteemed a worship peculiar to god , and it is the same thing which was condemned for heresie in the collyridians , who offered a cake to the virgin mary : a candle and a cake make no difference in the worship ; and your joyning god and the saints in your worship and devotions , is like the device of them that fought for king and parliament , the latter destroys the former : i will trouble you with no more particulars , because if these move you not to consider better , nothing can . but yet i have two things more to adde of another nature , one of which at least may prevail upon you , whom i suppose to have a tender and a religious conscience . the first is , that all the points of difference between us and your church are such as do evidently serve the ends of covetousness and ambition , of power and riches , and so stand vehemently suspected of design , and art , rather then truth of the article and designs upon heaven . i instance in the popes power over princes and all the world ; his power of dispensation , the exemption of the clergy from jurisdiction of princes , the doctrine of purgatory and indulgences which was once made means to raise a portion for a lady , the neece of pope leo the tenth ; the priests power advanced beyond authority of any warrant from scripture , a doctrine apt to bring absolute obedience to the papacy ; but because this is possibly too nice for you to suspect or consider , that which i am sure ought to move you is this . that you are gone to a religion in which though through gods grace prevailing over the follies of men , there are i hope , and charitably suppose many pious men that love god , and live good lives , yet there are very many doctrines taught by your men , which are very ill friends to a good life . i instance in your indulgences and pardons , in which vitious men put a great confidence , and rely greatly upon them . the doctrine of purgatory which gives countenance to a sort of christians who live half to god and half to the world , and for them this doctrine hath found out a way that they may go to hell and to heaven too . the doctrine that the priests absolution can turn a trifling repentance into a perfect and a good , and that suddenly too , and at any time , even on our death-bed , or the minute before your death , is a dangerous heap of falshoods , and gives licence to wicked people , and teaches men to reconcile a wicked debauched life , with the hopes of heaven . and then for penances and temporal satisfaction , which might seem to be as a plank after the shipwrack of the duty of repentance , to keep men in awe , and to preserve them from sinking in an ocean of impiety , it comes to just nothing by your doctrine ; for there are so many easie waies of indulgences and getting pardons , so many con-fraternities , stations , priviledg'd altars , little offices , agnus dei's , amulets , hallowed devices , swords , roses , hats , churchyards , and the fountain of these annexed indulgences the pope himself , and his power of granting what , and when , and to whom he list , that he is a very unfortunate man that needs to smart with penances ; and after all , he may choose to suffer any at all , for he may pay them in purgatory if he please , and he may come out of purgatory upon reasonable terms , in case he should think it fit to go thither ; so that all the whole duty of repentance seems to be destroyed with devices of men that seek power and gain , and finde errour and folly ; insomuch that if i had a minde to live an evil life , and yet hope for heaven at last , i would be of your religion above any in the world . but i forget i am writing a letter : i shall therefore desire you to consider upon the premises , which is the safer way . for surely it is lawful for a man to serve god without images ; but that to worship images is lawful is not so sure . it is lawful to pray to god alone , to confess him to be true and every man a liar , to call no man master upon earth , but to rely upon god teaching us ; but it is at least hugely disputable and not at all certain that any man , or society of men can be infallible , that we may put our trust in saints , in certain extraordinary images , or burne incense and offer consumptive oblations to the virgin mary , or make vows to persons of whose state or place or capacities , or condition we have no certain revelation : we are sure we do well when in the holy communion we worship god and jesus christ our saviour , but they who also worship what seems to be bread , are put to strange shifts to make themselves believe it to be lawful . it is certainly lawful to believe what we see and feel ; but it is an unnatural thing upon pretence of faith to disbelieve our eyes , when our sense and our faith can better be reconciled , as it is in the question of the real presence , as it is taught by the church of england . so that unless you mean to prefer a danger before safety , temptation to unholiness before a severe and a holy religion , unless you mean to lose the benefit of your prayers by praying what you perceive not , and the benefit of the sacrament in great degrees by falling from christs institution , and taking halfe instead of all ; unless you desire to provoke god to jealousie by images and man to jealousie in professing a religion in which you may in many cases have leave to forfeit your faith and lawful trust , unless you will still continue to give scandal to those good people with whom you have lived in a common religion and weaken the hearts of gods afflicted ones , unless you will choose a catechism without the second commandment and a faith that grows bigger or less as men please , and a hope that in many degrees relyes on men and vain confidences , and a charity that damns all the world but your selves , unless you will do all this , that is , suffer an abuse in your prayers , in the sacrament , in the commandments , in faith , in hope , in charity , in the communion of saints , and your duty to your supreme , you must return to the bosome of your mother the church of england from whence you have fallen , rather weakly then maliciously , and i doubt not but you will find the comfort of it all your life , and in the day of your death , and in the day of judgment . if you will not , yet i have freed mine own soul , and done an act of duty and charity , which at least you are bound to take kindely if you will not entertain it obediently . now let me adde this , that although most of these objections are such things which are the open and avowed doctrines or practises of your church ; and need not to be proved as being either notorious or confessed ; yet if any of your guides shall seem to question any thing of it , i will bind my selfe to verify it , to a tittle and in that sense too which i intend them , that is , so as to be an objection obliging you to return , under the pain of folly or heresy , or disobedience according to the subject matter . and though i have propounded these things now to your consideration , yet if it be desired i shall represent them to your eye , so that even your self shall be able to give sentence in the behalfe of truth . in the mean time give me leave to tell you of how much folly you are guilty in being moved by such mock-arguments as your men use when they meet with women and tender consciences and weaker understandings . the first is ; where was your church before luther ? now if you had called upon them to speak something against your religion from scripture , or right reason or universal tradition , you had been secure as a tortoise in her shell ; a cart pressed with sheavs could not have oppressed your cause or person ; though you had confessed you understood nothing of the mysteries of succession doctrinal or personal . for if we can make it appear that our religion was that which christ and his apostles taught , let the truth suffer what eclipses or prejudices can be supposed , let it be hid like the holy fire in the captivity , yet what christ and his apostles taught us is eternally true , and shall by some means or other be conveyed to us ; even the enemies of truth have been conservators of that truth by which we can confute their errors . but if you still aske where it was before luther ? i answer it was there where it was after ; even in the scriptures of the old & new testament ; and i know no warrant for any other religion ; and if you will expect i should shew any society of men who professed all the doctrines which are now expressed in the confession of the church of england ; i shall tell you it is unreasonable ; because some of our truths are now brought into our publick confessions that they might be oppos'd against your errors ; before the occasion of which there was no need of any such confessions , till you made many things necessary to be professed , which are not lawful to be believed . for if we believe your superinduc'd follies we shall do unreasonably ; unconscionably , and wickedly ; but the questions themselves are so useless abstracting from the accidental necessity which your follies have brought upon us , that it had been happy if we had never heard of them more then the saints and martyrs did in the first ages of the church ; but because your clergy have invaded the liberty of the church , and multiplyed the dangers of damnation , and pretend new necessities , and have introduc'd new articles , and affright the simple upon new pretensions , and slight the very institution and the commands of christ and of the apostles , and invent new sacramentals constituting ceremonies of their own head , and promise grace along with the use of them , as if they were not ministers but lords of the spirit , and teach for doctrines the commandments of men , and make void the commandment of god by their tradition , and have made a strange body of divinity , therefore it is necessary that we should immure our faith by the refusal of such vain and superstitious dreams : but our faith was compleated at first , it is no other then that which was delivered to the saints , and can be no more for ever . so that it is a foolish demand to require that we should shew before luther a systeme of articles declaring our sense in these questions : it was long before they were questions at all ; and when they were made questions , they remained so , a long time , and when by their several pieces they were determined , this part of the church was oppressed with a violent power ; and when god gave opportunity then the yoke was broken ; and this is the whole progress of this affair . but if you will still insist upon it ; then let the matter be put into equal ballances , and let them shew any church whose confession of faith was such as was obtruded upon you at trent : and if your religion be pius quartus his creed at trent , then we also have a question to aske , and that is , where was your religion before trent ? the councel of trent determined that the souls departed before the day of judgement enjoy the beatifical vision . it is certain this article could not be shown in the confession of any of the antient churches ; for most of the fathers were of another opinion . but that which is the greatest offence of christendom is not only that these doctrines which we say are false were yet affirmed , but that those things which the church of god did alwayes reject , or held as uncertain should be made articles of faith ; and so become parts of your religion ; and of these it is that i again aske the question which none of your side shall ever be able to answer for you , where was your religion before trent ? i could instance in many particulars ; but i shall name one to you which because the thing of it selfe is of no great consequence , it will appear the more unreasonable and intolerable that your church should adopt it into the things of necessary belief , especially since it was only a matter of fact , and they took the false part too . for in the 21. session , the fourth chapter it is affirmed , that although the holy fathers did give the sacrament of the eucharist to infants , yet they did it without any necessity of salvation ; that is , they did not believe it necessary to their salvation , which is notoriously false , and the contrary is marked out with the black-lead of every man almost that reads their works ; and yet your councel sayes this is sine controversiâ credendum ; to be believed without all controversie : and all christians forbidden to believe or teach otherwise . so that here it is made an article of faith amongst you that a man shall neither believe his reason nor his eyes : and who can shew any confession of faith in which all the trent doctrine was professed and enjoyned under pain of damnation ? and before the councel of constance , the doctrine touching the popes power was so new , so decried , that as gerson says he hardly should have escaped the note of heresy that would have said so much as was there defined : so that in that article which now makes a great part of your belief , where was your religion before the councel of constance ? and it is notorious that your councel of constance determined the doctrine of the halfe communion with a non obstante to christs institution , that is , with a defiance to it , or a noted , observed neglect of it , and with a profession it was otherwise in the primitive church . where then was your religion before iohn hus and hierom of pragues time ; against whom that councel was convened ? but by this instance it appears most certainly that your church cannot shew her confessions immediately after christ , and therefore if we could not shew ours immediately before luther , it were not halfe so much ; for since you receded from christs doctrine we might well recede from yours ; and it matters not who or how many or how long they professed your doctrine , if neither christ nor his apostles did teach it : so that if these articles constitute your church , your church was invisible at the first , and if ours was invisible afterwards it matters not ; for yours was invisible in the dayes of light , and ours was invisible in the dayes of darkness . for our church was alwayes visible in the reflections of scripture , and he that had his eyes of faith & reason might easily have seen these truths all the way which constitute our church . but i adde yet further , that our church before luther was there where your church was , in the same place and in the same persons ; for divers of the errors which have been amongst us reformed , were not the constituent articles of your church before luthers time ; for before the last councels of your church a man might have been of your communion upon easier terms ; & indulgences were indeed a practise but no article of faith before your men made it so , and that very lately , and so were many other things besides . so that although your men cosen the credulous and the simple by calling yours the old religion , yet the difference is vast between truth and their affirmative even as much as between old errors and new articles . for although ignorance and superstition had prepared the oare , yet the councels of constance and basil , and trent especially , were the forges and the mint . lastly , if your men had not by all the vile and violent arts of the world stopped the mouths of dissenters , the question would quickly have been answered , or our articles would have been so confessed , so owned and so publick , that the question could never have been asked ; but in despite of all opposition , there were great numbers of confessors who did protest and profess and practise our doctrines contrary to your articles ; as it is demonstrated by the divines of germany in illyricus his catalogus testium veritatis , and in bp. mortons appeal . but with your next objection you are better pleased and your men make most noise with it . for you pretend that by our confession salvation may be had in your church ; but your men deny it to us ; and therefore by the confession of both sides you may be safe , and there is no question concerning you ; but of us there is great question , for none but our selves say that we can be saved . i answer ; 1. that salvation may be had in your church , is it ever the truer because we say it ? if it be not , it can adde no confidence to you , for the proposition gets no strength by our affirmative . but if it be , then our authority is good or else our reason ; and if either be , then we have more reason to be believed speaking of our selves ; because we are concerned to see that our selves may be in a state of hope ; and therefore we would not venture on this side if we had not greater reason to believe well of our selves then of you . and therefore believe us when it is more likely that we have greater reason , because we have greater concernments , and therefore greater consideration . 2. as much charity as your men pretend us to speak of you , yet it is a clear case our hopes of your salvation is so little that we dare not venture our selves on your side . the burger of oldwater being to pass a river in his journey to daventry , bad his man try the ford ; telling him he hoped he should not be drowned for though he was afraid the river was too deep yet he thought his horse would carry him out , or at least , the boats would fetch him off . such a confidence we may have of you , but you will find that but little warranty , if you remember how great an interest it is that you venture . 3. it would be remembred that though the best ground of your hope is not the goodness of your own faith , but the greatness of our charity ; yet we that charitably hope well of you , have a fulness of assurance of the truth and certainty of our own way ; and however you can please your selves with images of things as having no firm footing for your trifling confidence , yet you can never with your tricks outface us of just and firme adherencies ; and if you were not empty of supports , and greedy of bulrushes snatching at any thing to support your sinking cause , you would with fear and trembling consider the direct dangers which we demonstrate to you to be in your religion rather then flatter your selves with collateral , weak , and deceitful hopes of accidental possibilities , that some of you may escape . 4. if we be more charitable to you then you are to us , acknowledge in us the beauty and essential form of christian religion ; be sure you love as well as make use of our charity ; but if you make our charity an argument against us , remember that you render us evil in exchange for good ; and let it be no brag to you that you have not that charity to us ; for therefore the donatists were condemned for hereticks and schismaticks because they damn'd all the world , and afforded no charity to any that was not of their communion . 5. but that our charity may be such indeed , that is , that it may do you a real benefit , and not turn into wormwood and colliquintida , i pray take notice in what sense it is that we allow salvation may possibly be had in your church . we warrant it not to any , we only hope it for some , we allow it to them as to the sadduces in the law , and to the corinthians in the gospel who denied the resurrection ; that is , till they were sufficiently instructed , and competently convinced , and had time and powers to out-wear their prejudices and the impresses of their education and long perswasion . but to them amongst you who can and do consider and yet determine for error and interest , we have a greater charity , even so much as to labour and pray for their conversion , but not so much fondness as to flatter them into boldness and pertinacious adherencies to matters of so great danger . 6. but in all this affair though your men are very bold with god and leap into his judgment-seat before him , and give wild sentences concerning the salvation of your own party and the damnation of all that disagree , yet that which is our charity to you , is indeed the fear of god , and the reverence of his judgments ; we do not say that all papists are certainly damn'd ; we wish and desire vehemently that none of you may perish ; but then this charity of judgment relates not to you , or is derived from any probability which we see in your doctrines that differ from ours ; but because we know not what rate and value god puts upon the article ; it concerns neither you nor us to say , this or that man shall be damn'd for his opinion ; for besides that this is a bold intrusion into that secret of god which shall not be opened till the day of judgement , and besides that we know not what allayes and abatements are to be made by the good meaning and the ignorance of the man ; all that can concern us is to tell you that you are in error , that you depart from scripture , that you exercise tyranny over souls , that you leave the divine institution , and prevaricate gods commandement , that you divide the church without truth and without necessity , that you tie men to believe things under pain of damnation which cannot be made very probable much less certain ; and therefore that you sin against god and are in danger of his eternal displeasure ; but in giving the final sentence as we have no more to do then your men have , yet so we refuse to follow your evil example ; and we follow the glorious precedent of our blessed lord ; who decreed and declared against the crime , but not against the criminal before the day . he that does this , or that , is in danger of the councel , or in danger of judgment , or liable and obnoxious to the danger of hell fire ; so we say of your greatest errors ; they put you in the danger of perishing ; but that you shall or shall not perish , we leave it to your judge , and if you call this charity , it is well , i am sure it is piety and the fear of god . 7. whether you may be saved , or whether you shall be damned for your errors , does neither depend upon our affirmative nor your negative , but according to the rate and value which god sets upon things . whatever we talke , things are as they are , not as we dispute , or grant , or hope ; and therefore it were well if your men would leave abusing you & themselves with these litle arts of indirect support . for many men that are warranted , yet do eternally perish , and you in your church damne millions who i doubt not shall reign with jesus eternally in the heavens . 8. i wish you would consider , that if any of our men say salvation may be had in your church , it is not for the goodness of your new propositions , but only because you do keep so much of that which is our religion , that upon the confidence of that we hope well concerning you . and we do not hope any thing at all that is good of you or your religion as it distinguishes from us and ours : we hope that the good which you have common with us may obtain pardon directly or indirectly , or may be an antidote of the venome , and an amulet against the danger of your very great errors , so that if you can derive any confidence from our concession , you must remember where it takes root ; not upon any thing of yours , but wholly upon the excellency of ours ; you are not at all safe , or warranted for being papists , but we hope well of some of you , for having so much of the protestant : and if that will do you any good , proceed in it , and follow it whither soever it leads you . 9. the safety that you dream of which we say to be on your side is nothing of allowance , or warranty , but a hope that is collateral , indirect and relative ; we do not say any thing whereby you can conclude yours to be safer then ours , for it is not safe at all , but extremely dangerous ; we affirm those errors in themselves to be damnable , some to contain in them impiety , some to have sacriledge , some idolatry , some superstition , some practifes to be conjuring and charming and very like to witchcraft , as in your hallowing of water and baptizing bels and exorcizing demoniacs ; and what safety there can be in these , or what you can fancy we should allow to you , i suppose you need not boast of . now because we hope some are saved amongst you , you must not conclude yours to be safe ; for our hope relies upon this . there are many of your propositions in which we differ from you , that thousands amongst you understand and know nothing of , it is to them as if they were not , it is to them now as it was before the councel , they hear not of it . and though your priests have taken a course that the most ignorant do practise some of your abhominations most grossely , yet we hope this will not be laid upon them who ( as s. austin's expression is ) caut â sollicitudine quaerunt veritatem , corrigi parati cum invenerint : do according as they are able warily and diligently seek for truth , and are ready to swallow it when they finde it ; men who live good lives , and repent of all their evils known and unknown . now if we are not deceived in our hopes , these men shall rejoyce in the eternal goodness of god which prevails over the malice of them that misguide you ; but if we be deceived in our hopes of you , your guides have abus'd you , and the blind leaders of the blind will fall together . for , 10. if you will have the secret of this whole affair , this it is . the hopes we have of any of you , ( as it is known ) principally relies upon the hopes of your repentance . now we say that a man may repent of an error which he knows not of ; as he that prayes heartily for the pardon of all his sins and errors known and unknown ; by his general repentance may obtain many degrees & instances of mercy . now thus much also your men allow to us ; these who live well , and die in a true though but general repentance of their sins and errors even amongst us your best & wisest men pronounce to be in a saveable condition . here then we are equal , and we are as safe by your confession as you are by ours . but because there are some bigots of your faction fierce and fiery who say that a general repentance will not serve our turns , but it must be a particular renunciation of protestancy ; these men deny not only to us but to themselves too , all that comfort which they derive from our concession , and indeed which they can hope for from the mercies of god . for be you sure we think as ill of your errors as you can suppose of our articles ; and therefore if for errors ( be they on which side it chances ) a general repentance will not serve the turn without an actual dereliction , then flatter not your selves by any thing of our kindness to your party ; for you must have a particular if a general be not sufficient . but if it be sufficient for you , it is so for us , in case we be in error as your men suppose us ; but if it will not suffice us for remedy to those errors you charge us with , neither will it suffice you ; for the case must needs be equall as to the value of repentance and the malignity of the error : and therefore these men condemn themselves and will not allow us to hope well of them , but if they will allow us to hope , it must be by affirming the value of a general repentance ; and if they allow that , they must hope as well of ours as we of theirs : but if they deny it to us , they deny it to themselves , and then they can no more brag of any thing of our concession . this only i adde to this consideration ; that your men does not , cannot charge upon us any doctrine that is in its matter and effect impious ; there is nothing positive in our doctrine , but is either true or innocent , but we are accus'd for denying your super-structures : ours therefore ( if we be deceived ) is but like a sin of omission ; yours are sins of commission in case you are in the wrong ( as we believe you to be ) & therefore you must needs be in the greater danger then we can be supposed , by how much sins of omission are less then sins of commission . 11. your very way of arguing from our charity is a very fallacy and a trick that must needs deceive you if you rely upon it . for whereas your men argue thus . the protestants say we papists may be saved ; and so say we too : but we papists say that you protestants cannot , therefore it is safest to be a papist ; consider that of this argument if it shall be accepted , any bold heretick can make use , against any modest christian of a true perswasion . for , if he can but out-face the modesty of the good man , and tell him he shall be damn'd ; unless that modest man say as much of him , you see impudence shall get the better of the day . but it is thus in every error . fifteen bishops of ierusalem in immediate succession were circumcised , believing it to be necessary so to be : with these other christian churches who were of the uncircumcision did communicate : suppose now that these bishops had not onely thought it necessary for themselves but for others too ; this argument you see was ready : you of the uncircumcision who do communicate with us , think that we may be saved though we are circumcised , but we do not think that you who are not circumcised can be saved , therefore it is the safest way to be circumcised : i suppose you would not have thought their argument good , neither would you have had your children circumcised . but this argument may serve the presbyterians as well as the papists . we are indeed very kinde to them in our sentences concerning their salvation ; and they are many of them as unkind to us ; if they should argue so as you do ; and say , you episcopal men think we presbyterians though in errors can be saved , and we say so too : but we think you episcopal men are enemies of the kingdome of jesus christ ; and therefore we think you in a damnable condition , therefore it is safer to be a presbyterian ; i know not what your men would think of the argument in their hands , i am sure we had reason to complain that we are used very ill on both hands for no other cause but because we are charitable . but it is not our case alone ; but the old catholicks were used just so by the donatists in this very argument , as we are used by your men . the donatists were so fierce against the catholicks , that they would rebaptize all them who came to their churches from the other : but the catholicks , as knowing the donatists did give right baptisme , admitted their converts to repentance , but did not rebaptize them . upon this score , the donatists triumphed , saying ; you catholicks confess our baptism to be good , and so say we : but we donatists deny your baptism to be good ; therefore it is safer to be of our side then yours . now what should the catholicks say or do ? should they lie for god and for religion , and to serve the ends of truth say the donatists baptism was not good ? that they ought not . should they damne all the donatists , and make the rent wider ? it was too great already . what then ? they were quiet and knew that the donatists sought advantages by their own fierceness , and trampled upon the others charity ; but so they hardned themselves in error , and became evill , because the others were good . i shall trouble you no further now , but desire you to consider of these things with as much caution , as they were written with charity . till i hear from you , i shall pray to god to open your heart and your understanding , that you may return f●●m whence you are fallen , and repent , and do your first work , which that you may do , is the hearty desire of your very affectionate friend and servant , i●●● taylor . the second letter : written to a person newly converted to the church of england . madam , i bless god i am safely arrived where i 〈…〉 after my unwilling departure from the place of your abode and danger , and now because i can have no other expression of my tenderness , i account that i have a treble obligation to signifie it by my care of your biggest and eternal interest . and because it hath pleased god to make me an instrument of making you to understand in some fair measure the excellencies of a true and holy religion , and that i have pointed out such follies and errours in the romane church , at which your understanding being forward and pregnant , did of it self start as at imperfect ill-looking propositions , give me leave to do that now which is the purpose of my charity , that is , teach you to turn this to the advantage of a holy life , that you may not only be changed but converted . for the church of england whither you are now come is not in condition to boast her self in the reputation of changing the opinion of a single person , though never so excellent ; she hath no temporal ends to serve which must stand upon fame and noises ; all that she can design , is to serve god , to advance the honour of her lord , and the good of souls , and to rejoyce in the cross of christ . first , therefore i desire you to remember that as now you are taught to pray both publikely and privately , in a language understood , so it is intended your affections should be forward , in proportion to the advantages which your prayer hath in the understanding part . for though you have been often told and have heard , that ignorance is the mother of devotion , you will finde that the proposition is unnatural and against common sense and experience ; because it is impossible to desire that of which we know nothing , unless the desire it self be fantasticall and illusive : it is necessary that in the same proportion in which we understand any good thing , in the same we shall also desire it , and the more particular and minute your notices are , the more passionate and materiall also your affections will be towards it , and if they be good things for which we are taught to pray , the more you know them the more reason you have to love them ; it is monstrous to think that devotion , that is , passionate desires of religious things , and the earnest prosecutions of them should be produced by any thing of ignorance or less perfect notices in any sence . since therefore you are taught to pray , so that your understanding is the praecentor or the master of the quire , and you know what you say ; your desires are made humane , religious , express , material ( for these are the advantages of prayers and liturgies well understood ) be pleased also to remember , that now if you be not also passionate and devout for the things you mention , you will want the spirit of prayer , and be more inexcusable then before . in many of your prayers before ( especially the publique ) you heard a voice but saw and perceived nothing of the sence , and what you understood of it was like the man in the gospel that was half blinde , he saw men walking like trees , and so you possibly might perceive the meaning of it in generall ; you knew when they came to the epistle , when to the gospel , when the introit , when the pax , when any of the other more generall periods were ; but you could have nothing of the spirit of prayer , that is , nothing of the devotion and the holy affections to the particular excellencies which could or ought there to have been represented ; but now you are taught how you may be really devout , it is made facil and easie , and there can want nothing but your consent and observation . 2. whereas now you are taken off from all humane confidences , from relying wholly and almost ultimately upon the priests power and external act , from reckoning prayers by numbers , from forms and out-sides , you are not to think that the priests power is less , that the sacraments are not effective , that your prayers may not be repeated frequently ; but you are to remember , that all outward things and ceremonies , all sacraments and institutions work their effect in the vertue of christ , by some morall instrument ; the priests in the church of england can absolve you as much as the romane priests could fairly pretend ; but then we teach that you must first be a penitent and a returning person , and our absolution does but manifest the work of god , and comfort and instruct your conscience , direct and manage it ; you shall be absolved here , but not unless you live a holy life ; so that in this you will finde no change but to the advantage of a strict life ; we will not flatter you and cozen your dear soul by pretended ministeries , but we so order our discourses and directions that all our ministrations may be really effective , and when you receive the holy sacrament of the eucharist , or the lords supper , it does more good here then they do there , because if they consecrate ritely , yet they do not communicate you fully ; and if they offer the whole representative sacrifice , yet they do not give you the whole sacrament ; ) only we enjoyn that you come with so much holiness , that the grace of god in your heart may be the principal , and the sacrament in our hands may be the ministring and assisting part : we do not promise great effects to easie trifling dispositions , because we would not deceive , but really procure to you great effects ; and therefore you are now to come to our offices with the same expectations as before , of pardon , of grace , of sanctification ; but you must do something more of the work your self , that we may not do lesse in effect then you have in your expectation ; we will not to advance the reputation of our power deceive you into a less blessing . 3. be careful that you do not flatter your self , that in our communion you may have more ease and liberty of life ; for though i know your pious soule desires passionately to please god and to live religiously , yet i ought to be careful to prevent a temptation , lest it at any time should discompose your severity : therefore as to confession to a priest ( which how it is usually practised amongst the romane party , your self can very well account , and you have complain'd sadly , that it is made an ordinary act , easie and transient , sometime matter of temptation , often times impertinent , but ) suppose it free from such scandal to which some mens folly did betray it , yet the same severity you 'l finde among us ; for though we will not tell a lye to help a sinner , and say that is necessary which is only appointed to make men do themselves good , yet we advise and commend it , and do all the work of souls to all those people that will be saved by all means ; to devout persons , that make religion the business of their lives , and they that do not so in the churches of the roman communion , as they finde but little advantage by peridiocal confessions , so they feel but little awfulness and severity by the injunction ; you must confess to god all your secret actions , you must advise with a holy man in all the affairs of your soul , you will be but an ill friend to your self if you conceal from him the state of your spiritual affairs : we desire not to hear the circumstance of every sinne , but when matter of justice is concerned , or the nature of the sinne is changed , that is , when it ought to be made a question ; and you will finde that though the church of england gives you much liberty from the bondage of innumerable ceremonies and humane devices , yet in the matter of holiness you will be tied to very great service , but such a service as is perfect freedom , that is , the service of god and the love of the holy jesus , and a very strict religious life ; for we do not promise heaven , but upon the same terms it is promised us , that is , repentance towards god and faith in our lord iesus : and as in faith we make no more to be necessary then what is made so in holy scripture , so in the matter of repentance we give you no easie devices , and suffer no lessening definitions of it , but oblige you to that strictness which is the condition of being saved , and so expressed to be by the infallible word of god ; but such as in the church of rome they do not so much stand upon . madam , i am weary of my journey , and although i did purpose to have spoken many things more , yet i desire that my not doing it may be laid upon the account of my weariness , all that i shall adde to the main businese is this . 4. reade the scriptures diligently , and with an humble spirit , and in it observe what is plain , and beleeve and live accordingly . trouble not your self with what is difficult , for in that your duty is not described . 5. pray frequently and effectually ; i had rather your prayers should be often then long . it was well said of petrarch , magno verborum freno uti decet cum superiore colloquentem . when you speak to your superiour you ought to have a bridle upon your tongue , much more when you speak to god . i speak of what is decent in respect of our selves and our infinite distances from god : but if love makes you speak , speak on , so shall your prayer be full of charity and devotion , nullus est amore superior , ille te coget ad veniam , qui me ad multiloquium ; love makes god to be our friend , and our approaches more united and acceptable ; and therefore you may say to god , the same love which made me speak , will also move thee to hear and pardon : love and devotion may enlarge your letanies , but nothing else can , unless authority does interpo●e . 6. be curious not to communicate but with the true sonnes of the church of england , lest if you follow them that were amongst us , but are gone out from us , because they were not of us ) you be offended and tempted to impute their follies to the church of england . 7. trouble your self with no controversies willingly , but how you may best please god by a strict and severe conversation . 8. if any protestant live loosely , remember that he dishonours an excellent religion , and that it may be no more laid upon the charge of our church , then the ill lives of most christians may upon the whole religion . 9. let no man or woman affright you with declamations and scaring words of heretick , and damnation , and changeable ; for these words may be spoken against them that return to light , as well as to those that go to darkness , and that which men of all sides can say , it can be of effect to no side upon its own strength or pretension . the end . notes, typically marginal, from the original text notes for div a63784e-240 martial . l. 8. ep. 18. prov. 27. 10. * vt praestem pyladen , aliquis mihi praestet oresten hoc non fit verbis , maree ut ameris , ama . mart. l. 6. ep. 11. * extra fortunam est quicquid donatur amicis quas dederis solas semper habebis opes . mart. l. 5. ep. 43. et tamen hoc vitium , sed non leve , sit licet unum , quod colit ingratas pauper amicitias . quis largitur opes veteri , fidoque sodali . ep. 19. † non bellè quaedam faciunt duo : sufficit unus huic operi : si vis ut loquar ipse tace . crede mihi quamvis ingentia posthume dones authoris pereunt garrulitate sui . ep. 53. notes for div a63784e-4710 de potest . eccles. cons. 12. a discourse of baptisme, its institution and efficacy upon all believers. together with a consideration of the practise of the church in baptizing infants of beleeving parents: and the practise justified by jer: taylor d.d. taylor, jeremy, 1613-1667. this text is an enriched version of the tcp digital transcription a95331 of text r203923 in the english short title catalog (thomason e682_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 166 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a95331 wing t315 thomason e682_2 estc r203923 99863699 99863699 115910 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a95331) transcribed from: (early english books online ; image set 115910) images scanned from microfilm: (thomason tracts ; 105:e682[2]) a discourse of baptisme, its institution and efficacy upon all believers. together with a consideration of the practise of the church in baptizing infants of beleeving parents: and the practise justified by jer: taylor d.d. taylor, jeremy, 1613-1667. [4], 60 p. printed by j. flesher for r. royston, at the angel in ivy-lane, london, : mdclii. [1652] annotation on thomason copy: "nou. 27.". reproduction of the original in the british library. eng infant baptism -early works to 1800. baptism -church of england -early works to 1800. a95331 r203923 (thomason e682_2). civilwar no a discourse of baptisme,: its institution and efficacy upon all believers. together with a consideration of the practise of the church in b taylor, jeremy 1652 30140 18 335 0 0 0 0 117 f the rate of 117 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-02 tcp assigned for keying and markup 2007-02 aptara keyed and coded from proquest page images 2007-03 jonathan blaney sampled and proofread 2007-03 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a discovrse of baptisme , its institution , and efficacy upon all believers . together with a consideration of the practise of the church in baptizing infants of beleeving parents : and the practise justified by jer : taylor d. d. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . suffer little children to come unto me , and forbid them not , &c. london , printed by j. flesher for r. royston , at the angel in ivy-lane . mdclii . to the reader . be pleased to take notice , that this discourse was not intended by the author to have been sent abroad thus by it self , but was fitted by him to the ayr and mode of other discourses , wherewith he had designed it to be joyned . but some persons of judgement , to whose perusal it was committed , supposing that if this should be kept in till those other could be finished , some disadvantage might arise to the cause which it asserts , wished and advised it might be published by it self . to whose desires the author ( against his first design ) hath condescended , upon this perswasion , that though it appears thus without some formalities and complements requisite to an intire treatise , yet , as to the thing it self , there is nothing wanting to it which he believed material to the question , or useful to the church . and as for those arguments which in the liberty of prophecying , sect. 18. are alleaged against paedobaptism , and in the opinion of some , do seem to stand in need of answering , he had it once in thought to have answered them : but upon these considerations he forbore , 1. because those arguments are not good in themselves , or to the question precisely considered : but onely by relation to the preceding arguments there brought for paedobaptism , they may seem good one against another , but these in the plea for the anababaptists , have no strength , but what is accidental ( as he conceives . ) 2. because in this discourse he hath really laid such grounds , and proved them , that upon their supposition all those arguments in the liberty of prophecying , and all other which he ever heard of , will fall of themselves . 3. because those arguments , to his sense , are so weak , and so relying upon failing and deceitful principles , that he was loath to do them so much reputation , as to account them worthy the answering . 4. but because there may be some necessities which he knows not of , and are better observed by them who live in the midst of them , then by himself , who is thrust into a retirement in wales , therefore he accounts himself at rest in this particular , because he hath understood that his very worthy friend dr. h : hammond hath in his charity and humility descended to answer that collection ; and hopes , that both their hands being so fast clasped in a mutual complication , will do some help and assistance to this question , by which the ark of the church is so violently shaken . a discourse of baptism . when the holy jesus was to begin his prophetical office , and to lay the foundation of his church on the corner-stone , he first temper'd the cement with water and then with blood , and afterwards built it up by the hands of the spirit : himself enter'd at that door by which his disciples for ever after were to follow him ; for therefore he went in at the door of baptism , that he might hallow the entrance which himself made to the house he was now building . as it was in the old , so it is in the new creation ; out of the waters god produced every living creature : and when at first the spirit moved upon the waters , and gave life , it was the type of what was designed in the renovation . every thing that lives now , is born of water and the spirit ; and christ , who is our creator and redeemer in the new birth , opened the fountains and hallowed the stream : christ who is our life went down into the waters of baptism , and we who descend thither finde the effects of life ; it is living water , of which whoso drinks , needs not to drink of it again , for it shall be in him a well of water springing up to life eternal . but because every thing is resolved into the same principles from whence they are taken , the old world which by the power of god came from the waters , by their own sin fell into the waters again , and were all drowned , and onely eight persons were saved by an ark : and the world renewed upon the stock and reserves of that mercy , consigned the sacrament of baptism in another figure ; for then god gave his sign from heaven , that by water the world should never again perish : but he meant that they should be saved by water : for baptism , which is a figure like to this , doth also now save us by the resurrection of jesus christ . after this , the jews report that the world took up the doctrine of baptisms , in remembrance that the iniquity of the old world was purged by water ; and they washed all that came to the service of the true god , and by that baptism bound them to the observation of the precepts which god gave to noah . but when god separated a family for his own especial service , he gave them a sacrament of initiation , but it was a sacrament of blood , the covenant of circumcision : and this was the fore-runner of baptism , but not a type ; when that was abrogated , this came into the place of it , and that consigned the same faith which this professes : but it could not properly be a type , whose nature is by a likeness of matter or ceremony to represent the same mystery . neither is a ceremony , as baptism truly is , properly capable of having a type , it self is but a type of a greater mysteriousness : and the nature of types is , in shadow to describe by dark lines a future substance ; so that although circumcision might be a type of the effects and graces bestowed in baptism , yet of the baptism or ablution it self , it cannot be properly ; because of the unlikeness of the symboles and configurations , and because they are both equally distant from substances , which types are to consign and represent . the first bishops of jerusalem , and all the christian jews for many years retained circumcision together with baptism ; and christ himself , who was circumcised , was also baptized ; and therefore it is not so proper to call circumcision a type of baptism : it was rather a seal and sign of the same covenant to abraham and the fathers , and to all israel , as baptism is to all ages of the christian church . and because this rite could not be administred to all persons , and was not at all times after its institution , god was pleased by a proper and specifick type to consign this rite of baptism , which he intended to all , and that for ever : and god , when this family of his church grew separate , notorious , numerous and distinct , he sent them into their own countrey by a baptism through which the whole nation pass'd : for all the fathers were under the cloud , and all passed through the sea , and were all baptized unto moses in the cloud , and in the sea ; so by a double figure foretelling , that as they were initiated to moses law by the cloud above and the sea beneath : so should all the persons of the church , men , women and children , be initiated unto christ by the spirit from above and the water below : for it was the design of the apostle in that discourse , to represent that the fathers and we were equal as to the priviledges of the covenant ; he proved that we do not exceed them , and it ought therefore to be certain that they do not exceed us , nor their children ours . but after this , something was to remain which might not onely consign the covenant which god made with abraham , but be as a passage from the fathers thorough the synagogue to the church ; from abraham by moses to christ : and that was circumcision , which was a rite which god chose to be a mark to the posterity of abraham , to distinguish them from the nations which were not within the covenant of grace , and to be a seal of the righteousness of faith , which god made to be the spirit and life of the covenant . but because circumcision although it was ministred to all the males , yet it was not to the females ; and although they and all the nation was baptized and initiated into moses in the cloud and the sea , yet the children of israel by imitation of the patriarchs the posterity of noah , used also ceremonial baptisms to their women and to their proselytes , and to all that were circumcised ; and the jews deliver , that sarah and rebecca when they were adopted into the family of the church , that is , of abraham and isaac , were baptized : and so were all strangers that were married to the sons of israel . and that we may think this typical of christian baptism , the doctors of the jews had a tradition , that when the messias would come , there should be so many proselytes that they could not be circumcised , but should be baptized . the tradition proved true , but not for their reason . but that this rite of admitting into mysteries , and institutions , and offices of religion by baptisms , was used by the posterity of noah , or at least very early among the jews , besides the testimonies of their own doctors , i am the rather induced to believe , because the heathen had the same rite in many places and in several religions : so they initiated disciples into the secrets of a mithra ; and the priests of cotyttus were called b baptae , because by baptism they were admitted into the religion ; and they c thought murther , incest , rapes , and the worst of crimes , were purged by dipping in the sea , or fresh springs ; and a proselyte is called in arrianus , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , intinctus , a baptized person . but this ceremony of baptizing was so certain and usual among the jews , in their admitting proselytes and adopting into institutions , that to baptize and to make disciples are all one ; and when john the baptist by an order from heaven went to prepare the way to the coming of our blessed lord , he preached repentance , and baptized all that professed they did repent . he taught the jews to live good lives , and baptized with the baptism of a prophet , such as was not unusually done by extraordinary and holy persons in the change or renewing of discipline or religion . whether john's baptism was from heaven , or of men , christ asked the pharisees . that it was from heaven , the people therefore believed , because he was a prophet , and a holy person : but it implies also , that such baptisms are sometimes from men , that is , used by persons of an eminent religion , or extraordinary fame for the gathering of disciples and admitting proselytes : and the disciples of christ did so too , even before christ had instituted the sacrament for the christian church , the disciples that came to christ were baptized by his apostles . and now we are come to the gates of baptism . all these till john were but types and preparatory baptisms , and john's baptism was but the prologue to the baptism of christ , the jewish baptisms admitted proselytes to moses and to the law of ceremonies ; john's baptism called them to believe in the messias now appearing , and to repent of their sins , to enter into the kingdom which was now at hand , and preached that repentance which should be for the remission of sins . his baptism remitted no sins , but preached and consigned repentance , which , in the belief of the messias whom he pointed to , should pardon sins . but because he was taken from his office before the work was compleated , the disciples of christ finished it : they went forth preaching the same sermon of repentance , and the approach of the kingdom , and baptized or made proselytes or disciples , as john did ; onely they ( as it is probable ) baptized in the name of jesus , which it is not so likely john did . a and this very thing might be the cause of the different forms b of baptism recorded in the acts , of baptizing in the name of iesus , and at other times in the name of the father , son , and holy ghost ; the former being the manner of doing it in pursuance of the design of john's baptism ; and the latter the form of institution by christ for the whole christian church , appointed after his resurrection : the disciples at first using promiscuously what was used by the same authority , though with some difference of mystery . the holy jesus having found his way ready prepared by the preaching of john , and by his baptism , and the jewish manner of adopting proselytes and disciples into the religion , a way chalked out for him to initiate disciples into his religion , took what was so prepared , and changed it into a perpetual sacrament . he kept the ceremony , that they who were led onely by outward things , might be the better called in , and easier inticed into the religion , when they entred by a ceremony which their nation alwayes used in the like cases : and therefore without change of the outward act , he put into it a new spirit , and gave it a new grace and a proper efficacy : he sublim'd it to higher ends , and adorned it with stars of heaven : he made it to signifie greater mysteries , to convey greater blessings , to consign the bigger promises , to cleanse deeper then the skin , and to carry proselytes further then the gates of the institution . for so he was pleased to do in the other sacrament ; he took the ceremony which he found ready in the custom of the jews , where the major domo after the paschal supper gave bread and wine to every person of his family ; he changed nothing of it without , but transferr'd the rite to greater mysteries , and put his own spirit to their sign , and it became a sacrament evangelical . it was so also in the matter of excommunication , where the jewish practise was made to pass into christian discipline : without violence and noise old things became new , while he fulfilled the law , making it up in full measures of the spirit . by these steps baptism passed on to a divine evangelical institution , which we finde to be consigned by three evangelists . go ye therefore and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . it was one of the last commandments the holy jesus gave upon the earth , when he taught his apostles the things which concerned his kingdome . for he that believeth and is baptized , shall be saved : but , vnless a man be born of water and the holy spirit , he cannot enter into the kingdome of heaven ; agreeable to the decretory words of god by abraham in the circumcision , to which baptism does succeed in the consignation of the same covenant and the same spiritual promises ; the uncircumcised childe whose flesh is not circumcised , that soul shall be cut off from his people ; he hath broken my covenant . the manichees , seleucus , hermias , and their followers , people of a dayes abode and small interest , but of malicious doctrine , taught , baptism not to be necessary , not to be used ; upon this ground , because they supposed that it was proper to john to baptize with water , and reserved for christ as his peculiar , to baptize with the holy ghost and with fire . indeed christ baptized none otherwise . he sent his spirit upon the church in pentecost and baptized them with fire , the spirit appearing like a flame : but he appointed his apostles to baptize with water , and they did so , and their successors after them , every where and for ever , not expounding , but obeying the praeceptive words of their lord , which were almost the last that he spake upon earth . and i cannot think it necessary to prove this to be necessary by any more arguments . for the words are so plain , that they need no exposition ; and yet if they had been obscure , the universal practise of the apostles and the church for ever , is a sufficient declaration of the commandment : no tradition is more universal , no not of scripture it self ; no words are plainer , no not the ten commandments : and if any suspicion can be superinduced by any jealous or less discerning person , it will need no other refutation , but to turn his eyes to those lights by which himself sees scripture to be the word of god , and the commandments to be the declaration of his will . but that which will be of greatest concernment in this affair , is to consider the great benefits are conveyed to us in this sacrament ; for this will highly conclude , that the precept was for ever , which god so seconds with his grace and mighty blessings ; and the susception of it necessary , because we cannot be without those excellent things which are the graces of the sacrament . 1. the first fruit is , that in baptism we are admitted to the kingdome of christ , presented unto him , consigned with his sacrament , enter into his militia , give up our understandings and our choice to the obedience of christ , and in all senses that we can , become his disciples , witnessing a good confession , and undertaking a holy life : and therefore in scripture {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , are conjoyn'd in the significations , as they are in the mystery : it is a giving up our names to christ , and it is part of the foundation or the first principles of the religion , as appears in s. pauls catechism ; it is so the first thing , that it is for babes , and neophytes , in which they are matriculated and adopted into the house of their father , and taken into the hands of their mother . upon this account baptism is called in antiquity , ecclesiae janua , porta gratiae , & primus introitus sanctorum ad aeternam dei & ecclesiae consuetudinem . the gates of the church , the door of grace , the first entrance of the saints to an eternal conversation with god and the church . sacramentum initiationis , & intrantium christianismum investituram , s. bernard calls it : the sacrament of initiation , and the investiture of them that enter into the religion ; and the person so entring is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one of the religion , or a proselyte and convert , and one added to the number of the church , in imitation of that of s. luke , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , god added to the church those that should be saved ; just as the church does to this day and for ever , baptizing infants and catechumens : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they are added to the church , that they may be added to the lord , and the number of the inhabitants of heaven . 2. the next step beyond this , is adoption into the covenant , which is an immediate consequent of the first presentation , this being the first act of man , that the first act of god . and this is called by s. paul , a being baptized in one spirit into one body , that is , we are made capable of the communion of saints , the blessings of the faithful , the priviledges of the church : by this we are , as s. luke calls it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ordained , or disposed , put into the order of eternal life , being made members of the mystical body under christ our head . 3. and therefore baptism is a new birth , by which we enter into the new world , the new creation , the blessings and spiritualities of the kingdome ; and this is the expression which our saviour himself used to nicodemus , vnless a man be born of water and the spirit : and it is by s. paul called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the laver of regeneration ; for now we begin to be reckoned in a new census or account , god is become our father , christ our elder brother , the spirit the earnest of our inhetance , the church our mother , our food is the body and blood of our lord ; faith is our learning , religion our imployment , and our whole life is spiritual , and heaven the object of our hopes , and the mighty price of our high calling . and from this time forward we have a new principle put into us , the spirit of grace , which besides our soul and body , is a principle of action , of one nature , and shall with them enter into the portion of our inheritance . and therefore the primitive christians , who consigned all their affairs and goods and writings with some marks of their lord , usually writing {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , iesus christ the son of god our saviour ; they made it an abbreviature by writing onely the capitals , thus : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . which the heathens in mockery and derision made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifies a fish , and they used it for christ as a name of reproach : but the christians owned the name , and turned it into a pious metaphor , and were content that they should enjoy their pleasure in the acrostich ; but upon that occasion tertullian speaks pertinently to this article , nos pisciculi secundum {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nostrum jesum christum , in aquâ nascimur . christ whom you call a fish , we knowledge to be our lord and saviour ; and we , if you please , are the little fishes , for we are born in water ; thence we derive our spiritual life . and because from henceforward we are a new creation , the church uses to assign new relations to the catechumens , spiritual fathers and susceptors ; and at their entrance into baptism , the christians and jewish proselytes did use to cancel all secular affections to their temporal relatives , nec quicquam prius imbuuntur quam contemnere deos , exuere patriam , parentes , liberos , fratres vilia habere , said tacitus of the christians : which was true in the sense onely as christ said , he that doth not hate father or mother for my sake , is not worthy of me ; that is , he that doth not hate them prae me , rather then forsake me , forsake them , is unworthy of me . 4. in baptism all our sins are pardoned , according to the words of a prophet : i will sprinkle clean water upon you , and ye shall be clean from all your filthiness . the catechumen descends into the font a sinner , he arises purified ; he goes down the son of death , he comes up the son of the resurrection ; he enters in the son of folly and praevarication , he returns the son of reconciliation ; he stoops down the childe of wrath , and ascends the heir of mercy ; he was the childe of the devil , and now he is the servant and the son of god . they are the words of ven. bede concerning this mystery . and this was ingeniously signified by that greek inscription upon a font , which is so prettily contriv'd that the words may be read after the greek or after the hebrew manner , and be exactly the same , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , lord wash my sin , and not my face onely . and so it is intended and promised , arise and be baptized , and wash away thy sins , and call on the name of the lord , said ananias to saul ; for , christ loved the church and gave himself for it , that he might sanctifie and cleanse it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with the washing of water in the word , that is , baptism in the christian religion : and therefore tertullian calls baptism lavacrum compendiatum , a compendious laver ; that is , an intire cleansing the soul in that one action justly and rightly performed : in the rehearsal of which doctrine , it was not an unpleasant etymology that anastasius sinaita gave of baptism ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in which our sins are thrown off ; and they fall like leeches when they are full of blood and water , or like the chains from s. peters hands at the presence of the angel . baptism is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an intire full forgiveness of sins , so that they shall never be called again to scrutiny . — omnia daemonis arma his merguntur aquis , quibus ille renascitur infant qui captivus erat — the captivity of the soul is taken away by the blood of redemption , and the fiery darts of the devil are quenched by these salutary waters ; and what the flames of hell are expiating or punishing to eternal ages , that is washed off quickly in the holy font , and an eternal debt paid in an instant : for so sure as the egyptians were drowned in the red sea , so sure are our sins washed in this holy flood : for this is a red sea too ; these waters signifie the blood of christ , these are they that have washed their robes , and made them white in the blood of the lamb , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the blood of christ cleanseth us , the water cleanseth us , the spirit purifies us ; the blood by the spirit , the spirit by the water , all in baptism , and in pursuance of that baptismal state . these three are they that bear record in earth , the spirit , the water , and the blood , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , these three agree in one , or are to one purpose ; they agree in baptism , and in the whole pursuance of the assistances , which a christian needs all dayes of his life : and therefore s. cyril calls baptism {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the antitype of the passions of christ : it does preconsign the death of christ ; and does the infancy of the work of grace , but not weakly ; it brings from death to life ; and though it brings us but to the birth in the new life , yet that is a greater change then is in all the periods of our growth to manhood , to a perfect man in christ jesus . 5. baptism does not onely pardon our sins , but puts us into a state of pardon for the time to come . for baptism is the beginning of the new life , and an admission of us into the evangelical covenant , which on our parts consists in a sincere and timely endevour to glorifie god by faith and obedience : and on gods part , he will pardon what is past , assist us for the future , and not measure us by grains and scruples , or exact our duties by the measure of an angel , but by the span of a mans hand . so that by baptism we are consigned to the mercies of god . and the graces of the gospel ; that is , that our pardon be continued , and our piety be a state of repentance . and therefore that baptism which in the nicene creed we profess to be for the remission of sins , is called in the jerusalem creed , the baptism of repentance ; that is , it is the entrance of a new life , the gate to a perpetual change and reformation , all the way continuing our title to , and hopes of forgiveness of sins . and this excellency is clearly recorded by s. paul , the kindeness and love of god our saviour toward man hath appeared ; not by works in righteousness which we have done : that 's the formality of the gospel-covenant , not to be exacted by the strict measures of the law , but according to his mercy he saved us , that is , by gentleness and remissions , by pitying and pardoning us , by relieving and supporting us , because he remembers that we are but dust ; and all this mercy we are admitted to , and is conveyed to us , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by the laver of regeneration , and the renewing of the holy ghost . and this plain evident doctrine was observed , explicated and urged against the messalians , who said that baptism was like a razor , that cut away all the sins that were past , or presently adhering , but not the sins of our future life ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this sacrament promises more and greater things , it is the earnest of future good things , the type of the resurrection , the communication of the lords passion , the partaking of his resurrection , the robe of righteousness , the garment of gladness , vestment of light , or rather light it self . and for this reason it is , that baptism is not to be repeated , because it does at once all that it can do at a hundred times : for it admits us to the condition of repentance and evangelical mercy , to a state of pardon for our infirmities and sins , which we timely and effectually leave : and this is a thing that can be done but once , as a man can begin but once ; he that hath once entred in at this gate of life is alwayes in possibility of pardon , if he be in a possibility of working and doing after the manner of a man , that which he hath promised to the son of god . and this was expresly delivered and observed by s. austin . that which the apostle sayes , cleansing him with the washing of water in the word , is to be understood , that in the same laver of regeneration , and word of sanctification , all the evils of the regenerate are cleansed and healed : not onely the sins that are past , which all are now remitted in baptism ; but also those that are contracted afterwards by humane ignorance and infirmity : not that baptism be repeated as often as we sin , but because by this which is once administred , is brought to pass that pardon of all sins , not onely of those that are past , but also those which will be committed afterwards , is obtained . the messalians denyed this , and it was part of their heresie in the undervaluing of baptism ; and for it they are most excellently confuted by isidore pelusiot , in his third book , 195 epistle to the count hermin : whither i refer the reader . in proportion to this doctrine it is , that the holy scripture calls upon us to live a holy life , in pursuance of this grace of baptism . and s. paul recals the lapsed galatians to their covenant , and the grace of god stipulated in baptism : ye are all children of god by faith in iesus christ ; that is , heirs of the promise , and abrahams seed : that promise which cannot be disannulled , increased or diminished , but is the same to us as it was to abraham ; the same before the law and after . therefore do not you hope to be justified by the law , for you are entred into the covenant of faith , and are to be justified thereby . this is all your hope , by this you must stand for ever , or you cannot stand at all ; but by this you may : for you are gods children by faith ; that is , not by the law , or the covenant of works : and that you may remember whence you are going , and return again , he proves , that they are the children of god by faith in jesus christ , because they have been baptized into christ , and so put on christ . this makes you children , and such as are to be saved by faith , that is , a covenant , not of works , but of pardon in jesus christ , the author and establisher of this covenant . for this is the covenant made in baptism , that being justified by his grace , we shall be heirs of life eternal : for by grace , that is , by favor , remission and forgiveness in jesus christ , ye are saved . this is the onely way that we have of being justified , and this must remain as long as we are in hopes of heaven : for besides this we have no hopes , and all this is stipulated and consigned in baptism , and is of force after our fallings into sin and risings again . in pursuance of this , the same apostle declares , that the several states of sin , are so many recessions from the state of baptismal grace ; and if we arrive to the direct apostasie and renouncing of , or a contradiction to , the state of baptism , we are then unpardonable , because we are faln from our state of pardon . this s. paul conditions most strictly , in his epistle to the hebrews ; this is the covenant i will make in those days , i will put my laws in their hearts , and their sins and iniquities will i remember no more . now where remission of these is , there is no more offering for sin ; that is , our sins are so pardoned , that we need no more oblation , we are then made partakers of the death of christ ; which we afterwards renew in memory and eucharist , and representment . but the great work is done in baptism : for so it follows ; having boldness to enter into the holiest by the blood of iesus , by a new and living way , that is , by the vail of his flesh , his incarnation . but how do we enter into this ? baptism is the door , and the ground of this confidence for ever : for so he addes ; let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evil conscience , and our bodies washed with pure water . this is the consignation of this blessed state , and the gate to all this mercy : let us therefore hold fast the profession of our faith ; that is , the religion of a christian ; the faith into which we were baptized : for that is the faith that justifies and saves vs ; let us therefore hold fast this profession of this faith , and do all the intermedial works , in order to the conservation of it , such as are assembling in the communion of saints , ( the use of the word and sacrament is included in the precept ) mutual exhortation , good example , and the like : for if we sin wilfully after we have received the knowledge of the truth , that is , if we sin against the profession of this faith , and hold it not fast , but let the faith and the profession go wilfully , ( which afterwards he cals a treading under foot the son of god , a counting the blood of the covenant wherewith he was sanctified , an unholy thing , and a doing despite to the spirit of grace ; viz. which moved upon these waters , and did illuminate him in baptism ) if we do this , there is no more sacrifice for sins , no more deaths of christ , into which you may be baptized ; that is , you are faln from the state of pardon and repentance , into which you were admitted in baptism , and in which you continue , so long as you have not quitted you baptismal rights , and the whole covenant . contrary to this , is that which s. peter calls making our calling and election sure ; that is , a doing all that which may continue us in our state of baptism , and the grace of the covenant . and between these two states , of absolute apostasie from , and intirely adhering to , and securing this state of calling and election , are all the intermedial sins , and being overtaken in single faults , or declining towards vitious habits ; which in their several proportions , are degrees of danger and insecurity ; which s. peter calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a forgetting our baptism , or purification from our sins . and in this sense are those words , the just shall live by faith ; that is , by that profession which they made in baptism : from which , if they swerve not , they shall be supported in their spiritual life . it is a grace , which by vertue of the covenant consign'd in baptism , does like a centre , transmit effluxes to all the periods and portion of our life : our whole life , all the periods of our succeeding hopes , are kept alive by this . this consideration is of great use , besides many other things , to reprove the folly of those who in the primitive church deferr'd their baptism till their death-bed : because baptism is a laver of sanctification , and drowns all our sins , and buries them in the grave of our lord , they thought they might sin securely upon the stock of an after-baptism ; for unless they were strangely preventedly a sudden accident , a death-bed baptism they thought would secure their condition : but early some of them durst not take it , much less in the beginning of their years , that they might at least gain impunity for their follies and heats of their youth . baptism hath influence into the pardon of all our sins committed in all the dayes of our folly and infirmity ; and so long as we have not been baptized , so long we are out of the state of pardon , and therefore an early . baptism is not to be avoided , upon this mistaken fancy and plot upon heaven : it is the greater security towards the pardon of our sins , if we have taken it in the beginning of our dayes . 5. the next benefit of baptism , which is also a verification of this , is a sanctification of the baptized person by the spirit of grace : sanctus in hunc coelo descendit spiritus amnem , coelestique sacras fonte maritat aquas : concipit unda deum , sanctumque liquoribus almis edit ab aeterno semine progeniem . the holy ghost descends upon the waters of baptism , and makes them prolifical , apt to produce children unto god : and therefore saint leo compares the font of baptism , to the womb of the blessed virgin . when it was replenished with the holy spirit . and this is the baptism of our dearest lord : his ministers baptize with water ; our lord at the same time verifies their ministery , with giving the holy spirit : they are joyned together by s. paul , we are by one spirit baptized into one body ; that is , admitted into the church by baptism of water and the spirit . this is that which our blessed lord calls a being born of water and of the spirit ; by water we are sacramently dead and buried , by the spirit we are made alive . but because these are mysterious expressions , and according to the style of scripture , high and secret in spiritual significations , therefore that we may understand what these things signifie , we must consider it by its real effects , and what it produces upon the soul of a man . 1. it is the suppletory of original righteousness , by which adam was at first gracious with god , and which he lost by his prevarication . it was in him a principle of wisdome and obedience , a relation between god and himself , a title to the extraordinary mercies of god , and a state of friendship : when he fell , he was discomposed in all , the links of the golden chain and blessed relation were broken ; and it so continued in the whole life of man , which was stained with the evils of this folly , and the consequent mischiefs : and therefore when we began the world again , entring into the articles of a new life , god gave us his spirit , to be an instrument of our becoming gracious persons , and of being in a condition of obtaining that supernatural end which god at first designed to us . and therefore as our baptism is a separation of us from unbelieving people : so the descent of the holy spirit upon us in our baptism , is a consigning or marking us for god , as the sheep of his pasture , as the souldiers of his army , as the servants of his houshold : we are so separated from the world , that we are appropriated to god , so that god expects of us duty and obedience ; and all sins are acts of rebellion and undutifulness : of this nature was the sanctification of jeremy and john the baptist from their mothers womb ; that is , god took them to his own service by an early designation , and his spirit mark'd them to a holy ministery . to this also relates that of s. paul , whom god by a decree separated from his mothers womb to the ministery of the gospel : the decree did antedate the act of the spirit , which did not descend upon him until the day of his baptism . what these persons were in order to exterior ministeries , that all the faithful are in order to faith and obedience , consigned in baptism by the spirit of god , to a perpetual relation to god , in a continual service and title to his promises . and in this sense the spirit of god is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , * a seal , in whom also after that ye believed , ye were sealed with that holy spirit of promise , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the water washes the body , and the spirit seals the soul ; viz. to a participation of those promises which he hath made , and to which we receive a title to our baptism . 2. the second effect of the spirit , is light or illumination ; that is , the holy spirit becomes unto us the author of holy thoughts , and firm perswasions , and fets to his seal that the word of god is true ; into the belief of which we are then baptized , and makes faith to be a grace , and the understanding resigned , and the will confident , and the assent stronger then the premises , and the propositions to be believed , because they are belov'd , and we are taught the wayes of godliness after a new manner , that is , we are made to perceive the secrets of the kingdome , and to love religion , and to long for heaven and heavenly things , and to despise the world , and to have new resolutions , and new perceptions , and new delicacies , in order to the establishment of faith , and its increment and perseverance , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . god sits in the soul when it is illuminated in baptism , as if he sate in his throne ; that is , he rules by a firm perswasion , and intire principles of obedience . and therefore baptism is called in scripture , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the baptized , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , illuminated : call to minde the former dayes , in which ye were illuminated : and the same phrase is in the 6. to the hebrews , where the parallel places expound each other . for that which s. paul calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , once illuminated ; he calls after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a receiving the knowledge of the truth : and that you may perceive this to be wholly meant of baptism , the apostle expresses it still by its synonymas , tasting of the heavenly gift , and made partakers of the holy ghost , sprinkled in our hearts from an evil conscience , and washed in our bodies with pure water : all which also are a syllabus or collection of the several effects of the graces bestowed in baptism . but we are now instancing in that which relates most properly to the understanding , in which respect the holy spirit also is called anointing or unction ; and the mystery is explicated by s. john , the anointing which ye have received of him abideth in you , and ye need not that any man teach you ; but as the same anointing teacheth you of all things . 3. the holy spirit descends upon us in baptism , to become the principle of a new life ; to become a holy seed , springing up to holiness , and is called by s. john , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the seed of god : and the purpose of it we are taught by him , whosoever is born of god ( that is , he that is regenerated and entred into this new birth ) doth not commit sin ; for his seed remaineth in him , and he cannot sin , because he is born of god . the spirit of god , is the spirit of life ; and now that he by the spirit is born anew , he hath in him that principle , which , if it be cherished , will grow up to life , to life eternal . and this is the spirit of sanctification , the victory of the world , the deletery of concupiscence , the life of the soul , and the perpetuall principle of grace sown in our spirits in the day of our adoption to be the sons of god , and members of christs body . but take this mystery in the words of s. basil ; there are two ends proposed in baptism , to wit , to abolish the body of sin , that we may no more bring forth fruit unto death ; and to live in the spirit , and to have our fruit to sanctification . the water represents the image of death , receiving the body in its bosome , as in a sepulchre . but the quickning spirit sends upon us a vigorous {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , power or efficacy , even from the beginning renewing our souls from the death of sin unto life . for as our mortification is perfected in the water , so the spirit works life in us . to this purpose is the discourse of s. paul ; having largely discoursed of our being baptized into the death of christ , he addes this as the corollary of all , he that is dead , is freed from sin * ; that is , being mortified , and buried in the waters of baptism , we have a new life of righteousness put into us ; we are quitted from the dominion of sin , and are planted together in the likeness of christs resurrection , that henceforth we should not serve sin . 4. but all these intermedial blessings tend to a glorious conclusion , for baptism does also consign us to a holy resurrection . it takes the sting of death from us , by burying us together with christ ; and takes off sin , which is the sting of death , and then we shall be partakers of a blessed resurrection . this we are taught by s. paul , know ye not that so many of us as are baptized into jesus christ , were baptized into his death ? for if we have been planted together in the likeness of his death , we shall be also in the likeness of his resurrection . that declares the real event in its due season . but because baptism consigns it , and admits us to a title to it , we are said with s. paul , to be risen with christ in baptism ; buried with him in baptism , wherein also you are risen with him , thorough the faith of the operation of god , which hath raised him from the dead : which expression i desire to be remembred , that by it we may better understand those other sayings of the apostle , of putting on christ in baptism , putting on the new man , &c. for these onely signifie {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or the design on gods part , and the endevour and duty on mans : we are then consigned to our duty , and to our reward ; we undertake one , and have a title to the other : and though men of ripeness and reason enter instantly into their portion of work , and have present use of the assistances , and something of their reward in hand ; yet we cannot conclude , that those that cannot do it presently , are not baptized rightly , because they are not in capacity to put on the new man in righteousness , that is , in an actual holy life : for they may put on the new man in baptism , just as they are risen with christ : which because it may be done by faith , before it is done in real event , and it may be done by sacrament and design , before it be done by a proper faith ; so also may our putting on the new man be . it is done sacramentally , and that part which is wholly the work of god , does onely antedate the work of man , which is to succeed in its due time , and is after the manner of preventing grace : but this is by the by : in order to the present article , baptism is by theodoret called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a participation of the lords resurrection . 5. and lastly , by baptism we are saved ; that is , we are brought from death to life here , and that is the first resurrection , and we are brought from death to life hereafter , by vertue of the covenant of the state of grace , into which in baptism we enter , and are preserved from the second death , and receive a glarious and an eternal life : he that believeth and is baptized , shall be saved , said our blessed saviour ; and , according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost . after these great blessings so plainly testified in scripture , and the doctrine of the primitive church , which are regularly consigned and bestowed in baptism , i shall less need to descend to temporal blessings , or rare contingencies , or miraculous events , or probable notices of things less certain : of this nature are those stories recorded in the writings of the church , that constantine was cured of a leprosie in baptism , theodosius recovered of his disease , being baptized by the bishop of thessalonica ; and a paralytic jew was cured as soon as he became a christian , and was baptized by atticus of c. p. and bishop arnulph baptizing a leper , also cured him , said vincentius bellovacensis . it is more considerable , which is generally and piously believed by very many eminent persons in the church , that at our baptism god assigns an angel guardian : for then the catechumen being made a servant and a brother to the lord of angels , is sure not to want the aids of them who pitch their tents round about them that fear the lord : and that this guard and ministery is then appointed , when themselves are admitted into the inheritance of the promises , and their title to salvation is hugely agreeable to the words of s. paul , are they not all ministring spirits , sent forth to minister to them who shall be heirs of salvation ? where it appears , that the title to the inheritance is the title to this ministery , and therefore must begin and end together . but i insist not on this , though it seems to me hugely probable . all these blessings put into one syllabus , have given to baptism many honorable appellatives in scripture , and other divine writers , calling it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sacramentum vitae & aeternae salutis . a new birth , a regeneration , a renovation , a charet carrying us to god , the great circumcision , a circumcision made without hands , the key of the kingdome , the paranymph of the kingdome , the earnest of our inheritance , the answer of a good conscience , the robe of light , the sacrament of a new life , and of eternal salvation . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this is coelestial water , springing from the sides of the rock , upon the which the church was built , when the rock was smitten with the rod of god . it remains now , that we inquire what concerns our duty , and in what persons , or in what dispositions baptism produces all these glorious effects ? for , the sacraments of the church work in the vertue of christ , but yet onely upon such as are servants of christ , and hinder not the work of the spirit of grace . for the water of the font , and the spirit of the sacrament , are indeed to wash away our sins , and to purifie our souls : but not unless we have a minde to be purified . the sacrament works pardon for them that hate their sin , and procures grace for them that love it . they that are guilty of sins , must repent of them , and renounce them , and they must make a profession of the faith of christ , and give , or be given up to the obedience of christ , and then they are rightly disposed . he that believeth and is baptized , shall be saved , saith christ ; and s. peter call'd out to the whole assembly , repent , and be baptized every one of you . concerning this , justin martyr gives the same account of the faith and practise of the church . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. whosoever are perswaded , and believe those things to be true , which are delivered and spoken by us , and undertake to live accordingly , they are commanded to fast and pray , and to ask of god remission of their former sins , we also praying together with them , and fasting . then they are brought to us where water is , and are regenerated in the same manner of regeneration , by which we our selves are regenerated . for in baptism , s. peter observes there are two parts , the body , and the spirit ; that is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the putting away the filth of the flesh , that is , the material washing : and this is baptism , no otherwise then a dead corps is a man : the other is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the answer of a good conscience towards god ; that is , the conversion of the soul to god , that 's the effective disposition in which baptism does save us . and in the same sense are those sayings of the primitive doctors to be understood , anima non lavatione sed responsione sancitur . the soul is not healed by washing , viz. alone , but by the answer the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in s. peter , the correspondent of our part of the covenant : for that 's the perfect sense of this unusual expression . and the effect is attributed to this , and denied to the other , when they are distinguished : so justin martyr affirms ; the onely baptism that can heal us , is repentance , and the knowledge of god . for what need is there of that baptism that can onely cleanse the flesh and the body ? be washed in your flesh from wrath and covetousness , from envy and hatred , and behold the body is pure . and clemens alexandrinus upon the proverbial saying , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , be not pure in the laver , but in the minde ; addes , i suppose that an exact and a firm repentance , is a sufficient purification to a man ; if judging and considering our selves for the facts we have done before , we proceed to that which is before us , considering that which follows , and cleansing or washing our minde from sensual affections , and from former sins . just as we use to deny the effect to the instrumental cause , and attribute it to the principal in the manner of speaking , when our purpose is to affirm this to be the principal , and of chief influence . so we say , it is not the good lute , but the skilful hand that makes the musick : it is not the body , but the soul that is the man ; and yet he is not the man without both . for baptism is but the material part in the sacrament , it is the spirit that giveth life ; whose work is faith and repentance begun by himself , without the sacrament , and consigned in the sacrament , and actuated and increased in the cooperation of our whole life : and therefore baptism is called in the jerusalem creed , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one baptism of repentance for the remission of sins ; and by justin martyr , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the baptism of repentance and the knowledge of god , which was made for the sins of the people of god . he explains himself a little after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , baptism that can onely cleanse them that are penitent . in sacramentis trinitati occurrit fides credentium & professio quae apud acta conficitur angelorum , ubi miscentur coelestia & spiritualia semina , ut sancto germine nova possit renascentium indoles procreari , ut dum trinitas cum fide concordat , qui natus fuerit saeculo , renascatur spiritualitèr deo. sic fit hominum pater deus , sancta sit mater ecclesia , said optatus . the faith and profession of the believers , meets with the ever-blessed trinity , and is recorded in the register of angels , where heavenly and spiritual seeds are mingled ; that from so holy a spring , may be produced a new nature of the regeneration , that while the trinity ( viz. that is invocated upon the baptized ) meets with the faith of the catechumen , he that was born to the world , may be born spiritually to god . so god is made a father to the man , and the holy church a mother . faith and repentance strip the old man naked , and make him fit for baptism ; and then the holy spirit moving upon the waters , cleanses the soul , and makes it to put on the new man , who grows up to perfection and a spititual life , to a life of glory , by our verification of the undertaking in baptism on our part , and the graces of the spirit on the other . for the waters pierce no further then the skin , till the person puts off his affection to the sin that he hath contracted ; and then he may say , aquae intraverunt usque ad animam meam , the waters are entred even unto my soul , to purifie and cleanse it , by the washing of water , and the renewing by the holy spirit : the sum is this , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , being baptized , we are illuminated ; being illuminated , we are adopted to the inheritance of sons ; being adopted , we are promoted towards perfection ; and being perfected , we are made immortal . quisquis in hos fontes vir venerit , exeat inde semideus , tactis citò nobilitetur in undis . this is the whole doctrine of baptism , as it is in it self considered , without relation to rare circumstances , or accidental cases : and it will also serve to the right understanding of the reasons why the church of god hath in all ages baptized all persons , that were within her power , for whom the church could stipulate that they were or might be relatives of christ , sons of god , heirs of the promises , and partners of the covenant , and such as did not hinder the work of baptism upon their souls . and such were not onely persons of age and choice , but the infants of christian parents . for the understanding and verifying of which truth , i shall onely need to apply the parts of the former discourse to their particular case ; premising first these propositions . part ii. of baptizing infants . baptism is the key in christs hand , and therefore opens as he opens , and shuts by his rule : and as christ himself did not do all his blessings and effects unto every one , but gave to every one as they had need , so does baptism . christ did not cure all mens eyes , but them onely that were blinde : christ came not to call the righteous , but sinners to repentance ; that is , they that lived in the fear of god , according to the covenant in which they were debtors , were indeed improved and promoted higher by christ , but not called to that repentance to which he called the vitious gentiles , and the adulterous persons among the jews , and the hypocritical pharisees . there are some so innocent , that they need no repentance ( saith the scripture ) meaning , that though they do need contrition for their single acts of sin , yet they are within the state of grace , and need not repentance , as it is a conversion of the whole man : and so it is in baptism , which does all its effects upon them that need them all ; and some upon them that need but some : and therefore as it pardons sins to them that have committed them , and do repent and believe ; so to the others who have not committed them , it does all the work which is done to the others , above or besides that pardon . 2. when the ordinary effect of a sacrament is done already by some other efficiency or instrument , yet the sacrament is still as obligatory as before , not for so many reasons or necessities , but for the same commandment . baptism is the first ordinary current , in which the spirit moves and descends upon us ; and where gods spirit is , they are the sons of god : for christs spirit descends upon none , but them that are his ; and yet cornelius , who had recieved the holy spirit , and was heard by god , and visited by an angel , and accepted in his alms , and fastings , and prayers , yet was tyed to the susception of baptism . to which may be added , that the receiving the effects of baptism before-haud , was used as an argument the rather to minister to baptism . the effect of which consideration is this , that baptism and its effect may be separated , and do not alwayes go in conjunction ; the effect may be before , and therefore much rather may it be after its susception ; the sacrament operating in the vertue of christ , even as the spirit shall move ; according to that saying of s. austin , sacrosancto lavacro inchoata innovatio novi hominis perficiendo perficitur in aliis citiùs , in aliis tardiùs . and s. bernard , lavari quidem citò possumus , sed ad sanandum multâ curatione opus est . the work of regeneration that is begun in the ministery of baptism , is perfected in some sooner , and in some later : we may soon be washed , but to be healed , is a work of a longcure . 3. the dispositions which are required to the ordinary susception of baptism , are not necessary to the efficacy , or required to the nature of the sacrament ; but accidentally , and because of the superinduced necessities of some men . and therefore the conditions are not regularly to be required , but in those accidents . it was necessary for a gentile proselyte to repent of his sins , and to believe in moses law , before he could be circumcised ; but abraham was not tyed to the same conditions , but onely to faith in god ; but isaac was not tyed to so much : and circumcision was not of moses , but of the fathers : and yet after the sanction of moses law , men were tyed to conditions , which were then made necessary to them that entred into the covenant , but not necessary to the nature of the covenant it self . and so it is in the susception of baptism : if a sinner enters into the font , it is necessary he be stripp'd of those appendages which himself sewed upon his nature , and then repentance is a necessary disposition . if his understanding hath been a stranger to religion , polluted with evil principles , and a false religion , it is necessary he have an actual faith , that he be given in his understanding up to the obedience of christ : and the reason of these is plain , because in these persons there is a disposition contrary to the state and effects of baptism ; and therefore they must be taken off by their contraries , faith and repentance , that they may be reduced to the state of pure receptives . and this is the sense of those words of our blessed saviour , vnless ye become like one of these little ones , ye shall not enter into the kingdome of heaven ; that is , ye cannot be admitted into the gospel-covenant , unless all your contrarieties and impediments be taken from you , and you be as apt as children to receive the new immissions from heaven . and this proposition relies upon a great example , and a certain reason . the example is our blessed saviour , who was nullius poenitentiae debitor , he had committed no sin , and needed no repentance ; he needed not to be saved by faith , for of faith he was the author and finisher , and the great object , and its perfection and reward , and yet he was baptized by the baptism of john , the baptism of repentance . and therefore it is certain , that repentance and faith are not necessary to the susception of baptism , but necessary to some persons that are baptized . for it is necessary we should much consider the difference . if the sacrament in any person may be justly received , in whom such dispositions are not to be found , then the dispositions are not necessary or intrinsecal to the susception of the sacrament ; and yet some persons coming to this sacrament , may have such necessities of their own , as will make the sacrament ineffectual without such dispositions : these i call necessary to the person , but not to the sacrament ; that is , necessary to all such , but not necessary to all absolutely . and faith is necessary sometimes where repentance is not , and sometimes repentance and faith together , and sometimes otherwise . when philip baptized the eunuch , he onely required of him to believe , not to repent . but s. peter , when he preached to the jews , and converted them , onely required repentance : which although in their case implyed faith , yet there was no explicit stipulation for it : they had crucified the lord of life , and if they would come to god by baptism , they must renounce their sin : that was all was then stood upon . it is as the case is , or as the persons have superinduced necessities upon themselves . in children the case is evident , as to the one part , which is equally required ; i mean , repentance : the not doing of which , cannot prejudice them as to the susception of baptism ; because they having done no evil , are not bound to repent ; and to repent , is as necessary to the susception of baptism , as faith is : but this shews , that they are accidentally necessary ; that is , not absolutely , not to all , not to infants : and if they may be excused from one duty , which is indispensably necessary to baptism , why they may not from the other , is a secret which will not be found out by these whom it concerns to believe it . and therefore when our blessed lord made a stipulation and express commandment for faith , with the greatest annexed penalty to them that had it not , he that believeth not shall be damned , the proposition is not to be verified or understood as relative to every period of time ; for then no man could be converted from infidelity to the christian faith , and from the power of the devil to the kingdome of christ , but his present infidelity shall be his final ruine . it is not therefore {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not a sentence , but a use , a praediction and intermination . it is not like that saying [ god is true , and every man a lyar ] [ every good , and every perfect gift is from above : ] for these are true in every instant , without reference to circumstances : but he that believeth not shall be damned , is a prediction , or that which in rhetorick is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or a use , because this is the affirmation of that which usually or frequently comes to pass : such as this . he that strikes with the sword , shall perish by the sword ; he that robs a church , shall be like a wheel , of a vertiginous and unstable estate ; he that loves wine and oyle , shall not be rich : and therefore it is a declaration of that which is universally or commonly true ; but not so , that in what instance soever a man is not a believer , in that instant it is true to say he is damned ; for some are called the third , some the sixth , some the ninth hour , and they that come in , being first called , at the eleventh hour , shall have their reward : so that this sentence stands true at the day and the judgement of the lord , not at the judgement or day of man . and in the same necessity as faith stands to salvation , in the same it stands to baptism ; that is , to be measured by the whole latitude of its extent . our baptism shall no more do all its intention , unless faith supervene , then a man is in possibility of being saved without faith ; it must come in its due time , but is not indispensably necessary in all instants and periods . baptism is the seal of our election and adoption ; and as election is brought to effect by faith , and its consequents ; so is baptism : but to neither is faith necessary , as to its beginning and first entrance . to which also i adde this consideration , that actual faith is necessary , not to the susception , but to the consequent effects of baptism , appears , because the church , and particularly the apostles , did baptize some persons who had not faith , but were hypocrites , such as were simon magus , alexander the copper-smith , demas , and diotrephes ; and such was judas when he was baptized , and such were the gnostick teachers . for the effect depends upon god , who knows the heart , but the outward susception depends upon them who do not know it ; which is a certain argument , that the same faith that is necessary to the effect of the sacrament , is not necessary to its susception ; and if it can be administred to hypocrites , much more to infants ; if to those who really hinder the effect , much rather to them that hinder not . and if it be objected , that the church does not know but the pretenders have faith , but she knows infants have not . i reply , that the church does not know but the pretenders hinder the effect , and are contrary to the grace of the sacrament ; but she knows that infants do not . the first possibly may receive the grace , the other cannot hinder it . but beside these things , it is considerable , that when it is required , persons have faith : it is true , they that require baptism , should give a reason why they do : so it was in the case of the eunuch baptized by philip . but this is not to be required of others that do not ask it , and yet they be of the church , and of the faith : for by faith is also understood the christian religion , and the christian faith is the christian religion ; and of this a man may be , though he make no confession of his faith ; as a man may be of the church , and yet not be of the number of gods secrets ones : and to this more is required then to that ; to the first it is sufficient that he be admitted by a sacrament or a ceremony : which is infallibly certain , because hypocrites and wicked people ate in the visible communion of the church , and are reckoned as members of it , and yet to them there was nothing done but the ceremony administred ; and therefore when that is done to infants , they also ate to be reckoned in the church communion . and indeed in the examples of scripture , we finde more inserted into the number of gods family by outward ceremony , then by the inward grace : of this number were all those who were circumcised the eighth day , who were admitted thither , as the womans daughter was cured in the gospel , by the faith of their mother , their natural parents , or their spiritual : to whose faith it is as certain god will take heed , as to their faith who brought one to christ who could not come himself , the poor paralytick ; for when christ saw their faith , he cured their friend : and yet it is to be observed , that christ did use to exact faith , actual faith , of them that came to him to be cured [ according to your faith be it unto you . ] the case is equal in its whole kinde . and it is considerable what christ saith to the poor man that came in behalf of his son , all things are possible to him that believeth , it is possible for a son to receive the blessing and benefit of his fathers faith : and it was so in his case , and is possible to any ; for to faith all things are possible . and as to the event of things , it is evident in the story of the gospel , that the faith of their relatives was equally effective to children , and friends , or servants , absent or sick , as the faith of the interested person was to himself : as appears beyond all exception in the case of the friends of the paralytick , let down with cords thorough the tyles ; of the centurion in behalf of his servant : of the noble man , for his son sick at capernaum ; of the syrophoenician , for her daughter : and christ required faith of no sick man , but of him that presented himself to him , and desired for himself that he might be cured , as it was in the case of the blinde men . though they could believe , yet christ required belief of them that came to him on their behalf . and why then it may not be so , or is not so in the case of infants baptism , i confess it is past my skill to conjecture . the reason on which this further relies , is contained in the next proposition . 4. no disposition or act of man can deserve the first grace , or the grace of pardon : for so long as a man is unpardoned , he is an evemy to god , and as a dead person ; and unless he be prevented by the grace of god , cannot do a single act in order to his pardon and restitution : so that the first work which god does upon a man , is so wholly his own , that the man hath nothing in it , but to entertain it , that is , not to hinder the work of god upon him : and this is done in them that have in them nothing that can hinder the work of grace , or in them who remove the hinderances ; of the latter sort are all sinners , who have lived in a state contrary to god ; of the first are they who are prevented by the grace of god , before they can choose , that is , little children , and those that become like unto little children . so that faith and repentance are not necessary at first to the reception of the first grace , but by accident . if sin have drawn curtains , and put bars and coverings to the windows , these must be taken away ; and that is done by faith and repentance : but if the windows be not shut , so that the light can pass thorough them , the eye of heaven will pass in and dwell there . no man can come unto me , unless my father draw him ; that is , the first access to christ is nothing of our own , but wholly of god ; and it is as in our creation , in which we have an obediential capacity , but cooperate not ; onely if we be contrary to the work of grace , that contrariety must be taken off , else there is no necessity : and if all men according to christs saying , must receive the kingdome of god as little children , it is certain , little children do receive it ; they receive it as all men ought , that is , without any impediment or obstruction , without any thing within that is contrary to that state . 5. baptism is not to be estimated as one act , transient and effective to single purposes , but it is an entrance to a conjugation and a state of blessings . all our life is to be transacted by the measures of the gospel-covenant , and that covenant is consigned by baptism ; there we have our title and adoption to it , and the grace that is then given to us is like a piece of leaven put into a lump of dow : and faith and repentance do in all the periods of our life , put it into fermentation and activity . then the seed of god is put into the ground of our hearts , and repentance waters it , and faith makes it subactum solum , the ground and furrows apt to produce fruits : and therefore faith and repentance are necessary to the effect of baptism , not to its susception ; that is , necessary to all those parts of life in which baptism does operate , not to the first sanction or entring into the covenant . the seed may lye long in the ground , and produce fruits in its due season , if it be refreshed with the former and the latter rain , that is , the repentance that first changes the state , and converts the man , and afterwards returns him to his title , and recalls him from his wandrings , and keeps him in the state of grace , and within the limits of the covenant : and all the way , faith gives efficacy and acceptation to this repentance , that is , continues our title to the promise , of not having righteousness exacted by the measures of the law , but by the covenant and promise of grace , into which we entred in baptism , and walk in the same all the dayes of our life . 6. the holy spirit which descends upon the waters of baptism , does nor instantly produce its effects in the soul of the baptized ; and when he does , it is irregularly , and as he please : the spirit bloweth where it listeth , and no man knoweth whence it cometh , nor whither it goeth ; and the catechumen is admitted into the kingdome , yet the kingdome of god cometh not with observation : and this saying of our blessed saviour was spoken of the kingdome of of god that is within us , that is , the spirit of grace , the power of the gospel put into our hearts , concerning which , he affirmed , that it operates so secretly , that it comes not with outward shew , neither shall they say , lo here , or lo there : which thing i desire the rather be observed , because in the same discourse which our blessed saviour continued to that assembly , he affirms this kingdome of god to belong unto little children , this kingdome that cometh not with outward significations , or present expresses ; this kingdome that is within us . for the present , the use i make of it is this , that no man can conclude that this kingdome of power , that is , the spirit of sanctification , is not come upon infants , because there is no sign or expression of it . it is within us , therefore it hath no signification . it is the seed of god ; and it is no good argument to say , here is no seed in the bowels of the earth , because there is nothing green upon the face of it . for the church gives the sacrament , god gives the grace of the sacrament . but because he does not alwayes give it at the instant in which the church gives the sacrament , ( as if there be a secret impediment in the suscipient ) and yet afterwards does give it , when the impediment is removed ( as to them that repent of that impediment ) it follows , that the church may administer rightly , even before god gives the real grace of the sacrament ; and if god gives this grace afterwards by parts , and yet all of it is the effect of that covenant which was consigned in baptism : he that defers some may defer all , and verifie every part as well as any part . for it is certain , that in the instance now made , all the grace is deferred ; in infants it is not certain but that some is collated or infused : however , be it so or no , yet upon this account the administration of the sacrament is not hindred . 7. when the scripture speaks of the effects of , or dispositions to baptism , it speaks in general expressions , as being most apt to signifie a common duty , or a general effect , or a more universal event , or the proper order of things : but those general expressions do not supponere universalitèr , that is , are not to be understood exclusively to all that are not so qualified , or universally of all suscipients , or of all the subjects of the proposition . when the prophets complain of the jews , that they are faln from god , and turned to idols , and walk not in the way of their fathers ; and at other times , the scripture speaks the same thing of their fathers , that they walked perversly toward god , starting aside like a broken bow : in these and the like expressions the holy scripture uses a synecdoche , or signifies many onely , under the notion of a more large and indefinite expression ; for neither were all the fathers good , neither did all the sons prevaricate : but among the fathers there were enough to recommend to posterity by way of example ; and among the children , there were enough to stain the reputation of the age : but neither the one part nor the other was true of every single person . s. john the baptist spake to the whole audience , saying , o generation of vipers ! and yet he did not mean that all jerusalem and judea that went out to be baptized of him , were such ; but he under an indeterminate reproof , intended those that were such , that is , especially the priests and the pharisees . and it is more considerable yet , in the story of the event of christs sermon in the synagogue , upon his text taken out of isaiah , all wondred at his gracious words , and bare him witness . and a little after , all they in the synagogue were filled with wrath , that is , it was generally so ; but hardly to be supposed true of every single person , in both the contrary humors and usages . thus christ said to the apostles , ye have abidden with me in my temptations ; and yet judas was all the way a follower of interest and the bag , rather then christ : and afterwards none of them all did abide with christ in his greatest temptations . thus also to come nearer the present question , the secret effects of election and of the spirit , are in scripture attributed to all that are of the outward communion . so s. peter calls all the christian strangers of the eastern dispersion , elect , according to the fore-knowledge of god the father : and s. paul saith of all the roman christians , and the same of the thessalonians , that their faith was spoken of in all the world ; and yet amongst them it is not to be supposed , that all the professors had an unreproveable faith , or that every one of the church of thessalonica was an excellent and a charitable person : and yet the apostle useth this expression , your faith groweth exceedingly , and the charity of every one of you all towards each other , aboundeth . these are usually significant of a general custome or order of things , or duty of men , or design , and natural or proper expectation of events ; such are these also in this very question . as many of you as are baptized into christ , have put on christ ; that is , so it is regularly , and so it will be in its due time , and that is the order of things , and the designed event : but from hence we cannot conclude of every person , and in every period of time ; this man hath been baptized , therefore now he is clothed with christ , he hath put on christ : nor thus , this person cannot in a spiritual sense as yet put on christ , therefore he hath not been baptized , that is , he hath not put him on in a sacramental sense . such is the saying of s. paul , whom he hath predestinated , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified : this also declares the regular event , or at least the order of things , and the design of god , but not the actual verification of it to all persons . these sayings concerning baptism , in the like manner are to be so understood , that they cannot exclude all persons from the sacrament , that have not all those real effects of the sacrament at all times , which some men have at some times , and all men must have at some time or other , viz. when the sacrament obtains its last intention . but he that shall argue from hence , that children are not rightly baptized , because they cannot in a spiritual sense put on christ , concludes nothing , unless these propositions did signifie universally , and at all times , and in every person , and in every manner : which can no more pretend to truth , then that all christians are gods elect , and all that are baptized , are saints ; and all that are called , are justified ; and all that are once justified , shall be saved finally . these things declare onely the event of things , and their order , and the usuall effect , and the proper design , in their proper season , in their limited proportions . 8. a negative argument for matters of fact in scripture , cannot conclude a law , or a necessary , or a regular event . and therefore supposing that it be not intimated , that the apostles did baptize infants , it follows not that they did not : and if they did not , it does not follow that they might not , or that the church may not . for it is unreasonable to argue : the scripture speaks nothing of the baptism of the holy virgin-mother , therefore she was not baptized . the words and deeds of christ are infinite which are not recorded ; and of the acts of the apostles we may suppose the same in their proportion : and therefore what they did not , is no rule to us , unless they did it not because they were forbidden . so that it can be no good argument to say , the apostles are not read to have baptized infants , therefore infants are not to be baptized : but thus ; we do not finde that infants are excluded from the common sacraments and ceremonies of christian institution , therefore we may not presume to exclude them . for although the negative of a fact is no good argument , yet the negative of a law is a very good one . we may not say , the apostles did not , therefore we may not : but thus , they were not forbidden to do it , there is no law against it , therefore it may be done . no mans deeds can prejudicate a divine law expressed in general terms , much less can it be prejudiced by those things that were not done . that which is wanting cannot be numbred , cannot be effectual ; therefore , baptize all nations , must signifie all that it can signifie , all that are reckoned in the capitations and accounts of a nation . now since all contradiction to this question depends wholly upon these two grounds ; the negative argument in matter of fact , and the pretences , that faith and repentance are required to baptism : since the first is wholly nothing , and infirm upon an infinite account , and the second may conclude , that infants can no more be saved then be baptized ; because faith is more necessary to salvation then to baptism ; it being said , he that believeth not shall be damned ; and it is not said , he that believeth not shall be excluded from baptism : it follows , that the doctrine of those that refuse to baptize their infants is upon both its legs weak and broken , and insufficient . upon the supposition of these grounds , the baptism of infants , according to the perpetual practise of the church of god , will stand firm and unshaken upon its own base . for , as the eunuch said to philip , what hinders them to be baptized ? if they can receive benefit by it , it is infallibly certain , that it belongs to them also to receive it , and to their parents to procure it : for nothing can deprive us of so great a grace , but an unworthiness or a disability . they are not disabled to receive it , if they need it , and if it does them good ; and they have neither done good nor evil , and therefore they have not forfeited their right to it . this therefore shall be the first great argument or combination of inducements ; infants receive many benefits by the susception of baptism , and therefore in charity and in duty we are to bring them to baptism . 1. the first effect of baptism is , that in it we are admitted to the kingdome of christ , offered and presented unto him . in which certainly there is the same act of worship to god , and the same blessing to the children of christians , as there was in presenting the first-born among the jews . for our children can be gods own portion , as well as theirs ; and as they presented the first-born to god , and so acknowledged that god might have taken his life in sacrifice , as well as the sacrifice of the lamb , or the oblation of a beast : yet when the right was confessed , god gave him back again , and took a lamb in exchange , or a pair of doves . so are our children presented to god as forfeit , and god might take the forfeiture , and not admit the babe to the promises of grace : but when the presentation of the childe , and our acknowledgement is made to god , god takes the lamb of the world in exchange , and he hath paid our forfeiture , and the children are holy unto the lord . and what hinders here ? cannot a creeple receive an alms at the beautiful gate of the temple , unless he go thither himself ? or cannot a gift be presented to god by the hands of the owners , and the gift become holy and pleasing to god without its own consent ? the parents have a portion of the possession : children are blessings , and gods gifts , and the fathers greatest wealth , and therefore are to be given again to him . in other things we give something to god of all that he gives us ; all we do not , because our needs force us to retain the greater part , and the less sanctifies the whole : but our children must all be returned to god ; for we may love them , and so may god too , and they are the better our own , by being made holy in their presentation : whatsoever is given to god is holy , every thing in its proportion and capacity ; a lamb is holy , when it becomes a sacrifice ; and a table is holy , when it becomes an altar ; and a house is holy , when it becomes a church ; and a man is holy , when he is consecrated to be a priest ; and so is every one that is dedicated to religion : these are holy persons , the others are holy things ; and infants are between both : they have the sanctification that belongs to them , the holiness that can be of a reasonable nature , offer'd and destin'd to gods service ; but not in that degree that is in an understanding , choosing person . certain it is , that infants may be given to god ; and if they may be , they must be : for it is not here as in goods , where we are permitted to use all or some , and give what portion we please out of them ; but we cannot do our duty towards our children , unless we give them wholly to god , and offer them to his service and to his grace . the first does honour to god , the second does charity to the children . the effects and real advantages will appear in the sequel : in the mean time this argument extends thus far , that children may be presented to god acceptably , in order to his service . and it was highly praeceptive , when our blessed saviour commanded , that we should suffer little children to come to him : and when they came , they carried away a blessing along with them . he was desirous they should partake of his merits : he is not willing , neither is it his fathers will , that any of these little ones should perish . and therefore he dyed for them , and loves , and blessed them : and so he will now , if they be brought to him , and presented as candidates of the religion and of the resurrection . christ hath a blessing for our children , but let them come to him , that is , be presented at the doors of the church , to the sacrament of adoption and initiation ; for i know no other way for them to come . 2. children may be adopted into the covenant of the gospel , that is , made partakers of the communion of saints , which is the second effect of baptism ; parts of the church , members of christs mystical body , and put into the order of eternal life . now concerning this , it is certain , the church clearly hath power to do her offices in order to it . the faithful can pray for all men , they can do their piety to some persons with more regard and greater earnestness : they can admit whom they please in their proper dispositions , to a participation of all their holy prayers , and communions , and preachings , and exhortations : and if all this be a blessing , and all this be the actions of our own charity , who can hinder the church of god from admitting infants to the communion of all their pious offices , which can do them benefit in their present capacity ? how this does necessarily infer baptism , i shall afterwards discourse * but for the present i enumerate , that the blessings of baptism are communicable to them ; they may be admitted into a fellowship of all the prayers and priviledges of the church , and the communion of saints , in blessings , and prayers , and holy offices . but that which is of greatest perswasion and convincing efficacy in this particular , is , that the children of the church are as capable of the same covenant , as the children of the jews : but it was the same covenant that circumcision did consign , a spiritual covenant under a veil , and now it is the same spiritual covenant without the veil , which is evident to him that considers it ; thus : the words of the covenant are these [ i am the almighty god , walk before me , and be thou perfect ; i will multiply thee exceedingly . thou shalt be a father of many nations : thy name shall not be abram , but abraham . nations and kings shall be out of thee . i will be a god unto thee , and unto thy seed after thee ; and i will give all the land of canaan to thy seed , and all the males shall be circumcised , and it shall be a token of the covenant between me and thee : and he that is not circumcised , shall be cut off from his people . the covenant which was on abrahams part was , to walk before god , and to be perfect : on gods part , to bless him with a numerous issue , and them with the land of canaan ; and the sign was circumcision , the token of the covenant . now in all this , here was no duty to which the posterity was obliged , nor any blessing which abraham could perceive or feel , because neither he nor his posterity did enjoy the promise for many hundred years after the covenant : and therefore as there was a duty for the posterity which is not here expressed ; so there was a blessing for abraham , which was concealed under the leaves of a temporal promise , and which we shall better understand from them whom the spirit of god hath taught the mysteriousness of this transaction . the argument indeed , and the observation is wholly s. pauls , abraham and the patriarchs died in faith , not having received the promises , viz. of a possession in canaan . they saw the promises afar off , they embraced them , and looked through the cloud , and the temporal veil , this was not it ; they might have returned to canaan , if that had been the object of their desires , and the design of the promise : but they desired and did seek a countrey , but it was a better , and that a heavenly . this was the object of their desire , and the end of their search , and the reward of their faith , and the secret of their promise . and therefore circumcision was a seal of the righteousness of faith , which he had before his circumcision , before the making this covenant ; and therefore it must principally relate to an effect and a blessing , greater then was afterwards expressed in the temporal promise : which effect was forgiveness of sins , a not imputing to us our infirmities , justification by faith , accounting that for righteousness : and these effects or graces were promised to abraham , not onely for his posterity after the flesh , but his children after the spirit , even to all that shall believe and walk in the steps of our father abraham , which he walked in , being yet uncircumcised . this was no other but the covenant of the gospel , though afterwards otherwise consigned : for so the apostle expresly affirms , that abraham was the father of circumcision ( viz. by vertue of this covenant ) not onely to them that are circumcised , but to all that believe : for this promise was not through the law of works , or of circumcision , but of faith . and therefore as s. paul observes , god promised that abraham should be a father ( not of that nation onely , but ) of many nations , and the heir of the world ; that the blessing of abraham might come on the gentiles through jesus christ ; that we might receive the promise of the spirit through faith . and , if ye be christs , then ye are abrahams seed , and heirs according to the promise . since then the covenant of the gospel , is the covenant of faith , and not of works ; and the promises are spiritual , not saecular ; and abraham the father of the faithful gentiles , as well as the circumcised jews ; and the heir of the world , not by himself , but by his seed , or the son of man , our lord jesus : it follows , that the promises which circumcision did seal , were the same promises which are consigned in baptism ; the covenant is the same , onely that gods people are not impal'd in palestine , and the veil is taken away , and the temporal is passed into spiritual , and the result will be this , that to as many persons , and in as many capacities , and in the same dispositions as the promises were applied , and did relate in circumcision , to the same they do belong , and may be applied in baptism . and let it be remembred , that the covenant which circumcision did sign , was a covenant of grace and faith ; the promises were of the spirit , or spiritual , it was made before the law , and could not be rescinded by the legal covenant . nothing could be added to it , or taken from it ; and we that are partakers of this grace , are therefore partakers of it by being christs servants , united to christ , and so are become abrahams seed ( as the apostle at large and professedly proves in divers places , but especially in the 4. of the romans , and the 3. to the galatians . ) and therefore if infants were then admitted to it , and consigned to it by a sacrament which they understood not any more then ours do , there is not any reason why ours should not enter in at the ordinary gate and door of grace as well as they . their children were circumcised the eighth day , but were instructed afterwards , when they could enquire what these things meant . indeed their proselytes were first taught , then circumcised ; so are ours , baptized : but their infants were consigned first , and so must ours . 3. in baptism we are born again ; and this infants need in the present circumstances , and for the same great reason , that men of age and reason do . for our natural birth is either of it self insufficient , or is made so by the fall of adam , and the consequent evils , that nature alone , or our first birth , cannot bring us to heaven , which is a supernatural end , that is , an end above all the power of our nature as now it is . so that if nature cannot bring us to heaven , grace must , or we can never get thither ; if the first birth cannot , a second must : but the second birth spoken of in scripture , is baptism ; a man must be born of water and the spirit . and therefore baptism is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the laver of a new birth . either then infants cannot go to heaven any way that we know of , or they must be baptized . to say they are to be left to god , is an excuse , and no answer : for when god hath opened the door , and calls that the entrance into heaven , we do not leave them to god , when we will not carry them to him in the way which he hath described , and at the door which himself hath opened : we leave them indeed , but it is but helpless and destitute : and though god is better then man , yet that is no warrant to us , what it will be to the children , that we cannot warrant , or conjecture . and if it be objected , that to the new birth is required dispositions of our own , which are to be wrought by and in them that have the use of reason : besides that this is wholly against the analogy of a new birth , in which the person to be born is wholly a passive , and hath put into him the principle that in time will produce its proper actions : it is certain , that they that can receive the new birth , are capable of it ; the effect of it is a possibility of being saved , and arriving to a supernatural felicity . if infants can receive this effect , then also the new birth , without which they cannot cannot receive the effect . and if they can receive salvation , the effect of the new birth , what hinders them , but they may receive that that is in order to that effect , and ordained onely for it ; and which is nothing of it self , but in its institution and relation , and which may be received by the same capacity in which one may be created , that is , a passivity , or a capacity obediential . 4. concerning pardon of sins , which is one great effect of baptism , it is certain , that infants have not that benefit which men of sin and age may receive . he that hath a sickly stomach drinks wine , and it not onely refreshes his spirits , but cures his stomach . he that drinks wine and hath not that disease , receives good by his wine , though it does not minister to so many needs ; it refreshes him , though it does not cure him : and when oyle is poured upon a mans head , it does not alwayes heal a wound , but sometimes makes him a chearful countenance , sometimes it consigns him to be a king or a priest . so it is in baptism : it does not heal the wounds of actual sins , because they have not committed them ; but it takes off the evil of original sin : whatsoever is imputed to us by adams prevarication , is washed off by the death of the second adam , into which we are baptized . but concerning original sin , because there are so many disputes which may intricate the question , i shall make use onely of that which is confessed on both sides , and material to our purpose . death came upon all men by adams sin , and the necessity of it remains upon us , as an evil consequent of the disobedience . for though death is natural , yet it was kept off from man by gods favour , which when he lost , the banks were broken , and the water reverted to its natural course , and our nature became a curse , and death a punishment . now that this also relates to infants so far , is certain , because they are ▪ sick , and dye . this the pelagians denied not . but to whomsoever this evil descended , upon them also a remedy is provided by the second adam , that as in adam all dye , even so in christ shall all be made alive ; that is , at the day of judgement : then death shall be destroyed . in the mean time , death hath a sting and a bitterness , a curse it is , and an express of the divine anger : and if this sting be not taken away here , we shall have no participation of the final victory over death . either therefore infants must be for ever without remedy in this evil consequent of their fathers sin , or they must be adopted into the participation of christs death , which is the remedy . now how can they partake of christs death , but by baptism into his death ? for if there be any spiritual way fancied , it will by a stronger argument admit them to baptism : for if they can receive spiritual effects , they can also receive the outward sacrament ; this being denyed onely upon pretence they cannot have the other . if there be no spiritual way extraordinary , then the ordinary way is onely left for them . if there be an extraordinary , let it be shewn , and christians will be at rest concerning their children . one thing onely i desire to be observed , that pelagius denyed original sin , but yet denyed not the necessity of infants baptism ; and being accused of it in an epistle to pope innocent the first , he purged himself of the suspicion , and allowed the practise , but denyed the inducement of it : which shews , that their arts are weak that think baptism to be useless to infants , if they be not formally guilty of the prevarication of adam : by which i also gather , that it was so universal , so primitive a practise , to baptize infants , that it was greater then all pretences to the contrary : for it would much have conduced to the introducing his opinion against grace and original sin , if he had destroyed that practise which seemed so very much to have its greatest necessity from the doctrine he denyed . but against pelagius , and against all that follow the parts of his opinion , it is of good use which s. austine , prosper , and fulgentius argue ; if infants are punished for adams sin , then they are also guilty of it in some sense . nimis enim impium est hoc de dei sentire justitiâ quod à praevaricatione liberos cum reis voluerit esse damnatos . so prosper . dispendia quae flentes nascendo testantur , dicito quo merito sub justissimo & omnipotentissimo judice eis , si nullum peccatum attrahant , arrogentur , said s. austin . for the guilt of sin signifies nothing but the obligation to the punishment : and he that feels the evil consequent , to him the sin is imputed ; not as to all the same dishonour , or moral accounts , but to the more material , to the natural account : and in holy scripture the taking off the punishment , is the pardon of the sin ; and in the same degree the punishment is abolished , in the same god is appeased , and then the person stands upright , being reconciled to god by his grace . since therefore infants have the punishment of sin , it is certain the sin is imputed to them ; and therefore they need being reconciled to god by christ : and if so , then , when they are baptized into christs death , and into his resurrection , their sins are pardoned , because the punishment is taken off , the sting of natural death is taken away , because gods anger is removed , and they shall partake of christs resurrection : which because baptism does signifie and consign , they also are to be baptized . to which also adde this appendant consideration , that whatsoever the sacraments do consign , that also they do convey and minister : they do it , that is , god by them does it ; lest we should think the sacraments to be meer illusions , and abusing us by deceitful ineffective signs : and therefore to infants the grace of a title to a resurrection , and reconciliation to god by the death of christ is conveyed , because it signifies and consigns this to them more to the life and analogy of resemblance , then circumcision to the infant sons of israel . i end this consideration with the words of nazianzen , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . our birth by baptism does cut off every unclean appendage of our natural birth , and leads us to a celestial life : and this in children is therefore more necessary , because the evil came upon them without their own act of reason and choice , and therefore the grace and remedy ought not to stay the leisure of dull nature , and the formalities of the civill law . 5. the baptism of infants does to them the greatest part of that benefit which belongs to the remission of sins . for baptism is a state of repentance and pardon for ever . this i suppose to be already proved , to which i onely adde this caution , that the pelagians to undervalue the necessity of supervening grace , affirmed , that baptism did minister to us grace sufficient to live perfectly , and without sin for ever . against this s. jerome sharply declaims , and affirms , a baptismum praeterita donare peccata , non futuram servare justitiam : that is , non statim justum facit & omni plenum justitiâ , as he expounds his meaning in another place . vetera peccata conscindit , novas virtutes non tribuit ; dimittit à carcere , & dimisso , si laboraverit , praemia pollicetur . baptism does not so forgive future sins , that we may do what we please , or so as we need not labour and watch , and fear perpetually , and make use of gods grace to actuate our endevours , but puts us into a state of pardon , that is , in a covenant of grace , in which so long as we labour and repent , and strive to do our duty , so long our infirmities are pityed , and our sins certain to be pardoned upon their certain conditions ; that is , by virtue of it we are capable of pardon , and must work for it , and may hope it . and therefore infants have a most certain capacity and proper disposition to baptism ▪ for sin creeps before it can go , and little undecencies are soon learned , and malice is before their years , and they can do mischief and irregularities betimes ; and though we know not when , nor how far they are imputed in every moneth of their lives , yet it is an admirable art of the spirit of grace , to put them into a state of pardon , that their remedy may at least be as soon as their necessity . and therefore tertullian and gregory nazianzen advised the baptism of children to be at three or four years of age ; meaning , that they then begining to have little inadvertencies & hasty follies , and actions so evil as did need a lavatory . but if baptism hath an influence upon sins in the succeeding portions of our life , then it is certain , that their being presently innocent , does not hinder , and ought not to retard the sacrament ; and therefore tertullian's quid festinat innocens aetas ad remissionem peccatorum ? what need innocents hasten to the remission of sins ? is soon answered . it is true , they need not in respect of any actual sins , for so they are innocent : but in respect of the evils of their nature , derived from their original , and in respect of future sins in the whole state of their life , it is necessary they be put into a state of pardon before they sin , because some sin early , some sin later ; and therefore unless they be baptized so early , as to prevent the first sins , they may chance dye in a sin , to the pardon of which they have yet derived no title from christ . 6. the next great effect of baptism , which children can have , is the spirit of sanctification , and if they can be baptized with water and the spirit , it will be sacriledge to rob them of so holy treasures . and concerning this , although it be with them , as s. paul sayes of heirs , the heir so long as he is a childe differeth nothing from a servant , though he be lord of all ; and children , although they receive the spirit of promise , and the spirit of grace , yet in respect of actual exercise , they differ not from them that have them not at all , yet this hindres not but they may have them . for as the reasonable soul and all its faculties are in children , will and vnderstanding , passions , and powers of attraction and propulsion , yet these faculties do not operate or come abroad till time and art , observation and experience have drawn them forth into action : so may the spirit of grace , the principle of christian life , be infused , and yet lye without action till in its own day it is drawn forth . for in every christian there are three parts concurring to his integral constitution , body , and soul , and spirit ; and all these have their proper activities and times , but every one in his own order , first that which is natural , then that which is spiritual . and as aristotle said , a man first lives the life of a plant , then of a beast , and lastly of a man , is true in this sense : and the more spiritual the principle is , the longer it is before it operates , because more things concur to spiritual actions , then to natural : and these are necessary , and therefore first ; the other are perfect , and therefore last . and who is he that so well understands the philosophy of this third principle of a christians life , the spirit , as to know how or when it is infused , and how it operates in all its periods , and what it is in its beeing and proper nature ; and whether it be like the soul , or like the faculty , or like a habit , or how or to what purposes god in all varieties does dispense it ? these are secrets which none but bold people use to decree , and build propositions upon their own dreams . that which is certain , is , that * the spirit is the principle of a new life , or a new birth . * that baptism is the laver of this new birth . * that it is the seed of god , and may lye long in the furrows before it springs up . * that from the faculty to the act , the passage is not alwayes sudden and quick . * that the spirit is the earnest of our inheritance , that is , of resurrection to eternal life : which inheritance because children we hope shal have , they cannot be denied to have its seal and earnest , that is , if they shall have all , they are not to be denyed a part . * that children have some effects of the spirit , and therefore do receive it , and are baptized with the spirit , and therefore may with water : which thing is therefore true and evident , because some children are sanctified , as jeremy and the baptist , and therefore all may . and because all signification of persons is an effect of the holy ghost , there is no peradventure but they that can be sanctified by god can in that capacity receive the holy ghost : and all the ground of dissenting here , is onely upon a mistake , because infants do no act of holiness , they suppose them incapable of the grace of sanctification . now sanctification of children , is their adoption to the inheritance of sons , their presentation to christ , their consignation to christs service ▪ and to resurrection , their being put into a possibility of being saved , their restitution to gods favour , which naturally , that is , as our nature is depraved and punished , they could not have . and in short the case is this : * original righteousness was in adam after the manner of nature , but it was an act or effect of grace , and by it men were not made , but born righteous ; the inferior faculties obeyed the superior , the minde was whole and right , and conformable to the divine image , the reason and the will alwayes concurring , the will followed reason , and reason followed the laws of god , and so long as a man had not lost this ▪ he was pleasing to god , and should have passed to a more perfect state . now because this , if adam had stood , should have been born with every childe , there was in infants a principle which was the seed of holy life here , and a blessed hereafter ; and yet the children should have gone in the road of nature , then as well as now , and the spirit should have operated at natures leisure ; god being the giver of both , would have made them instrumental to , and perfective of each other , but not destructive . now what was lost by adam , is restored by christ , the same righteousness , onely it is not born , but superinduc'd , not integral , but interrupted , but such as it is , there is no difference , but that the same or the like principle may be derived to us from christ , as there should have been from adam , that is , a principle of obedience , a regularity of faculties , a beauty in the soul , and a state of acceptation with god . and we see also in men of understanding and reason , the spirit of god dwells in them , ( which tatianus describing , uses these words , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the soul is possessed with sparks , or materials of the power of the spirit ) and yet it is sometimes ineffective and unactive , sometimes more , sometimes less , and does no more do its work at all times , then the soul does at all times understand . adde to this , that if there be in infants naturally an evil principle , a proclivity to sin , an ignorance and pravity of minde , a disorder of affections ( as experience teaches us there is , and the perpetual doctrine of the church , and the universal mischiefs issuing from mankinde , and the sin of every man does witness too much ) why cannot infants have a good principle in them , though it works not till its own season , as well as an evil principle ? if there were not by nature some evil principle , it is not possible that all the world should choose sin : in free agents it was never heard , that all individuals loved and chose the same thing , to which they were not naturally inclined . neither do all men choose to marry , neither do all choose to abstain : and in this instance there is a natural inclination to one part ; but of all the men and women in the world , there is no one that hath never sinned . if we say that we have no sin , we deceive our selves , and the truth is not in us ▪ said an apostle . if therefore nature hath in infants an evil principle , which operates when the childe can choose , but is all the while within the soul ; either infants have by grace a principle put into them , or else sin abounds where grace does not superabound , expresly against the doctrine of the apostle . the event of this discourse is , that if infants be capable of the spirit of grace , there is no reason but they may and ought to be baptized , as well as men and women ; unless god had expresly forbidden them , which cannot be pretended : and that infants are capable of the spirit of grace , i think is made very credible . christus infantibus infans factus sanctificans infantes , said irenaeus : christ became an infant among the infants , and does sanctifie infants : and s. cyprian affirms , esse apud omnes sive infantes sive majores natu unam divini muneris aequitatem . there is the same dispensation of the divine grace to all alike , to infants as well as to men . and in this royal priesthood , as it is in the secular , kings may be anointed in their cradles , dat ( deus ) sui spiritus occultissimam gratiam , quam etiam latentèr infundit in parvulis , god gives the most secret grace of his spirit , which he also secretly infuses into infants . and if a secret infusion be rejected , because it cannot be proved at the place and at the instant , many men that hope for heaven will be very much to seek for a proof of their earnest , and need an earnest of the earnest . for all that have the spirit of god cannot in all instants prove it , or certainly know it : neither is it yet defined by how many indices the spirits presence can be proved or signified . and they limit the spirit too much , and understand it too little , who take accounts of his secret workings , and measure them by the material lines and methods of natural and animal effects . and yet because whatsoever is holy , is made so by the holy spirit , we are certain that the children of believing , that is , of christian parents , are holy . s. paul affirmed it , and by it hath distinguished ours from the children of unbelievers , and our marriages from theirs : and because the children of the heathen when they come to choice and reason , may enter to baptism and the covenant if they will , our children have no privilege beyond the children of turks or heathens , unless it be in the present capacity , that is , either by receiving the holy ghost immediately , and the promises , or at least having a title to the sacrament , and entring by that door . if they have the spirit , nothing can hinder them from a title to the water ; and if they have onely a title to the water of the sacrament , then they shall receive the promise of the holy spirit , the benefits of the sacrament : else their privilege is none at all , but a dish of cold water , which every village nurse can provide for her new born babe . but it is in our case as it was with the jews children : our children are a holy seed ; for if it were not so with christianity , how could s. peter move the jews to christianity , by telling them the promise was to them and their children ? for if our children be not capable of the spirit of promise and holiness , and yet their children were holy , it had been a better argument to have kept them in the synagogue , then to have called them to the christian church . either therefore 1. there is some holiness in a reasonable nature , which is not from the spirit of holiness ; or else 2. our children do receive the holy spirit , because they are holy ; or if they be not holy , they are in worse condition under christ then under moses : or if none of all this be true , then our children are holy by having received the holy spirit of promise , and consequently nothing can hinder them from being baptized . and indeed if the christian jews , whose children are circumcised , and made partakers of the same promises and title , and inheritance and sacraments , which themselves had at their conversion to the faith of christ , had seen their children now shut out from these new sacraments , it is not to be doubted but they would have raised a storm , greater then could easily have been suppressed : since about their circumcisions they had raised such tragedies and implacable disputations : and there had been great reason to look for a storm ; for their children were circumcised , and if not baptized , then they were left under a burthen which their fathers were quit of , for s. paul said unto you , whosoever is circumcised , is a debtor to keep the whole law . these children therefore that were circumcised , stood obliged for want of baptism to perform the laws of ceremonies , to be presented into the temple , to pay their price , to be redeemed with silver and gold ; to be bound by the law of pollutions and carnal ordinances : and therefore if they had been thus left , it would be no wonder if the jews had complained and made a tumult : they used to do it for less matters . to which let this be added , that the first book of the new testament was not written till eight years after christs ascension , and s. marks gospel twelve years . in the mean time , to what scriptures did they appeal ? by the analogy or proportion of what writings did they end their questions ? whence did they prove their articles ? they onely appealed to the old testament , and onely added what their lord superadded . now either it must be said that our blessed lord commanded that infants should not be baptized , which is no where pretended ; and if it were ▪ cannot at all be proved : or if by the proportion of scriptures they did serve god , and preach the religion , it is plain , that by the analogy of the old testament , that is , of those scriptures by which they proved christ to be come , and to have suffered , they also approved the baptism of infants , or the admitting them to the society of the faithful jews , of which also the church did then principally consist . 7. that baptism ( which consigns men and women to a blessed resurrection ) doth also equally consign infants to it , hath nothing , that i know of , pretended against it , there being the same signature and the same grace , and in this thing all being alike passive , and we no way cooperating to the consignation and promise of grace : and infants have an equall necessity , as being lyable to sickness and groaning with as sad accents , and dying sooner then men and women , and less able to complain , and more apt to be pityed and broken with the unhappy consequents of a short life , and a speedy death , & infelicitate priscorum hominum , with the infelicity and folly of their first parents : and therefore have as great need as any , and that is capacity enough to receive a remedy for the evil which was brought upon them by the fault of another . 8. and after all this , if baptism be that means which god hath appointed to save us , it were well if we would do our parts towards infants final interest ; which whether it depends upon the sacrament and its proper grace , we have nothing to relye upon , but those texts of scripture which make baptism the ordinary way of entring into the state of salvation : save onely we are to adde this , that because of this law infants are not personally capable , but the church for them , as for all others indefinitely , we have reason to believe , that their friends neglect shall by some way be supplyed ; but hope hath in it nothing beyond a probability . this we may be certain of , that naturally we cannot be heirs of salvation , for by nature we are children of wrath , and therefore an eternal separation from god , is an infallible consequent to our evil nature : either therefore children must be put into the state of grace , or they shall dwell for ever where gods face does never shine . now there are but two wayes of being put into the state of grace and salvation ; the inward , by the spirit , and the outward , by water , which regularly are together . if they be renewed by the spirit , what hinders them to be baptized , who receive the holy ghost as well as we ? if they are not capable of the spirit , they are capable of water ; and if of neither , where is their title to heaven , which is neither internal nor external , neither spiritual nor sacramental , neither secret nor manifest , neither natural nor gracious , neither original nor derivative ? and well may we lament the death of poor babes that are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , concerning whom if we neglect what is regularly prescribed to all that enter heaven , without any difference expressed , or case reserved , we have no reason to be comforted over our dead children , but may weep as they that have no hope . we may hope when our neglect was not the hinderance , because god hath wholly taken the matter into his own hand , and then it cannot miscarry ; and though we know nothing of the children , yet we know much of gods goodness : but when god hath permitted it to us , that is , offered and permitted children to our ministery , whatever happens to the innocents , we may well fear lest god will require the souls at our hands : and we cannot be otherwise secure , but that it will be said concerning our children , which s. ambrose used in a case like this , anima illa potuit salva fieri , si habuisset purgationem , this soul might have gone to god , if it had been purified and washed . we know god is good , infinitely good , but we know it is not at all good to tempt his goodness : and he tempts him , that leaves the usual way , and pretends it is not made for him , and yet hopes to be at his journeys end , or expects to meet his childe in heaven , when himself shuts the door against him , which for ought he knows is the onely one that stands open . s. austin was severe in this question against unbaptized infants , therefore he is called durus pater infantium : though i know not why the original of that opinion should be attributed to him , since s. ambrose said the same before him , as appears in his words above quoted in the margent . and now that i have enumerated the blessings which are consequent to baptism , and have also made apparent , that infants can receive these blessings , i suppose i need not use any other perswasions to bring children to baptism . if it be certain they may receive these good things by it , it is certain they are not to be hindred of them without the greatest impiety , and sacriledge , and uncharitableness in the world . nay , if it be onely probable that they receive these blessings , or if it be but possible they may , nay unless it be impossible they should , and so declared by revelation or demonstratively certain , it were intolerable unkindness and injustice to our pretty innocents , to let their crying be unpityed , and their natural misery eternally irremediable , and their sorrows without remedy , and their souls no more capable of relief , then their bodies of physick , and their death left with the sting in , and their souls without spirits to go to god , and no angel guardian to be assigned them in the assemblies of the faithful , and they not to be reckoned in the accounts of god and gods church . all these are sad stories . there are in scripture very many other probabilities , to perswade the baptism of infants , but because the places admit of divers interpretations , the arguments have so many diminutions , and the certainty that is in them is too fine for easie understandings , i have chosen to build the ancient doctrines upon such principles which are more easie and certain , and have not been yet sullied and rifled with the contentions of an adversary . this onely i shall observe , that the words of our blessed lord [ vnless a man be born of water and the spirit , he cannot enter into the kingdome of heaven ] cannot be expounded to the exclusion of children , but the same expositions will also make baptism not necessary for men : for if they be both necessary ingredients , water and the spirit , then let us provide water , and god will provide the spirit ; if we bring wood to the sacrifice , he will provide a lamb . and if they signifie distinctly , one is ordinarily as necessary as the other , and then infants must be baptized , or not be saved . but if one be exegetical and explicative of the other , and by water and the spirit is meant onely the purification of the spirit , then where is the necessity of baptism for men ? it will be as the other sacrament , at most but highly convenient , not simply necessary , and all the other places will easily be answered , if this be avoided . but however , these words being spoken in so decretory a manner , are to be used with fear and reverence ; and we must be infallibly sure by some certain infallible arguments , that infants ought not to be baptized , or we ought to fear concerning the effect of these decretory words . i shall onely adde two things by way of corollary to this discourse . that the church of god ever since her numbers are full ▪ have for very many ages consisted almost wholly of assemblies of them who have been baptized in their infancy : and although in the first callings of the gentiles , the chiefest and most frequent baptisms were of converted and repenting persons and believers , yet from the beginning also the church hath baptized the infants of christian parents ; according to the prophecy of isaiah , behold , i will lift up my hands to the gentiles , and set up a standard to the people , and they shall bring thy sons in their arms , and thy daughters shall be carried upon their shoulders . concerning which , i shall not onely bring the testimonies of the matter of fact , but either a report of an apostolical tradition , or some argument from the fathers , which will make their testimony more effectuall in all that shall relate to the question . the author of the book of ecclesiastical hierarchy , attributed to s. denis the areopagite , takes notice , that certain unholy persons and enemies to the christian religion , think it a ridiculous thing that infants , who as yet cannot understand the divine mysteries , should be partakers of the sacraments ; and that professions and abrenunciations should be made by others for them and in their names . he answers , that holy men , governors of churches , have so taught , having received a tradition from their fathers and elders in christ : by which answer of his , as it appears , that he himself was later then the areopagite ; so it is so early by him affirmed , that even then there was an ancient tradition for the baptism of infants , and the use of godfathers in the ministery of the sacrament . concerning which , it having been so ancient a constitution of the church , it were well if men would rather humbly and modestly observe , then like scorners deride it , in which they shew their own folly as well as immodesty . for what undecency or incongruity is it , that our parents natural or spiritual should stipulate for us , when it is agreeable to the practise of all the laws and transactions of the world , an effect of the communion of saints and of christian oeconomy ? for why may not infants be stipulated for as well as we ? all were included in the stipulation made with adam ; he made a losing bargain for himself , and we smarted for his folly : and if the faults of parents , and kings , and relatives , do bring evil upon their children , and subjects , and correlatives , it is but equal that our children may have benefit also by our charity and piety . but concerning making an agreement for them , we finde that god was confident concerning abraham , that he would teach his children : and there is no doubt but parents have great power , by strict education and prudent discipline , to efform the mindes of their children to vertue . joshua did expresly undertake for his houshold , i and my house will serve the lord : and for children we may better do it , because till they are of perfect choice , no government in the world is so great , as that of parents over their children , in that which can concern the parts of this question : for they rule over their understandings , and children know nothing but what they are told , and they believe it infinitely : and it is a rare art of the spirit , to engage parents to bring them up well in the nurture and admonition of the lord ; they are persons obliged by a superinduced band , they are to give them instructions and holy principles , as they give them meat ; and it is certain that parents may better stipulate for their children , then the church can for men and women ; for they may be present impostors and hypocrites , as the church story tells of some , and consequently are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not really converted , and ineffectively baptized : and the next day they may change their resolution , and grow weary of their vow : and that is the most that children can do when they come to age : and it is very much in the parents , whether the children shall do any such thing , or no ; — purus & insons [ vt me collaudem ] si & vivo carus amicis , causa fuit pater his — ipse mihi custos incorruptissimus omnes circum doctores aderat ; quid multa ? pudicum ( qui primus virtutis bonos ) servavit ab omni non solùm facto , verum opprobrio quoque turpi : — oh hoc nunc laus illi debetur , & à me gratia major . horat. for education can introduce a habit and a second nature , against which children cannot kick , unless they do some violence to themselves and their inclinations . and although it fails too often when ever it fails , yet we pronounce prudently concerning future things , when we have a less influence into the event , then in the present case , ( and therefore are more unapt persons to stipulate ) and less reason in the thing it self ( and therefore have not so much reason to be confident . ) is not the greatest prudence of generals instanced in their foreseeing future events , and guessing at the designs of their enemies , concerning which they have less reason to be confident , then parents of their childrens belief of the christian creed ? to which i adde this consideration , that parents or godfathers may therefore safely and prudently promise , that their children shall be of the christian faith , because we not onely see millions of men and women who not onely believe the whole creed onely upon the stock of their education ; but there are none that ever do renounce the faith of their countrey and breeding , unless they be violently tempted by interest or weakness , antecedent or consequent . he that sees all men almost to be christians , because they are bid to be so , need not question the fittingness of godfathers promising in behalf of the children for whom they answer . and however the matter be for godfathers , yet the tradition of baptizing infants passed through the hands of irenaeus , omnem aetatem sanctificans per illam quae ad ipsam erat similitudinem . omnes n. venit per semet ipsum salvare , omnes inquam qui per eum renascuntur in deum , infantes , & parvulos , & pueros , & juvenes , & seniores . ideo per omnem venit aetatem , & infantibus infans factus sanctificās infantes , in parvulis parvulus , &c. christ did sanctifie every age by his own susception of it , and similitude to it . for he came to save all men by himself , i say all who by him are born again unto god , infants , and children , and boyes , and yong men , and old men . he was made an infant to infants , sanctifying infants , a little one to the little ones , &c. and origen is express , ecclesia traditionem ab apostolis suscepit etiam parvulis dare baptismum . the church hath received a tradition from the apostles to give baptism to children . and s. cyprian in his epistle to fidus , gives account of this article : for being questioned by some lesse skilfull persons , whether it were lawfull to baptize children before the eighth day ; he gives account of the whole question , and a whole councell of sixty six bishops upon very good reason decreed , that their baptism should at no hand be deferred , though whether six , or eight , or ten dayes , was no matter , so there be no danger or present necessity . the whole epistle is worth the reading . but besides these authorities of such who writ before the starting of the pelagian questions , it will not be useless to bring their discourses , of them and others , i mean the reason upon which the church did it both before and after . irenaeus his argument was this ; christ tooke upon him our nature to sanctifie and to save it ; and passed thorough the severall periods of it , even unto death , which is the symbole and effect of old age ; and therefore it is certaine he did sanctifie all the periods of it : and why should he be an infant , but that infants should receive the crowne of their age , the purification of their stained nature , the sanctification of their persons , and the saving of their soules by their infant lord and elder brother ? omnis enim anima eousque in adam censetur donec in christo recenseatur : tamdiu immunda quamdiu recenseatur . every soul is accounted in adam till it be new accounted in christ ; and so long as it is accounted in adam , so long it is uncleane ; and we know no uncleane thing can enter into heaven ; and therefore our lord hath defined it , vnlesse ye be born of water and the spirit , ye cannot enter into the kingdome of heaven : that is , ye cannot be holy . it was the argument of tertullian ; which the rather is to be received , because he was one lesse favorable to the custome of the church in his time of baptizing infants , which custome he noted and acknowledged , and hath also in the preceding discourse fairely proved . * and indeed ( that s. cyprian may superadde his symbol ) god who is no accepter of persons will also be no accepter of ages . * for if to the greatest delinquents sinning long before against god , remission of sins be given when afterwards they beleive , and from baptisme and from grace no man is forbidden , how much more ought not an infant be forbidden , who being new born , hath sinned nothing , save onely that being in the flesh , born of adam in his first birth , he hath contracted the contagion of an old death . who therefore comes the easier to obtain remission of sins , because to him are forgiven not his own , but the sins of another man . none ought to be driven from baptism and the grace of god , who is mercifull , and gentle , and pious unto all ; and therefore much lesse infants , who more deserve our aid , and more need the divine mercy , because in the first beginning of their birth crying and weeping , they can do nothing but call for mercy and reliefe . for this reason it was ( saith origen ) that they to whom the secrets of the divine mysteries were committed , did baptize their infants , because there was born with them the impurities of sin , which did need material absolution as a sacrament of spiritual purification ; for that it may appear that our sins have a proper analogy to this sacrament , the body it self is called the body of sin : and therefore the washing of the body is not ineffectual towards the great work of pardon and abolition . indeed after this absolution there remains concupiscence , or the material part of our misery and sin : for christ by his death onely took away that which when he did dye for us , he bore in his own body upon the tree . now christ onely bore the punishment of our sin , and therefore we shall not dye for it , but the material part of the sin christ bore not . sin could not come so neer him ; it might make him sick and dye , but not disordered and stained . he was pure from original and actual sins ; and therefore that remains in the body , though the guilt and punishment be taken off , and changed into advantages and grace ; and the actual are received by the spirit of grace descending afterwards upon the church , and sent by our lord to the same purpose . but it is not rationally to be answered what s. ambrose sayes , quia omnis peccato obnoxia , ideo omnis aetas sacramento idonea : for it were strange that sin and misery should seize upon the innocent and most unconsenting persons ; and that they onely should be left without a sacrament , and an instrument of expiation . and although they cannot consent to the present susception , yet neither do they refuse ; and yet they consent as much to the grace of the sacrament , as to the prevarication of adam and because they suffer under this , it were but reason they should be relieved by that . and * it were better ( as gregory nazianzen affirms ) that should be consigned and sanctified without their own knowledge , then to dye without their being sanctified ; for so it happened to the circumcised babes of israel : and if the conspersion and washing the doore posts with the blood of a lamb , did sacramentally preserve all the first-born of goshen , it cannot be thought impossible or unreasonable that the want of understanding in children should hinder them from the blessing of a sacrament , and from being redeemed and washed with the blood of the holy lamb , who was slain for all from the beginning of the world . after all this it is not inconsiderable that we say the church hath great power and authority about the sacraments ; which is observeable in many instances . she appointed what persons she pleased , and in equal power made an unequal dispensation and ministery . the apostles first dispensed all things , and then they left off exteriour ministeries to attend to the word of god and prayer : and s. paul accounted it no part of his office to baptize , when he had been separated by imposition of hands at antioch , to the work of preaching and greater ministeries ; and accounted that act of the church , the act of christ , saying , christ sent mee not to baptize , but to preach the gospel : they used various forms in the ministration of baptism , sometimes baptizing in the name of christ , sometimes expressely invocating the holy and ever blessed trinity : one while [ i baptize thee ] as in the latine church , but in greek , [ let the servant of christ be baptized : ] and in all ecclesiastical ministeries the church invented the forms , & in most things hath often changed them , as in absolution , excommunication , and sometimes they baptized people upon their profession of repentance , and then taught them ; as it hapned to the jaylor and all his family ; in whose case there was no explicit faith afore hand in the mysteries of religion , so far as appears ; and yet he , and not onely he , but all his house were baptized at that hour of the night when the earthquake was terrible , and the fear was pregnant upon them , & this upon their masters account , as it is likely : but others were baptized in the conditions of a previous faith , and a new begun repentance * . they baptized in rivers or in lavatories , by dipping or by sprinkling ; for so we finde that s. laurence did as he went to martyrdom , and so the church did sometimes to clinicks , and so it is highly convenient to be done in northern countries according to the prophecy of isaiah , so shall he sprinkle many nations , according as the typical expiations among the jews were usually by sprinkling : and it is fairly relative to the mystery , to the sprinkling with the blood of christ and the watering of the furrows of our souls with the dew of heaven , to make them to bring forth fruit unto the spirit and unto holinesse . the church sometimes dipt the catechumen three times ; sometimes but once ▪ some churches use fire in their baptisms , so do the ethiopians , and the custome was antient in some places . and so in the other sacrament ; sometimes she stood and sometimes kneeled , and sometimes received it in the mouth , and sometimes in the hand : one while in leavened , another while in unleavened bread : sometimes the wine and water were mingled , sometimes they were pure ; and they admitted some persons to it sometimes , which at other times she rejected : sometimes the consecration was made by one forme , sometimes by another : and to conclude , sometimes it was given to infants , sometimes not : and she had power so to do ; for in all things where there was not a commandment of christ expressed or imployed in the nature and in the end of the institution , the church had power to alter the particulars , as was most expedient , or conducing to edification : and although the after ages of the church which refused to communicate infants , have found some little things against the lawfulnesse , and those ages that used it found out some pretences for its necessity ; yet both the one and the other had liberty to follow their own necessities , so in all things they followed christ . certainly there is infinitely more reason why infants may be communicated , then why they may not be baptized . and that this discourse may revert to its first intention ; although there is no record extant of any church in the world , that from the apostles dayes inclusively to this very day ever refused to baptize their children , yet if they had upon any present reason they might also change their practise , when the reason should be changed ; and therefore if there were nothing els in it , yet the universal practise of all churches in all ages , is abundantly sufficient to determine us , and to legitimate the practise , since christ hath not forbidden it . it is sufficient confutation to disagreeing people to use the words of s. paul , we have no such custome , nor the churches of god , to suffer children to be strangers from the covenant of promise , till they shall enter into it as jews or turks may enter , that is , by choise and disputation . but although this alone to modest and obedient , that is , to christian spirits , be sufficient , yet this is more then the question did need . it can stand upon its proper foundation . quicunque parvulos recentes ab uteris matrum baptizandos negat , anathema est . he that refuseth to baptize his infants , shall be in danger of the councel . the prayer . o holy and eternal iesus , who in thy own person wert pleased to sanctify the waters of baptism and by thy institution and commandment didst make them effectual , to excellent purposes of grace and remedy , be pleased to verify the holy effects of baptism to me and all thy servants whose names are dedicated to thee in an early and timely presentation , and enable us with thy grace to verify all our promises , by which we were bound , then when thou didst first make us thy own portion and relatives in the consummation of a holy covenant . o be pleased to pardon all those undecencies and unhandsome interruptions of that state of favour in which thou didst plant us by thy grace , and admit us by the gates of baptism : and let that spirit which moved upon those holy waters never be absent from us , but call upon us and invite us by a perpetual argument and daily solicitations and inducements to holiness ; that we may never return to the filthiness of sin , bnt by the answer of a good conscience may please thee and glorify thy name and doe honour to thy religion and institution in this world , and may receive the blessings and the rewards of it in the world to come , being presented to thee pure and spotless in the day of thy power when thou shalt lead thy church to a kingdome , and endless glories . amen . the end . notes, typically marginal, from the original text notes for div a95331e-250 §. 1. §. 2. joh. 4. 14. §. 3. 1 pet. 3. 21. §. 4. §. 5. vmbra in lege , imago in evangelio , veritas in coelo . s. ambr. §. 6. 1 cor. 10. 2. §. 7. §. 8. a tertull. de praescrip. . c. 40. b scholiast. . in ju. sat . 2. l. 2. c o nimium faciles qui tristia crimina caedis tolli stumineâ posse putatis aquâ . §. 9. john 4. 1. §. 10. audi quid scripturae doceant : johannis baptisma non tam peccata dimisit , quàm baptisma poenitentiae fuit in peccatorum remissionem , idque in futuram remissionē quae esset postea per sanctificationem christi subsequutura . hieronym . adv. luciferian . a vide suprà . sect. 9. n. 1. b acts 8. 16. acts 2. 38. §. 11. §. 12. mat. 28. 19. mark 16. 16. john 3. 5. gen. 17. 14. s. august ▪ haeres . 46. 59. §. 13. §. 14. heb. 6. 1. s. august . l. 2. c. 1. de cate. rudib . just . martyr . apol. 2. acts 2. 47. 15. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ cyril . hierosol . catec . 2. 1 cor. 12. 13. acts 13. 48. §. 16. john 3 5. titus 3. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . damasc . l. 4. orth . fid. c. 10. lib. de c. 1. lib. 5. hist. 17. ezek 36. 25. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . symb. nicen. lib. 1. c. 3. in johan . acts 22. 16. eph. 5. 26. lib 4. adv. marc. c 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . gr. pro , annon ita credimus quia omn● g●nus peccati cùm ad salutare lavacrum venimus aufertur ? o. igen . homil. 15. in jesu . ecce quicquid iniquitatum sempiternus ignis excoquere & expiare vix posset , subito sacro fonte submersum est , & de aeternis debitis brevissimo lavacri compendio cum indulgentissimo creditore transactum est . ambros. l. 1. c. 7. de poen . qui dicit peccata in baptismo non funditùs dimitti , dicat in mari rubro aegyptios non veraciter mortuos . s. greg. m. l. 9. ep 39. phavorin . arator . l. 2. hist. apostol. rev. 7. 14. 1 john 1. 7. acts 22. 16. tit. 3. 5. heb. 9. 14. 1 john 5. 8. §. 18. titus 3. 4 , 5. theodoret. ep. de divin. decret. cap. de lib. de nuptiis . cap. 23. & tract. 124. in johan . vide salmeron . tom , 13. p. 487. §. 19. gal. 3. 26. verse 29. heb. 10. 16 , &c. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , scil. a● futurum respiciens {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} 2 pet. 1. 9. vide part . 2. disc. 9. of repentance , num . 9. ad 31. §. 20. paulin. ep. 12. ad serenum . 1 cor. 12. 13. john 3. 5. s. basil . de spir. s. cap. 15. §. 21. * 2 cor. 1. 22. eph. 1. 13. 4. 30 john 6. 27. s. cyril hieros . catech. 3. §. 22. s. basil . in psal. 28. heb. 10. 32. heb. 6. 4. 1 joh. 2. 20 , 27. §. 23. 1 john 39. lib. de spir. s. c. 18. rom. 6. 7. ver. 5. 6. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , i. e. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . plutar. vide disc. 9. of repentance . n. 46. §. 24. rom. 5. 3 , 5. col. 2. 12. §. 25. mark 16. 16. tit. 3. 5. niceph. l. 7. c. 35. socr. l. 5. c. 6. idem lib. 7. c. 7. psal. 34. 7. heb. 1. 14. basil . theodor . epiphan , nazanz . col. 2. 2. cyril . heros . dionys . areop. . august . l. 2. c. 13. contra crescon. gram. §. 27. mark 16. 16. acts 2. 28. apol. ad anton. caes. 1 pet. 3. 21. tertull. de resur. cern . ad tryphon . jud. dial. cum tryph. lib. 2. adv. parm. clem. alex. lib. 1. paedag. . c. 6. §. 28. notes for div a95331e-5050 §. 1. §. 2. acts 10. 47. aug. de moribus eccles. cath. l. 1. c. 35. bern. serm. de coena dom. §. 3. acts 8. 37. acts 2. 38. acts 3. 15. §. 4. §. 5. mat 9. 28. mark 9. 23. mat. 8. 13. john 4. 50. mat. 9. 28. §. 6. john 6. 44. mark 10. 15. 7. §. 8. luke 17. 20 , 21. luke 18. 16. §. 9. luk. 4. 22 , 28. 1 pet. 1. 2. 2 thess. 1. 2. rom. 8. 30. eccles. 1. §. 11. §. 12. §. 13. * §. 25 , &c. §. 14. gen. 17. 2 , &c. heb. 11. 13. 14. 15. rom. 4. 11. 7. 12. §. 15. rom. 4 , 11 , 12. v. 17. v. 13. gal. 3. 14 , 29. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ▪ epiphan. l. 1. haeres . 8. scil. epicuraeor . §. 16. tit. 3. 5. §. 17. rom. 5. 17 , 18. vide august . l. 4. contra duas epistolas pelag. c. 4. l. 6. contr. iur. c. 4. prosper . contra collatorem . cap. 20. orat. 40. in s. §. 18. a lib. 3. adv. pelag. 6. lib. 1. in initio . lib. de c. 18. §. 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . dionys . areop. . eccles. hier. cap. 3. part . 3. vt quod perdideramus in adam , i. e. secundum imaginem & similitudinem esse dei , hoc in jesu christo reciperemus . irenaeus lib. 3. c. 30. 1 joh. 1. 8. ep. ad fiden . lib. 3. ep. 8. s. aug. lib. de pec . mer. & remiss . c. 9. §. 20. §. 21. §. 22. §. 23. §. 24. nisi qui renatus fuerit &c. utique nullum excipit , non infantem , non aliquā praeventum necessitate . ambr. de abrab . patr. lib. 2. c. 11. lib. 2. c. 11. de abrah . patriarc . §. 25. §. 26. §. 27. isa. 49. 22. §. 28. §. 29. l. 2. c. 39. vide etiam constit . clementis . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . lib. 5. ad ●om . c. 6. idem homil . 14. in lucam & lib. 8. hom 8. in . levitic . §. 30. §. 31. irenaeus . §. 32. tertullian . lib. de anima . c. 39. & 4● s. cyprian epist. ad fidum . * cyprian . origen . lib. 5. ad rom. c. 6. §. 33. s. ambrose . de abraham patriar. . l 2 c. 11. * s. greg. naz. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . orat. 40. in s. §. 34. * non ut delinquere desinant sed quia defierunt , as tertul. phraseth i● . isa. 52. 15. 1 pet. 1. 2. aqua refectionis & baptismi lavacrum quo anima sterilis ariditate peccati ad bonos fructus inferendos divinis muneribus irrigatur . cassidor . m. 23. ps. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , dixit heracleon apud clem. alex. concil. mil●vit . can. 2. a discovrse of baptisme its institution and efficacy upon all beleevers : together with a consideration of the practice of the church in baptizing infants of beleeving parents and the practice justified / by jer. taylor. taylor, jeremy, 1613-1667. this text is an enriched version of the tcp digital transcription a63778 of text r27533 in the english short title catalog (wing t316). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 157 kb of xml-encoded text transcribed from 33 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a63778 wing t316 estc r27533 09929015 ocm 09929015 44363 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63778) transcribed from: (early english books online ; image set 44363) images scanned from microfilm: (early english books, 1641-1700 ; 1369:4) a discovrse of baptisme its institution and efficacy upon all beleevers : together with a consideration of the practice of the church in baptizing infants of beleeving parents and the practice justified / by jer. taylor. taylor, jeremy, 1613-1667. [2], 60 p. printed by j. flesher for r. royston, london : 1653. reproduction of original in the trinity college library, cambridge university. with: treatises of 1. the liberty of prophesying ... / jer. taylor. london : printed for r. royston, 1650. eng infant baptism. baptism -church of england. a63778 r27533 (wing t316). civilwar no a discourse of baptisme, its institution, and efficacy upon all beleevers. together with a consideration of the practise of the church in ba taylor, jeremy 1653 30129 2 335 0 0 0 0 112 f the rate of 112 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2005-02 tcp assigned for keying and markup 2005-02 apex covantage keyed and coded from proquest page images 2005-04 john latta sampled and proofread 2005-04 john latta text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion a discovrse of baptisme , its institution , and efficacy upon all beleevers . together with a consideration of the practise of the church in baptizing infants of beleeving parents : and the practise justified . by jer : taylor d. d. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . suffer little children to come unto me , and forbid them not , &c. london , printed by j. flesher for r. royston , at the angel in ivy-lane . mdcliii . to the reader . bee pleased to take notice , that this discourse was not intended by the author to have been sent abroad thus by it self , but was fitted by him to the ayr and mode of other discourses , wherewith he had designed it to be joyned . but some persons of judgement , to whose perusal it was committed , supposing that if this should be kept in till those other could be finished , some disadvantage might arise to the cause which it asserts , wished and advised it might be published by it self . to whose desires the author ( against his first design ) hath condescended , upon this perswasion , that though it appears thus without some formalities and complements requisite to an intire treatise , yet , as to the thing it self , there is nothing wanting to it which he believed material to the question , or useful to the church . and as for those arguments which in the liberty of prophecying , sect. 18. are alledged against paedobaptism , and in the opinion of some , doe seem to stand in need of answering , he had it once in thought to have answered them : but upon these considerations he forbore , 1. because those arguments are not good in themselves , or to the question precisely considered : but onely by relation to the preceding arguments there brought for paedobaptim , they may seem good one against another , but these in the plea for the anababaptists , have no strength , but what is accidental ( as he conceives . ) 2. because in this discourse he hath really laid-such grounds , and proved them , that upon their supposition all those arguments in the liberty of prophecying , and all other which he ever heard of , will fall of themselves . 3. because those arguments , to his sense , are so weak , and so relying upon failing and deceitful principles , that he was loath to do them so much reputation , as to account them worthy the answering . 4. but because there may he some necessities which he knows not of , and are better observed by them who live in the midst of them , then by himself , who is thrust into a retirement in wales , therefore he accounts himself at rest in this particular , because he hath understood that his very worthy friend dr. h. hammond hath in his charity and humility descended to answer that collection ; and hopes , that both their hands being so fast clasped in a mutual complication , will doe some help and assistance to this question , by which the ark of the church is so violently shaken . a discourse of baptism . when the holy jesus was to begin his prophetical office , and to lay the foundation of his church on the corner-stone , he first temper'd the cement with water , and then with blood , and afterwards built it up by the hands of the spirit ; himself enter'd at that door by which his disciples for ever after were to follow him ; for therefore he went in at the door of baptism , that he might hallow the entrance which himself made to the house he was no building . as it was in the old , so it is in the new creation ; out of the waters god produced every living creature : and when at first the spirit moved upon the waters , and gave life , it was the type of what was designed in the renovation . every thing that lives now , is born of water and the spirit ; and christ , who is our creator and redeemer in the new birth , opened the fountains and hallowed the stream : christ who is our life went down into the waters of baptism , and we who descend thither finde the effects of life ; it is living water , of which who so drinks , needs not to drink of it again , for it shall be in him a well of water springing up to life eternall . but because everything is resolved into the same principles from whence they are taken , the old world which by the power of god came from the waters , by their own sin fell into the waters again , and were all-drowned , and onely eight persons were saved by an ark : and the world renewed upon the stock and reserves of that mercy , consigned the sacrament of baptism in another figure ; for then god gave his sign from heaven , that by water the world should never again perish : but he meant that they should be saved by water : for baptism , which is a figure like to this doth also now save us by the resurrection of jesus christ . after this , the jews report that the world took up the doctrine of baptisms , in remembrance that the iniquity of the old world was purged by water ; and they washed all that came to the service of the true god , and by that baptisme bound them to the observation of the precepts which god gave to noah . but when god separated a family for his own especial service , he gave them a sacrament of initiation , but it was a sacrament of blood , the covenant of circumcision : and this was the fore-runner of baptism , but not a type ; when that was abrogated , this came into the place of it , and that consigned the same faith which this professes : but it could not properly be a type , whose nature is by a likeness of matter or ceremony to represent the same mystery . neither is a ceremony , as baptism truly is , properly capable of having a type , it selfe is but a type of a greater mysteriousness : and the nature of types is , in shadow to describe by dark lines a future substance ; so that although circumcision might be a type of the effects and graces bestowed in baptism , yet of the baptism or absolution it selfe , it cannot be properly ; because of the unlikeness of the symboles and configurations , and because they are both equally distant from substances , which types are to consign and represent . the first bishops of ierusalem , and all the christian jews for many years retained circumcision together with baptism ; and christ himselfe , who was circumcised , was also baptized ; and therefore it is not so proper to call circumcision a type of baptism : it was rather a seal and sign of the same covenant to abraham and the fathers , and to all israel , as baptism is to all ages of the christian church . and because this rite could not be administred to all persons , and was not at all times after its institution , god was pleased by a proper and specifick type to consign this rite of baptism , which he intended to all , and that for ever : and god , when the family of his church grew separate , notorious , numerous and distinct , he sent them into their own countrey by a baptism through which the whole nation pass'd : for all the fathers were under the cloud , and all passed through the sea , and were all baptized unto moses in the cloud , and in the sea ; so by a double figure foretelling , that as they were initiated to moses law by the cloud above and the sea beneath : so should all the persons of the church , men , women and children , be initiated unto christ by the spirit from above and the water below : for it was the design of the apostle in that discourse , to represent that the fathers and we were equall as to the priviledges of the covenant ; he proved that we doe not exceed them , and it ought therefore to be certain that they doe not exceed us , nor their children ours . but after this , something was to remain which might not only consign the covenant which god made with abraham , but be as a passage from the fathers through the synagogue to the church ; from abraham by moses to christ : and that was circumcision , which was a rite which god chose to be a mark to the posterity of abraham , to distinguish them from the nations which were not within the covenant of grace , and to be a seal of the righteousnesse of faith , which god made to be the spirit and life of the covenant . but because circumcision although it was ministred to all the males , yet it was not to the females ; and although they and all the nation was baptized and initiated into moses in the cloud and the sea , therefore the children of israel by imitation of the patriarchs the posterity of noah , used also ceremonial baptisms to their women and to their proselytes , and to all that were circumcised ; and the jews deliver , that sarah and rebecca when the were adopted into the family of the church , that is , of abraham and isaac , were baptized : and so were all strangers that were married to the sons of israel . and that we may think this to be typical of christian baptism , the doctors of the jews had a tradition , that when the messias would come , there should be so many proselytes that they could not be circumcised , but should be baptized . the tradition proved true , but not for their reason . but that this rite of admitting into mysteries , and institutions , and offices of religion by baptisms , was used by the posterity of noah , or at least very early among the jews , besides the testimonies of their own doctors , i am the rather induced to believe , because the heathen had the same rite in many places and in several religions : so they initiated disciples into the secrets of a mithra ; and the priests of cotyttus were called b baptae , because by baptism they were admitted into the religion ; and they c thought murther , incest , rapes , and the worst or crimes , were purged by dipping in the sea , or fresh springs ; and a proselyte is called in arrianus , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , intinctus , a baptized person . but this ceremony of baptizing was so certain and usual among the jews , in their admitting proselytes and adopting into institutions , that to baptize and to make disciples are all one ; and when iohn the baptist by an order from heaven went to prepare the way to the coming of our blessed lord he preached repentance , and baptized all that professed they did repent . he taught the jews to live good lives , and baptized with the baptism of a prophet , such as was not unusually done by extraordinary and holy persons in the change or renewing of discipline or religion . whether iohn's baptism was from heaven , or of men , christ asked the pharisees . that it was from heaven , the people therefore believed , because he was a prophet , and a holy person : but it implyes also , that such baptisms are sometimes from men , that is , used by persons of an eminent religion , or extraordinary fame for the gathering of disciples and admitting proselytes : and the disciples of christ did so too , even before christ had instituted the sacrament for the christian church , the disciples that came to christ were baptized by his apostles . and now we are come to the gates of baptism . all these till iohn were but types and preparatory baptisms , and iohn's baptism was but the prologue to the baptism of christ . the jewish baptisms admitted proselytes to moses and to the law of ceremonies ; iohn's baptisme called them to believe in the messias now appearing , and to repent of their sins , to enter into the kingdom which was now at hand , and preached that repentance which should be for the remission of sins . his baptism remitted no sinnes , but preached and consigned repentance , which , in the belief of the messias whom he pointed to , should pardon sins . but because he was taken from his office before the work was compleated , the disciples of christ finished it : they went forth preaching the same sermon of repentance , and the approach of the kingdom , and baptized or made proselytes or disciples , as iohn did ; onely they ( as it is probable ) baptized in the name of iesus , which it is not so likely iohn did . a and this very thing might be the cause of the different forms of b baptism recorded in the acts , of baptizing in the name of iesus , and at other times in the name of the father , son , and holy ghost ; the former being the manner of doing it in pursuance of the design of iohn's baptism ; and the latter the form of institution by christ for the whole christian church , appointed after his resurrection : the disciples at first using promiscuously what was used by the same authority , though with some difference of mysterie . the holy jesus having found his way ready prepared by the preaching of iohn , and by his baptism , and the jewish manner of adopting proselytes and disciples into the religion , a way chalked out for him to initiate disciples into his religion , took what was so prepared , and changed it into a perpetual sacrament . he kept the ceremony , that they who were led onely by outward things , might be the better called in , and easier inticed into the religion , when they entred by a ceremony which their nation alwayes used in the like cases : and therefore without change of the outward act , he put into it a new spirit , and gave it a new grace and a proper efficacy : he sublim'd it to higher ends , and adorned it with stars of heaven : he made it to signifie greater mysteries , to convey greater blessings , to consign the bigger promises , to cleanse deeper then the skin , and to carry proselytes further then the gates of the institution . for so he was pleased to do in the other sacrament ; he took the ceremony which he found ready in the custome of the jews , where the major domo after the paschal supper gave bread and wine to every person of his family ; he changed nothing of it without , but transfer'd the rite to greater mysteries , and put his own spirit to their sign , and it became a sacrament evangelical . it was so also in the matter of excommunication , where the jewish practise was made to passe into christian discipline : without violence and noise old things became new , while he fulfilled the law , making it up in full measures of the spirit . by these steps baptism passed on to a divine evangelical institution , which we finde to be consigned by three evangelists . goe ye therefore and teach all nations , baptizing them in the name of the father , and of the son , and of the holy ghost . it was one of the last commandements the holy jesus gave upon the earth , when he taught his apostles the things which concerned his kingdome . for he that believeth and is baptized , shall be saved : but , unlesse a man be born of water and the holy spirit , he cannot enter into the kingdome of heaven ; agreeable to the decretory words of god by abraham in the circumcision , to which baptism does succeed in the consignation of the same covenant , and the same spiritual promises ; the uncircumcised child whose flesh is not circumcised , that soul shall be cut off from his people ; he hath broken my covenant . the manichees , seleucus , hermias , and their followers , people of a dayes abode and small interest , but of malicious doctrine , taught baptism not to be necessary , not to be used ; upon this ground , because they supposed that it was proper to iohn to baptize with water , and reserved for christ as his peculiar , to baptize with the holy ghost and with fire . indeed christ baptized none otherwise . he sent his spirit upon the church in pentecost and baptized them with fire , the spirit appearing like a flame : but he appointed his apostles to baptize with water , and they did so , and their successors after them , every where and for ever , not expounding , but obeying the praeceptive words of their lord , which were almost the last that he spake upon earth . and i cannot think it necessary to prove this to be necessary by any more arguments . for the words are so plain , that they need no exposition ; and yet if they had been obscure , the universal practise of the apostles and the church for ever , is a sufficient declaration of the commandement : no tradition is more universal , no not of scripture it self ; no words are plainer , no not the ten commandements : and if any suspicion can be superinduced by any zealous or lesse discerning person , it will need no other refutation , but to turn his eyes to those lights by which himself sees scripture to be the word of god , and the commandements to be the declaration of his will . but that which will be of greatest concernment in this affair , is to consider the great benefits are conveyed to us in this sacramnet ; for this will highly conclude , that the precept was for ever , which god so seconds with his grace and mighty blessings ; and the susception of it necessary , because we cannot be without those excellent things which are the graces of the sacrament . 1. the first fruit is , that in baptism we are admitted to the kingdome of christ , presented unto him , consigned with his sacrament , enter into his militia , give up our understandings and our choice to the obedience of christ , and in all senses that we can , become his disciples , witnessing a good confession , and undertaking a holy life : and therefore in scripture {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , are conjoyn'd in the significations , as they are in the mystery : it is a giving up our names to christ , and it is part of the foundation of the first principles of the religion , as appears in s. pauls catechism ; it is so the first thing , that it is for babes , and neophytes , in which they are matriculated and adopted into the house of their father , and taken into the hands of their mother . upon this account baptism is called in antiquity , ecclesiae janua , porta gratiae , & primus introitus sanctorum ad aeternam dei & ecclesiae consuetudinem . the gates of the church , the door of grace , the first entrance of the saints to an eternall conversation with god and the church . sacramentum initiationis , & intrantium christianismum investituram , s , bernard calls it : the sacrament of initiation , and the investiture of them that enter into the religion ; and the person so entring is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one of the religion , or a proselyte and convert , and one added to the number of the church , in imitation of that of s. luke , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , god added to the church those that should be saved ; just as the church does to this day and for ever , baptizing infants and catechumens : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they are added to the church , that they may be added to the lord , and the number of the inhabitants of heaven . 2. the next step beyond this , is adoption into the covenant , which is an immediate consequent of the first presentation , this being the first act of man , that the first act of god . and this is called by s. paul , a being baptized in one spirit into one body , that is , we are made capable of the communion of saints , the blessings of the faithful , the priviledges of the church : by this we are , as s. luke calls it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ordained , or disposed , put into the order of eternal life , being made members of the mystical body under christ our head . 3. and therefore baptism is a new birth , by which we enter into the new world , the new creation , the blessings and spiritualties of the kingdome ; and this is the expression which our saviour himselfe used to nicodemus , unlesse a man be born of water and the spirit : and it is by s. paul called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the laver of regeneration ; for now we begin to be reckoned in a new census or account , god is become our father , christ our elder brother , the spirit the earnest of our inheritance , the church our mother , our food is the body and blood of our lord ; faith is our learning , religion our imployment , and our whole life is spiritual , and heaven the object of our hopes , and the mighty price of our high calling . and from this time forward we have a new principle put into us , the spirit of grace , which besides our soul and body is a principle of action , of one nature , and shall with them enter into the portion of our inherirance . and therefore the primitive christians , who consigned all their affairs and goods and writings with some marks of their lord , usually writing {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , iesus christ the son of god our saviour ; they made an abbreviature by writing onely the capitals , thus : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . which the heathens in mockery and derision made {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifies a fish , and they used it for christ as a name of reproach : but the christians owned the name , and turned it into a pious metaphor , and were content that they should enjoy their pleasure in the acostrich ; but upon that occasion tertullian speaks pertinently to this article , nos pisciculi secundum {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} nostrum iesum christum , in aquâ nascimur , christ whom you call a fish , we knowledge to be our lord and saviour ; and we , if you please , are the little fishes , for we are born in water ; thence we derive our spiritual life . and because from henceforward we are a new creation , the church uses to assign new relations to the catechumens , spiritual fathers and susceptors ; and at their entrance into baptism , the christians and jewish proselytes did use to cancel all secular affections to their temporal relatives , nec quicquam prius imbuuntur quàm contemnere deos , exuere patriam , parentes , liberos , fratres vilia habere , said tacitus of the christians : which was true in the sense onely as christ said , he that deth not hate father or mother for my sake , is not worthy of me ; that is , he that doth not hate them prae me , rather then forsake me , forsake them , is unworthy of me . 4. in baptism all our sins are pardoned , according to the words of a prophet : i will sprinkle clean water upon you , and ye shall be clean from all your filthinesse . the catechumen descends into the font a sinner , he arises purified ; he goes down the son of death , he comes up the son of the resurrection ; he enters in the son of folly and praevarication , he returns the son of reconciliation ; he stoops down the childe of wrath , and ascends the heir of mercy ; he was the childe of the devil , and now he is the servant and the son of god . they are the words of ven. bede concerning this mystery . and this was ingeniously signified by that greek inscription upon a font , which is so prettily contriv'd , that the words may be read after the greek or after the hebrew manner , and be exactly the same , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , lord wash my sin , and not my face , onely . and so it is intended and promised , arise and be baptized , and wash away thy sins , and call on the name of the lord , said ananias to saul ; for , christ loved the church and gave himself for it , that he might sanctify and cleanse it , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with the washing of water in the word , that is , baptism in the christian religion : and therefore tertullian calls baptism lavacrum compendiatum , a compendious laver ; that is , an intire cleansing the soul in that one action justly and rightly performed : in the rehearsal of which doctrine , it was not an unpleasant etymology that anastasius sinaita gave of baptism ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} quasi {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in which our sins are thrown off ; and they fall like leeches when they are full of blood and water , or like the chains from s. peters hands at the presence of the angel . baptism is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , an intirefull forgivenesse of sins , so that they shall never be called again to scrutiny . — — — omnia daemonis arma his merguntur aquis , quibus ille renascitur infans qui captivus erat — the captivity of the soul is taken away by the blood of redemption , and the fiery darts of the devil are quenched by these salutary waters ; and what the flames of hell are expiating or punishing to eternal ages , that is washed off quickly in the holy font , and an eternal debt paid in an instant : for so sure as the egyptians were drowned in the red sea , so sure are our sins washed in this holy flood : for this is a red sea too ; these waters signifie the blood of christ , these are they that have washed their robes , and made them white in the blood of the lamb , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the blood of christ cleanseth us , the water cleanseth us , the spirit purifies us ; the blood by the spirit , the spirit by the water , all in baptism , and in pursuance of that baptismal state . these three are they that bear record in earth , the spirit , the water , and the blood , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , these three agree in one , or are to one purpose ; they agree in baptism , and in the whole pursuance of the assistances , which a christian needs all dayes of his life : and therefore s. cyril calls baptism {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the antitype of the passions of christ : it does preconsign the death of christ ; and does the infancy of the work of grace , but not weakly ; it brings from death to life ; and though it brings us but to the birth in the new life , yet that is a greater change then is in all the periods of our growth to manhood , to a perfect man in christ iesus . 5. baptism does not onely pardon our sins , but puts us into a state of pardon for the time to come . eor baptism is the beginning of the new life , and an admission of us into the evangelical covenant , which on our parts consists in a sincere and timely endeavour to glorify god by faith and obedience : and on gods part , he will pardon what is past , assist us for the future , and not measure us by grains and scruples , or exact our duties by the measure of an angel , but by the span of a mans hand . so that by baptism we are consigned to the mercies of god and the graces of the gospel ; that is , that our pardon be continued and our piety be a state of repentance . and therefore that baptism which in the nicene creed we profess to be for the remission of sins , is called in the ierusalem creed , the baptism of repentance ; that is , it is the entrance of a new life , the gate to a perpetual change and reformation , all the way continuing our title to , and hopes of forgiveness of sins . and this excellency is clearly recorded by s. paul , the kindeness and love of god our saviour toward man hath appeared ; not by works in righteousness which we have done : that 's the formality of the gospel-covenant , not to be exacted by the strict measures of the law , but according to his mercy he saved us , that is , by gentleness and remissions , by pitying & pardoning us , by relieving and supporting us , because he remembers that we are but dust ; and all this mercy we are admitted to , and is conveyed to us , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by the laver of regeneration , and the renewing of the holy ghost . and this plain evident doctrine was observed , explicated and urged against the messalians , who said that baptism was like a razor , that cut away all the sins that were past , or presently adhering , but not the sins of our future life ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this sacrament promises more and greater things , it is the earnest of future good things , the type of the resurrection , the communication of the lords passion , the partaking of his resurrection , the robe of righteousness , the garment of gladness , the vestment of light , or rather light it selfe . and for this reason it is , that baptism is not to be repeated , because it does at once all that it can doe at a hundred times : for it admits us to the condition of repentance and evangelical mercy , to a state of pardon for our infirmities and sins , which we timely and effectually leave : and this is a thing that can be done but once , as a man can begin but once ; he that hath once entred in at this gate of life is alwayes in possibility of pardon , if he be in a possibility of working and doing after the manner of a man , that which he hath promised to the son of god . and this was expresly delivered and observed by s. austin . that which the apostle sayes , cleansing him with the washing of water in the word , is to be understood , that in the same laver of regeneration , and word of sanctification , all the evils of the regenerate are cleansed and healed : not onely the sins that are past , which all are now remitted in baptism ; but also those that are contracted afterwards by humane ignorance and infirmity : not that baptism be repeated as often as we sin , but because by this which is once administred , is brought to pass that pardon of all sins , not onely of those that are past , but also those which will be committed afterwards , is obtained . the messalians denyed this , and it was part of their heresie in the undervaluing of baptism ; and for it they are most excellently confuted by isidore pelusiot , in his third book , 195 epistle to the count hermin : whither i refer the reader . in proportion to this doctrine it is , that the holy scripture calls upon us to live a holy life , in pursuance of this grace of baptism . and s. paul recalls the lapsed galatians to their covenant , and the grace god stipulated in baptism : ye are all children of god by faith in iesus christ ; that is , heirs of the promise . and abrahams seed : that promise which cannot be disannulled , increased or diminished , but is the same to us as it was to abraham ; the same before the law and after . therefore doe not you hope to be justified by the law , for you are entred into the covenant of faith , and are to be justified thereby . this is all your hope , by this you must stand for ever , or you cannot stand at all ; but by this you may : for you are gods children by faith ; that is , not by the law , or the covenant of works : and that you may remember whence you are going , and return again , he proves , that they are the children of god by faith in jesus christ , because they have been baptized into christ , and so put on christ . this makes you children , and such as are to be saved by faith , that is , a covenant , not of works , but of pardon in jesus christ , the authour and establisher of this covenant . for this is the covenant made in baptism , that being justified by his grace , we shall be heirs of life eternal : for by grace , that is , by favour , remission and forgiveness in jesus christ , ye are saved . this is the onely way that we have of being justified , and this must remain as long as we are in hopes of heaven : for besides this we have no hopes , and all this is stipulated and consigned in baptism , and is of force after our fallings into sin and risings again . in pursuance of this , the same apostle declares , that the several states of sin , are so many recessions from the state of baptismal grace ; and if we arrive to the direct apostasie and renouncing of , or a contradiction to , the state of baptism , we are then unpardonable , because we are falne from our state of pardon . this s. paul conditions most strictly , in his epistle to the hebrewes ; this is the covenant i will make in those days , i will put my laws in their hearts , and their sins and iniquities will i remember no more , now where remission of these is , there is no more offering for sin ; that is , our sinnes are so pardoned , that we need no more oblation , we are then made partakers of the death of christ ; which we afterwards renew in memory and eucharist , and representment . but the great work is done in baptism : for so it follows ; having boldnesse to enter into the holiest by the blood of iesus , by a new and living way , that is , by the vail of his flesh , his incarnation . but how doe we enter into this ? baptism is the door , and the ground of this confidence for ever : for so he addes ; let us draw near with a true heart , in full assurance of faith , having our hearts sprinkled from an evill conscience , and our bodies washed with pure water . this is the consignation of this blessed state , and the gate to all this mercy : let us therefore hold fast the profession of our faith ; that is , the religion of a christian ; the faith into which we were baptized : for that is the faith that justifies and saves us ; let us therefore hold fast this profession of this faith , and doe all the intermedial works , in order to the conservation of it , such as are assembling in the communion of saints , ( the use of the word and sacrament is included in the precept ) mutual exhortation , good example , and the like : for if we sin wilfully after we have received the knowledge of the truth , that is , if we sin against the profession of this faith , & hold it not fast , but let the faith and the profession goe wilfully , ( which afterwards he cals a treading under foot the son of god , a counting the blood of the covenant wherewith he was sanctified , an unholy thing , and a doing despight to the spirit of grace ; viz. which moved upon these waters , and did illuminate him in baptism ) if we do this , there is no more sacrifice for sins , no more deaths of christ , into which you may be baptized ; that is , you are faln from the state of pardon and repentance , into which you were admitted in baptism , and in which you continue , so long as you have not quitted your baptismal rights , and the whole covenant . contrary to this , is that which s. peter calls making our calling and election sure , that is , a doing all that which may continue us in our state of baptism , and the grace of the covenant . and between these two states , of absolute apostasie from , and intirely adhering to , and securing this state of calling and election , are all the intermedial sins , and being overtaken in single faults , or declining towards vitious habits ; which in their several proportions , are degrees of danger and insecurity ; which s. peter calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a forgetting our baptism , or purification from our sins . and in this sense are those words , the just shall live by faith ; that is , by that profession which they made in baptism : from which , if they swerve not , they shall be supported in their spirituall life . it is a grace , which by vertue of the covenant consign'd in baptism does like a centre , transmit effluxes to all the periods and portion of our life : our whole life , all the periods of our succeeding hopes are kept alive by this . this consideration is of great use , besides many other things , to reprove the folly of those who in the primitive church deferr'd their baptism till their death-bed : because baptism is a laver of sanctification , and drowns all our sins , and buries them in the grave of our lord , they thought they might sin securely upon the stock of an after-baptism ; for unlesse they were strangely prevented by a sudden accident , a death-bed baptism they thought would secure their condition : but early some of them durst not take it , much lesse in the beginning of their years , that they might at least gain impunity for their follies and heats of their youth . baptisme hath influence into the pardon of all our sins committed in all the dayes of our folly and infirmity ; and so long as we have not been baptized , so long we are out of the state of pardon , and therefore an early baptism is not to be avoided , upon this mistaken fancy and plot upon heaven : it is the greater security towards the pardon of our sins , if we have taken it in the beginning of our dayes . 5. the next benefit of baptism , which is also a verification of this , is a sanctification of the baptized person by the spirit of grace : sanctus in hunc coelo descendit spiritus amnem , coelestique sacras fonte maritat aquas : concipit unda deum , sanctámque liquoribus almis edit ab aeterno semine progeniem . the holy ghost descends upon the waters of baptism , and makes them prolificall , apt to produce children unto god : and therefore saint leo compares the font of baptism , to the womb of the blessed virgin , when it was replenished with the holy spirit . and this is the baptism of our dearest lord : his ministers baptize with water ; our lord at the same time verifies their ministery , with giving the holy spirit : they are joyned together by s. paul , we are by one spirit baptized into one body ; that is , admitted into the church by baptism of water and the spirit . this is that which our blessed lord calls a being born of water and of the spirit ; by water we are sacramentally dead and buried , by the spirit we are made alive . but because these are mysterious expressions , and according to the style of scriture , high and secret in spiritual significations , therefore that we may understand what these things signifie , we must consider it by its real effects , and what it produces upon the soule of a man . 1. it is the suppletory of originall righteousnesse , by which adam was at first gracious with god , and which he lost by his prevarication . it was in him a principle of wisdome and obedience , a relation between god and himself , a title to the extraordinary mercies of god and a state of friendship : when he fell , he was discomposed in all , the links of the golden chain and blessed relation were broken ; and it so continued in the whole life of man , which was stained with the evils of this folly , and the consequent mischiefs : and therefore when we began the world again , entring into the articles of a new life , god gave us his spirit , to be an instrument of our becoming gracious persons , and of being in a condition of obtaining that supernatural end , which god at first designed to us . and therefore as our baptism is a separation of us from unbelieving people : so the descent of the holy spirit upon us in our baptism , is a consigning or marking us for god , as the sheep of his pasture , as the souldiers of his army , as the servants of his houshold : we are so separated from the world , that we are appropriated to god , so that god expects of us duty and obedience ; and all sins are acts of rebellion and undutifulnesse : of this nature was the sanctification of jeremy and iohn the baptist from their mothers womb ; that is , god took them to his own service by an early designation , and his spirit mark'd them to a holy ministery . to this also relates that of s. paul , whom god by a decree separated from his mothers womb to the ministery of the gospel : the decree did antedate the act of the spirit , which did not descend upon him untill the day of his baptism . what these persons were in order to exterior ministeries , that all the faithful are in order to faith and obedience , consigned in baptism by the spirit of god , to a perpetual relation to god , in a continual service and title to his promises . and in this sense the spirit of god is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , * a seal , in whom also after that ye believed , ye were sealed with that holy spirit of promise . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the water washes the body , and the spirit seals the soul ; viz. to a participation of those promises which he hath made , and to which we receive a title to our baptism . 2. the second effect of the spirit , is light , or illuminations ; that is , the holy spirit becomes unto us the authour of holy thoughts and firm perswasions , and sets to his seal that the word of god is true ; into the beliefe of which we are then baptized , and makes faith to be a grace , and the understanding resigned , and the will confident , and the assent stronger then the promises , and the propositions to be believed , because they are belov'd , and we are taught the ways of godlinesse after a new manner , that is , we are made to perceive the secrets of the kingdome , and to love religion , and to long for heaven and heavenly things , and to despise the world , and to have new resolutions , and new preceptions , and new delicacies , in order to the establishment of faith , and its increment and perseverance , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . god sits in the soul when it is illuminated in baptism , as if he sate in his throne ; that is , he rules by a firm perswasion , and intire principles of obedience . and therefore baptism is called in scripture , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the baptized , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} illuminated : call to minde the former days , in which ye were illuminated : and the same phrase is in the 6 to the hebrewes , where the parallel places expound each other . for that which s. paul calls , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , once illuminated ; he calls after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a receiving the knowledge of the truth : and that you may perceive this to be wholly meant of baptism , the apostle expresses it still by its synonymas , tasting of the heavenly gift , and made partakers of the holy ghost , sprinkled in our hearts from an evill conscience , and washed in our bodies with pure water : all which also are a syllabus or collection of the severall effects of the graces bestowed in baptism . but we are now instancing in that which relates most properly to the understanding , in which respect the holy spirit also is called anointing or unction ; and the mystery is explicated by s. iohn , the anointing which ye have received of him abideth in you , and ye need not that any man teach you ; but as the same anointing teacheth you of all things . 3. the holy spirit descends upon us in baptism , to become the principle of a new life ; to become a holy seed , springing up to holinesse , and is called by s. iohn , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the seed of god : and the purpose of it we are taught by him , whosoever is born of god ( that is , he that is regenerated and entred into this new birth ) doth not commit sin ; for his seed remaineth in him , and he cannot sin , because he is born of god . the spirit of god , is the spirit of life ; and now that he by the spirit is born anew , he hath in him that principle , which , if it be cherished , will grow up to life , to life eternall . and this is the spirit of sanctification , the victory of the world , the deletery of concupiscence , the life of the soul , and the perpetual principle of grace sown in our spirits in the day of our adoption to be the sons of god , and members of christs body . but take this mystery in the words of s. basil ; there are two ends proposed in baptism , to wit , to abolish the body of sin , that we may no more bring forth fruit unto death ; and to live in the spirit , and to have our fruit to sanctification . the water represents the image of death , receiving the body in its bosome , as in a sepulchre . but the quickning spirit sends upon us a vigorous {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , power or efficacy , even from the beginning renewing our souls from the death of sin unto life . for as our mortification is perfected in the water , so the spirit works life in us . to this purpose is the discourse of s. paul ; having largely discoursed of our being baptized into the death of christ , he addes this as the corollary of all , he that is dead , is freed from sin * ; that is , being mortified , and buried in the waters of baptism , we have a new life of righteousnesse put into us ; we are quitted from the dominion of sin , and are planted together in the likenesse of christs resurrection , that henceforth we should not serve sin . 4. but all these intermediall blessings tend to a glorious conclusion , for baptism does also consign us to a holy resurrection . it takes the sting of death from us , by burying us together with christ ; and takes off sin , which is the sting of death , and then we shall be partakers of a blessed resurrection . this we are taught by saul , know ye not that so many of us as are baptized into iesus christ were baptized into his death ? for if we have been planted together in the likenesse of his death , we shall be also in the likenesse of his resurrection . that declares the real event in its due season . but because baptism consigns it , and admits us to a title to it , we are said with s. paul , to be risen with christ in baptism ; buried with him in baptism , wherein also you are risen with him , through the faith of the operation of god , which hath raised him from the dead : which expression i desire to be remembred , that by it we may better understand those other sayings of the apostle , of putting on christ in baptism , putting on the new man , &c. for these onely signifie {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or the design on gods part , and the endevour and duty on mans : we are then consigned to our duty , and to our reward ; we undertake one , and have a title to the other : and though men of ripeness and reason enter instantly into their portion of work , and have present use of the assistances , and something of their reward in hand ; yet we cannot conclude , that those that cannot do it presently , are not baptized rightly , because they are not in capacity to put on the new man in righteousnesse , that is , in an actual holy life : for they may put on the new man in baptism , just as they are risen with christ : which because it may be done by faith , before it is done in real event , and it may be done by sacrament and design , before it be done by a proper faith ; so also may our putting on the new man be . it is done sacramentally , and that part which is wholly the work of god , does onely antedate the work of man , which is to succeed in its due time , and is after the manner of preventing grace : but this is by the by : in order to the present article , baptism is by theodoret called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a participation of the lords resurrection . 5. and lastly , by baptism we are saved ; that is , we are brought from death to life here , and that is the first resurrection , and we are bought from death to life hereafter , by vertue of the covenant of the state of grace , into which in baptism we enter , and are preserved from the second death , and receive a glorious and an eternal life : he that believeth and is baptized , shall be saved , said our blessed saviour ; and , according to his mercy he saved us , by the washing of regeneration , and renewing of the holy ghost . after these great blessings so plainly testified in scripture , and the doctrine of the primitive church , which are regularly consigned add bestowed in baptism , i shall lesse need to descend to temporal blessings , or rare contingencies , or miraculous events , or probable notices of things lesse certain : of this nature are those stories recorded in the writings of the church , that constantine was cured of a leprosie in baptism , theodosius recovered of his disease , being baptized by the bishop of thessalonica ; and a paralytick jew was cured as soon as he became a christian , and was baptized by atticus of c. p. and bishop arnulph baptizing a leper , also cured him , said vincentius bellovacensis . it is more considerable , which is generally and piously believed by very many eminent persons in the church , that at our baptism god assigns an angel guardian : for then the catechumen being made a servant and a brother to the lord of angels , is sure not to want the aids of them who pitch their tents round about them that fear the lord : and that this guard and mininistery is then appointed , when themselves are admitted into the inheritance of the promises , and their title to salvation is hugely agreeable to the words of s. paul , are they not all ministring spirits , sent forth to minister to them who shall be heirs of salvation ? where it appears , that the title to the inheritance is the title to this ministery , and therefore must begin and end together . but i insist not on this , though it seeems to me hugely probable . all these blessings put into one syllabus , have given to baptism many honourable appellatives in scripture , and other divine writers , calling it {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , sacramentum vitae & aeternae salutis . a new birth , a regeneration , a renovation , a charret carrying us to god , the great circumcision , a circumcision made without hands , the key of the kingdome , the paranymph of the kingdome , the earnest of our inheritance , the answer of a good conscience , the robe of light , the sacrament of a new life , and of eternal salvation . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . this is celestial water , springing from the sides of the rock , upon the which the church was built when the rock was smitten with the rod of god . it remains now , that we enquire what concerns our duty , and in what persons , or in what dispositions baptism produces all these glorious effects ? for , the sacraments of the church work in the vertue of christ , but yet onely upon such as are servants of christ , and hinder not the work of the spirit of grace . for the water of the font , and the spirit of the sacrament , are indeed to wash away our sins , and to purifie our souls : but not unlesse we have a minde to be purified . the sacrament works pardon for them that hate their sin , and procures grace for them , that love it . they that are guilty of sins , must repent of them , and renounce them , and they must make a profession of the faith of christ , and give , or be given up to the obedience of christ , and then they are rightly disposed . he that believeth , and is baptized , shall be saved ; saith christ ; and s. peter call'd out to the whole assembly , repent , and be baptized every one of you . concerning this , iustin martyr gives the same account of the faith and practise of the church . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. whosoever are perswaded , and believe those things to be true , which are delivered and spoken by us , and undertake to live accordingly , they are commanded to fast and pray , and to ask of god remission of their former sins , we also praying together with them , and fasting . then they are brought to us where water is , and are regenerated in the same manner of regeneration , by which we our selves are regenerated . for in baptism , s. peter observes there are two parts , the body , and the spirit ; that is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the putting away the filth of the flesh , that is , the material washing : and this is baptism , no otherwise then a dead corps is a man : the other is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the answer of a good conscience towards god ; that is , the conversion of the soul to god , that 's the effective disposition in which baptism does save us . and in the same sense are those sayings of the primitive doctors to be understood , anima non lavatione sed responsione sancitur . the soul is not healed by washing , viz. alone , but by the answer , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in s. peter , the correspondent of our part of the covenant : for that 's the perfect sense of this unusuall expression . and the effect is attributed to this , and denied to the other , when they are distinguished : so iustin martyr affirms ; the onely baptism that can heal us , is repentance , and the knowledg of god . for what need is there of that baptism that can onely cleanse the flesh and the body ? be washed in your flesh from wrath and covetousness , from envy and hatred , and behold the body is pure . and clemens alex andrinus upon the proverbial saying , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , be not pure in the laver , but in the minde ; addes , i suppose that an exact and a firm repentance , is a sufficient purification to a man ; if judging and considering our selves for the facts we have done before , we proceed to that which is before us , considering that which follows , and cleansing or washing our minde from sensual affections , and from former sins . just as we use to deny the effect to the instrumental cause , and attribute it to the principal in the manner of speaking , when our purpose is to affirm this to be the principal , and of chief influence . so we say , it is not the good lute , but the skilful hand that makes the musick : it is not the body , but the soul that is the man ; and yet he is not the man without both . for baptism is but the material part in the sacrament , it is the spirit that giveth life ; whose work is faith and repentance begun by himselfe , without the sacrament , and consigned in the sacrament , and actuated and increased in the cooperation of our whole life : and therefore baptism is called in the ierusalem creed , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one baptism of repentance for the remission of sins ; and by iustin martyr , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . the baptism of repentance and the knowledge of god , which was made for the sins of the people of god . he explains himself a little after , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . baptism that can onely cleanse them that are penitent . in sacramentis trinitati occurrit fides credentium & professio quae apud acta conficitur angelorum , ubi miscentur coelestia & spiritualia semina , ut sancto germine nova possit renascentium indoles procreari , ut dum trinitas cum side concordat , qui natus fuerit saeculo , renascatur spiritualiter deo. sic fit hominum pater deus , sancta fit mater ecclesia , said optatus . the faith and profession of the believers , meets with the ever-blessed trinity , and is recorded in the register of angels , where heavenly and spiritual seeds are mingled ; that from so holy a spring , may be produced a new nature of the regeneration , that while the trinity ( viz. that is invocated upon the baptized ) meets with the faith of the catechumen , he that was born to to the world , may be born spiritually to god . so god is made a father to the man , and the holy church a mother . faith and repentance strip the old man naked , and make him fit for baptism ; and then the holy spirit moving upon the waters , cleanses the soul , and makes it to put on the new man , who grows up to perfection and a spiritual life , to a life of glory , by our verification of the undertaking in baptism on our part , and the graces of the spirit on the other . for the waters pierce no further then the skin , till the person puts off his affection to the sin that he hath contracted ; and then he may say , aquae intraverunt usque ad animam meam , the waters are entred even unto my soul , to purifie and cleanse it , by the washing of water , and the renewing by the holy spirit : the sum is this , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , being baptized , we are illuminated ; being illuminated , we are adopted to the inheritance of sons ; being adopted , we are promoted towards perfection ; and being perfected , we are made immortal . quisquis in hos fontes vir venerit , exeat inde semideus , tactis citò nobilitetur in undis . this is the whole doctrine of baptism , as it is in it selfe considered , without relation to rare circumstances , or accidental cases : and it will also serve to the right understanding of the reasons why the church of god hath in all ages baptized all persons , that were within her power , for whom the church could stipulate that they were or might be relatives of christ , sons of god , heirs of the promises , and partners of the covenant , and such as did not hinder the work of baptism upon their souls . and such were not onely persons of age and choice , but the infants of christian parents . for the understanding and verifying of which truth , i shall onely need to apply the parts of the former discourse to their particular case ; premising first these propositions . part . ii. of baptizing infants . baptism is the key in christs hand , and therefore opens as he opens , and shuts by his rule : and as christ himself did not do all his blessings and effects unto every one , but gave to every one as they had need , so does baptism . christ did not cure all mens eyes , but them onely that were blinde : christ came not to call the righteous , but sinners to repentance ; that is , they that lived in the fear of god , according to the covenant in which they were debtors , were indeed improved and promoted higher by christ , but not called to that repentance to which he called the vitious gentiles , and the adulterous persons among the jews , and the hypocritical pharisees . there are some so innocent , that they need no repentance ( saith the scripture ) meaning , that though they doe need contrition for their single acts of sin , yet they are within the state of grace , and need not repentance , as it is a conversion of the whole man : and so it is in baptism , which does all its effects upon them that need them all ; and some upon them that need but some : and therefore as it pardons sins to them that have committed them , and doe repent and believe ; so to the others who have not committed them , it does all the work which is done to the others , above , or besides that pardon . 2. when the ordinary effect of a sacrament is done already by some other efficiency or instrument , yet the sacrament is still as obligatory as before , not for so many reasons or necessities , but for the same commandement . baptism is the first ordinary current , in which the spirit moves and descends upon us ; and where gods spirit is , they are the sons of god : for christs spirit descends upon none , but them that are his ; and yet cornelius , who had received the holy spirit , and was heard by god , and visited by an angel , and accepted in his alms , and fastings , and prayers , yet was tyed to the susception of baptism . to which may be added , that the receiving the effects of baptism beforehand , was used as an argument the rather to minister to baptism . the effect of which consideration is this , that baptism and its effect may be separated , and doe not always go in conjunction ; the effect may be before , and therefore much rather may it be after its susception ; the sacrament operating in the vertue of christ , even as the spirit shall move , according to that saying of s. austin . sacrosancto lavacro inchoata innovatio novi hominis perficiendo perficitur , in aliis citiùs , in aliis tardiùs . and s : bernard , lavari quidem cito possumus , sed ad sanandum multâ curatione opus est . the work of regeneration that is begun in the ministery of baptisme , is perfected in some sooner , and in some later : we may soon be washed , but to be healed , is a work of a long cure . 3. the dispositions which are required to the ordinary susception of baptism , are not necessary to the efficacy , or required to the nature of the sacrament ; but accidentally , and because of the superinduced necessities of some men . and therefore the conditions are not regularly to be required , but in those accidents . it was necessary for a gentile proselyte to repent of his sins , and to believe in moses law , before he could be circumcised ; but abraham was not tyed to the same conditions , but onely to faith in god ; but isaac was not tyed to so much : and circumcision was not of moses , but of the fathers : and yet after the sanction of moses law , men were tyed to conditions , which were then made necessary to them that entred into the covenant , but not necessary to the nature of the covenant it selfe . and so it is in the susception of baptism : if a sinner enters into the font , it is necessary he be stripp'd of those appendages which himselfe sewed upon his nature , and then repentance is a necessary disposition . if his understanding hath been a stranger to religion , polluted with evill principles , and a false religion , it is necessary he have an actual faith , that he be given in his understanding up to the obedience of christ : and the reason of these is plain , because in these persons there is a disposition contrary to the state and effects of baptism ; and therefore they must be taken off by their contraries , faith and repentance , that they may be reduced to the state of pure receptives . and this is the sense of those words of our blessed saviour . unlesse ye become like one of these little ones , ye shall not enter into the kingdome of heaven ; that is , ye cannot be admitted into the gospel-covenant , unlesse all your contrarieties and impediments be taken from you , and you be as apt as children to receive the new immissions from heaven . and this proposition relies upon a great example , and a certain reason . the example is our blessed saviour , who was nullius poenitentiae debitor , he had committed no sin , and needed no repentance ; he needed not to be saved by faith , for of faith he was the author and finisher , and the great object , and its perfection and reward , and yet he was baptized by the baptism of iohn , the baptism of repentance . and therefore it is certain , that repentance and faith are not necessary to the susception of baptism , but necessary to some persons that are baptized . for it is necessary we should much consider the difference . if the sacrament in any person may be justly received , in whom such dispositions are not to be found , then the dispositions are not necessary or intrinsecal to the susception of the sacrament ; and yet some persons coming to this sacrament , may have such necessities of their own , as will make the sacrament ineffectual without such dispositions : these i call necessary to the person , but not to the sacrament ; that is , necessary to all such , but not necessary to all absolutely . and faith is necessary sometimes where repentance is not , and sometimes repentance and faith together , and sometimes otherwise . when philip baptized the eunuch , he onely required of him to believe , not to repent . but s. peter , when he preached to the jews , and converted them , onely required repentance : which although in their case implyed faith , yet there was no explicit stipulation for it : they had crucified the lord of life , and if they would come to god by baptism , they must renounce their sin : that was all was then stood upon . it is as the case is , or as the persons have superinduced necessities upon themselves . in children the case is evident , as to the one part , which is equally required ; i mean , repentance : the not doing of which , cannot prejudice them as to the susception of baptism ; because they having done no evil , are not bound to repent ; and to repent , is as necessary to the susception of baptism , as faith is : but this shews , that they are accidentally necessary , that is , not absolutely , not to all , not to infants : and if they may be excused from one duty , which is indispensably necessary to baptism , why they may not from the other , is a secret which will not be found out by these whom it concerns to believe it . and therefore when our blessed lord made a stipulation and expresse commandement for faith , with the greatest annexed penalty to them that had it not , he that believeth not shall be damned ; the proposition is not to be verified or understood as relative to every period of time : for then no man could be converted from infidelity to the christian faith , and from the power of the devil to the kingdome of christ , but his present infidelity shall be his final ruine . it is not therfore {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not a sentence , but a use , a praediction and intermination . it is not like that saying [ god is true , and every man a lyar ] [ every good , and every perfect gift is from above : ] for these are true in every instant , without reference to circumstances : but he that believeth not shall be damned , is a prediction , or that which in rhetorick is called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or a use , because this is the affirmation of that which usually or frequently comes to passe : such as this . he that strikes with the sword , shall perish by the sword ; he that robs a church , shall be like a wheel , of a vertiginous and unstable estate ; he that loves wine and oyle , shall not be rich : and therefore it is a declaration of that which is universally or commonly true ; but not so , that in what instance soever a man is not a believer , in that instant it is true to say he is damned ; for some are called the third , some the sixth , some the ninth hour , and they that come in , being first called , at the eleventh hour , shall have their reward : so that this sentence stands true at the day and the judgement of the lord , not at the judgement or day of man . and in the same necessity as faith stands to salvation , in the same it stands to baptisme ; that is , to be measured by the whole latitude of its extent . our baptism shall no more doe all its intention , unlesse faith supervene , then a man is in possibility of being saved without faith ; it must come in its due time , but is not indispensably necessary in all instants and periods , baptism is the seal of our election and adoption ; and as election is brought to effect by faith , and its consequents ; so is baptism : but to neither is faith necessary , as to its beginning and first entrance . to which also i adde this consideration , that actual faith is necessary , not to the susception , but to the consequent effects of baptism , appears , because the church , and particularly the apostles , did baptize some persons who had not faith , but were hypocrites , such as were simon magus , alexander the coper-smith , demas and diotrephes ; and such was iudas when he was baptized , and such were the gnostick teachers . for the effect depends upon god , who knows the heart , but the outward susception depends upon them who doe not know it ; which is a certain argument , that the same faith that is necessary to the effect of the sacrament , is not necessary to its susception ; and if it can be administred to hypocrites , much more to infants ; if to those who really hinder the effect , much rather to them that hinder not . and if it be objected , that the church does not know but the pretenders have faith , but she knows infants have not . i reply , that the church does not know but the pretenders hinder the effect , and are contrary to the grace of the sacrament ; but she knows that infants doe not . the first possibly may receive the grace , the other cannot hinder it . but beside these things , it is considerable , that when it is required persons have faith : it is true , they that require baptism , should give a reason why they doe : so it was in the case of the eunuch baptized by philip . but this is not to be required of others that doe not ask it , and yet they be of the church , and of the faith : for by faith is also understood the christian religion , and the christian faith is the christian religion ; and of this a man may be , though he make no confession of his faith ; as a man may be of the church , and yet not be of the number of gods secret ones : and to this more is required then to that ; to the first it is sufficient that he be admitted by a sacrament or a ceromony : which is infallibly certain , because hypocrites and wicked people are in the visible communion of the church , and are reckoned as members of it , and yet to them there was nothing done but the ceremony administred ; and therefore when that is done to infants , they also are to be reckoned in the church communion . and indeed in the examples in scripture , we finde more inserted into the number of gods family by outward ceremony , then by the inward grace : of this number were all those who were circumcised the eighth day , who were admitted thither , as the womans daughter was cured in the gospel , by the faith of their mother , their natural parents , or their spiritual : to whose faith it is as certain god will take heed , as to their faith who brought one to christ who could not come himself , the poor paralytick ; for when christ saw their faith , he cured their friend : and yet it is to be observed , that christ did use to exact faith , actual faith , of them that came to him to be cured [ according to your faith be it unto you . ] the case is equal in its whole kinde . and it is considerable what christ saith to the poor man that came in behalfe of his son , all things are possible to him that believeth , it is possible for a son to receive the blessing and benefit of his fathers faith : and it was so in his case , and is possible to any ; for to faith all things are possible . and as to the event of things , it is evident in the story of the gospel , that the faith of their relatives was equally effective to children , and friends , or servants , absent or sick , as the faith of the interested person was to himselfe : as appears beyond all exception in the case of the friends of the paralytick , let down with cords through the tyles ; of the centurion in behalf of his servant ; of the nobleman , for his son sick at capernaum ; of the syrophoenician , for her daughter : and christ required faith of no sick man , but of him that presented himselfe to him and desired for himselfe that he might be cured , as it was in the cure of the blinde men . though they could believe , yet christ required beliefe of them that came to him on their behalfe . and why then it may not be so , or is not so in the case of infants baptism , i confess it is past my skill to conjecture . the reason on which this further relies , is contained in the next proposition . 4. no disposition or act of man can deserve the first grace , or the grace of pardon : for so long as a man is unpardoned , he is an enemy to god , and as a dead person : and unlesse he be prevented by the grace of god , cannot doe a single act in order to his pardon and restitution : so that the first work which god does upon a man , is so wholly his own , that the man hath nothing in it , but to entertain it , that is , not to hinder the work of god upon him : and this is done in them that have in them nothing that can hinder the work of grace , or in them who remove the hinderances ; of the latter sort are all sinners , who have lived in a state contrary to god ; of the first are they who are prevented by the grace of god , before they can choose , that is , little children , and those that become like unto little children . so that faith and repentance are not necessary at first to the reception of the first grace , but by accident . if sin have drawn curtains , and put bars and coverings to the windows , these must be taken away ; and that is done by faith and repentance : but if the windows be not shut , so that the light can pass through them , the eye of heaven will pass in and dwell there . no man can come unto me , unlesse my father draw him ; that is , the first accesse to christ is nothing of our own , but wholly of god ; and it is as in our creation , in which we have an obediential capacity , but cooperate not ; onely if we be contrary to the work of grace , that contrariety must be taken off , else there is no necessity : and if all men , according to christs saying , must receive the kingdome of god as little children , it is certain , little children doe receive it , they receive it as all men ought , that is , without any impediment or obstruction , without any thing within that is contrary to that state . 5. baptism is not to be estimated as one act , transient and effective to single purposes , but it is an entrance to a conjugation and a state of blessings . all our life is to be transacted by the measures of the gospel-covenant , and that covenant is consigned by baptism ; there we have our title and adoption to it , and the grace that is then given to us is like a peece of leaven put into a lump of dow : and faith and repentance doe in all the periods of our life , put it into fermentation and activity . then the seed of god is put into the ground of our hearts , and repentance waters it , and faith makes it subactum solum , the ground and furrows apt to produce fruits : and therefore faith and repentance are necessary to the effect of baptism , not to its susception ; that is , necessary to all those parts of life in which baptism does operate , not to the first sanction or entring into the covenant . the seed may lye long in the ground , and produce fruits in its due season , if it be refreshed with the former and the latter rain , that is , the repentance that first changes the state , and converts the man , and afterwards returns him to his title , and recalls him from his wandrings , and keeps him in the state of grace , and within the limits of the covenant : and all the way faith gives efficacy and acceptation to this repentance , that is , continues our title to the promise , of not having righteousnesse exacted by the measures of the law , but by the covenant and promise of grace , into which we entred in baptism , aad walk in the same all the dayes of our life . 6. the holy spirit which descends upon the waters of baptism , does not instantly produce its effects in the soul of the baptized ; and when he does , it is irregularly , and as he please : the spirit bloweth where it listeth , and no man knoweth whence it cometh , nor whither it goeth ; and the catechumen is admitted into the kingdome , yet the kingdome of god cometh not with observation : and this saying of our blessed saviour was spoken of the kingdome of god that is within us , that is , the spirit of grace , the power of the gospel put into our hearts , concerning which , he affirmed , that it operates so secretly , that it comes not wiih outward shew , neither shall they say , lo here , or lo there : which thing i desire the rather be observed , because in the same discourse which our blessed saviour continued to that assembly , he affirms this kingdome of god to belong unto little children , this kingdome that cometh not with outward significations , or present expresses ; this kingdome that is within us . for the present , the use i make of it is this , that no man can conclude that this kingdome of power , that is , the spirit of sanctification , is not come upon infants , because there is no sign or expression of it . it is within us , therefore it hath no signification . it is the seed of god ; and it is no good argument to say , here is no seed in the bowels of the earth , because there is nothing green upon the face of it . for the church gives the sacrament , god gives the grace of the sacrament . but because he does not alwayes give it at the instant in which the church gives the sacrament , ( as if there be a secret impediment in the suscipient ) and yet afterwards does give it , when the impediment is removed ( as to them that repent of that impediment ) it follows , that the church may administer rightly , even before god gives the real grace of the sacrament ; and if god gives this grace afterwards by parts , and yet all of it is the effect of that covenant which was consigned in baptism : he that defers some , may defer all , and verify every part as well as any part . for it is certain , that in the instance now made , all the grace is deferred ; in infants it is not certain but that some is collated , or infused : however , be it so or no , yet upon this account the administration of the sacrament is not hindred . 7. when the scripture speaks of the effects of , or dispositions to baptism , it speaks in general expressions , as being most apt to signify a common duty , or a general effect , or a more universal event , or the proper order of things : but those general expressions doe not supponere universaliter , that is , are not to be understood exclusively to all that are not so qualified , or universally of all suscipients , or of all the subjects of the proposition . when the prophets complain of the jews , that they are faln from god , and turned to idols , and walk not in the way of their fathers ; and at other times , the scripture speaks the same thing of their fathers , that they walked perversly toward god , starting aside like a broken bow : in these and the like expressions the holy scripture uses a synecdoche , or signifies many onely , under the notion of a more large and indefinite expression ; for neither were all the fathers good , neither did all the sons prevaricate : but among the fathers there were enough to recommend to posterity by way of example ; and among the children there were enough to stain the reputation of the age : but neither the one part nor the other was true of every single person . s. iohn the baptist spake to the whole audience , saying , o generation of vipers ! and yet he did nor mean that all jerusalem and iudaea that went out to be baptized of him , were such ; but he under an indeterminate reproofe , intended those that were such , that is , especially the priests and the pharisees . and it is more considerable yet , in the story of the event of christs sermon in the synagogue , upon his text taken out of isaiah , all wondred at his gracious words , and bare him witnesse . and a little after , all they in the synagogues were filled with wrath , that is , it was generally so ; but hardly to be supposed true of every single person , in both the contrary humors and usages . thus christ said to the apostles , ye have abidden with me in my temptations ; and yet iudas was all the way a follower of interest and the bag , rather then christ : and afterwards none of them all did abide with christ in his greatest temptations . thus also to come nearer the present question , the secret effects of election and of the spirit , are in scripture attributed to all that are of the outward communion . so s. peter calls all the christian strangers of the eastern dispersion , elect , according to the fore-knowledge of god the father : and s. paul saith of all the roman christians , and the same of the thessalonians , that their faith was spoken of in all the world ; and yet amongst them it is not to be supposed , that all the professors had an unreproveable faith , or that every one of the church of thessalonica was an excellent and a charitable person : and yet the apostle useth this expression , your faith groweth exceedingly , and the charity of every one of you all towards each other , aboundeth . these are usually significant of a generall custome or order of things , or duty of men , or design , and natural or proper expectation of events ; such are these also in this very question . as many of you as are baptized into christ , have put on christ ; that is , so it is regularly , and so it will be in its due time , and that is the order of things , and the designed event : but from hence we cannot conclude of every person , and in every period of time ; this man hath been baptized , therefore now he is clothed with christ , he hath put on christ : nor thus , this person cannot in a spiritual sense as yet put on christ , therefore he hath not been baptized , that is , he hath not put him on in a sacramentall sense . such is the saying of s. paul , whom he hath predestinated , them he also called ; and whom he called , them he also justified ; and whom he justified , them he also glorified : this also declares the regular event , or at least the order of things , and the design of god , but not the actual verification of it to all persons . these sayings concerning baptism , in the like manner are to be understood , that they cannot exclude all persons from the sacrament , that have not all those real effects of the sacrament at all times , which some men have at some times , and all men must have at some time or other , viz. when the sacrament obtains its last intention . but he that shall argue from hence , that children are not rightly baptized , because they cannot in a spiritual sense put on christ , concludes nothing , unless these propositions did signifie universally , and at all times , and in every person , and in every manner : which can no more pretend to truth , then that all christians are gods elect ; and all that are baptized , are saints ; and all that are called , are justified ; and all that are once justified , shall be saved finally . these things declare onely the event of things , and their order , and the usuall effect , and the proper design , in their proper season , in their limited proportions . 8. a negative argument for matters of fact in scripture , cannot conclude a law , or a necessary , or a regular event . and therefore supposing that it be not intimated , that the apostles did baptize infants , it follows not that they did not : and if they did not , it does not follow that they might not , or that the church may not . for it is unreasonable to argue : the scripture speaks nothing of the baptism of the holy virgin mother , therefore she was not baptized . the words and deeds of christ are infinite which are not recorded ; and of the acts of the apostles we may suppose the same in their proportion : and therefore what they did not , is no rule to us , unless they did it not because they were forbidden . so that it can be no good argument to say , the apostles are not read to have baptized infants , therefore infants are not to be baptized : but thus ; we do not find that infants are excluded from the common sacraments and ceremonies of christian institution , therefore we may not presume to exclude them . for although the negative of a fact is no good argument , yet the negative of a law is a very good one . we may not say , the apostles did not , therefore we may not : but thus , they were not forbidden to do it , there is no law against it , therefore it may be done . no mans deeds can prejudicate a divine law expressed in general terms , much lesse can it be prejudiced by those things that were not done . that which is wanting cannot be numbred , cannot be effectual ; therefore , baptize all nations , must signify all that it can signify , all that are reckoned in the capitations and accounts of a nation . now since all contradiction to this question depends wholly upon these two grounds ; the negative argument in matter of fact , and the pretences that faith and repentance are required to baptism : since the first is wholly nothing , and infirm upon an infinite account , and the second may conclude , that infants can no more be saved then be baptized ; because faith is more necessary to salvation then to baptism ; it being said , he that believeth not shall be damned ; and it is not said , he that believeth not shall be excluded from baptism : it follows , that the doctrine of those that refuse to baptize their infants is upon both its legs weak and broken , and insufficient . upon the suppositions of these grounds , the baptism of infants , according to the perpetual practise of the church of god , will stand firm and unshaken upon its own base . for , as the eunuch said to philip , what hinders them to be baptized ? if they can receive benefit by it , it is infallibly certain , that it belongs to them also to receive it , and to their parents to procure it : for nothing can deprive us of so great a grace , but an unworthiness or a disability . they are not disabled to receive it , if they need it , and if it does them good ; and they have neither done good nor evill , and therefore they have not forfeited their right to it . this therefore shall be the first great argument or combination of inducements ; infants receive many benefits by the susception of baptism , and therefore in charity and in duty we are to bring them to baptism . 1. the first effect of baptism is , that in it we are admitted to the kingdome of christ , offered and presented unto him . in which certainly there is the same act of worship to god , and the same blessing to the children of christians , as there was in presenting the first-born among the jews . for our children can be gods own portion , as well as theirs ; and as they presented the first-born to god , and so acknowledged that god might have taken his life in sacrifice , as well as the sacrifice of the lamb , or the oblation of a beast : yet when the right was confessed , god gave him back again , and took a lamb in exchange , or a pair of doves . so are our children presented to god as forfeit , and god might take the forfeiture , and not admit the babe to the promises of grace : but when the presentation of the childe , and our acknowledgement is made to god , god takes the lamb of the world in exchange , and he hath paid our forfeiture , and the children are holy unto the lord . and what hinders here ? cannot a creeple receive an almes at the beautiful gate of the temple , unlesse he goe thither himself ? or cannot a gift be presented to god by the hands of the owners , and the gift become holy and pleasing to god without its own consent ? the parents have a portion of the possession : children are blessings , & gods gifts , and the fathers greatest wealth , and therefore are to be given again to him . in other things we give something to god of all that he gives us ; all we doe not , because our needs force us to retain the greater part , and the less sanctifies the whole : but our children must all be returned to god ; for we may love them , and so may god too , and they are the better our own , by being made holy in their presentation : whatsoever is given to god is holy , every thing in its proportion and capacity ; a lamb is holy , when it becomes a sacrifice ; and a table is holy , when it becomes an altar ; & a house is holy , when it becomes a church ; and a man is holy , when he is consecrated to be a priest ; and so is every one that is dedicated to religion : these are holy persons , the others are holy things ; and infants are between both : they have the sanctification that belongs to them , the holiness that can be of a reasonable nature , offer'd and destin'd to gods service ; but not in that degree that is in an understanding , choosing person . certain it is , that infants may be given to god ; and if they may be , they must be : for it is not here as in goods , where we are permitted to use all or some , and give what portion we please out of them ; but we cannot doe our duty towards our children , unless we give them wholly to god , and offer them to his service and to his grace . the first does honour to god , the second does charity to the children , the effects and real advantages will appear in the sequel : in the mean time this argument extends thus far , that children may be presented to god acceptably , in order to his service . and it was highly praeceptive , when our blessed saviour commanded , that we should suffer little children to come to him : and when they came , they carried away a blessing along with them . he was desirous they should partake of his merits : he is not willing , neither is it his fathers will , that any of these little ones should perish . and therefore he dyed for them , and loves , and blessed them : and so he will now , if they be brought to him , and presented as candidates of the religion and of the resurrection . christ hath a blessing for our children , but let them come to him , that is , be presented at the doors of the church , to the sacrament of adoption and initiation ; for i know no other way for them to come . children may be adopted into the covenant of the gospel , that is , made partakers of the communion of saints , which is the second effect of baptism ; parts of the church , members of christs mystical body , and put into the order of eternal life . now concerning this it is certain the church clearly hath power to doe her offices in order to it . the faithfull can pray for all men , they can doe their piety to some persons with more regard and greater earnestnesse : they can admit whom they please in their proper dispositions , to a participation of all their holy prayers , and communions , and preachings , and exhortations : and if all this be a blessing , and all this be the actions of our own charity , who can hinder the church of god from admitting infants to the communion of all their pious offices , which can doe them benefit in their present capacity ? how this does necessarily infer baptism , i shall afterwards discourse * . but for the present i enumerate , that the blessings of baptism are communicable ro them ; they may be admitted into a fellowship of all the prayers and priviledges of the church , and the communion of saints , in blessings , and prayers , and holy offices . but that which is of greatest perswasion and convincing efficacy in this particular , is , that the children of the church are as capable of the same covenant , as the children of the jews : but it was the same covenant that circumcision did consign , a spiritual covenant under a veil , and now it is the same spiritual covenant without the veil , which is evident to him that considers it ; thus : the words of the covenant are these [ i am the almighty god , walk before me , and be thou perfect ; i will multiply thee exceedingly . thou shalt be a father of many nations : thy name shall not be abram , but abraham . nations and kings shall be out of thee . i will be a god unto thee , and unto thy seed after thee ; and i will give all the land of canaan to thy seed , and all the males shall be circumcised , and it shall be a token of the covenant between me and thee : and he that is not circumcised ; shall be cut off from his people . the covenant which was on abrahams part was , to walk before god , and to be perfect : on gods part , to blesse him with a numerous issue , and them with the land of canaan ; and the sign was circumcision , the token of the covenant . now in all this , here was no duty to which the posterity was obliged , nor any blessing which abraham could perceive or feel , because neither he nor his posterity did enjoy the promise for many hundred yeers after the covenant : and therefore as there was a duty for the posterity which is not here expressed ; so there was a blessing for abraham , which was concealed under the leaves of a temporall promise , and which we shall better understand from them whom the spirit of god hath taught the mysteriousnesse of this transaction . the argument indeed , and the observation is wholly s. pauls , abraham and the patriarchs died in faith , not having received the promises , viz. of a possession in canaan . they saw the promises afar off , they embraced them , and looked through the cloud , and the temporal veil , this was not it ; they might have returned to canaan , if that had been the object of their desires , and the design of the promise : but they desired and did seek a countrey , but it was a better , and that a heavenly . this was the object of their desire ; and the end of their search , and the reward of their faith , and the secret of their promise . and therefore circumcision was a seal of the righteousnesse of faith , which he had before his circumcision , before the making this covenant ; and therefore it must principally relate to an effect and a blessing , greater then was afterwards expressed in the temporall promise : which effect was forgivenesse of sins , a not imputing to us our infirmities , justification by faith , accounting that for righteousnesse : and these effects or graces were promised to abraham , not onely for his posterity after the flesh , but his children after the spirit , even to all that shall beleive and walk in the steps of our father abraham , which he walked in , being yet uncircumcised . this was no other but the covenant of the gospel , though afterwards otherwise consigned : for so the apostle expresly affirms , that abraham was the father of circumcision ( viz. by virtue of this covenant ) not onely to them that are circumcised , but to all that believe : for this promise was not through the law of works , or of circumcision , but of faith . and therefore as s. paul observes , god promised that abraham should be a father ( not of that nation onely , but ) of many nations , and the heir of the world ; that the blessing of abraham might come on the gentiles through iesus christ ; that we might receive the promise of the spirit through faith . and , if ye be christs , then ye are abrahams seed , and heirs according to the promise . since then the covenant of the gospel , is the covenant of faith , and not of works ; and the promises are spiritual , not secular ; and abraham the father of the faithfull gentiles , as well as the circumcised iews ; and the heir ef the world , not by himselfe , but by his seed , or the son of man , our lord jesus : it follows , that the promises which circumcision did seal , were the same promises which are consigned in baptism ; the covenant is the same , onely that gods people are not impal'd in palestine , and the veil is taken away , and the temporal is passed into spiritual , and the result will be this , that to as many persons , and in as many capacities , and in the same dispositions as the promises were applyed , and did relate in circumcision , to the same they doe belong , and may be applyed in baptism . and let it be remembred , that the covenant which circumcision did sign , was a covenant of grace and faith ; the promises were of the spirit , or spiritual , it was made before the law , and could not be rescinded by the legal covenant . nothing could be added to it , or taken from it ; and we that are partakers of this grace , are therefore partakers of it being christs servants , united to christ , and so are become abrahams seed ( as the apostle at large and professedly proves in divers places , but especially in the 4. of the romans , and the 3. to the galatians . ) and therefore if infants were then admitted to it , and consigned to it by a sacrament which they understood not any more then ours doe , there is not any reason why ours should not enter in at the ordinary gate and door of grace as well as they . their children were circumcised the eighth day , but were instructed afterwards , when they could enquire what these things meant . indeed their proselytes were first taught , then circumcised ; so are ours , baptized : but their infants were consigned first , and so must ours . 3. in baptism we are born again ; and this infants need in the present circumstances , and for the same great reason , that men of age and reason doe . for our natural birth is either of it selfe insufficient , or is made so by the fall of adam , and the consequent evils , that nature alone , or our first birth , cannot bring us to heaven , which is a supernatural end , that is , an end above all the power of our nature as now it is . so that if nature cannot bring us to heaven , grace must , or we can never get thither ; if the first birth cannot , a second must : but the second birth spoken of in scripture , is baptism ; a man must be born of water and the spirit . and therefore baptism is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the laver of a new birth . either then infants cannot go to heaven any way that we know of , or they must be baptized . to say they are to be left to god , is an excuse , and no answer : for when god hath opened the door , and calls that the entrance into heaven , we doe not leave them to god , when we will not carry them to him in the way which he hath described , and at the door which himself hath opened : we leave them indeed , but it is but helplesse and destitute : and though god is better then man , yet that is no warrant to us , what it will be to the children , that we cannot warrant , or conjecture . and if it be objected , that to the new birth is required dispositions of our own , which are to be wrought by and in them that have the use of reason : besides that this is wholly against the analogy of a new birth , in which the person to be born is wholly a passive , and hath put into him the principle that in time will produce its proper actions : it is certain , that they that can receive the new birth , are capable of it ; the effect of it is a possibility of being saved , and arriving to a supernatural felicity . if infants can receive this effect , then also the new birth , without which they cannot receive the effect . and if they can receive salvation , the effect of the new birth , what hinders them , but they may receive that that is in order to that effect , and ordained onely for it ; and which is nothing of it self , but in its institution and relation , and which may be received by the same capacity in which one may be created , that is , a passivity , or a capacity obediential ? 4. concerning pardon of sins , which is one great effect of baptism , it is certain , that infants have not that benefit which men of sin and age may receive . he that hath a sickly stomach drinks wine , and it not onely refreshes his spirits , but cures his stomach . he that drinks wine and hath not that disease , receives good by his wine , though it does not minister to so many needs ; it refreshes him , though it does not cure him : and when oyle is poured upon a mans head , it does not alwayes heal a wound , but sometimes makes him a chearful countenance , sometimes it consigns him to be a king or a priest . so it is in baptism : it does not heal the wounds of actual sins , because they have not committed them ; but it takes off the evil of original sin : whatsoever is imputed to us by adams prevarication , is washed off by the death of the second adam , into which we are baptized . but concerning original sin , because there are so many disputes which may intricate the question , i shall make use onely of that which is confessed on both sides , and material to our purpose . death came upon all men by adams sin , and the necessity of it remains upon us , as an evil consequent of the disobedience . for though death is natural , yet it was kept off from man by gods favour , which when he lost , the banks were broken , and the water reverted to its natural course , and our nature became a curse , and death a punishment . now that this also relates to infants so far , is certain , because they are sick , and dye . this the pelagians denied not . but to whomsoever this evil descended , upon them also a remedy is provided by thesecond adam , that as in adam all dye , even so in christ shall all be made alive ; that is , at the day of judgement : then death shall be destroyed . in the mean time , death hath a sting and a bitterness , a curse it is , and an express of the divine anger : and if this sting be not taken away here , we shall have no participation of the final victory over death . either therefore infants must be for ever without remedy in this evil consequent of their fathers sin , or they must be adopted into the participation of christs death , which is the remedy . now how can they partake of christs death , but by baptism into his death ? for if there be any spiritual way fancied , it will by a stronger argument admit them to baptism : for if they can receive spiritual effects , they can also receive the outward sacrament ; this being denyed onely upon pretence they cannot have the other . if there be no spiritual way extraordinary , then the ordinary way is onely left for them . if there be an extraordinary , let it be shewn , and christians will be at rest concerning their children . one thing onely i desire to be observed , that pelagius denyed original sin , but yet denyed not the necessity of infants baptism ; and being accused of it in an epistle to pope innocent the first , he purged himself of the suspicion , and allowed the practise , but denyed the inducement of it : which shews , that their arts are weak that think baptism to be useless to infants , if they be not formally guilty of the prevarication of adam : by which i also gather , that it was so universal , so primitive a practise , to baptize infants , that it was greater then all pretences to the contrary : for it would much have conduced to the introducing his opinion against grace and original sin , if he had destroyed that practise which seemed so very much to have its greatest necessity from the doctrine he denyed . but against pelagius , and against all that follow the parts of his opinion , it is of good use which s. austine , prosper , and fulgentius argue ; if infants are punished for adams sin , then they are also guilty of it in some sense . nimis enim impium est hoc de dei sentire justitiâ quod à praevaricatione liberos cum reis voluerit esse damnatos . so prosper . dispendia quae flentes nascendo testantur , dicito quo merito sub justissimo & omnipotentissimo judice eis , si nullum peccatum attrahant , arrogentur , said s. austin . for the guilt of sin signifies nothing but the obligation to the punishment : and he that feels the evil consequent , to him the sin is imputed ; not as to all the same dishonour , or moral accounts , but to the more material , to the natural account : and in holy scripture the taking off the punishment , is the pardon of the sin ; and in the same degree the punishment is abolished , in the same god is appeased , and then the person stands upright , being reconciled to god by his grace . since therefore infants have the punishment of sin , it is certain the sin is imputed to them ; and therefore they need being reconciled to god by christ : and if so , then , when they are baptized into christs death , and into his resurrection , their sins are pardoned , because the punishment is taken off , the sting of natural death is taken away , because gods anger is removed , and they shall partake of christs resurrection : which because baptism does signifie and consign , they also are to be baptized . to which also adde this appendant consideration , that whatsoever the sacraments do consign , that also they do convey and minister : they do it , that is , god by them does it ; lest we should think the sacraments to be meer illusions , and abusing us by deceitful ineffective signs : and therefore to infants the grace of a title to a resurrection , and reconciliation to god by the death of christ is conveyed , because it signifies and consigns this to them more to the life and analogy of resemblance , then circumcision to the infant sons of israel . i end this consideration with the words of nazianzen , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . our birth by baptism does cut off every unclean appendage of our natural birth , and leads us to a celestial life : and this in children is therefore more necessary , because the evil came upon them without their own act of reason and choice , and therefore the grace and remedy ought not to stay the leisure of dull nature , and the formalities of the civill law . 5. the baptism of infants does to them the greatest part of that benefit which belongs to the remission of sins . for baptism is a state of repentance and pardon for ever . this i suppose to be already proved , to which i onely adde this caution , that the pelagians to undervalue the necessity of supervening grace , affirmed , that baptism did minister to us grace sufficient to live perfectly , and without sin for ever . against this s. ierome sharply declaims , and affirms , a baptismum praeterita donare ●●ccata , non futuram servare justitiam : that is , non statim ju●tum facit & omni plenum justitiâ , as he expounds his meaning in another place . vetera peccata conscindit , novas virtutes non tribuit ; dimittit à carcere , & dimisso , si laboraverit , praemia pollicetur . baptism does not so forgive future sins , that we may doe what we please , or so as we need not labour and watch , and fear perpetually , and make use of gods grace to actuate our endevours ; but puts us into a state of pardon , that is , in a covenant of grace , in which so long as we labour and repent , and strive to doe our duty , so long our infirmities are pityed , and our sins certain to be pardoned upon their certain conditions ; that is , by virtue of it we are capable of pardon , and must work for it , and may hope it . and therefore infants have a most certain capaciry and proper disposition to baptism : for sin creeps before it can go , and little undecencies are soon learned , and malice is before their yeers , and they can do mischief and irregularities betimes ; and though we know not when , nor how far they are imputed in every moneth of their lives , yet it is an admirable art of the spirit of grace , to put them into a state of pardon , that their remedy may at least be as soon as their necessity . and therefore tertullian and gregory nazianzen advised the baptism of children to be at three or four yeers of age ; meaning , that they then beginning to have little inadvertencies & hasty follies , and actions so evil as did need a lavatory . but if baptism hath an influence upon sins in the succeeding portions of our life , then it is certain , that their being presently innocent , does not hinder , and ought not to retard the sacrament ; and therefore tertullian's quid festinat innocens aetas ad remissiionem peccatorum ? what need innocents hasten to the remission of sins ? is soon answered . it is true , they need not in respect of any actual sins , for so they are innocent : but in respect of the evils of their nature , derived from their original , and in respect of future sins in the whole state of their life , it is necessary they be put into a state of pardon before they sin , because some sin early , some sin later ; and therefore unlesse they be baptized so early , as to prevent the first sins , they may chance dye in a sin , to the pardon of which they have yet derived no title from christ . 6. the next great effect of baptism , which children can have , is the spirit of sanctification , and if they can be baptized with water and the spirit , it will be sacriledge to rob them of so holy treasures . and concerning this , although it be with them , as s. paul sayes of heirs , the heir so long as he is a childe differeth nothing from a servant , though he be lord of all ; and children , although they receive the spirit of promise , and the spirit of grace , yet in respect of actual exercise , they differ not from them that have them not at all , yet this hinders not but they may have them . for as the reasonahle soul and all its faculties are in children , will and understanding , passions , and powers of attraction and propulsion , yet these faculties doe not operate or come abroad till time and art , observation and experience have drawn them forth into action : so may the spirit of grace , the principle of christian life , be infused , and yet lye without action till in its own day it is drawn forth . for in every christian there are three parts concurring to his integral constitution , body , and soul , and spirit ; and all these have their proper activities and times , but every one in his own order , first that which is natural , then that which is spiritual . and as aristotle said , a man first lives the life of a plant , then of a beast , and lastly of a man , is true in this sense : and the more spiritual the principle is , the longer it is before it operates , because more things concur to spiritual actions , then to naturall : and these are necessary , and therefore first ; the other are perfect , and therefore last . and who is he that so well understands the philosophy of this third principle of a christians life , the spirit , as to know how or when it is infused , and how it operates in all its periods , and what it is in its being and proper nature ; and whether it be like the soul , or like the faculty , or like a habit , or how or to what purposes god in all varieties does dispense it ? these are secrets which none but bold people use to decree , and build propositions upon their own dreams . that which is certain , is , that * the spirit is the principle of a new life , or a new birth . * that baptisme is the laver of this new birth . * that it is the seed of god , and may lye long in the furrows before it springs up . * that from the faculty to the act , the passage is not alwayes sudden and quick . * that the spirit is the earnest of our inheritance , that is , of resurrection to eternal life : which inheritance because children we hope shall have , they cannot be denied to have its seal and earnest , that is , if they shall have all , they are not to be denyed a part . * that children have some effects of the spirit , and therefore do receive it , and are baptized with the spirit , and therefore may with water : which thing is therefore true and evident , because some children are sanctified , as ieremy and the baptist , and therefore all may . and because all signification of persons is an effect of the holy ghost , there is no peradventure , but they that can be sanctified by god can in that capacity receive the holy ghost : and all the ground of dissenting here , is onely upon a mistake , because infants do no act of holiness , they suppose them incapable of the grace of sanctification . now sanctification of children , is their adoption to the inheritance of sons , their presentation to christ , their consignation to christs service , and to resurrection , their being put into a possibility of being saved , their restitution to gods favour , which naturally , that is , as our nature is depraved and punished , they could not have . and in short the case is this : * original righteousness was in adam after the manner of nature , but it was an act or effect of grace , and by it men were not made , but born righteous ; the inferior faculties obeyed the superior , the minde was whole and right , and conformable to the divine image , the reason and the will alwayes concurring , the will followed reason , and reason followed the laws of god , and so long as a man had not lost this , he was pleasing to god , and should have passed to a more perfect state . now because this , if adam had stood , should have been born with every childe , there was in infants a principle which was the seed of holy life here , and a blessed hereafter ; and yet the children should have gone in the road of nature , then as well as now , and the spirit should have operated at natures leisure ; god being the giver of both , would have made them instrumental to , and perfective of each other , but not destructive . now what was lost by adam , is restored by christ , the same righteousnesse , onely it is not born , but superinduc'd , not integral , but interrupted , but such as it is , there is no difference , but that the same or the like principle may be derived to us from christ , as there should have been from adam , that is , a principle of obedience , a regularity of faculties , a beauty in the soul , and a state of acceptation with god . and we see also in men of understanding and reason , the spirit of god dwells in them , ( which tatianus describing , uses these words , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the soul is possessed with sparks , or materials of the power of the spirit ) and yet it is sometimes ineffective and unactive , sometimes more , sometimes lesse , and does no more doe its work at all times , then the soul does at all times understand . adde to this , that if there be in infants naturally an evill principle , a proclivity to sin , an ignorance and pravity of minde , a disorder of affections ( as experience teaches us there is , and the perpetual doctrine of the church , and the universal mischiefs issuing from mankinde , and the sinne of every man does witnesse too much ) why cannot infants have a good principle in them , though it works not till its own season , as well as an evill principle ? if there were not by nature some evill principle , it is not possible that all the world should choose sin : in free agents it was never heard , that all individuals loved and chose the same thing to which they were not naturally inclined . neither doe all men choose to marry , neither doe all choose to abstain : and in this instance there is a natural incclination to one part ; but of all the men and women in the world , there is no one that hath never sinned . if we say that we have no sin , we deceive our selves , and the truth is not in us , said an apostle . if therefore nature hath in infants an evill principle , which operates when the childe can choose , but is all the while within the sou ; either infants have by grace a principle put into them , or else sin abounds where grace does not superabound , expressely against the doctrine of the apostle . the event of this discourse is , that if infants be capable of the spirit of grace , there is no reason but they may and ought to be baptized , as well as men and women ; unlesse god had expressely forbidden them , which cannot be pretended : & that infants are capable of the spirit of grace , i think it made very credible . christus infantibus infans factus sanctificans infantes , said irenaeus , christ became an infant among the infants . and does sanctify infants : and s. cyprian affirms , esse apud omnes sive infantes sive majores natu unam divini muneris aequitatem . there is the same dispensation of the divine grace to all alike , to infants as well as to men . and in this royall priesthood , as it is in the secular , kings may be anointed in their cradles ; dat ( deus ) sui spiritus occultissimam gratiam , quam etiam latentèr infundit in parvulis , god gives the most secret grace of his spirit , which he also secretly infuses into infants . and if a secret infusion be rejected , because it cannot he proved at the place and at the instant , many men that hope for heaven will be very much to seek for a proof of their earnest , and need an earnest of the earnest . for all that have the spirit of god cannot in all instants prove it , or certainly know it : neither is it yet defined by how many indices the spirits presence can be proved or signified . and they limit the spirit too much , and understand it too little , who take accounts of his secret workings , and measure them by the material lines and methods of natural and animal effects . and yet because whatsoever is holy , is made so by the holy spirit , we are certain that the children of believing , that is , of christian parents , are holy , s. paul affirmed it , and by it hath distinguished ours from the children of unbelievers , and our marriages from theirs : and because the children of the heathen when they come to choice and reason , may enter to baptism and the covenant if they will , our children have no priviledge beyond the children of turks or heathens , unlesse it be in the present capacity , that is , either by receiving the holy ghost immediately , and the promises , or at least having a title to the sacrament , and entring by that door . if they have the spirit , nothing can hinder them from a title to the water ; and if they have onely a title to the water of the sacrament , then they shall receive the promise of the holy spirit , the benefits of the sacrament : else their priviledge is none at all , but a dish of cold water , which every village nurse can provide for her new-born babe . but it is in our case as it was with the jews children : our children are a holy seed ; for if it were not so with christianity , how could s. peter move the jews to christianity , by telling them the promise was to them and their children ? for if our children be not capable of the spirit of promise and holiness , and yet their children were holy , it had been a better argument to have kept them in the synagogue , then to have called them to the christian church . either therefore 1. there is some holiness in a reasonable nature , which is not from the spirit of holiness ; or else 2. our children do receive the holy spirit , because they are holy ; or if they be not holy , they are in worse condition under christ then under moses : or if none of all this be true , then our children are holy by having received the holy spirit of promise , and consequently nothing can hinder them from being baptized . and indeed if the christian jews , whose children are circumcised , and made partakers of the same promises and title , and inheritance and sacraments , which themselves had at their conversion to the faith of christ , had seen their children now shut out from these new sacraments , it is not to be doubted but they would have raised a storm , greater then could easily have been suppressed : since about their circumcisions they had raised such tragedies and implacable disputations : and there had been great reason to look for a storm ; for their children were circumcised , and if not baptized , then they were left under a burthen which their fathers were quit of , for s. paul said unto you , whosoever is circumcised , is a debtor to keep the whole law . these children therefore that were circumcised , stood obliged for want of baptism to perform the laws of ceremonies , to be presented into the temple , to pay their price , to be redeemed with silver and gold ; to be bound by the law of pollutions and carnal ordinances : and therefore if they had been thus left , it would be no wonder if the jews had complained and made a tumult : they used to do it for less matters . to which let this be added , that the first book of the new testament was not written till eight years after christs ascension , and s. marks gospel twelve years . in the mean time , to what scriptures did they appeal ? by the analogy or proportion of what writings did they end their questions ? whence did they prove their articles ? they onely appealed to the old testament , and onely added what their lord superadded . now either it must be said that our blessed lord commanded that infants should not be baptized , which is no where pretended ; and if it were , cannot at all be proved : or if by the proportion of scriptures they did serve god , and preach the religion , it is plain , that by the analogy of the old testament , that is , of those scriptures by which they proved christ to be come , and to have suffered , they also approved the baptism of infants , or the admitting them to the society of the faithful jews , of which also the church did then principally consist . 7. that baptism ( which consigns men and women to a blessed resurrection ) doth also equally consign infants to it , hath nothing , that i know of , pretended against it , there being the same signature and the same grace , and in this thing all being alike passive , and we no way cooperating to the consignation and promise of grace : and infants have an equall necessity , as being lyable to sickness and groaning with as sad accents , and dying sooner then men and women , and less able to complain , and more apt to be pityed and broken with the unhappy consequents of a short life , and a speedy death , & infelicitate priscorum hominum , with the infelicity and folly of their first parents : and therefore have as great need as any , and that is capacity enough to receive a remedy for the evil which was brought upon them by the fault of another . 8. and after all this , if baptism be that means which god hath appointed to save us , it were well if we would do our parts towards infants final interest ; which whether it depends upon the sacrament and its proper grace , we have nothing to relye upon , but those texts of scripture which make baptism the ordinary way of entring into the state of salvation : save onely we are to adde this , that because of this law infants are not personally capable , but the church for them , as for all others indefinitely , we have reason to believe , that their friends neglect shall by some way be supplyed ; but hope hath in it nothing beyond a probability . this we may be certain of , that naturally we cannot be heirs of salvation , for by nature we are children of wrath , and therefore an eternal separation from god , is an infallible consequent to our evil nature : either therefore children must be put into the state of grace , or they shall dwell for ever where gods face does never shine . now there are but two wayes of being put into the state of grace and salvation ; the inward , by the spirit , and the outward , by water , which regularly are together . if they be renewed by the spirit , what hinders them to be baptized , who receive the holy ghost as well as we ? if they are not capable of the spirit , they are capable of water ; and if of neither , where is their title to heaven , which is neither internal nor external , neither spiritual nor sacramental , neither secret nor manifest , neither natural nor gracious , neither original nor derivative ? and well may we lament the death of poor babes that are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , concerning whom if we neglect what is regularly prescribed to all that enter heaven , without any difference expressed , or case reserved , we have no reason to be comforted over our dead children , but may weep as they that have no hope . we may hope when our neglect was not the hinderance , because god hath wholly taken the matter into his own hand , and then it cannot miscarry ; and though we know nothing of the children , yet we know much of gods goodness : but when god hath permitted it to us , that is , offered and permitted children to our ministery , whatever happens to the innocents , we may well fear left god will require the souls at our hands : and we cannot be otherwise secure , but that it will be said concerning our children , which s. ambrose used in a case like this , anima illa potuit salva fieri , si habuisset purgationem , this soul might have gone to god , if it had been purified and washed . we know god is good , infinitely good , but we know it is not at all good to tempt his goodness : and he tempts him , that leaves the usual way , and pretends it is not made for him , and yet hopes to be at his journeys end , or expects to meet his childe in heaven , when himself shuts the door against him , which for ought he knows is the onely one that stands open . s. austin was severe in this question against unbaptized infants , therefore he is called durus pater infantium : though i know not why the original of that opinion should be attributed to him , since s. ambrose said the same before him , as appears in his words above quoted in the margent . and now that i have enumerated the blessings which are consequent to baptism , and have also made apparent , that infants can receive these blessings , i suppose i need not use any other perswasions to bring children to baptism . if it be certain they may receive these good things by it , it is certain they are not to be hindred of them without the greatest impiety , and sacriledge , and uncharitableness in the world . nay , if it be onely probable that they receive these blessings , or if it be but possible they may , nay unless it be impossible they should , and so declared by revelation or demonstratively certain , it were intolerable unkindness and injustice to our pretty innocents , to let their crying be unpityed , and their natural misery eternally irremediable , and their sorrows without remedy , and their souls no more capable of relief , then their bodies of physick , and their death left with the sting in , and their souls without spirits to go to god , and no angel guardian to be assigned them in the assemblies of the faithful , and they not to be reckoned in the accounts of god and gods church . all these are sad stories . there are in scripture very many other probabilities , to perswade the baptism of infants , but because the places admit of divers interpretations , the arguments have so many diminutions , and the certainty that is in them is too fine for easie understandings , i have chosen to build the ancient doctrines upon such principles which are more easie and certain , and have not been yet sullied and rifled with the contentions of an adversary . this onely i shall observe , that the words of our blessed lord [ unless a man be born of water and the spirit , he cannot enter into the kingdome of heaven ] cannot be expounded to the exclusion of children , but the same expositions will also make baptism not necessary for men : for if they be both necessary ingredients , water and the spirit , then let us provide water , and god will provide the spirit ; if we bring wood to the sacrifice , he will provide a lamb . and if they signifie distinctly , one is ordinarily as necessary as the other , and then infants must be baptized , or not be saved . but if one be exegetical and explicative of the other , and by water and the spirit is meant onely the purification of the spirit , then where is the necessity of baptism for men ? it will be as the other sacrament , at most but highly convenient , not simply necessary , and all the other places will easily be answered , if this be avoided . but however , these words being spoken in so decretory a manner , are to be used with fear and reverence ; and we must be infallibly sure by some certain infallible arguments , that infants ought not to be baptized , or we ought to fear concerning the effect of these decretory words . i shall onely adde two things by way of corollary to this discourse . that the church of god ever since her numbers are full , have for very many ages consisted almost wholly of assemblies of them who have been baptized in their infancy : and although in the first callings of the gentiles , the chiefest and most frequent baptisms were of converted and repenting persons and believers , yet from the beginning also the church hath baptized the infants of christian parents ; according to the prophecy of isaiah , behold , i will lift up my hands to the gentiles , and set up a standard to the people , and they shall bring thy sons in their arms , and thy daughters shall be carried upon their shoulders . concerning which , i shall not onely bring the testimonies of the matter of fact , but either a report of an apostolical tradition , or some argument from the fathers , which will make their testimony more effectuall in all that shall relate to the question . the author of the book of ecclesiastical hierarchy , attributed to s. denis the areopagite , takes notice , that certain unholy persons , and enemies to the christian religion , think it a ridiculous thing that infants , who as yet cannot understand the divine mysteries , should be partakers of the sacraments ; and that professions and abrenunciations should be made by others for them and in their names . he answers , that holy men , governors of churches , have so taught , having received a tradition from their fathers and elders in christ : by which answer of his , as it appears , that he himself was later then the areopagite ; so it is so early by him affirmed , that even then there was an ancient tradition for the baptism of infants , and the use of godfathers in the ministery of the sacrament . concerning which , it having been so ancient a constitution of the church , it were well if men would rather humbly and modestly observe , then like scorners deride it , in which they shew their own folly as well as immodesty . for what undecency or incongruity is it , that our parents natural or spiritual should stipulate for us , when it is agreeable to the practise of all the laws and transactions of the world , an effect of the communion of saints and of christian oeconomy ? for why may not infants be stipulated for as well as we ? all were included in the stipulation made with adam ; he made a losing bargain for himself , and we smarted for his folly : and if the faults of parents , and kings , and relatives , do bring evil upon their children , and subjects , and correlatives , it is but equal that our children may have benefit also by our charity and piety . but concerning making an agreement for them , we finde that god was confident concerning abraham , that he would teach his children : and there is no doubt but parents have great power , by strict education and prudent discipline , to efform the mindes of their children to vertue . joshua did expresly undertake for his houshold , i and my house will serve the lord : and for children we may better do it , because till they are of perfect choice , no government in the world is so great , as that of parents over their children , in that which can concern the parts of this question : for they rule over their understandings , and children know nothing but what they are told , and they believe it infinitely : and it is a rare art of the spirit , to engage parents to bring them up well in the nuriure and admonition of the lord ; they are persons obliged by a superinduced band , they are to give them instructions and holy principles , as they give them meat ; and it is certain that parents may better stipulate for their children , then the church can for men and women ; for they may be present impostors and hypocrites , as the church story tells of some , and consequently are {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not really converted , and ineffectively baptized : and the next day they may change their resolution , and grow weary of their vow : and that is the most that children can do when they come to age : and it is very much in the parents , whether the children shall do any such thing , or no ; — purus & insons [ ut me collaudem ] si & vivo carus amicis , causa fuit pater his — ipse mihi custos incorruptissimus omnes circum doctores aderat ; quid multa ? pudicum ( qui primus virtutis honos ) servavit ab omni non solùm facto , verùm opprobrio quoque turpi : — ob hoc nunc laus illi debetur , & à me gratia major . horat , for education can introduce a habit and a second nature , against which children cannot kick , unless they do some violence to themselves and their inclinations . and although it fails too often when ever it fails , yet we pronounce prudently concerning future things , when we have a less influence into the event , then in the present case , ( and therefore are more unapt persons to stipulate ) and less reason in the thing it self ( and therefore have not so much reason to be confident . ) is not the greatest prudence of generals instanced in their foreseeing future events , and guessing at the designs of their enemies , concerning which they have less reason to be confident , then parents of their childrens belief of the christian creed ? to which i adde this consideration , that parents or godfathers may therefore safely and prudently promise , that their children shall be of the christian faith , because we not onely see millions of men and women who not onely believe the whole creed onely upon the stock of their education ; but there are none that ever do renounce the faith of their countrey and breeding , unless they be violently tempted by interest or weakness , antecedent or consequent . he that sees all men almost to be christians , because they are bid to be so , need not question the fittingness of godfathers promising in behalf of the children for whom they answer . and however the matter be for godfathers , yet the tradition of baptizing infants passed through the hands of irenaeus , omnem aetatem sanctificans per illam quae ad ipsam erat similitudinem . omnes n. venit per semetipsum salvare , omnes inquam qui per eum renascuntur in deum , infantes , & parvulos , & pueros , & juvenes , & seniores . ideo per omnem venit aetatem , & infantibus infans factus sanctificās infantes , in parvulis parvulus , &c. christ did sanctifie every age by his own susception of it , and similitude to it . for he came to save all men by himself , i say all who by him are born again unto god , infants , and children , and boyes , and yong men , and old men . he was made an infant to infants , sanctifying infants , a little one to the little ones , &c. and origen is express , ecclesia traditionem ab apostolis suscepit etiam parvulis dare baptismum . the church hath received a tradition from the apostles to give baptism to children . and s. cyprian in his epistle to fidus , gives account of this article : for being questioned by some lesse skilfull persons , whether it were lawfull to baptize children before the eighth day ; he gives account of the whole question , and a whole councell of sixty six bishops upon very good reason decreed , that their baptism should at no hand be deferred , though whether six , or eight , or ten dayes , was no matter , so there be no danger or present necessity . the whole epistle is worth the reading . but besides these authorities of such who writ before the starting of the pelagian questions , it will not be useless to bring their discourses , of them and others , i mean the reason upon which the church did it both before and after . irenaeus his argument was this ; christ tooke upon him our nature to sanctifie and to save it ; and passed through the severall periods of it , even unto death , which is the symbole and effect of old age ; and therefore it is certaine he did sanctifie all the periods of it : and why should he be an infant , but that infants should receive the crowne of their age , the purification of their stained nature , the sanctification of their persons , and the saving of their soules by their infant lord and elder brother ? omnis enim anima eousque in adam censetur donec in christo recenseatur : tamdiu immunda quamdiu recenseatur . every soul is accounted in adam till it be new accounted in christ ; and so long as it is accounted in adam , so long it is uncleane ; and we know no uncleane thing can enter into heaven ; and therefore our lord hath defined it , unlesse ye be born of water and the spirit , ye cannot enter into the kingdome of heaven : that is , ye cannot be holy . it was the argument of tertullian ; which the rather is to be received , because he was one lesse favorable to the custome of the church in his time of baptizing infants , which custome he noted and acknowledged , and hath also in the preceding discourse fairely proved . * and indeed ( that s. cyprian may superadde his symbol ) god who is no accepter of persons will also be no accepter of ages . * for if to the greatest delinquents sinning long before against god ; remission of sins be given when afterwards they beleive , and from baptisme and from grace no man is forbidden , how much more ought not an infant be forbidden , who being new born , hath sinned nothing , save onely that being in the flesh , born of adam in his first birth ; he hath contracted the contagion of an old death ? who therefore comes the easier to obtain remission of sins , because to him are forgiven not his own , but the sins of another man . none ought to be driven from baptism and the grace of god , who is mercifull , and gentle , and pious unto all ; and therefore much lesse infants , who more deserve our aid , and more need the divine mercy , because in the first beginning of their birth crying and weeping , they can do nothing but call for mercy and reliefe . for this reason it was ( saith origen ) that they to whom the secrets of the divine mysteries were committed , did baptize their infants , because there was born with them the impurities of sin , which did need material absolution as a sacrament of spiritual purification ; for that it may appear that our sins have a proper analogy to this sacrament , the body it self is called the body of sin : and therefore the washing of the body is not ineffectual towards the great work of pardon and abolition . indeed after this absolution there remains concupiscence , or the material part of our misery and sin : for christ by his death onely took away that which when he did dye for us , he bore in his own body upon the tree . now christ onely bore the punishment of our sin , and therefore we shall not dye for it , but the material part of the sin christ bore not . sin could not come so neer him ; it might make him sick and dye , but not disordered and stained . he was pure from original and actual sins ; and therefore that remains in the body , though the guilt and punishment be taken off , and changed into advantages and grace ; and the actual are cured by the spirit of grace descending afterwards upon the church , and sent by our lord to the same purpose . but it is not rationally to be answered what s. ambrose sayes , quia omnis peccato obnoxia , ideo omnis aetas sacramento idonea : for it were strange that sin and misery should seize upon the innocent and most unconsenting persons ; and that they onely should be left without a sacrament , and an instrument of expiation . and although they cannot consent to the present susception , yet neither do they refuse ; and yet they consent as much to the grace of the sacrament , as to the prevarication of adam and because they suffer under this , it were but reason they should be relieved by that . and * it were better ( as gregory nazianzen affirms ) that they should be consigned and sanctified without their own knowledge , then to dye without their being sanctified ; for so it happened to the circumcised babes of israel : and if the conspersion and washing the doore posts with the blood of a lamb , did sacramentally preserve all the first-born of goshen , it cannot be thought impossible or unreasonable that the want of understanding in children should hinder them from the blessing of a sacrament , and from being redeemed and washed with the blood of the holy lamb , who was slain for all from the beginning of the world . after all this it is not inconsiderable that we say the church hath great power and authority about the sacraments ; which is observeable in many instances . she appointed what persons she pleased , and in equal power made an unequal dispensation and ministery . the apostles first dispensed all things , and then they left off exteriour ministeries to attend to the word of god and prayer : and s. paul accounted it no part of his office to baptize , when he had been separated by imposition of hands at antioch , to the work of preaching and greater ministeries ; and accounted that act of the church , the act of christ , saying , christ sent mee not to baptize , but to preach the gospel : they used various forms in the ministration of baptism , sometimes baptizing in the name of christ , sometimes expressely invocating the holy and ever blessed trinity : one while [ i baptize thee ] as in the latine church , but in greek , [ let the servant of christ be baptized : ] and in all ecclesiastical ministeries the church invented the forms , & in most things hath often charged them , as in absolution , excommunication , and sometimes they baptized people upon their profession of repentance , and then taught them ; as it hapned to the jaylor and all his family ; in whose case there was no explicit faith afore hand in the mysteries of religion , so far as appears ; and yet he , and not onely he , but all his house were baptized at that hour of the night when the earthquake was terrible , and the fear was pregnant upon them , & this upon their masters account , as it is likely : but others were baptized in the conditions of a previous faith , and a new begun repentance * . they baptized in rivers or in lavatories , by dipping or by sprinkling ; for so we finde that s. laurence did as he went to martyrdom , and so the church did sometimes to clinicks , and so it is highly convenient to be done in northern . countries according to the prophecy of isaiah , so shall he sprinkle many nations , according as the typical expiations among the jews were usually by sprinkling : and it is fairly relative to the mystery , to the sprinkling with the blood of christ and the watering of the furrows of our souls with the dew of heaven , to make them to bring forth fruit unto the spirit and unto holinesse . the church sometimes dipt the catechumen three times ; sometimes but once : some churches use fire in their baptisms , so do the ethiopians , and the custome was antient in some places . and so in the other sacrament ; sometimes she stood and sometimes kneeled , and sometimes received it in the mouth , and sometimes in the hand : one while in leavened , another while in unleavened bread : sometimes the wine and water were mingled , sometimes they were pure ; and they admitted some persons to it sometimes , which at other times she rejected : sometimes the consecration was made by one forme , sometimes by another : and to conclude , sometimes it was given to infants , sometimes not : and she had power so to do ; for in all things where there was not a commandment of christ expressed or imployed in the nature and in the end of the institution , the church had power to alter the particulars , as was most expedient , or conducing to edification : and although the after ages of the church which refused to communicate infants , have found some little things against the lawfulnesse , and those ages that used it found out some pretences for its necessity ; yet both the one and the other had liberty to follow their own necessities , so in all things they followed christ . certainly there is infinitely more reason why infants may be communicated , then why they may not be baptized . and that this discourse may revert to its first intention ; although there is no record extant of any church in the world , that from the apostles dayes inclusively to this very day ever refused to baptize their children , yet if they had upon any present reason they might also change their practise , when the reason should be changed ; and therefore if there were nothing els in it , yet the universal practise of all churches in all ages , is abundantly sufficient to determine us , and to legltimate the practise , since christ hath not forbidden it . it is sufficient confutation to disagreeing people to use the words of s. paul , we have no such custome , nor the churches of god , to suffer children to be strangers from the covenant of promise , till they shall enter into it as jewes or turks may enter , that is , by choise and disputation . but although this alone to modest and obedient , that is , to christian spirits , be sufficient , yet this is more then the question did need . it can stand upon its proper foundation . quicunque parvulos recentes ab uteris matrum baptizandos negat , anathema est . he that refuseth to baptize his infants , shall be in danger of the councel . the prayer . o holy , and eternall iesus , who in thy own person wert pleased to sanctify the waters of baptism , and by thy institution and commandment didst make them effectual , to excellent purposes of grace and remedy , be pleased to verify the holy effects of baptism to me and all thy servants whose names are dedicated to thee in an early and timely presentation , and enable us with thy grace to verify all our promises , by which we were bound , then when thou didst first make us thy own portion and relatives in the consummation of a holy covenant . o be pleased to pardon all those undecencies and unhandsome interruptions of that state of favour in which thou didst plant us by thy grace , and admit us by the gates of baptism : and let that spirit which moved upon those holy waters never be absent from us , but call upon us and invite us by a perpetual argument and daily solicitations and inducements to holinesse ; that we may never return to the filthinesse of sin , but by the answer of a good conscience may please thee and glorify thy name , and doe honour to thy religion and institution in this world , and may receive the blessings and the rewards of it in the world to come , being presented to thee pure and spotlesse in the day of thy power when thou shalt lead thy church to a kingdome , and endlesse glories . amen . the end . notes, typically marginal, from the original text notes for div a63778e-330 §. 1. §. 2. john 4. 14. §. 3. 1 pet. 3. 21. §. 4. §. 5. umbra in lege , imago in evangelio , veritas in coelo . s. ambr. §. 6. 1 cor. 10. 2. §. 7. §. 8. a tertui . de praescrip. . c. 40. b scholiast. . in ju. sat. 2. l. 1. c o nimium faciles qui tristia crimina caedis tolli flumineâ posse put at is aquâ . §. 9. joh. 4. 14. §. 10. audi quid scripturae doceant : johannis baptisma non tam peccata dimisit , quam baptisma poenitentiae fuit in peccatorum remissionem , idque in futuram remissionem quae esset postea per sanctificationem christi subsequutura . hieronym . adv. luciterian . a vide suprà . sect. 9. n. 1. b acts 8. 16. acts 2. 38. §. 11. §. 12. mat. 28. 19. mark 16. 16. john 3. 5. gen. 17. 14. s. august . haeres . 46. 59. §. 13. §. 14. heb. 6. 1. s. august . l. 2. c. 1. de cate. rudib . just . martyr . apol. 2. acts 2. 47. §. 15. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . cyril . hierosol . catec . 2. 1 cor. 12. 13. acts 13. 48. §. 16. john 3. 5. titus 3. 5. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . damasc. l. 4. orth . fid. c. 10. lib. de c. 1. lib. 5. hist. §. 17. ezek. 36. 25. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . symb. nicen. lib. 1. c. 3. in johan . acts 22. 16. eph. 5. 26. lib. 4. adv. marc. c. 9. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . gr. pro . annon ita credimur quia omne genus peccati cùm ad salutare lavacrum venimus aufertur ? origen . homil. 15. in jesu . ecce quicquid iniquitatum sempiternus ignis excoqucre & expiare vix posset , subito sacro fonte submersum est , & de aeternis debitis brevissimo lavacri compendio cum indulgentissimo creditore transactum est . ambros. l. 1. c. 7. de poen . qui dicit peccata in baptismo non funditùs dimitti , dicat in mari rubro aegyptios non veraciter mortuos . s. greg. m. l. 9. ep. 39. phavorin . l. 2. arator . l. 2. hist. apostal . rev. 7. 14. 1 joh. 1. 7. acts 22. 16. tit. 3. 5. heb. 9. 14. 1 joh. 5. 8. §. 18. titus 3. 4 , 5. theodoret. ep. de divin. decret , cap. de lib. de nuptiis . cap. 23. & tract. 124. in johan . vide salmeron . tom. 13. p. 487. §. 19. gil. 3. 26. verse 29. heb. 10. 16. &c. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , scil. ad fururum respiciens {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2 pet. 1. 9. vide part . 2. dis 6. 9. of repentance , num . 9. ad 31. §. 20. paulin. ep. 12. ad serenum . 1 cor. 12. 13. john 3. 5. s. basil. de spir. s. cap. 15. §. 21. * 2 cor. 1. 22. eph. 1. 13. 4. 30. john 6. 27. s. cyril . hieros . catech. 3. §. 22. s. basil. in psal. 28. heb. 10. 32. heb. 6. 4. 1 joh. 2. 20. 27. §. 23. 1 john 3. 3. lib. de spir. s. c. 13. rom. 6. 7. ver. 5. 6. * {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . plutar. vide disc. 9. of repentance n. 46. §. 24. rom. 6. 3. 5. col. 2. 12. §. 25. mark 16. 16. tit. 3. 5. niceph. l. 7. c. 35. socr. l. 5. c. 6. idem lib. 7. c. 7. psal. 34. 7. heb. 1. 14. basil. theodor . epiphan. n azianz . col. 2. 2. cyril . heros . dionys. arcop . aug. l. 2. c. 13. contra crescon. gram. §. 27. mark 16. 16. acts 2. 28. apol. ad anton. caes. 1 pet. 3. 21. tertull. de resur. carn . ad tryphon . jud. dial. eum tryph. lib. 2. adv. parm. clem. alex. lib. 1. paedag. . c. 6. §. 28. notes for div a63778e-5630 §. 1. §. 2. acts 1047. aug. de mor b. eccles. cath. l. 1. c. 35. bern. serm. de coena dom. §. 3. acts 8. 37. acts 2. 38. act. 3. 15. §. 4. s. 5. mat. 9. 28. mark 9. 23. mat. 8. 13. john 4. 50. mat. 9. 28. §. 6. john 6. 44. mark 10. 15. 7. §. 8. luke 17. 20 , 21 luke 18. 16. §. 9. iuke 4. 22. 28. 1 pet. 1. 2. 2 thess. 1. 2. rom. 8. 30. eccles. 1. §. 11. §. 12. §. 13. * §. 25. &c. §. 14. gen. 17. 2 , &c. heb. 11. 13. 14. 15. rom. 4. 11. 7. 12. §. 15. rom. 4. 11 , 12 v. 17. v. 13. gal. 3. 14. 29. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , epiphan l. 1. haeres . 8. scil. epicuraeor . §. 16. tit. 3. 5. §. 17. rom. 5. 17 , 18. vide august . l. 4. cont. duas epistolas pelag. c. 4. l. 6. contr. jur. c. 4. prosper . contra collatorem . cap. 20. orat. 40. in s. §. 18. a lib. 3. adv. pelag. 6. lib. 1. in initio . lib. de c. 18. §. 19. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . dionys. aerop . eccles. hier. cap. 3. part . 3. ut quod perdideramus in adam , i. e. secundum imaginem & similitudinem esse dei , hoc in jesu christo reciperemus . irenaeus lib. 3. c. 30. 1 john 1. 8. ep. ad fiden . lib. 3. cp. 8. s. aug. lib. de pec . mer. & remiss . c. 9. §. 20. §. 21. §. 22. §. 23. §. 24. nisi qui renatus fuerit &c. utique nullum excipit , non infantem , non aliqua praeventum necessitate . ambr. de abrah . patr. lib. 2. c. 11. lib. 2. c. 11. de abrah . patriare . §. 25. §. 26. §. 27. isa. 49. 22. §. 28. §. 39. l. 2. c. 39. vide etlam constit. clementis . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} lib. 5. ad rom. c. 6. idem homil . 14. in lucam & lib. 8. hom 8. in levitic . §. 30. §. 31. irenaeus . §. 32. tertullian . lib. de anima : c. 39. & 4a s. cyprian epist. ad fidum . cyprian . origen . lib. 5. ad rom. c. 6. §. 33. s. ambros. de abraham patriar. . l. 2. c. 11. * s. greg. naz. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . or. c. 40. in s. §. 3. 4. * non ut delinquere desinant , sed quia desierunt , as tertul. phraseth it . isa. 52. 15. 1 pet. 1. 2. aqua refectionis & haptisms lavacrum quo anima sterilis ariditate peccati ad bonos fructus inferendos divinis muneribus irrigatur . cassidor . m. 23. ps. 2. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , dixit heracleon apud clem. alex. concil. milevit . can. 2. an apology for authorized and set forms of litvrgie against the pretence of the spirit 1. for ex tempore prayer : 2. formes of private composition. taylor, jeremy, 1613-1667. this text is an enriched version of the tcp digital transcription a63653 of text r7631 in the english short title catalog (wing t289). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 183 kb of xml-encoded text transcribed from 50 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a63653 wing t289 estc r7631 13515718 ocm 13515718 99870 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63653) transcribed from: (early english books online ; image set 99870) images scanned from microfilm: (early english books, 1641-1700 ; 478:3) an apology for authorized and set forms of litvrgie against the pretence of the spirit 1. for ex tempore prayer : 2. formes of private composition. taylor, jeremy, 1613-1667. [6], 92 p. printed for r. royston ..., london : 1649. reproduction of original in cambridge university library. eng a63653 r7631 (wing t289). civilwar no an apology for authorized and set forms of liturgie: against the pretence of the spirit. 1. for ex tempore prayer, and 2. formes of private taylor, jeremy 1649 34311 4 325 0 0 0 0 96 d the rate of 96 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2000-00 tcp assigned for keying and markup 2001-09 apex covantage keyed and coded from proquest page images 2002-07 mona logarbo sampled and proofread 2002-07 mona logarbo text and markup reviewed and edited 2002-08 pfs batch review (qc) and xml conversion an apology for authorized and set forms of litvrgie : against the pretence of the spirit . 1. for ex tempore prayer , and 2. formes of private composition . hierocl : in pythag. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . london , printed for r. royston in ivie-lane . 1649 to his most sacred majesty . it is now two yeares , since part of these ensuing papers , like the publike issue of the people , imperfect and undressed , were exposed , without a parent to protest them , or any hand to nourish them . but since your most sacred majesty was pleased graciously to looke upon them , they are growne into a tract , and have an ambition ( like the gourd of jonas ) to dwell in the eye of the sunne from whence they received life and increment . and although , because some violence hath been done to the profession of the doctrine of this treatise , it may seem to be verbum in tempore non suo , and like the offering cypresse to a conquerour , or palmes to a broken army , yet i hope i shall the lesse need an apology , because it is certaine , he does really disserve no just and noble interest , that serves that of the spirit , and religion . and because the sufferings of a king and a confessour are the great demonstration to all the world that truth is as deare to your majesty as the iewells of your diademe , and that your conscience is tender as a pricked eye , i shall pretend this onely to alleviate the inconvenience of an unseasonable addresse , that i present your majesty with a humble persecuted truth , of the same constitution with that condition whereby you are become most deare to god , as having upon you the characterisme of the sonnes of god , bearing in your sacred person the markes of the lord jesus , who is your elder brother , the king of sufferings , and the prince of the catholique church . but i consider that kings , and their great councels , and rulers ecclesiasticall have a speciall obligation for the defence of liturgies , because they having the greatest offices , have the greatest needs of auxiliaries from heaven , which are best procured by the publike spirit , the spirit of government and supplication . and since the first , the best , and most solemne liturgies and set formes of prayer were made by the best and greatest princes , by moses , by david , and the sonne of david ; your majesty may be pleased to observe such a proportion of circumstances in my laying this [ apology for liturgy ] at your feet , that possibly i may the easier obtaine a pardon for my great boldnesse ; which if i shall hope for , in all other contingencies i shall represent my selfe a person indifferent whether i live or die , so i may by either , serve god , and gods church , and gods vicegerent , in the capacity of , great sir , your majesties most humble , and most obedient subject and servant , taylor . an apology for liturgy . i have read over this booke which the assembly sect. of divines is pleased to call , [ the directory for prayer . ] i confesse i came to it with much expectation , and was in some measure confident , i should have found it an exact and unblameable modell of devotion free from all those objections which men of their owne perswasion had obtruded against the publike liturgy of the church of england ; or at least , it should have been composed with so much artifice and finenesse , that it might have been to all the world , an argument of their learning and excellency of spirit , if not of the goodnesse and integrity of their religion and purposes . i shall give no other character of the whole , but that the publike disrelish which i find amongst persons of great piety , of all qualities , not onely of great , but even of ordinary understandings , is to me some argument that it lies so open to the objections even of common spirits , that the compilers of it , did intend more to prevaile by the successe of their armies , then the strength of reason , and the proper grounds of perswasion , which yet most wise and good men beleeve to be the more christian way of the two . but because the judgment i made of it from an argument so extrinsecall to the nature of the thing , could not reasonably enable me to satisfie those many persons who in their behalf desired me to consider it , i resolv'd to looke upon it nearer , and to take its account from something that was ingredient to its constitution , that i might be able both to exhort and convince the gainsayers , who refuse to hold fast {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that faithfull word which they had been taught by their mother the church of england . i shall decline to speake of the efficient cause of this sect. 2 directory , and not quarrell at it , that it was composed against the lawes both of england and all christendome . if the thing were good and pious , and did not directly or accidentally invade the rights of a just superiour , i would learne to submit to the imposition , and never quarrell at the incompetency of his authority that ingaged me to doe pious and holy things . and it may be when i am a little more used to it , i shall not wonder at a synod , in which not one bishop sits ( in the capacity of a bishop ) though i am most certaine this is the first example in england since it was first christned . but for the present it seems something hard to digest it , because i know so well that all assemblies of the church have admitted priests to consultation and dispute , but never to authority and decision , till the pope enlarging the phylacteries of the archimandrites , and abbots , did sometime by way of priviledge and dispensation give to some of them decisive voices in publick councels ; but this was one of the things in which he did innovate and invade against the publike resolutions of christendome , though he durst not doe it often , and yet when he did it , it was in very small and inconsiderable numbers . i said i would not meddle with the efficient , and sect. 3 i cannot meddle with the finall cause , nor guesse at any other ends and purposes of theirs then at what they publikely professe , which is the abolition and destruction of the booke of common prayer ; which great change because they are pleased to call reformation , i am content in charity to believe they thinke it so , and that they have zelum dei , but whether secundum scientiam , according to knowledge or no , must be judg'd by them who consider the matter , and the forme . but because the matter is of so great variety and sect. 4 minute consideration , every part whereof would require as much scrutiny as i purpose to bestow upon the whole , i have for the present chosen to consider onely the forme of it ; concerning which , i shall give my judgment without any sharpnesse or bitternesse of spirit , for i am resolved not to be angry with any men of another perswasion , as knowing that i differ just as much from them as they doe from me . the directory takes away that forme of prayer sect. 5 which by the authority and consent of all the obliging power of the kingdome , hath been used and enjoyned ever since the reformation . but this was done by men of differing spirits , and of disagreeing interests ; some of them consented to it , that they might take away all set formes of prayer , and give way to every man's spirit ; the other , that they might take away this forme , and give way and countenance to their owne . the first , is an enemy to all deliberation . the second , to all authority . they will have no man to deliberate , these would have none but themselves . the former are unwise and rash ; the latter are pleased with themselves , and are full of opinion . they must be considered apart , for they have rent the question in pieces , and with the fragment in his hand , every man hath run his owne way . first , of them that deny all set formes , though in sect. 6 the subject matter they were confessed innocent and blamelesse . and here i consider that the true state of the question sect. 7 is onely this , whether it is better to pray to god with consideration , or without ? whether is the wiser man of the two , he who thinks and deliberates what to say , or he that utters his mind as fast as it comes ? whether is the better man , he who out of reverence to god is most carefull and curious that he offend not in his tongue , and therefore he himselfe deliberates , and takes the best guides he can ; or he who out of the confidence of his owne abilities , or other exteriour affistances , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; speaks what ever comes uppermost . and here i have the advice and counsell of a very sect. 8 wise man , no lesse than solomon , be not rash with thy mouth , and let not thy heart be hasty to utter any thing before god , for god is in heaven and thou upon earth , therefore let thy words be few . the consideration of the vast distance between god and us , heaven and earth , should create such apprehensions in us , that the very best and choicest of our offertories are not acceptable but by gods gracious vouchsasing and condescension : and therefore since we are so much indebted to god for accepting our best , it is not safe ventured to present him with a dowbaked sacrifice , and put him off with that which in nature and humane consideration , is absolutely the worst ; for such is all the crude and imperfect utterance of our more imperfect conceptions ; hoc non probo in philosopho cujus oratio sicut vita debet esse composita , said seneca , a wise mans speech should be like his life , and actions ; composed , studied , and considered . and if ever inconsideration be the cause of sinne , and vanity ; it is in our words , and therefore is with greatest care to be avoided in our prayers , we being most of all concerned that god may have no quarrell against them , for folly , or impiety . but abstracting from the reason , let us consider sect. 9 who keeps the precept best , he that deliberates , or he that considers not when he speaks ? what man in the world is hasty to offer any thing unto god , if he be not , who praies ex tempore ? and then adde to it but the weight of solomon's reason , and let any man answer me if he thinks it can well stand , with that reverence we owe to the immense , the infinite and to the eternall god , the god of wisdome , to offer him a sacrifice , which we durst not present to a prince or a prudent governour in re seriâ , such as our prayers ought to be . and that this may not be dash'd with a pretence sect. 10 it is carnall reasoning , i desire it may be remembred , that it is the argument god himself uses against lame , maimed and imperfect sacrifices , go and offer this to thy prince , see if he will accept it ; implying , that the best person is to have the best present ; and what the prince will slight as truly unworthy of him , much more is it unfit for god . for god accepts not of any thing , we give or doe , as if he were bettered by it ; for therefore it's estimate is not taken by it's relation or naturall complacency to him , for in it self it is to him as nothing : but god accepts it by it's proportion and commensuration to us . that which we call our best , and is truly so in humane estimate , that pleases god , for it declares that if we had better , we would give it him . but to reserve the best , saies too plainly , that we think any thing is good enough for him . as therefore god in the law would not be served by that which was imperfect in genere naturae : so neither now , nor ever , will that please him which is imperfect in genere morum , or materiâ intellectuali , when we can give a better . and therefore the wisest nations , and the most sect. 11 sober persons prepared their verses and prayers in set formes , with as much religion as they dressed their sacrifices , and observ'd the rites of festivalls and burialls . amongst the romans it belong'd to the care of the priests , to worship in prescrib'd and determin'd words . in omni precatione qui vota effundit sacerdos , vestam & janum aliosque deos praescriptis verbis & composito carmine advocare solet . the greeks did so too , receiving their prayers by dictate word for word . itaque sua carmina suaeque precationes singulis diis institutae sunt , quas plerunque nequid praeposterè dicatur , aliquis ex praescripto praeire & ad verbum referre solebat . their hymnes and prayers were ordained peculiar to every god , which , lest any thing should be said preposteroufly , were usually pronounced word for word after the priest , and out of written copies ; and the magi among the persians were as considerate in their devotions ; magos & persas primo sempèr diluculo canere diis hymnos & laudes , meditato & solenni precationis carmine , the persians sang hymnes to their gods by the morning twilight in a premeditate , solemne and metricall forme of prayer , faith the same authour . for since in all the actions and discourses of men , that which is the least considered is likely to be the worst , and is certainly of the greatest disreputation , it were a strange cheapnesse of opinion , towards god and religion , to be the most incurious of what we say to him , and in our religious offices . it is strange that every thing should be considered but our prayers . it is spoken by eunapius to the honour of proaeresius schollars , that when the proconsul asked their judgments in a question of philosophy , they were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they with much consideration and care gave in answer those words of aristides , that they were not of the number of those that used to vomit out answers , but of those that considered every word they were to speake . nihil enim ordinatum est quod praecipitatur & properat , said seneca . nothing can be regular and orderly , that is hasty and precipitate , and therefore unlesse religion be the most imprudent , trifling , and inconsiderable thing , and that the worke of the lord is done well enough , when it is done negligently , or that the sanctuary hath the greatest beauty , when it hath the least order , it will concerne us highly to thinke our prayers and religious offices are actions fit for wise men , and therefore to be done as the actions of wise men use to be , that is , deliberately , prudently , and with greatest consideration . well then ! in the nature of the thing ex tempore sect. 12 formes have much the worse of it . but it is pretended that there is such a thing as the gift of prayer , a praying with the spirit ; et nescit tarda molimina spiritus sancti gratia , gods spirit ( if he pleases ) can doe his worke as well in an instant , as in long premeditation . and to this purpose are pretended those places of scripture which speak of the assistance of gods spirit in our prayers , zech. 12. 10. and i will poure upon the house of david , and the inhabitants of hierusalem the spirit of grace and supplication . but especially rom. 8. 26. likewise the spirit also helpeth our infirmities , for we know not what we should pray for as we ought , but the spirit it selfe maketh intercession for us with groanings that cannot be uttered , &c. from whence the conclusion that is inferred is in the words of saint paul , that we must pray with the spirit , therefore not with set formes , therefore ex tempore . the collection is somewhat wild , for there is sect. 13 great independency in the severall parts ; and much more is in the conclusion then was virtually in the premises . but such as it is , the authours of it , i suppose , will owne it . and therefore we will examine the maine designe of it , and then consider the particular meanes of its perswasion quoted in the objection . it is one of the priviledges of the gospel , and the sect. 14 benefit of christ's ascension , that the holy ghost is given unto the church , and is become to us the fountain of gifts and graces . but these gifts and graces are improvements and helps of our naturall faculties , of our art and industry , not extraordinary , miraculous , and immediate infusions of habits and gifts . that without gods spirit we cannot pray aright , that our infirmities need his help , that we know not what to aske of our selves is most true : and if ever any heretick was more confident of his owne naturalls , or did ever more undervalue gods grace , than the pelagian did , yet he denies not this ; but what then ? therefore without study , without art , without premeditation , without learning , the spirit gives the gift of prayer , and it is his grace that without any naturall or artificiall help makes us pray ex tempore ? no such thing : the objection proves nothing of this . 15. here therefore we will joyne issue , whether the sect. 15 gifts and helps of the spirit be immediate infusions of the faculties and powers and perfect abilities ? or that he doth assist us onely by his aides externall , and internall , in the use of such meanes which god and nature hath given to man to ennoble his soule , better his faculties , and to improve his understanding ? ** that the aides of the holy ghost are onely assistances to us , in the use of naturall and artificiall meanes , i will undertake to prove , and from thence it will evidently follow , that labour , and hard study , and premeditation , will soonest purchase the gift of prayer , and ascertaine us of the assistance of the spirit , and therefore set formes of prayer studied and considered of , are in a true and proper sense , and without enthusiasme , the fruits of the spirit . first , gods spirit did assist the apostles by waies extraordinary , sect. 16 and fit for the first institution of christianity : but doth assist us now by the expresses of those first assistances which he gave to them immediately . thus the holy ghost brought to their memory all sect. 17 things which iesus spake and did , and by that meanes we come to know all that the spirit knew to be necessary for us , the holy ghost being authour of our knowledge , by being the fountaine of the revelation , and we are therefore {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , taught by god , because the spirit of god revealed the articles of our religion that they might be known to all ages of the church ; and this is testified by s. paul , he gave some apostles , and some prophets , &c. for the perfecting of the saints , for the work of the ministry , for the edifying of the body of christ , till we all come in the unity of the faith , and of the knowledge of the of son god unto a perfect man , &c. this was the effect of christ's ascension , when he gave gifts unto men , that is , when he sent the spirit , the verification of the promise of the father . the effect of this immission of the holy ghost was to fill all things , and that for ever ; to build up the church of god , untill the day of consummation ; so that the holy ghost abides with the church for ever , by transmitting those revelations , which he taught the apostles , to all christians in succession . now as the holy ghost taught the apostles , and by them still teaches us what to believe ; so it is certaine he taught the apostles how , and what to pray ; and because it is certaine that all the rules concerning our duty in prayer , and all those graces which we are to pray for are transmitted to us by derivation from the apostles ; whom the holy ghost did teach even to that very purpose also , that they should teach us ; it follows evidently that the gift of prayer is a gift of the holy ghost , and yet to verifie this proposition we need no other immediate inspiration or extraordinary assistance than that we derive from the holy ghost by the conveyance of the apostolicall sermons and writings . the reason is the same in faith and prayer ; and if sect. 18 there were any difference in the acquisition , or reception , faith certainly needs a more immediate infusion , as being of greatest necessity , and yet a grace to which we least cooperate , it being the first of graces , and lesse of the will in it , then any other . but yet the holy ghost is the authour of our faith , and we believe with the spirit , ( it is saint paul's expression ) and yet our belief comes by hearing , and reading the holy scriptures , and their interpretations . now reconcile these two together , faith comes by hearing , and yet is the gift of the spirit , and it saies that the gifts of the spirit are not extasies , and immediate infusions of habits , but helps from god , to enable us upon the use of the meanes of his owne appointment , to believe , to speake , to understand , to prophesie , and to pray . but whosoever shall looke for any other gifts of the sect. 19 spirit besides the parts of nature helped by industry and gods blessing upon it , and the revelations , or the supplies of matter in holy scripture , will be very farre to seek , having neither reason , promise , nor experience of his side . for why should the spirit of prayer be any other than as the gift and spirit of faith ( as saint paul calls it ) acquired by humane meanes , using divine aides ? that is , by our endeavours in hearing , reading , catechizing , desires to obey , and all this blessed and promoted by god , this produces faith . nay , it is true of us what christ told his apostles , sine me nihil potestis facere : not nihil magnum aut difficile , but omninò nihil , as saint austin observes . without me ye can doe nothing , and yet we were not capable of a law , or of reward or punishment , if neither with him , nor without him , we were able to doe any thing . and therefore although in the midst of all our co-operation we may say to god in the words of the prophet , domine omnia opera operatus es in nobis , o lord thou hast wrought all our works in us , yet they are opera nostra still ; god works , and we work ; first is the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , gods grace is brought to us , he helps and gives us abilities , and then expects our duty . and if the spirit of prayer be of greater consequence then all the works god hath wrought in us besides , and hath the promise of a speciall prerogative , let the first be proved , and the second be showne in any good record , and then i will confesse the difference . the parallel of this argument , i the rather urge , because sect. 20 i find praying in the holy ghost joyned with graces which are as much gods gifts and productions of the spirit as any thing in the world , and yet which the apostle presses upon us as duties , and things put into our power to be improved by our industry , and those are faith , ( in which i before instanced ) and charity . but ye ( beloved ) building up your selves on your most holy faith , praying in the holy ghost , keep your selves in the love of god . all of the same consideration , faith , and prayer , and charity , all gifts of the spirit , and yet build up your selves in faith , and keep your selves in love , and therefore by a parity of reason , improve your selves in the spirit of prayer , that is , god by his spirit having supplied us with matter , let our industry and co-operations per modum naturae , improve these gifts , and build upon this foundation . thus the spirit of god is called the spirit of adoption , sect. 21 the spirit of counsell , the spirit of grace , the spirit of meeknesse , the spirit of wisdome . and without doubt he is the fountaine of all these to us all , and that for ever , and yet it cannot reasonably be supposed , but that we must stir up the graces of god in us , co-operate with his assistances , study in order to counsell , labour and consider in order to wisdome , give all diligence to make our calling and election sure in order to our adoption , in which we are sealed by the spirit . now these instances are of gifts , as well as graces , and since the daies of wonder and need of miracles is expired , there is no more reason to expect inspiration of gifts , then of graces , without our endeavours . it concerns the church rather to have these secured than those , and yet the spirit of god puts it upon the condition of our co-operation , for according to the proverb of the old moralists , deus habet sinum facilem non perforatum , god's bosome is apt and easie to the emission of graces and affistances , but it is not loose and ungirt ; something must be done on our part , we must improve the talents , and swell the bank ; for if either we lay them up in a napkin , or spend them , suppresse the spirit , or extinguish it , we shall dearly account for it . in the meane time if we may lose the gifts by our sect. 22 owne fault , we may purchase them by our diligence : if we may lessen them by incuriousnesse , we may increase them by study : if we may quench the spirit , then also we may reenkindle it : all which are evident probation that the holy ghost gives us assistances to improve our naturall powers , and to promote our acquisite , and his aides are not inspirations of the habit , or infusions of a perfect gift , but a subliming of what god gave us in the stock of nature and art to make it in a sufficient order to an end supernaturall and divine . the same doctrine we are taught by saint paul's exhortation sect. 23 to timothy , neglect not the gift that is in thee , which was given thee by prophesie with the laying on of the hands of the presbytery . and againe , stirre up the gift of god which is in thee by the laying on of my hands . if there be any gifts of the holy ghost , and spirituall influences , dispensed without our co-operation , and by inspiration of the intire power , it is in ordination , and the persons so ordeined are most likely to receive the gift of prayer , if any such thing be for the edification of the church , they being the men appointed to intercede , and to stand between god and the people , and yet this gift of god even in those times when they were dispensed with miracle , and assistances extraordinary , were given as all things now are given , by the meanes also of our endeavour , and was capable of improvement by industry , and of defaillance by neglect , and therefore much rather is it so now in the daies of ordinary ministration and common assistances . and indeed this argument , beside the efficacy of its sect. 24 perswasion , must needs conclude against the men to whom these adversaria are addressed , because themselves call upon their disciples , to exercise the gift of prayer , and offer it to consideration , that such exercising it , is the way to better it ; and if naturall endowments and artificiall endeavours are the way to purchase new degrees of it , it were not amisse they did consider a little before they begin ; and did improve their first and smallest capacities before they ventured any thing in publike by way of addresse to almighty god . for the first beginnings are certainly as improveable as the next degrees , and it is certaine they have more need of it , as being more imperfect and rude . therefore when ever gods spirit hath given us any capacities , or assistances , any documents , motions , desires , or any aides whatsoever , they are therefore given us with a purpose we should by our industry , skill , and labour , improve them , because without such co-operation , the intention is made void , and the worke imperfect . and this is exactly the doctrine i plainly gather from sect. 25 the objected words of saint paul , the spirit helpeth our infirmities , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , it is in the greek , collaborantem adjuvat . it is an ingeminate expression of our labours . and that supposes us to have faculties capable of improvement , and an obligation to labour , and that the effect of having the gift of prayer depends upon the mutuall concourse , that is , upon god blessing our powers and our endeavours . and if this way the spirit performes his promise sufficiently , and does all that we need , and all that he ties himself to ; he that will multiply his hopes farther then what is sufficient , or what is promised , may possibly deceive himself , but never deceive god , and make him multiply and continue miracles to justifie his phansie . better it is to follow the scriptures for our guide , as in sect. 26 all things else , so in this particular , ephes. 6. 17 , 18. take the sword of the spirit which is the word of god , praying alwaies with all prayer and supplication in the spirit . the word of god is the sword of the spirit ; praying in the spirit is one way of using it , indeed the onely way that he here specifies . praying in the spirit then being the using of this sword , and this sword being the word of god , it follows evidently , that praying in the spirit , is praying in , or according to the word of god , that is , in the directions , rules , and expresses of the word of god , that is , of the holy scriptures . for we have many infirmities , and we need the spirit to help ; as doubting , coldnesse , wearinesse , disrelish of heavenly things , indifferency ; and these are enough to interpret the place quoted in the objection , without tying him to make words for us to no great religious purposes when god hath done that for us in other manner then what we dreame of . ** so that in effect , praying in the holy ghost , or with the sect. 27 spirit , is nothing but prayer for such things , and in such manner which god by his spirit hath taught us in holy scripture . holy prayers , spirituall songs , so the apostle calls one part of prayer , viz. eucharisticall or thanksgiving , that is , prayers or songs which are spirituall in materiâ . and if they be called spirituall for the efficient cause too , the holy ghost being the authour of them , it comes all to one , for therefore he is the cause and giver of them , because he hath in his word revealed , what things we are to pray for , & there also hath taught us the manner . and this i plainly prove from the words of sect. 28 saint paul before quoted , the spirit helpeth our infirmities , [ for we know not what we should pray for as we ought ] in this we are infirme , that we know not our owne needs , nor our owne advantages : when the holy ghost hath taught us what to aske , and to aske that as we ought , then he hath healed our infirmities , and our ignorances in the matter and the manner ; then we know what to pray for as we ought , then we have the grace of prayer , and the spirit of supplication . and therefore in the instance before mentioned concerning spirituall songs , when the apostle had twice enjoyn'd the use of them in order to prayer and preaching , to instruction and to eucharist , and those to be done by the aide of christ , and christs spirit ; what in * one place he calls , [ being filled with the spirit : ] in the other he calls , [ * the dwelling of the word of christ in us richly ] plainly intimating to us , that when we are mighty in the scriptures , full of the word of christ , then we are filled with the spirit , because the spirit is the great dictatour of them to us , and the remembrancer , and when by such helps of scripture we sing hymnes to gods honour and our mutuall comfort , then we sing and give thanks in the spirit . and this is evident , if you consult the places , and compare them . and that this is for this reason called a gift , and grace , sect. 29 or issue of the spirit , is so evident and notorious , that the speaking of an ordinary revealed truth , is called in scripture , a speaking by the spirit , 1 cor. 12. 8. no man can say that jesus is the lord but by the holy ghost . for though the world could not acknowledge jesus for the lord without a revelation , yet now that we are taught this truth by scripture , and by the preaching of the apostles to which they were enabled by the holy ghost , we need no revelation or enthusiasme to confesse this truth , which we are taught in our creeds and catechismes ; and this light sprang first from the immission of a ray from gods spirit , we must for ever acknowledge him the fountaine of our light . though we coole our thirst at the mouth of the river , yet we owe for our draughts to the springs and fountains from whence the waters first came , though derived to us by the succession of a long current . if the holy ghost supplies us with materials and fundamentals for our building , it is then enough to denominate the whole edifice to be of him , although the labour and the workmanship be ours upon another stock . and this is it which the apostle speaks , 1 cor. 2. 13. which things also we speake , not in the words which mans wisdome teacheth , but which the holy ghost teacheth , comparing spirituall things with spirituall . the holy ghost teaches , yet it is upon our co-operation , our study and endeavour ; while we compare spirituall things with spirituall , the holy is said to teach us , because these spirituals were of his suffestion and revelation . for it is a rule of the schoole , and there is much sect. 30 reason in it , habitus infusi infunduntur per modum acquisitorum , whatsoever is infused into us is in the same manner infused as other things are acquired , that is , step by step , by humane meanes and co-operation , and grace does not give us new faculties , and create another nature , but meliorates and improves our owne . and therefore what the greeks called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , habits , the christians used to call {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , gifts , because we derive assistances from above to heighten the habits , and facilitate the actions , in order to a more noble and supernaturall end . and what saint paul said in the resurrection , is also true in this question , that is not first which is spirituall , but that which is naturall , and then that which is spirituall . the graces and gifts of the spirit are postnate , and are additions to art and nature . god directs our counsels , opens our understandings , regulates our will , orders our affections , supplies us with objects and arguments , and opportunities , and revelations in scriptis , and then most when we most imploy our owne endeavours , god loving to blesse all the meanes , and instruments of his service , whether they be natural , or acquisite . so that now i demand , whether , since the expiration sect. 31 of the age of miracles , gods spirit does not most assist us , when we most endeavour and most use the meanes ? he that saies , no , discourages all men from reading the scriptures , from industry , from meditation , from conference , from humane ars , and sciences , and from whatsoever else god and good lawes , provoke us to by proposition of rewards . but if yea , ( as most certainly god will best crowne the best endeavours ) then the spirit of prayer is greatest in him , who ( supposing the like capacities and opportunities ) studies hardest , reads most , practises most religiously , deliberates most prudently ; and then by how much want of meanes , is worse then the use of meanes , by so much ex tempore prayers are worse then deliberate and studied . excellent therefore is the counsell of saint peter , 1. epist. ch. 4. v. 11. if any man speake let him speake as the oracles of god ( not lightly then and inconsideratly ) if any man minister , let him doe it as of the ability which god giveth , ( great reason then to put all his abilities and faculties to it ) and whether of the two does most likely doe that , he that takes paines , and considers and discusses , and so approves and practises a forme , or he that never considers what he saies , till he saies it , needs not much deliberation to passe a sentence . onely me thinks it is most unreasonable that we should be bound to prepare our selves with due requisites to hear what they shall speak in publique , and that they should not prepare what to speak , as if to speak were of easier or of lesse consideration , than to heare what is spoken ; or if they doe prepare what to speak to the people , it were also very fit they prepar'd their prayers , and considered before hand of the fitnesse of the offertory they present to god . lastly , did not the pen-men of the scripture , write sect. 32 the epistles and gospels respectively all by the spirit ? most certainly , holy men of god spoke as they were moved by the holy ghost , saith saint peter . and certainly they were moved by a more immediate motion , and a motion neerer to an enthusiasme , then now adaies in the gift and spirit of prayer . and yet in the midst of those great assistances and motions they did use study , art , industry , and humane abilities . this is more than probable in the different stiles of the severall bookes , some being of admirable art , others lower and plaine . the words were their owne , at least sometimes , not the holy ghosts . and if origen , saint hierome , and especially the greek fathers , scholiasts and grammarians were not deceived by false copies , but that they truly did observe , sometimes to be impropriety of expression in the language , sometimes not true greek , who will think those errours or imperfections in grammar , were ( in respect of the words , i say , precisely ) immediate inspirations and dictates of the holy ghost , and not rather their owne productions of industry and humanity ? but clearly some of their words were the words of aratus , some of epimenides , some of menander , some of s. paul [ this speake i , not the lord . ] some were the words of moses , even all that part of the leviticall law which concerned divorces , and concerning which , our blessed saviour affirmes , that moses permitted it , because of the hardnesse of their hearts , but from the beginning it was not so : and divers others of the same nature collected and observed to this purpose , by a origen , b s. basil , c saint ambrose ; and particularly , that promise which s. paul made of calling upon the corinthians as he passed into macedonia , which certainly in all reason is to be presumed to have been spoken humanitùs , & not by immediate inspiration and infusion , because s. paul was so hindred that he could not be as good as his word , and yet the holy ghost could have foreseen it , and might better have excused it , if saint paul had laid it upon his score ; but he did not , and it is reasonable enough to believe there was no cause he should , and yet because the holy ghost renewed their memory , improved their understanding , supplied to some their want of humane learning , and so assisted them that they should not commit an errour in fact or opinion , neither in the narrative nor dogmaticall parts , therefore they writ by the spirit . since then we cannot pretend upon any grounds of probability to an inspiration so immediate as theirs , and yet their assistances which they had from the spirit did not exclude humane arts and industry , but that the ablest scholar did write the best , much rather is this true in the gifts and assistances we receive , and particularly in the gift of prayer , it is not an ex tempore and an inspired faculty , but the faculties of nature , and the abilities of art and industry are improv'd and ennobled by the supervening assistances of the spirit . and if these who pray ex tempore , say that the assistance they receive from the spirit is the inspiration of words and powers without the operations of art and naturall abilities and humane industry , then besides that it is more then the pen men of scripture sometime had ( because they needed no extraordinary assistances to what they could of themselves doe upon the stock of other abilities ) besides this , i say , it must follow that such prayers so inspired , if they were committed to writing , would prove as good canonicall scripture as any is in saint paul's epistles , the impudence of which pretension is sufficient to prove the extreme vanity of the challenge . the summe is this . whatsoever this gift is , or this sect. 33 spirit of prayer , it is to be acquired by humane industry , by learning of the scriptures , by reading , by conference , and by whatsoever else faculties are improved , and habits enlarged . gods spirit hath done his worke sufficiently this way , and he loves not either in nature or grace ( which are his two great sanctions ) to multiply miracles when there is no need . and now let us take a man that pretends he hath the sect. 34 gift of prayer , and loves to pray ex tempore , i suppose his thoughts go a little before his tongue ; i demand then , whether cannot this man , when it is once come into his head , hold his tongue , and write downe what he hath conceived ? if his first conceptions were of god , and gods spirit then they are so still , even when they are written . or is the spirit departed from him , upon the sight of a pen and inkhorne ? it did use to be otherwise among the old and new prophets , whether they were prophets of prediction , or of ordinary ministery . but if his conception may be written , and being written , is still a production of the spirit , then it followes that set forms of prayer , deliberate , and described , may as well be a praying with the spirit , as sudden formes and ex tempore out-lets . now the case being thus put , i would faine know what sect. 35 the difference is between deliberate and ex tempore prayers , save onely that in these there is lesse consideration and prudence ; for that the other are ( at least as much as these ) the productions of the spirit , is evident in the very case put in this argument : and whether to consider and to weigh them be any disadvantage to our devotions , i leave it to all wise men to determine ; so that in effect since after the pretended assistance of the spirit in our prayers we may write them downe , consider them , try the spirits , and ponder the matter , the reason and the religion of the addresse ; let the world judge whether this sudden utterance and ex tempore formes be any thing else but a direct resolution not to consider before hand what we speake . sic itaque habe , ut istam vim dicendi rapidam , aptiorem esse circulanti judices , quam agenti rem magnam & seriam docentique . they are the words of seneca , and expresse what naturally flowes from the premises . the pretence of the spirit , and the gift of prayer is not sufficient to justifie the dishonour they doe to religion in serving it in the lowest and most indeliberate manner , nor quit such men from unreasonablenesse and folly who will dare to speake to god in the presence of the people , and in their behalf , without deliberation , or learning , or study . nothing is a greater disreputation to the prudence of a discourse , then to say it was a thing made up in haste , that is , without due considering . but here i consider , and i wish they whom it concerns sect. 36 most , would doe so too : that to pretend the spirit in so unreasonable a manner to so ill purposes , and without reason , or promise , or probability for doing it , is a very great crime , and of dangerous consequence . it was the greatest aggravation of the sin of ananias and saphira , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that they did falsely pretend and belye the holy spirit , which crime bestdes that it dishonours the holy ghost , to make him the president of imperfect and illiterate rites , the author of confusion , and indeliberate discourses , and the parent of such productions which a wise person would blush to owne : it also intitles him to all those doctrines which either chance or designe shall expose to the people in such prayers , to which they entitle the holy spirit as the author and immediate dictator . so that if they please , he must not onely own their follies , but their impieties too ; and how great dis-reputation this is to the spirit of wisdome , of counsel , and of holinesse , i wish they may rather understand by discourse then by experiment . but let us look a little farther into the mysterie , and sect. 37 see what is meant in scripture by [ praying with the spirit . in what sense the holy ghost is called the spirit of prayer , i have already shewn , viz. by the same reason as he is the spirit of faith , of prudence , of knowledge , of understanding , and the like , because he gives us assistances for the acquiring of these graces , and furnishes us with revelations by way of object and instruction . but praying with the spirit hath besides this , other senses also in scripture . i find in one place , that we then pray with the spirit , when the holy ghost does actually excite us to desires and earnest tendencies , to the obtaining our holy purposes , when he prepares our hearts to pray , when he enkindles our desires , gives us zeal & devotion , charity and fervour , spirituall violence , and holy importunity . this sense is also in the latter part of the objected words of s. paul , rom. 8. the spirit it selfe maketh intercession for us with groanings . and indeed this is truly a praying with the spirit , but this will doe our reverend brethren of the assembly little advantage as to the present question . for this spirit is not a spirit of utterance , not at all clamorous in the eares of the people , but cryes loud in the eares of god with [ groans unutterable , ] so it followes , and onely [ he that searcheth the heart , he understandeth the meaning of the spirit . ] this is the spirit of the sonne , which god hath sent into our hearts , ( not into our tongues ) whereby we cry , abba , father , gal. 4. 6. and this is the great {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} for mentall prayer , which is properly and truly praying by the spirit . another praying with the spirit i find in that place of sect. 38 saint paul , from whence this expression is taken , and commonly used , i will pray with the spirit , and i will pray with the understanding also . it is generally supposed that saint paul relates here to a speciall and extraordinary gift of prayer , which was indulg'd to the primitive bishops and priests , the apostles and rulers of churches , and to some other persons extraordinarily , of being able to compose prayers , pious in the matter , prudent in the composure , devout in the formes , expressive in the language ; and in short , usefull to the church , and very apt for devotion , and serving to her religion and necessities . i beleeve that such a gift there was , and this indulged as other issues of the spirit to some persons , upon speciall necessities , by singular dispensation , as the spirit knew to be most expedient , for the present need , and the future instruction . this i beleeve , not because i finde sufficient testimony that it was so , or any evidence from the words now alledged , but because it was reasonable it should be so , and agreeable to the other proceedings of the holy ghost . for although we account it an easie matter , to make prayers , and we have great reason to give thanks to the holy ghost for it , who hath descended so plentifully upon the church , hath made plentifull revelation of all the publike and private necessities of the world , hath taught us how to pray , given rules for the manner of addresse , taught us how to distinguish spirituall from carnall things , hath represented the vanity of worldly desires , the unsatisfyingnesse of earthly possessions , the blessing of being denyed our impertinent , secular , and indiscreet requests , and hath done all this at the beginning of christianity , and hath actually stirred up the apostles and apostolicall men to make so many excellent formes of prayer , which their successors did in part retaine , and in part imitate , till the conjunct wisdome of the church saw her offices compleat , regular and sufficient . so that now every man is able to make something of formes of prayer , ( for which ability they should do well to pay their eucharist to the holy ghost , and not abuse the gift to vanity or schisme ) yet at the first beginning of christianity , till the holy spirit did fill all things , they found no such plenty of forms of prayer : and it was accounted a matter of so great consideration to make a form of prayer , that it was thought a fit work for a prophet , or the founder of an institution . and therefore the disciples of john asked of him to teach them how to pray ; and the disciples of christ did so too . for the law of moses had no rules to instruct the synagogue how to pray ; and but that moses , and david , and asaph , and some few of the prophets more , left formes of prayer which the spirit of god inspired them withall upon great necessities , and great mercy to that people , they had not knowne how to have composed an office , for the daily service of the temple , without danger of asking things needlesse , vaine , or impious , such as were the prayers in the roman closets , that he was a good man that would not owne them , et nihil arcano qui roget ore deos. — pulchra laverna da mihi fallere , dajustum , sanctumque videri noctem peccatis & fraudibus objice nubem . but when the holy ghost came downe in a full breath , and a mighty wind , he filled the breasts and tongues of men , and furnished the first christians not onely with abilities enough to frame excellent devotions for their present offices , but also to become precedents for liturgy to all ages of the church , the first being imitated by the second , and the second by the third , till the church being setled in peace , and the records transmitted with greater care , and preserved with lesse hazard , the church chose such formes whose copies we retaine at this day . now since it was certaine that all ages of the church sect. 39 would looke upon the first fathers in christ , and founders of churches as precedents , and tutours , and guides , in all the parts of their religion , and that prayer with its severall parts , and instances , is a great portion of the religion ( the sacraments themselves being instruments of grace , and effectuall in genere orationis ) it is very reasonable to think that the apostolicall men , had not onely the first fruits , but the elder brothers share , a double portion of the spirit , because they were not onely to serve their owne needs , to which a single and an ordinary portion would have been then ( as now ) abundantly sufficient , but also to serve the necessity of the succession , and to instruct the church for ever after . but then , that this assistance was an ability to pray ex sect. 40 tempore , i find it no where affirmed by sufficient authentick testimony , and if they could have done it , it is very likely they would have been wary , and restrained in the publike use of it . i doubt not but there might then be some sudden necessities of the church , for which the church being in her infancy had not as yet provided any publike formes , concerning which cases , i may say as quintilian of an oratour in the great and sudden needs of the common-wealth , quarum si qua non dico cuicunque innocentiam civium , sed amicorum ac propinquorum alicui evenerit , stabítne matus , & salutarem parentibus vocem , statim , si non succurratur , perituris , moras & secessum & silentium quaeret , dum illa verba fabricentur , & memoriae insidant , & vox ac latus praeparetur ? i doe not thinke that they were oratores imparati ad casus , but that an ability of praying on a sudden was indulged to them by a specall aide of the spirit to contest against sudden dangers , and the violence of new accidents , to which also possibly a new inspiration , was but for a very little while necessary , even till they understood the mysteries of christianity , and the revelations of the spirit , by proportion and analogy to which they were sufficiently instructed to make their sudden prayers when sudden occasions did require . this i speak by way of concession and probability . sect. 41 for no man can prove thus much as i am willing ( relying upon the reasonablenesse of the conjecture ) to suppose ; but that praying with the spirit in this place , is praying without study , art , or deliberation , is not so much as intimated . for , 1. it is here implyed that they did prepare some of sect. 42 those devotions to which they were helped by the spirit , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , when you come together each of you ( peradventure ) hath a psalme . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , not every one makes , but when you meet , every one hath , viz. [ already ] which supposes they had it prepared against the meeting . for the spirit could help as well at home in their meditation , as in the publike upon a sudden : and though it is certaine , the holy spirit loves to blesse the publike meetings , the communion of saints , with speciall benedictions ; yet i suppose my adversaries are not willing to acknowledge , any thing that should doe much reputation to the church , and the publike authoriz'd conventions ; at least , not to confine the spirit to such holy and blessed meetings . they will ( i suppose ) rather grant the words doe probably intimate they came prepared with a hymne , and therefore there is nothing in the nature of the thing , but that so also might their other formes of prayer ; the assistance of the spirit ( which is the thing in question ) hinders not , but that they also might have made them by premeditation . 2. in this place , praying with the spirit , signifies , no sect. 43 other extraordinary assistance , but that the spirit help'd them to speake their prayer , in an unknowne tongue , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , if i pray in a tongue , my spirit prayeth , but my understanding is without fruit , what then ? i will pray with the spirit , and i will pray with the understanding also . plainly here , praying in the spirit , which is opposed to praying in understanding , is praying in an unknown tongue ; where by the way observe , that praying with the spirit , even in sense of scripture , is not alwaies most to edification of the people . not alwaies with understanding . and when these two are separated , saint paul preferres five words with understanding , before ten thousand in the spirit . for this praying with the spirit was indeed then a gift extraordinary and miraculous , like as prophecying with the spirit and expired with it . but while it did last it was the lowest of gifts , inter dona linguarum , it was but a gift of the tongue , and not to the benefit of the church directly or immediately . this also observe in passing by . if saint paul did so sect. 44 undervalue the praying with the spirit , that he preferred edifying the church a thousand degrees beyond it ; i suppose he would have been of the same mind , if the question had between praying with the spirit , and obeying our superiours , as he was when it was between praying with the spirit and edification of the church , because ( if i be not mistaken ) it is matter of great concernment towards the edification of the church , to obey our superiours , not to innovate in publike formes of worship , especially with the scandall and offence of very wise and learned men , and to the disgrace of the dead martyrs , who sealed our liturgy with their bloud . but to returne . in this place , praying with the spirit , sect. 45 beside the assistance given by the holy ghost to speake in a strange tongue , is no more then , [ my spirit praying , ] that is , it implies my co-operation with the assistance of the spirit of god , insomuch that the whole action may truly be denominated mine , and is called ( of the spirit ) onely by reason of that collaterall assistance . for so saint paul joynes them as termes identicall , and expressive one of anothers meaning , as you may please to read , ver. 14 , & 15. 1 cor. 14. i will pray with the spirit , and my spirit truly prayeth . it is the act of our inner man , praying holy and spirituall prayers . but then indeed at that time there was something extraordinary adjoyned , for it was in an unknown tongue , the practise of which saint paul there dislikes . this also will be to none of their purposes . for whether it were ex tempore , or by premeditation is not here expressed ; or if it had , yet that assistance extraordinary in prayer , if there was any beside the gift of tongues , ( which is not here , or anywhere else expressed ) is no more transmitted to us , then the speaking tongues in the spirit , or prophecying ex tempore and by the spirit . but i would adde also one experiment which s. paul sect. 46 also there adds by way of instance . if praying with the spirit in this place be praying ex tempore , then so is singing too . for they are expressed in the same place in the same manner , to the same end , and i know no reason why there should be differing senses put upon them to serve purposes . and now let us have some church musique too , though the organs be pull'd down , and let any the best psalmist of them all , compose a hymn in metricall form ( as antipater sidonius in quintilian , & licinius archias in cicero could doe in their verses ) and sing it to a new tune with perfect and true musick , and all this ex tempore . for all this the holy ghost can doe if he pleases ; but if it be said that the corinthian christians , composed their songs and hymnes according to art and rules of musick , by study and industry , and that to this they were assisted by the spirit ; and that this together with the devotion of their spirit , was singing with the spirit , then say i , so composing set formes of liturgy by skill , and prudence , and humane industry , may be as much praying with the spirit , as the other is singing with the spirit . plainly enough . in all the senses of praying with the spirit , and in all it 's acceptations in scripture , to pray or sing with the spirit , neither of them of necessity implies ex tempore . the summe or collecta of the premises is this . praying sect. 47 with the spirit , is either , ( 1 ) when the spirit stirres up our desires to pray , per motionem actualis auxilii : or ( 2 ) when the spirit teaches us what , or how to pray , telling us the matter , and manner of our prayers . ( 3 ) or lastly , dictating the very words of our prayers . there is no other way in the world to pray with the spirit , or in the holy ghost , that is pertinent to this question . and of this last manner the scripture determines nothing , nor speaks any thing expresly of it , and yet suppose it had , we are certain the holy ghost hath supplied us , with all these , and yet in set formes of prayer best of all , i mean , there where a difference can be ; for ( 1 ) as for the desires , and actuall motions or incitements to pray , they are indifferent to one or the other , to set formes , or to ex tempore . 2. but as to the matter or manner of prayer , it is clearly sect. 48 contained in the expresses , and set formes of scriptures , and there it is supplied to us by the spirit , for he is the great dictatour of it . 3. now then for the very words . no man can assure sect. 49 me that the words of his ex tempore prayer are the words of the holy spirit : it is not reason nor modesty to expect such immediate assistances to so little purpose , he having supplied us with abilities more then enough to expresse our desires aliundè , otherwise then by immediate dictate ; but if we will take david's psalter , or the other hymnes of holy scripture , or any of the prayers which are respersed over the bible , we are sure enough that they are the words of gods spirit , mediately or immediately , by way of infusion or extasie , by vision , or at least by ordinary assistance . and now then , what greater confidence can any man have for the excellency of his prayers , and the probability of their being accepted , then when he prayes his psalter , or the lords prayer , or any other office which he finds consigned in scripture ? when gods spirit stirres us up to an actuall devotion , and then we use the matter he hath described and taught , and the very words which christ & christs spirit , and the apostles , and other persons , full of the holy ghost did use ; if in the world there be any praying with the spirit ( i meane , in vocall prayer ) this is it . and thus i have examined the intire and full scope of sect. 50 this first question , and rifled their objection , which was the onely colour to hide the appearance of its naturall deformity at the first sight . the result is this , scribendum ergo quoties licebit ; si id non dabitur cogitandum : ab utroque exclusi , debent tamen adniti , ut neque deprehensus orator , neque destitutus esse videatur . in making our orations and publike advocations , we must write what we meane to speake , as often as we can ; when we cannot , yet we must deliberate , and study ; and when the suddennesse of the accident prevents both these , we must use all the powers of art and care that we have a present mind , and call in all our first provisions , that we be not destitute of matter and words apt for the imployment . this was quintilian's rule for the matter of prudence , and in secular occasions ; but when the instance is in religion , and especially in our prayers , it will concern us nearer , to be curious and deliberate what we speak in the audience of the eternal god , when our lives and our soules , and the honour of god , and the reputation of religion are concern'd , and whatsoever is greatest in it self , or dearest to us . the second question hath in it something more sect. 51 of difficulty ; for the men that owne it will give leave that set formes may be used , so you give leave to them to make them ; but if authority shall interpose and prescribe a liturgy , every word shal breed a quarrell , and if the matter be innocent , yet the very injunction is tyranny , a restraining of the gifts of the holy ghost , it leaves the spirit of a man sterile and unprofitable , it is not for edification of the church , and is as destitute of comfort , as it is of profit . for god hath not restrain'd his spirit to those few that rule the church in prelation above others , but if he hath given to them the spirit of government , he hath given to others the spirit of prayer , and the spirit of prophesie . now the manifestation of the spirit is given to every man to profit withall , for to one is given by the spirit the word of wisdome , to another the word of knowledge , by the same spirit . and these and many other gifts are given to severall members that they may supply one another , and all joyne to the edification of the body . and therefore that must needs be an imprudent sanction that so determines the offices of the church , that she cannot be edified by that variety of gifts which the holy spirit hath given to severall men to that purpose , just as if there should be a canon , that but one sermon should be preached in all churches forever . besides , it must needs be , that the devotion of the suppliants must be much retarded by the perpetui●y , and unalterable reiteration of the same forme ; for since our affections will certainly vary and suffer great alteration of degrees , and inclinations , it is easier to frame words apt to comply with our affections then to conforme our affections in all varieties to the same words : when the formes are dayly changed , it is more probable that every man shall find something proportionable to his fancy , which is the great instrument of devotion , then to suppose that any one forme , should be like manna fitted to every tast ; and therefore in prayers , as the affections must be naturall , sweet , and proper , so also should the words expressing the affections , issue forth by way of naturall emanation . sed extemporalis audaciae atque ipsius temeritatis vel praecipua jucunditas est . nam in ingenio sicut in agro quanquam alia diu serantur , atque elaborentur , gratiora tamen quae suâ sponte nascuntur . and a garment may as well be made to fit the moone , as that one forme of prayer should be made apt and proportionable to all men , or to any man at all times . this discourse relies wholly upon these two grounds ; sect. 52 a liberty to use variety of formes for prayer , is more for the edification of the church . secondly , it is part of that liberty which the church hath , and part of the duty of the church to preserve the liberty of the spirit in various formes . before i descend to consideration of the particulars , i sect. 53 must premise this , that the gift or ability of prayer given to the church is used either in publike or in private , and that which is fit enough for one , is inconvenient in the other , and although a liberty in private may be for edification of good people , when it is piously and discreetly used , yet in the publike , if it were indifferently permitted , it would bring infinite inconvenience , and become intolerable , as a sad experience doth too much verifie . but now then , this distinction , evacuates all the former sect. 54 discourse , and since it is permitted that every man in private use what formes he please , the spirit hath all that liberty that is necessary , and so much as can be convenient ; the church may be edified by every mans gift , the affections of all men may be complied withall , words may be sitted to their fancies , their devotions quickned , their wearinesse helped and supported , and whatsoever benefit can be fancied by variety & liberty , all that , may be enjoyed , and every reasonable desire , or weaker fansie be fully satisfied . but since these advantages to devotion are accidentall , sect. 55 and doe consult with weaknesse and infirmity , and depend upon irregular variety for which no antecedent rule can make particular provision ; it is not to be expected , the publike constitution , and prescribed formes , which are regular , orderly , and determin'd , can make provision for particulars , for chances , and for infinite varieties . and if this were any objection against publike formes , it would also conclude against all humane lawes that they did not make provision for all particular accidents , and circumstances that might possibly occurre . all publike sanctions must be of a publike spirit and designe , and secure all those excellent things which have influence upon societies , communities of men , and publique obligations . thus , if publike formes of prayer be describ'd whose sect. 56 matter is pious and holy , whose designe is of universall extent , and provisionary for all publike , probable , fear'd , or foreseen events , whose frame and composure is prudent , and by authority competent and high , and whose use and exercise is instrumentall to peace and publike charity , and all these hallowed by intention , and care of doing glory to god , and advantages to religion , express'd in observation of all such rules , and precedents as are most likely to teach us best , and guide us surest , such as are scriptures , apostolicall tradition , primitive practise , and precedents of saints , and holy persons , the publike can doe no more , all the duty is performed , and all the care is taken . now after all this there are personall necessities and sect. 57 private conveniences or inconveniences , which , if men are not so wise as themselves to provide for , by casting off all prejudice and endeavouring to grow strong in christianity , men in christ , and not for ever to be babes in religion , but frame themselves to a capacity of receiving the benefit of the publike , without needing other provisions , then what wil fit the church in her publick capacity ; the spirit of god and the church taught by him , hath permitted us to comply with our owne infirmities , while they are innocent , and to pray in private in any forme of words , which shall be most instrumentall to our devotion in the present capacity . neque hoc ego ago ut extempore dicere malit , sed ut possit . and indeed sometimes an exuberant , and an active affection , sect. 58 and overflowing of devotion may descend like anointing from above , and our cup run over , and is not to be contained within the margent of prescribed forms ; and though this be not of so great consideration as if it should happen to a man in publike , that it is then fit for him , or to be permitted to expresse it in formes unlimited and undermin'd . ( for there was a case in the daies of the inundation of the spirit , when a man full of the spirit was commanded to keep silence in the church ; and to speake to himselfe and to god ) yet when this grace is given him in private , he may compose his owne liturgy , pectus enim est quod disertos facit , & vis mentis . ideoque imperit is quoque , si mode sint aliquo affectu concitati , verba non desunt . onely when in private devotion we use forms of our own making or chusing , we are concern'd to see , that the matter be pious , apt for edification and the present necessity , and without contempt of publike prescriptions , or irreverence to god , and in all the rest we are at liberty ; * onely in the lord , that is , according to the rule of faith , and the analogy of christian religion . for supposing that our devotion be servent , our intention pious , and the petition {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , according to the will of god , whatsoever our expressions are , god reads the petition in the character of the spirit , though the words be brevia concisa , & singultantium modo ejecta . but then these accidentall advantages , and circumstances of profit , which may be provided for in private ; as they cannot be taken care of in publike , so neither is it necessary they should : for those pleasures of sensible devotion are so farre from being necessary to the acceptation of prayer , that they are but compliances with our infirmities , and suppose a great weaknesse in him that needs them ( say the masters of spirituall life ) and in the strongest prayers , and most effectuall devotions , are seldomest found ; such as was moses prayer when he spake nothing , and hannah's and our blessed saviour's when he called upon his father , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with strong cries , in that great desertion of spirit , when he prayed in the garden ; in these praiers the spirit was bound up with the strictnesse and violence of intention , but could not ease it self with a flood of language , and various expression . a great devotion is like a great grief , not so expressive as a moderate passion , teares spend the grief , and variety of language breathes out the devotion ; and therefore christ went thrice , and said the same words ; he could just speak his sense in a plaine expression , but the greatnesse of his agonie was too big for the pleasure of a sweet and sensible expression of devotion . so that let the devotion be never so great , set formes sect. 59 of prayer will be expressive enough of any desire , though importunate as extremity it self ; but when the spirit is weak , and the devotion imperfect , and the affections dry , though in respect of the precise duty on our part , and the acceptation on gods part , no advantage is got by a liberty of an indifferent , unlimited , and chosen form ; and therefore in all cases , the whole duty of prayer is secured by publike formes ; yet other circumstantiall and accidentall advantages , may be obtained by it , and therefore let such persons feast themselves in private with sweet-meats , and lesse nourishing delicacies , weak stomackes must be cared for , yet they must be confessed to have stronger stomackes , and better health , that can feed upon the wholesome food prepared in the common refectories . so that publique formes ( it is true ) cannot be fitted sect. 60 to every mans fancie , and affections , especially in an age wherein all publike constitutions are protested against ; but yet they may be fitted to all necessities , and to every mans duty , and for the pleasing the affections and fancies of men , that may be sometimes convenient , but it is never necessary ; and god that suffers drynesse of affections many times in his dearest servants , and in their greatest troubles , and most excellent devotions , hath by that sufferance of his , given demonstration that it is not necessary such affections should be complyed withall , for then he would never suffer those sterilities , but himselfe by a cup of sensible devotion would water and refresh those drinesses ; and if god himselfe does not , it is not to be expected the church should . and this also is the case of scripture , for the many sect. 61 discourses of excellent orators and preachers have all those advantages of meeting with the various affections and dispositions of the hearers , and may cause a teare , when all s. pauls epistles would not ; and yet certainly there is no comparison between them , but one chapter of s. paul is more excellent and of better use to the substantiall part of religion , then all the sermons of saint chrysostome : and yet there are some circumstances of advantage which humane eloquence may have , which are not observed to be in those other more excellent emanations of the holy spirit . and therefore if the objection should be true , and that conceived formes of prayer in their great variety might doe some accidentall advantages to weaker persons , and stronger fancies , and more imperfect judgements , yet this instance of scripture is a demonstration that set and composed devotions may be better ; and this reason does not prove the contrary , because the sermons in scripture are infinitely to be preferred before those discourses and orations , which doe more comply with the fancies of the people . nay , we see by experience , that the change of our prayers , or our bookes , or our company , is so delightfull to most persons , that though the change be for the worse , it more complies with their affections then the peremptory and unaltered retaining of the better ; but yet this is no good argument to prove that change to be for the better . but yet if such compliance with fancies and affections sect. 62 were necessary , what are we the neerer if every minister were permitted to pray his own formes ? how can his forme comply with the great varity of affections which are amongst his auditors , any more then the publick forms described by authority ? it may hit casually , and by accident be commensurate to the present fancy of some of his congregation , with which at that time possibly the publick forme would not : this may be thus , and it may be otherwise , and at the same time , in which some feele a gust and relish in his prayer , others might feele a greater sweetnesse in recitation of the publike formes . this thing is so by chance , so irregular and uncertaine , that no wise man , nor no providence lesse then divine can make any provisions for it . and after all , it is nothing but the fantastique and sect. 63 imaginative part that is pleased , which for ought appears , may be disturbed with curiosity , peevishnesse , pride , spirit of novelty , lightnesse , and impertinencie : and that to satisfie such spirits , and fantastique persons , may be as dangerous and uselesse to them , as it is trouble some in it selfe . but then for the matter of edification , that is considerable upon another stock : for now adaies men are never edified , unlesse they be pleased , and if they mislike the person , or have taken up a quarrell against any forme , or institution ; presently they cry out , they are not edified , that is , they are displeased : and the ground of their displeasure is nothing from the thing it selfe , but from themselves onely : they are wanton with their meat , and long for variety , and then they cry out that manna will not nourish them , but prefer the onions of egypt before the food of angels ; the way to cure this inconvenience is to alter the men , not to change the institution ; for it is very certain that wholesome meat , is of it self nutritive , if the body be disposed to its reception , and entertainment . but it is not certain that what a sick man fancies out of the weaknesse of his spirit , the distemper of his appetite , & wildnesse of his fancy , that it will become to him either good , or good physick . now in the entertainments of religion and spirituall repasts , that is wholesome , nutritive , and apt to edifie , which is pious in it selfe , of advantage to the honour of god , whatsoever is good doctrine , or good prayers , especially when it is prepared by a publick hand , and designed for publick use , by all the wisdome of those men who in all reason are to be supposed to have received from god all those assistances which are effects of the spirit of government ; and therefore it is but weaknesse of spirit , or strength of passion , impotency in some sense or other , certainly , that first dislikes the publique provisions , and then , say , they are not wholsome . for i demand concerning the publike lyturgies of a sect. 64 church , whose constitution is principally of the parts , and choisest extracts of scripture , lessons and psalmes , and some few hymnes and symbols , made by the most excellent persons in the primitive church , and all this , in nothing disagreeing from the rules of lyturgie given in scripture , but that the same things are desired , and the same persons prayed for , and to the same end , and by the same great instrument of addresse & acceptation , [ by jesus christ ] and which gives all the glory that is due to god , and gives nothing of this to a creature , and hath in it many admirable documents ; whether there be any thing wanting in such a lyturgie towards edification ? what is there in prayers that can edifie , that is not in such in a lyturgie so constituted ? or what can there be more in the private formes of any minister , then is in such a publick composition ? by this time , i suppose , the objection with all its sect. 65 parts is disbanded so farre as it relates to edification , profit , and compliance with the auditors : as for the matter of liberty , and restraint of the spirit ; i shall consider that apart . in the mean time i shall set down those grounds of religion and reason , upon which publick lyturgie relies , and by the strength of which it is to be justified , against all opposition and pretences . 1. the church hath a power given to her by the spirit sect. 66 of god , & a command to describe publick forms of lyturgie . for i consider that the church is a family , jesus christ is the master of the family , the holy spirit is the great dispensatour of all such graces the family needs , and are , in order to the performance of their duty ; the apostles , and their sucoessors , the rulers of the church are stewards of the manifold graces of god , whose office is to provide every mans portion , and to dispence the graces and issues evangelicall by way of ministery . who is that faithfull and wise steward , whom his lord shall make ruler of his houshold ? it was our blessed saviours question , and saint paul answered it : let a man so account of us , as of the ministers of christ , and stewards of the mysteries of god . now the greatest ministery of the gospell is by way of prayer , ( most of the graces of the spirit being obtained by prayer , and such offices which operate by way of impetration , and benediction , and consecration , which are but the severall instances of prayer ) prayer , certainly , is the most effectuall and mysterious ministery : and therefore since the holy ghost hath made the rulers of the church , stewards of the mysteries , they are by virtue of their stewardship presidents of prayer and publike offices . 2. which also is certaine , because the priest is to stand sect. 67 between god and the people , and to represent all their needs to the throne of grace ; he is a prophet and shall pray for thee , said god , concerning abraham to abimelech . and therefore the apostles appointed inferiour officers in the church that they might not be hindred in their great worke , but we will give our selves to the word of god and to prayer ; and therefore in our greatest need , in our sicknesse , and last scene of our lives , we are directed to send for the elders of the church , that they may pray over us ; and god hath promised to heare them : and if prayer be of any concernment towards the finall condition of our souls , certainly it is to be ordered , guided , and disposed by them who watch for our soules , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as they that must give account to god for them . 3. now if the rulers of the church are presidents of sect. 68 the rites of religion , and by consequence of prayer , either they are to order publike prayers , or private . for private , i suppose , most men will be so desirous of their liberty as to preserve that in private , where they have no concernments but their owne , for matter of order or scandall : but for publike , if there be any such thing as government , and that prayers may be spoiled by disorder , or made ineffectuall by confusion , or by any accident may become occasion of a scandall , it is certaine that they must be ordered as all other things are in which the publike is certainly concerned , that is , by the rulers of the church , who are answerable if there be any miscarriage in the publike . thus farre i suppose there will not be much question with those who allow set formes , but would have themselves , be the composers ; they would have the ministers pray for the people , but the ministers shall not be prescribed to ; the rulers of the church shal be the presidents of religious rites , but then they will be the rulers , therefore we must proceed farther ; and because i will not now enter into the question who are left by christ to govern his church , i will proceed upon such grounds which i hope may be sufficient to determine this question , and yet decline the other . therefore 4. since the spirit of god is the spirit of supplication , sect. 69 they to whom the greatest portion of the spirit is promised are most competent persons , to pray for the people , and to prescribe formes of prayer . but the promise of the spirit is made to the church in generall , to her in her united capacity , to the whole church first , then to particular churches , then in the lowest seat of the category to single persons ; and we have title to the promises by being members of the church , and in the communion of saints ; which beside the stylus curiae , the form of all the great promises , being in generall and comprehensive termes , appears in this , that when any single person is out of this communion , he hath also no title to the promises ; which yet he might , if he had any upon his own stock , not derivative from the church . now then i infer ; if any single persons will have us to believe without possibility of proof ( for so it must be ) that they pray with the spirit , ( for how shall they be able to prove the spirit actually to abide in those single persons ? ) then much rather must we believe it of the church , which by how much the more generall it is , so much the more of the spirit she is likely to have : and then if there be no errors in the matter , the church hath the advantage and probability on her side ; and if there be an errour in matter in either of them , neither of them have the spirit , or they make not the true use of it . but the publike spirit in all reason is to be trusted before the private when there is a contestation , the church being prior & potior in promissis , she hath a greater and priour title to the spirit . and why the church hath not the spirit of prayer in her compositions as well as any of her children , i desire once for all to be satisfied upon true grounds either of reason or revelation . and if she have , whether she have not as much as any single person ? if she have but as much , then there is as much reason in respect of the divine assistance , that the church should make the forms , as that any single minister should , and more reason in respect of order and publike influence , and care , and charge of soules : but if she have a greater portion of the spirit than a single person , that is , if the whole be greater then the part , or the publike better than the private , then it is evident , that the spirit of the church in respect of the divine assistance , is chiefly , and in respect of order , is onely to be relied upon for publike provisions and formes of prayer . but now if the church in her united capacity makes sect. 70 prayers for the people , they cannot be supposed to be other than limited and determined formes ; for it is not practicable , or indeed , imaginable , that a synod of church governours ( be they who they will , so they be of christs appointment ) should meet in every church , and pray as every man list ; their counsels are united , and their results are conclusions , and finall determinations , which like generall propositions are applicable to particular instances ; so that ( 1 ) since the spirit being the great dictatour of holy prayers , and ( 2 ) the spirit is promised to the church in her united capacity , and ( 3 ) in proportion to the assembly caeteris paribus , so are measures of the spirit powred out , and ( 4 ) when the church is assembled , the prayers which they teach the people are limited and prescribed formes ; it followes that limited and prescribed formes , are in all reason , emanations from the greatest portion of the spirit , warranted by speciall promises , which are made to every man there present that does his duty , as a private member of the christian church , and are due to him as a ruler of the church , and yet more especially , and in a further degree to all them met together ; where ( if ever ) the holy spirit gives such helps and graces which relate to the publike government , and have influence upon the communities of christians , that is , will blesse their meeting , and give them such assistances as will enable them to do the work for which they convene . but yet if any man shall say , what need the church sect. 71 meet in publike synods to make formes of prayer , when private ministers are able to doe it in their severall parishes ? i answer , it is true , many can , but they cannot doe it better then a councell ; and i think no man is so impudent , as to say , he can doe it so well ; however , quod spectat ad omnes ab omnibus tractari debet , the matter is of publike concernment , and therefore should be of publike consultation , & the advantages of publikely describ'd formes i shall afterwards specifie . in the mean time , 5. as the church , i mean the rulers of the church , sect. 72 are appointed presidents of religious rites , and as the rulers in conjunction are enabled to doe it best by the advantages of speciall promises , and double portions of the spirit ; so she alwayes did practise this , either in conjunction , or by single dictate , by publick persons , or united authority ; but in all times , as necessity required , they prescribed set formes of prayer . if i should descend to minutes , and particulars , i sect. 37 could instance in the behalf of set formes , that . * 1. god prescribed to moses a set forme of prayer , and benediction to be used when he did blesse the people . * 2. that moses composed a song , or hymne for the children of israel , to use , to all their generations * 3. that david composed many for the service of the tabernacle , and every company of singers was tyed to certain psalmes , as the very titles intimate ; and the psalmes were such limited and determinate prescriptions , that in some , gods spirit did bind them to the very number of the letters , and order of the alphabet . * 4. that solomon , and the holy kings of judah brought them in , and continued them in the ministration of the temple . * 5. that in the reformation by hezekiah , the priests and levites were commanded to praise the lord in the words of david & asaph . * 6. that all scripture is written for our learning ; and since all these , and many more set formes of prayer are left there upon record , it is more then probable , that they were left there for our use , and devotion ; and certainly , it is as lawfull , and as prudent to pray scriptures , as to read scriptures ; and it were well , if we would use our selves to the expression of scripture , and that the language of god were familiar to us , that we spake the words of canaan , not the speech of ashdod ; and time was , when it was thought the greatest ornament of a spirituall person , and instrument of a religious conversation ; but then the consequents would be , that these prayers were the best formes which were in the words of scripture , and those psalmes and prayers there recorded , were the best devotions , but these are set formes . * 7. to this purpose i could instance in the example of saint john baptist , who taught his disciples a forme of prayer . and that christs disciples begged the same favour , and it was granted as they desired it . and here i mean to fix a little , for this ground cannot sect. 74 fail us . i say christ prescribed a set form of prayer to be used by all his disciples , as a breviary of prayer , as a rule of their devotions , as a repository of their needes , and as a direct addresse to god . for in this prayer god did not onely command us to make our prayers , as moses was bid to make the tabernacle , after the patterne which god shewed him in the mount , and * christ shewed his apostles ; but he hath given us the very tables written with his own hand , that we should use them as they are so delivered ; this prayer was not onely a precedent and pattern , but an instance of addresse , a perfect forme for our practice , as well as imitation . for 1. when christ was upon the mount , he gave it for sect. 75 a patterne {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . so pray ye , or after this manner ; which if we expound onely to the sense of becomming a pattern , or a directory , it is observable , that it is not onely directory for the matter , but for the manner too ; and if we must pray with that matter , and in that manner , what does that differ from praying with that forme ? however it is well enough , that it becomes a precedent to us , in any sense , and the church may vary her formes according as she judges best for edification . 2. when the apostles upon occasion of the forme sect. 76 which the baptist taught his disciples , begg'd of their master to teach them one , he againe taught them this , and added a precept to use these very words , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , when ye pray , say , our father , when they speak to god , it was fit they should speake in his words , in whose name also their prayers onely could be acceptable . 3. for if we must speak this sense , why also are not the sect. 77 very words to be retained ? is there any errour or imperfection in the words ? was not christ master of his language ? and were not his words sufficiently expressive of his sense ? will not the prayer do well also in our tongues which as a duty we are oblig'd to deposite in our hearts , and preserve in our memories , without which it is in all senses uselesse , whether it be onely a pattern , or a repository of matter ? 4. and it is observeable that our blessed saviour doth sect. 78 not say , pray that the name of your heavenly father may be sanctified , or that your sinnes may be forgiven , but say , hallowed be thy name , &c. so that he prescribes this prayer , not in massa materiae , but in formâ verborum , not in a confused heap of matter , but in an exact composure of words , it makes it evident he intended it not onely pro regula petendorum , for a direction of what things we are to aske , but also pro forma orationis , for a set form of prayer . now it is considerable that no man ever had the fulnesse of the spirit , but onely the holy jesus , and therefore it is also certain , that no man had the spirit of prayer like to him , and then , if we pray this prayer devoutly , and with pious and actuall intention , doe we not pray in the spirit of christ , as much as if we prayed any other forme of words pretended to be taught us by the spirit ? we are sure that christ and christs spirit taught us this prayer , they onely gather by conjectures and opinions , that in their ex tempore or conceived formes the spirit of christ teacheth them . so much then as certainties are better then uncertainties , and gods words better than mans , so much is this set forme , besides the infinite advantages in the matter , better then their ex tempore and conceived formes , in the forme it selfe . and if ever any prayer was , or could be , a part of that doctrine of faith by which wee received the spirit , it must needs be this prayer which was the onely forme our blessed master taught the christian church immediately , was a part of his great and glorious sermon in the mount , in which all the needs of the world are sealed up as in a treasure house , and intimated by severall petitions as diseases are by their proper and proportioned remedies , and which christ published as the first emanation of his spirit , the first perfume of that heavenly anointing which descended on his sacred head when he went down into the waters of baptisme . this we are certain of , that there is nothing wanting , sect. 79 nothing superfluous and impertinent , nothing carnall or imperfect in this prayer , but as it supplies all needs , so it serves all persons , is fitted for all estates , it meets with all accidents , and no necessity can surprize any man , but if god heares him praying that prayer , he is provided for in that necessity : and yet if a single person paraphrases it , it is not certain but the whole sense of a petition may be altered by the intervention of one improper word , and there can be no security given against this , but qualified and limited , and just in such a proportion as we can be assured of the wisdome and honesty of the person , and the actuall assistance of the holy spirit . now then i demand whether the prayer of manasses , be sect. 80 so good a prayer as the lords prayer ? or is the prayer of judith , or of tobias , or of judas maccabeus , or of the sonne of sirach , is any of these so good ? certainly no man will say they are ; and the reason is , because we are not sure they are inspired by the holy spirit of god ; prudent , and pious , and conformable to religion they may be , but not penn'd by so excellent a spirit as this prayer . and what assurance can be given that any ministers prayer is better then the prayers of the sonne of sirach , who was a very wise , and a very good man , as all the world acknowledges ; i know not any one of them that has so large a testimony , or is of so great reputation . but suppose they can make as good prayers , yet surely they are apocryphall at least , and for the same reason that the apocryphall prayers are not so excellent as the lords prayer , by the same reason must the best they can be imagin'd to compose fall short of this excellent pattern by how much they partake of a smaller portion of the spirit , as a drop of water is lesse then all the waters under , or above the firmament . secondly , i would also willingly know , whether if sect. 81 any man uses the forme which christ taught , supposing he did not tie us to the very prescript words , can there be any hurt in it ? is it imaginable that any commandement should be broken , or any affront done to the honour of god , or any act of imprudence , or irreligion in it , or any negligence of any insinuation of the divine pleasure ? i cannot yet think of any thing to frame for answer , so much as by way of an antinomy or objection . but then supposing christ did tye us to use this prayer pro loco & tempore , ( according to the nature and obligation of all affirmative precepts ) as it is certaine he did , in the preceptive words recorded by s. luke , [ when ye pray , say , our father ] then it is to be considered that a divine commandment is broken , by its rejection ; and therefore , if there were any doubt remaining , whether it be a command or no ; yet since , on one side there is danger of a negligence , and a contempt , and that on the other side , the observation & conformity cannot be criminall , or imprudent ; it will follow , that the retaining of this prayer in practice , and suffering it to doe all its intentions , and particularly becomming the great {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or authority for set formes of prayer , is the safest , most prudent , most christian understanding of those words of christ , propounding the lords prayer to the christian church . and because it is impossible that all particulars should be expressed in any forme of prayer , because particulars are not onely casuall and accidentall , but also infinite ; christ , according to that wisdome he had without measure , fram'd a prayer , which by a general comprehension should include all particulars , eminent , and vertually ; so that there should be no defect in it , & yet so short , that the most imperfect memories might retaine , and use it . and it is not amisse to observe , that our blessed saviour sect. 82 first taught this prayer to be as a remedy , and a reproof , of the vaine repetition of the pharisees ; and besides , that is was so , à priori , we also in the event , see the excellent spirit and wisdome in the constitution ; for those persons who have laid aside the lords prayer , have been noted by common observation ; to be very long in their forms , and troublesome , and vaine enough in their repetitions , they have laid aside the medicine , and the old wound bleeds afresh , the pharisees did so of old . and after all this , it is strange imployment , that any sect. 83 man should be put to justifie the wisdome and prudence of any of christs institutions ; as if any of his servants who are wise upon his stock , instructed by his wisdom , made knowing by his revelations , and whose all that is good , is but a weak ray of the glorious light of the sun of righteousnes , should dare to think that the derivative should be before the primitive , the current above the fountain ; and that we should derive all our excellency from him , and yet have some beyond him , that is , some which he never had , or which he was not pleased to manifest ; or that we should have a spirit of prayer able to make productions beyond his prayer who received the spirit without measure . but this is not the first time man hath disputed against god . and now let us consider with sobriety , not onely of sect. 84 this excellent prayer , but of all that are deposited in the primitive records of our religion . are not those prayers and hymnes in holy scripture , excellent compositions , admirable instruments of devotion , full of piety , rare and incomparable addresses to god ? dare any man with his gift of prayer pretend , that he can ex tempore , or by study , make better ? who dares pretend that he hath a better spirit than david had ? or than the apostles and prophers , and other holy persons in scripture , whose prayers and psulmes are by gods spirit consigned to the use of the church for ever ? or will it be denied but that they also are excellent directories and patterns for prayer ? and if patterns , the nearer we draw to our example , are not the imitations and representments the better ? and what then if we tooke the samplers themselves ? is there any imperfection in them , and can we mend them , and correct the magnificat ? the very matter of these , and the authour no lesse then divine cannot but justifie the formes , though set , determin'd and prescribed . in a just proportion and commensuration , i argue so sect. 85 concerning the primitive and ancient formes of church service , which are composed according to those so excellent patterns , which if they had remained pure , as in their first institution , or had alwaies bin as they have been reformed by the church of england , they would against all defiance put in for the next place to those formes of liturgy , which mutatis mutandis , are nothing but the words of scripture . but i am resolved at this present not to enter into question concerning the matter of prayers . next , we must enquire what the apostles did in obedience sect. 86 to the precept of christ , and what the church did in imitation of the apostles . that the apostles did use the prayer their lord taught them , i think need not much be questioned , they could have no other end of their desire , and it had been a strange boldnesse to aske for a forme which they intended not to use , or a strange levity not to doe what they intended . but i consider they had a double capacity , they were of the jewish religion by education , and now christians by a new institution ; in the first capacity they used those set formes of prayer which their nation used in their devotions . christ and his apostles sang a hymne , part of the great allelujah which was usually sung at the end of the paschall supper , after supper they sang a hymne , saies the evangelist . the jewes also used every sabbath to sing the xcii psalme , which is therefore intit'led , a song or psalme for the sabbath , and they who observed the hours of prayer , and vowes , according to the rites of the temple , need not be suspected to have omitted the jewish formes of prayer . and as they complied with the religious customes of the nation , worshipping according to the jewish manner , it is also in reason to be presum'd they were worshippers according to the new christian institution , and used that forme their lord taught them . now , that they tied themselves to recitation of the very sect. 87 words of christ's prayer pro loco & tempore , i am therefore easie to believe , because i find they were strict to a scruple in retaining the sacramentall words which christ spake when he instituted the blessed sacrament , insomuch that not onely three evangelists , but s. paul also not onely making a narrative of the institution , but teaching the corinthians the manner of its celebration , to a tittle he recites the words of christ . now the action of the consecrator is not a theatricall representment of the action of christ , but a sacred , solemne , and * sacramentall prayer , in which since the apostles at first , and the church ever after did with reverence , and feare , retaine the very words , it is not onely a probation of the question in generall , in behalf of set formes ; but also a high probability that they retain'd the lord's prayer , and used it to an {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in the very forme of words . and i the rather make this inference from the preceding sect. 88 argument , because the cognation one hath with the other ; for the apostles did also in the consecration of the eucharist , use the lords prayer , and that together with the words of institution was the onely forme of consecration saith saint gregory , and saint hierome affirmes , that the apostles , by the command of their lord , used this * prayer in the benediction of the elements . but besides this , when the apostles had received sect. 89 great measures of the spirit , and by their gift of prayer composed more formes for the help and comfort of the church , and contrary to the order in the first creation , the light which was in the body of the sun , was now diffused over the face of the new heavens , and the new earth ; it became a precept evangelicall , that we should praise god in hymnes , and psalmes , and spirituall songs , which is so certaine , that they were compositions of industry and deliberation , and yet were sung in the spirit , that he , who denies the last , speakes against scriptures , he who denies the first , speakes against reason , and would best confute himself , if in the highest , of his pretence of the spirit , he would venture at some ex tempore hymnes . and of this , we have the expresse testimony of saint austin , de hymnis & psalmis canendis haberi domini & apostolorum documenta , & utilia praecepta . and the church obeyed them , for as an ancient author under the name of dionysius areopagita relates , the chief of the clericall , and ministring order offer bread upon the altar , cum ecclesiastici omnes , laudem hymnumque generalem deo tribuerint , cum quibus pontifex sacras preces ritè perficit , &c. they all sing one hymne to god , and then the bishop prayes ritè , according to the rituall or constitution , which in no sense of the church , or of grammar , can be understood without a solemne and determin'd forme ; {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} sayes casaubon is cantare , idem saepiùs dicere , apud graecos {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ; they were formes of praising god used constantly , periodically , and in the daily offices . and the fathers of the councell of antioch complaine against paulus samosatenus , quod psalmos & cantus qui ad domini nostri jesu christi honorem decantari solent tanquam recentiores , & à viris recentioris memoriae editos exploserit . the quarrell was , that he said the church had used to say hymnes which were made by new men , and not deriv'd from the ancients ; which , if we consider that the councell of antioch was in the 12 year of gallienus the emperour , 133 years after christs ascension , will fairly prove , that the use of prescrib'd formes of prayer , hymnes and formes of worshipping , were very early in the church ; and it is unimaginable it should be otherwise , when we remember the apostolicall precept before mentioned . and if we fancy a higher precedent , than what was manifested upon earth , we may please to see one observ'd to have been made in heaven ; for a set forme of worship , and addresse to god , was recorded by saint john , and sung in heaven ; and it was composed out of the songs of moses , ( exod. 15. ) of david , ( psal. 145. ) and of jeremy , ( chapt. 10. 6 , 7. ) which , certainly , is a very good precedent for us to imitate although but revealed to saint john , by way of vision and extasie , that we may see , if we would speak with the tongue of men and angels , we could not praise god in better formes , then what are recorded in holy scripture . but besides the metricall part , the apostle hath described sect. 90 other parts of lyturgie in scripture , whose composition , though it be in determined forme of words , yet not so bound up with numbers , as hymnes : and these saint paul calls supplications , prayers , intercessions , and giving of thanks , which are severall manners of addresse distinguish'd by their subject matter , by their forme and manner of addresse . as appears plainly by [ intercessions and giving of thanks ] the other are also by all men distinguish'd , though in the particular assignment they differ , but the distinction of the words implies the distinction of offices , which together with the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the lectionarium of the church , the books of the apostles , and prophets spoken of by justin martyr , and said to be used in the christian congregations , are the constituent parts of liturgy ; and the exposition of the words we best learn from the practise of the church , who in all ages of whose publike offices any record is left to us , tooke their pattern from these places of scripture , the one for prose , the other for verse ; and if we take liturgy into its severall parts , or members , we cannot want something to apply to every one of the words of saint paul in these present allegations . for the offices of prose we find but small mention of sect. 91 them in the very first time , save onely in generall termes , and that such there were , and that s. james , s. marke , saint peter , and others of the apostles and apostolicall men made liturgies , and if these which we have at this day were not theirs , yet they make probation that these apostles left others , or else they were impudent people that prefixed their names so early , and the churches were very incurious to swallow such a bole , if no pretension could have been reasonably made for their justification . but concerning church hymnes we have clearer testimony in particular , both because they were many of them , and because they were dispersed more , soone got by heart , passed also among the people , and were pious arts of the spirit whereby holy things were instilled into their soules by the help of phansie , and a more easie memory . the first civilizing of people used to be by poetry , and their divinity was conveyed by songs and verses , and the apostle exhorted the christians , to exhort one another in psalmes and hymnes , for he knew the excellent advantages were likely to accrue to religion by such an insinuation of the mysteries . thus saint hilary , and saint ambrose composed hymnes for the use of the church , and saint austin made a hymne against the schisme of donatus , which hymnes when they were publikely allowed of , were used in publike offices ; not till then ; for paulus samosatenus had brought women into the church to sing vaine and trifling songs , and some bishops took to themselves too great and incurious a license , and brought hymnes into the church , whose gravity and piety was not very remarkeable ; upon occasion of which , the fathers of the councell of laodicea , ordained , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , no psalmes of private composition must be brought into the church , so gentian hervet renders it ; isidore translates it [ psalmos ab idiotis compositos , ] psalmes made by common persons ; ] psalms usually sung abroad , so dionysius exiguus calls them , [ psalmos plebeios ] but i suppose by the following words is meant , that none but scripture psalmes shall be read there , for so the canon adds , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , nothing to be read in the church but books of the old and new testament . and this interpretation agrees well enough with the occasion of the canon which i now mentioned . this onely by the way , the reddition of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} sect. 92 by isidore to be psalmes made by common persons , whom the scripture calls {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ignorant , or unlearned , is agreeable enough with that of saint paul , who intimates , that prayers , and formes of lyturgies are to be composed for them , not by them , they were never thought of , to be persons competent to make formes of prayers themselves : for saint paul speakes of such a one as of a person comming into the church to hear the prophets , pray , and sing , and interpret , and prophecy , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he is reproved of all , and judged of all ; and therefore the most unfit person in the world to bring any thing that requires great ability , and great authority , to obtrude it upon the church , his rulers , and his judges . and this was not unhandsomely intimated by the word sometimes used by the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} of the greek church , calling the publike lyturgie {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which signifies prayers , made for the use of the idiotae , or private persons , as the word is contradistinguished from the rulers of the church . for {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifies contum , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , is as much as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to live in the condition of a private person , and in the vulgar greek ( sayes arcadius ) {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} signifie a little man , of a low stature , from which two significations {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} may well enough design a short form of prayer , made for the use of private persons . and this was reasonable , and part of the religion even of the heathen as well as christians ; the presidents of their religion were to finde prayers for the people , and teach them formes of addresse to their gods . castis cum pueris ignara puella mariti disceret unde preces , vatem ni musa dedisset ? poscit opem chorus , & praesentia numina sentit , caelestes implorat aquas , doctâ prece blandus , carmine dii superi placantur , carmine manes . but this was by the way . but because i am casually fallen , upon mention of sect. 93 the laodicean councel , and that it was very ancient , before the nicene , and of very great reputation , both in the east , and in the west ; it will not be a contemptible addition to the reputation of set formes of lyturgie , that we finde them so early in the church , reduced to a very regular and composed manner . the xv canon suffers none to sing in the church , but the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , they that sing by book , and goe up into the pulpit ; they were the same persons , and the manner of doing their office , was their appellative , which shews plainly , that the known custome of the church , was for them who were in the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , in the pulpit to read their offices , and devotions . they read them {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that 's the word in the canon . those things which signifie the greatest , or first antiquity , are said to be {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , was spoken proverbially , to signifie ancient things : and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} : so that if these fathers chose these words as grammarians , the singers {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} were such as sung ancient hymnes of primitive antiquity , which also is the more credible , because the persons were noted and distinguished by their imployment , as a thing knowne by so long an use , till it came to be their appellative . * the 17. and 18. canons command that lessons and psalmes should be said interchangeably {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and the same liturgie that 's the word ) or office of prayers to be said alwayes at nones and vespers . this shews the manner of executing their office of psalmists , and readers , they did not sing or say ex tempore , but they read prayers and psalmes , and sung them out of a booke ; neither were they brought in fresh and new at every meeting , but it was {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , still the same forme of prayers , without variation . but then if we remember how ancient this office was sect. 94 in the church , and that the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} & {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the readers and singers were clericall offices , deputed for publike ministry about prayers and devotions in the church ( for so we are told by simeon thessalonicensis in particular concerning the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he does dictate the hymnes to the singers , and then of the singers there is no question ) and that these two offices was so ancient in the church , that they were mentioned by s. ignatius , who was contemporary with the latter times of the apostles ; we may well beleeve that set and described formes of liturgie were as early as the dayes of the apostles , and continued in the continuation of those and the like offices in all descending ages . of the same designe and intimation were those knowne offices in the greek church , of the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} which socrates speaks of as of an office in the church of alexandria , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. their office was the same with the reader , they did ex praescripto praeire , & ad verbum referre , the same which ab alexandro notes to have beene done in the religious rites of heathen greece , they first read out of a book the appointed prayers , and the others rehearsed them after . now it is unimaginable that constant officers should be appointed to say an office , and no publike office be described . i shall adde but this one thing more , and passe on sect. 95 ad alia . and that is , that i never yet saw any instance , example , or pretence of precedent of any bishop , priest , or lay person that ever prayed ex tempore in the church , and although in some places , single bishops , or peradventure , other persons of lesse authority did oftentimes bring prayers of their * owne into the church ; yet ever they were compositions , and premeditations , and were brought thither , there to be repeated often , and added to the lyturgie ; and although the lyturgies , while they were lesse full then since they have been , were apt to receive the additions of pious and excellent persons , yet the inconvenience grew so great , by permitting any forms but what were approved by a publike spirit , that the church , as she alwaies had forms of publike prescription , so she resolved to permit no mixture of any thing but what was warranted by an equall power , that the spirits of the prophets might be subject to the prophets , and such spirits , when they are once tryed whether they be of god or no , tryed by a lawfull superiour , and a competent judge may then venture into the open aire . and it were a strange imprudence , choosingly to entertaine those inconveniences which our wiser fore-fathers felt , and declar'd , and remedied . for why should we be in love with that evill , against which they so carefully arm'd their churches , by the provision and defence of lawes ? for this produc'd that canon of the councell of mileuis in africa , placuit ut preces quae probatae fuerint in conoilio ab omnibus celebrentur , nec aliae omninò dicantur in ecclesiâ , nisi quae a prudentioribus factae fuerint in synodo . that 's the restraint and prohibition ; publike prayers , must be such as are publikely appointed and prescribed by our superiors , and no private formes of our conceiving must be used in the church . the reason followes , ne fortè aliquid contra fidem , vel per ignorantiam vel per minus studium sit compositum , left through ignorance , or want of deliberation any thing be spoken in our prayers against faith , [ & good manners ; ] their reason is good , and they are witnesses of it who hear the variety of prayers , before and after sermons , there where the directory is practised , where ( to speak most modestly ) not onely their private opinions , but also humane interests , and their own personall concernments , and wilde fancies , born perhaps not two dayes before , are made the objects of the peoples hopes , of their desires , and their prayers , and all in the mean time pretend to the holy spirit . thus farre we are gone . the church hath ( 1 ) power sect. 96 and authority , and ( 2 ) command , ( 3 ) and ability , or promise of assistances to make publike formes of liturgie ; and ( 4 ) the church alwaies did so ; in all descents from moses to christ , from christ to the apostles , from them to all descending ages ; for i have instanced till saint austine's time ; and since , there is no question , the people were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as balsamon saies of those of the greek communion , they used unalterable formes of prayers , described out of the books of publike liturgy ; it remains onely that i consider upon what reason and grounds of prudence and religion the church did so , and whether she did well or no ? in order to which , i consider , 1. every man hath personall needs of his owne , and sect. 97 he that understands his owne condition , and hath studied the state of his soule in order to eternity , his temporall estate in order to justice and charity , and the constitution and necessities of his body in order to health , and his health in order to the service of god , as every wise and good man does , will find that no man can make such provision for his necessities , as he can doe for his owne , ( caeteris paribus ) no man knowes the things of a man but the spirit of the man , and therefore if he have proportionable abilities , it is allowed to him , and it is necessary for him to represent his owne conditions to god , and he can best expresse his owne sense , or at least best sigh forth his owne meaning , and if he be a good man , the spirit will make intercession for him , with those unutterable groanes . besides this , every family hath needs proper to it in the capacity of a family , and those are to be represented by the master of the family ; whom men of the other perswasion are apt to consesse to be a priest in his own family and a king , and sacrorum omnium potestas sub regibus esto , they are willing in this sense to acknowledge ; and they call upon him to performe family duties , that is , all the publike devotions of the family are to be ordered by him . now that this is to be done by a set forme of words sect. 98 is acknowledged by didoclavius . nam licet in conclavi ( paterfamilias ) verbis exprimere animi affectus pro arbitrio potest , quia dominus cor intuetur , & affectus , tamen publicè coram totâ familia idem absque indecoro non potest . if he prayes ex tempore , without a set forme of prayer , he may commit many an u●decency ; a set and described forme of prayer is most convenient in a family that children and servants may be enabled to remember , and tacitely recite the prayer together with the major domo . but i relie not upon this ; but proceed upon this consideration . as private persons and as families , so also have churches sect. 99 their speciall necessities in a distinct capacity , and therefore god hath provided for them rulers and feeders , priests and presidents of religion , who are to represent all their needs to god , and to make provisions . now because the church cannot all meet in one place , but the harvest being great it is bound up in severall bundles , and divided into many congregations , for all which the rulers and stewards of this great family are to provide , and yet cannot be present in those particular societies , it is necessary that they should have influence upon them by a generall provision , and therefore that they should take care that their common needs should be represented to god , by set formes of prayer , for they onely can be provided by rulers , and used by their ministers and deputies ; such as must be one in the principe , and diffused in the execution ; and it is better expression of their care and duty for the rulers to provide the bread and blesse it , and then give it to them who must minister it in small portions and to particular companies , ( for so christ did ) then to leave them who are not in the same degree answerable for the churches , as the rulers are , to provide their food , and breake it , and minister it too . the very oeconomy of christ's family requires that the dispensations be made according to every man's capacity . the generall stewards are to divide to every man his portion of worke , and to give them their food in due season , and the under-servants are to doe that work is appointed them ; so christ appointed it in the gospel , and so the church hath practised in all ages , inde enim per temporum & successionum vices episcoporum ordinatio & ecclesiae ratio decurrit , ut ecclesia supra episcopes constituatur , & omnis actus ecclesiae per eosdem praepositos gubernetur , when the rulers are few ( for the ecclesiasticall regiment is not democraticall ) and the under offices many , and the companies numerous , for all which those few rulers are bound to provide , and prayer and offices of devotion , are one of the greatest instances of provision , it is impossible there should be any sufficient care taken or caution used by those rulers in the matter of prayers , but for them to make such prescript formes which may be used by all companies , under their charge ; that since they are to represent all the needs of all their people , because they cannot be present by their persons in all societies , they may be present by their care and provisions , which is then done best when they make prescript formes of prayer , and provide pious ministers to dispense it . 2. it is in the very nature of publike prayer that it be sect. 100 made by a publike spirit , & performed by a publike consent . for publike , and private prayer , are certainly two distinct duties ; but they are least of all distinguished by the place , but most of all , by the spirit that dictates the prayer , and the consent in the recitation ; and it is a private prayer which either one man makes , though spoken in publike , as the laodicean councell calls {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , private psalmes , or which is not attested by publike consent of minds , and it is a publike prayer , which is made by the publike spirit , and consented to by a generall acceptation ; and therefore the lords prayer , though spoke in private , is a publike forme , and therefore represented plurally ; and the place is very extrinsecall to the nature of prayer ; i will that men pray every where , lifting up pure hands ; and retiring into a closet is onely advised for the avoiding of hypocrisie , not for the greater excellency of the duty . so that if publick prayer have advantages beyond private prayer , or upon its own stock , besides it , the more publick influences it receives , the more excellent it is . and hence i conclude , that set formes of prayer compos'd and used by the church ; i mean by the rulers in conjunction and union , of heads and councells , and used by the church ; i mean the people in union , and society of hearts in spirits , hath two very great advantages which other prayers have not . for first , it is more truly publick , and hath the benefit sect. 101 of those helps which god ( who never is deficient to supply any of our needs ) gives to publick persons in order to publick necessities , by which i mean , its emanation from a publick , and therefore a more excellent spirit . and secondly , it is the greatest instance of union in the world ; for since god hath made faith , hope , and charity , the ligaments of the communion of saints , and common prayer , which not onely all the governours have propounded as most fit , but in which all the people are united , is a great testimony of the same faith , and a common hope , and mutuall charity , because they confesse the same god whom they worship , and the same articles which they recite , and labour towards the same hope , the mighty price of their high calling , and by praying for each other in the same sense , and to the same purpose , doing the same to them , that i desire they should doe for me , doe testifie and preserve , and increase their charity ; it followes , that common , and described prayers are the most excellent instrument , and act , and ligament of the communion of saints , and the great common terme of the church in its degrees of catholike capacity . and therefore saith s. ignatius , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , all meet together , and joyne to common prayers , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , let there be one minde , and let there be one prayer . that 's the true communion of christians . and in pursuance of this , i consider , that if all christian sect. 102 churches had one common lyturgie , there were not a greater symbol to testifie , nor a greater instrument to preserve the catholick communion ; and when ever a schisme was commenc'd , and that they call'd one another heretick , they not onely forsook to pray with one another , but they also altered their formes , by interposition of new clauses , and hymnes , and collects , and new rites and ceremonies ; onely those parts that combin'd kept the same lyturgie ; & indeed the same formes of prayer , were so much the instrument of union , that it was the onely ligament of their society , ( for their creeds , i reckon as part of their lyturgie , for so they ever were : ) so that this may teach us a little to guesse , i will not say into how many churches , but into how many innumerable atomes , and minutes of churches those christians must needes be scattered , who alter their formes according to the number of persons , and the number of their meetings , every company having a new forme of prayer at every convention . and this consideration will not be vaine , if we remember how great a blessing unity in churches is , and how hard to be kept , with all the arts in the world ; and how every thing is powerfull enough for its dissolution . but that a publick forme of lyturgie was the great instrument of communion in the primitive church , appeares in this , that the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or excōmunication , was an exclusion , à communicatione orationis , & conventus , & omnis sancti commercii , from the participation of the publick meeting and prayers ; and therefore the more united the prayer is , still it is the greater instrument of union ; the authority and consent , the publick spirit , and common acceptation , are so many degrees of a more firme and indissoluble communion . 3. to this i adde , that without prescribed formes , issues sect. 103 of the publick spirit and authority , publick communion cannot be regular and certain , as may appear in one or two plain instances . it is a practise prevailing among those of our brethren that are zealous for ex tempore , or not enjoyned prayers , to pray their sermons over , to reduce their doctrine into devotion and lyturgie . i mislike it not for the thing it self , if it were regularly for the manner , and the matter alwayes pious & true . but who shall assure me , when the preacher hath disputed , or rather dogmatically decreed a point of predestination , or of prescience , of contingency , or of liberty , or any of the most mysterious parts of divinity , and then prayes his sermon over , that he then prayes with the spirit ? unlesse i be sure that he also preached with the spirit , i cannot be sure that he prayes with the spirit , for all he prayes ex tempore . nay , if i hear a protestant preach in the morning , and an anabaptist in the afternoone , to day a presbyterian , to morrow an independent , am i not most sure , that when they have preached contradictories , and all of them pray their sermons over , that they do not all pray with the spirit ? more then one in this case cannot pray with the spirit , possibly all may pray against him . 4. from whence i thus argue in behalfe of set formes sect. 104 of prayer . that in the case above put , how shall i , or any man else , say amen to their prayers that preach and pray contradictories ? at least , i am much hindered in my devotion . for besides that , it derives our opinions into our devotions , makes every school-point , become our religion , and makes god a party so farre as we can , intit'ling him to our impertinent wranglings ; besides this , i say , while we should attend to our addresses towards god , we are to consider whether the point be true , or no ? and by that time we have tacitely discours'd it , we are upon another point , which also perhaps is as questionable as the former , and by this time our spirit of devotion , is a little discompos'd and something out of countenance , there is so much other imployment for the spirit , the spirit of discerning and judging , all which inconveniences are avoided in set formes of liturgy . for , we know beforehand the conditions of our communion , and to what we are to say , amen , to which if we like it , we may repaire ; if not , there is no harme done , your devotion shall not be surpriz'd , nor your communion invaded , as it may be often , in your ex tempore prayers , and unlimited devotions . 5. and this thing hath another collaterall inconvenience sect. 105 which is of great consideration , for upon what confidence can we sollicite any recusants to come to our church , where we cannot promise them , that the devotions there to be used shall be innocent , nor can we put him into a condition to judge for himself ? if he will venture he may , but we can use no argument to make him choose our churches , though he would quit his owne . 6. so that either the people must have an implicite sect. 106 faith in the priest , and then may most easily be abused , or if they have not , they cannot joyne in the prayer , it cannot become to them an instrument of communion but by chance , and irregularly ; and ex post facte , when the prayer is approv'd of , and after the devotion is spent , for till then they cannot judge , and before they doe , they cannot say amen , and till amen be said there is no benefit of the prayer , nor no union of hearts and desires , and therefore as yet no communion . 7. publike formes of prayer are great advantages to sect. 107 convey an article of faith into the most secret retirement of the spirit , and to establish it with a most firme perswasion , and indeare it to us with the greatest affection . for , since our prayers are the greatest instruments and conveyances of blessing and mercy to us , that which mingles with our hopes , which we owne to god , which is sent of an errand to fetch a mercy for us , in all reason will become the dearer to us for all these advantages . and just so is an article of belief inserted into our devotions , and made a part of prayer , it is extreamly confirmed by that confidence and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , fulnesse of perswasion that must exclude all doubting from our prayers , and it insinuates it self into our affection by being mingled with our desires , and we grow bold in it by having offered it to god , and made so often acknowledgement of it to him who is not to be mooked . and , certainly it were a very strange liturgy in sect. 108 which there were no publike confession of faith , for as it were deficient in one act of gods worship , which is offering the understanding up to god , bringing it in subjection to christ , and making publike profession of it , it also loses a very great advantage which might accrue to faith by making it a part of our liturgique devotions ; and this was so apprehended by the ancients in the church , our fathers in christ , that commonly they used to oppose a hymne , or a collect , or a doxology , in defiance of a new-sprung haeresie . the fathers of nice fram'd the gloria patri , against the arians . saint austin compos'd a hymne against the donatists . saint hierome added the [ sicut erat in principio ] against the macedonians . s. ambrose fram'd the [ te deum ] upon occasion of saint austine's baptisme , but tooke care to make the hymne to be of most solemne adoration , and yet of prudent institution and publique confession , that according to the advice of saint paul we might sing with grace in our hearts to the lord , and at the same time teach and admonish one another too : now this cannot be done but in set formes of prayer ; for in new devotions and uncertain formes we may also have an ambulatory faith , and new articles may be offered before every sermon , and at every convention ; the church can have no security to the contrary , nor the article any stable foundation , or advantageous insinuation either into the judgment or memory of the persons to be informed or perswaded , but like abraham's sacrifice , as soone as his back is turn'd , the birds shall eate it up . quid quod haec oratio quae sanandis mentibus adhibetur , descendere in nos debet . remedia non prosunt nisi immorentur . a cursory prayer shall have a transient effect ; when the hand is off , the impression also is gone . 8. without the description of publike formes of prayer sect. 109 there can be no security given in the matter of our prayers , but we may burne assa foetida for incense , and the marrow of a mans bones in stead of the fat of rammes ; and of all things in the world we should be most curious that our prayers be not turned into sinne , and yet if they be not prescribed and preconsidered , nothing can secure them antecedently , the people shall go to church but without confidence that they shall returne with a blessing , for they know not whether god shall have a present made of a holy oblation , or else whether the minister will stand in the gap , or make the gap wider ? but this i touch'd upon before . 9. they preserve the authority and sacrednesse of government , sect. 110 and possibly they are therefore decried that the reputation of authority may decline together . for as god hath made it the great cancell between the clergy and the people , that they are deputed to speake to god for them , so is it the great distinction of the persons in that order , that the rulers shall judge between the ministers and the people in relation to god , with what addresses they shall come before god , and intercede for the people , for so saint paul enjoynes , that the spirits of the prophets , should be submitted to the prophets , viz. to be discern'd and judg'd by them , which thing is not practicable in permissions of every minister to pray what formes he pleases every day . 10. publike formes of liturgy are also the great securities sect. 111 and basis to the religion and piety of the people ; for circumstances governe them most , and the very determination of a publike office , and the appointment of that office at certain times , engages their spirits , the first to an habituall ; the latter , to an actuall devotion . it is all that the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , many men know of their religion , and they cannot any way know it better , then by those formes of prayer which publish their faith , and their devotion to god , and all the world , and which by an admirable expedient reduces their faith into practice , and places their religion in their understanding , and affections . and therefore saint paul when he was to give an account of his religion , he did it not by a meer recitation of the articles , but by giving account of his liturgy , and the manner of his worship . after that way which they call haeresie , so worship i the god of my fathers . and the best worship , is the best religion , and therefore i am not to trust any man to make my manner of worshipping , unlesse i durst trust him to be the dictator of my religion ; and a forme of prayer made by a private man , is also my religion made by a private man . so that we must say , after the manner that g. the minister of b. shall conceive and speak , so worship i the god of my fathers , and if that be reasonable or pious , let all the world judge . 11. but when authority shall consider and determine sect. 112 upon a forme of liturgy , and this be used and practised in a church , there is an admirable conjunction in the religion , and great co-operation towards the glory of god . the authority of the injunction adds great reputation to the devotion , and takes off the contempt which from the no-authority of single and private persons must be consequent to their conceived prayers ; and the publike practise of it , and union of spirits in the devotion , satisfies the world in the nature of it , and the religion of the church . 12. but nothing can answer for the great scandall sect. 113 which all wise persons , and all good persons in the world must needs receive when there is no publike testimony consigned , that such a whole nation , or a church , hath anything that can be called religion , and those little umbrages that are , are casuall as chance it self ; alterable , as time ; and shall be good when those infinite numbers of men ( that are trusted with it ) shall please to be honest , or shall have the good luck not to be mistaken . 13. i will not now instance in the vain-glory that is appendant sect. 114 to these new made , every-dayes forms of prayer , and that some have been so vaine , like the orators quintilian speaks of , ut verbum petant quo incipiant , that they have published their ex tempore faculty upon experiment , and scenicall bravery , you shall name the instance , and they shall compose the forme : amongst whom also the gift of the man is more then the devotion of the man ; nor will i consider that then his gift is esteemed best , when his prayer is longest ; and if he takes a complacency in his gift ( as who is not apt to doe it ? ) he will be sure to extend his prayer till a suspitious and scrupulous man would be apt to say , his prayer pressed hard upon that which our blessed saviour reprehended in the pharisees , who thought to be heard for their much babling . i know it was observed by a very wise man , that the vanity of spirit and popular opinion that growes great , and talks loudly of his abilities that can speake ex tempore , may not onely be the incentive , but a helper of the faculty , and make a man not onely to love it , but to be the more able to doe it . addit ad dicendum etiam pudor stimulos , addit & dicendorum expectata laus , mirumque videri potest , quod cum stylus secreto gaudeat , atque omnes arbitros reformidet , extemporalis actio auditorum frequentiâ , ut miles congestu signorum excitatur . namque & difficiliorem concitationem exprimit , & expolit dicendi necessitas , & secundos impetus auget placendi cupido . adeò praemium omnia spectant omnia eloquentia quoque quanquam plurimum habeat in se voluptatis maximè tamen praesenti fructu laudis , opinionisque ducatur . it may so happen that the opinion of the people as it is apt to actuate the faculty , so also may encourage the practise , and spoile the devotion . but these things are accidentall to the nature of the thing , and therefore though they are too certainly consequent to the person , yet i will not be too severe , but preserve my self on the surer side of a charitable construction , which truly i desire to keep , not onely to their persons , whom i much reverence , but also to their actions . but yet i durst not doe the same thing even for these last reasons , though i had no other . in the next place we must consider the next great objection , sect. 115 that is with much clamour pretended , viz. that in set formes of prayer we restrain and confine the blessed spirit ; and in conceived formes , when every man is left to his liberty , then the spirit is free , unlimited and unconstrained . i answer , either their conceived formes ( i use their own sect. 116 words , though indeed the expression is very inartificiall ) are premeditate and described , or they are ex tempore . if they be premeditate and described , then the spirit is as much limited in their conceived formes , as in the churches conceived formes . for as to this particular it is all one who describes and limits the forme , whether the church , or a single man does it , still the spirit is in constraint and limit . so that in this case they are not angry at set forms of prayer , but that they do not make them . and if it be replied , that if a single person composes a set forme , he may alter it if he please , and so his spirit is at liberty ; i answer , so may the church , if she see cause for it ; and unlesse there be cause , the single person will not alter it , unlesse he do things unreasonable , and without cause . so that it will be an unequall challenge , and a peevish quarrell to allow of set formes prayer made by private persons , and not of set formes made by the publick spirit of the church . it is evident that the spirt is limited in both alike . but if by [ conceived formes ] in this objection they sect. 117 mean ex tempore prayers ( for so they would be thought most generally to practise it ) and that in the use of these , the liberty of the spirit is best preserved ; to this i answer , that the being ex tempore , or premeditate will be wholly impertinent to this question of limiting the spirit . for there may be great liberty in set formes , even when there is much variety ; and there may be great restraint in extempore prayers , even then when it shall be called unlawfull to use set formes . that the spirit is restrained , or that it is free in either , is accidentall to them both ; for it may be either free or not free in both , as it may happen . but the restraint is this , that every one is not left to sect. 118 his liberty to pray how he list , ( with premeditation or without , it makes not much matter ) but that he is prescribed unto by the spirit of another . but if it be a fault thus to restrain the spirit , i would faine know , is not the spirit restrained when the whole congregation shall be confined to the forme of this one mans composing ? or shall it be unlawfull , or at least a disgrace and disparagement to use any set formes , especially of the churches composition ? more plainly thus . 2. doth not the minister confine , and restrain the sect. 119 spirit of the lords people , when they are tyed to his forme ? it would sound of more liberty to their spirits , that every one might make a prayer of his own , and all pray together , and not be forced or confined to the ministers single dictate , and private spirit . it is true , it would breed confusions , and therefore they might pray silently till the sermon began , and not for the avoiding one inconvenience run into a greater , and to avoid the disorder of a popular noise restrain the blessed spirit , for even in this case as well as in the other , where the spirit of god is , there must be liberty . 3. if the spirit must be at liberty , who shall assure us sect. 120 this liberty must be in formes of prayer ? and if so , whether also it must be in publick prayer , and will it not suffice that it be in private ? and if in publick prayers , is not the liberty of the spirit sufficiently preserved , that the publick spirit is free ? that is , the church hath power , upon occasion , to alter and increase her litanies . by what argument shall any man make it so much as probable , that the holy ghost is injured , if every private ministers private spirit shall be guided , ( and therefore by necessary consequence limited ) by the authority of the churches publick spirit ? 4. does not the directory that thing which is here called sect. 121 restraining of the spirit ? does it not appoint every thing but the words ? and after this , is it not a goodly palladium that is contended for , and a princely liberty they leave unto the spirit , to be free onely in the supplying the place of a vocabulary , and a copia verborum ? for as for the matter , it is all there described and appointed ; and to those determined senses the spirit must assist , or not at all , onely for the words he shall take his choise . now i desire it may be considered sadly and seriously : is it not as much injury to the spirit to restrain , his matter , as to appoint his words ? which is the more considerable of the two , sense or language , matter or words ? i mean when they are taken singly , and separately . for so they may very well be , ( for as if men prescribe the matter onely , the spirit may cover it with severall words and expressions ; so if the spirit prescribe the words , i may still abound in variety of sense , and preserve the liberty of my meaning ; we see that true in the various interpretations of the same words of scripture . ) so that , in the greater of the two , the spirit is restrained when his matter is appointed ; and to make him amends , for not trusting him with the matter without our directions and limitations , we trust him to say what he pleases , so it be to our sense , to our purposes . a goodly compensation surely ! 5. did not christ restrain the spirit of his apostles , sect. 122 when he taught them to pray the lords prayer , whether his precept to his disciples , concerning it , was , pray this , or pray thus , pray these words , or pray after this manner ? or though it had been lesse then either , and been onely a directory for the matter ; still it is a thing which our brethren in all other cases of the same nature , are resolved perpetually to call a restraint . certainly then , this pretended restraint , is no such formidable thing . these men themselves doe it by directing all of the matter , and much of the manner , and christ himself did it , by prescribing both the matter , and the words too . 6. these restraints ( as they are called ) or determinations sect. 123 of the spirit , are made by the spirit himself . for i demand , when any assembly of divines appoint the matter of prayers to all particular ministers , as this hath done , is that appointment by the spirit or no ? if no , then for ought appears , this directory not being made by gods spirit , may be an enemy to it . but if this appointment be by the spirit , then the determination and limitation of the spirit , is by the spirit himself , and such indeed is every pious , and prudent constitution of the church in matters spirituall . such as was that of saint paul to the corinthians , when he prescribed orders for publick prophecying , and interpretation , and speaking with tongues . the spirit of some he so restrained , that he bound them to hold their peace , he permitted but two or three to speak at one meeting , the rest were to keep silence , though possibly six or seven might at that time have the spirit . 7. is it not a restraint of the spirit to sing a psalme in sect. 124 meeter by appointment ? cleerly , as much as appointing formes of prayer , or eucharist ; and yet that we see done daily , and no scruple made . is not this to be partiall in judgement , and inconsiderate of what we doe ? 8. and now after all this strife , what harme is there sect. 125 in restraining the spirit in the present sense ? what prohibition ? what law ? what reason or revelation is against it ? what inconvenience in the nature of the thing ? for , can any man be so weak as to imagine a despite is done to the spirit of grace , when the gifts given to his church are used regularly , and by order ? as if prudence were no gift of gods spirit , as if helps in government , and the ordering spirituall matters were none of those graces which christ when he ascended up on high gave unto men . but this whole matter is wholly a stranger to reason , and never seen in scripture . for , divinity never knew any other vitious restraining sect. 126 the spirit , but either suppressing those holy incitements to vertue and good life , which gods spirit ministers to us externally , or internally ; or else a forbidding by publike authority the ministers of the word and sacraments , to speake such truths as god hath commanded , and so taking away the liberty of prophecying . the first is directly vitious in materia speciali : the second is tyrannicall and antichristian . and to it persecution of true religion is to be reduced . but as for this pretended limiting or restraining the spirit , viz. by appointing a regular forme of prayer , it is so very a chimaera , that it hath no footing or foundation upon any ground where a wise man may build his confidence . 9. but lastly , how if the spirit must be restrained , and sect. 127 that by precept apostolicall ? that calls us to a new account . but if it be not true , what meanes saint paul , by saying , the spirits of the prophets must be subject to the prophets ? what greater restraint then subjection ? if subjected , then they must be ruled ; if ruled , then limited ; prescribed unto , and as much under restraint as the spirits of the superiour prophets shall judge convenient . i suppose by this time this objection will trouble us no more . but perhaps another will . for , why are not the ministers to be left as well to sect. 128 their liberty in making their prayers as their sermons ? i answer , the church may if she will , but whether she doth well or no , let her consider . this i am sure , there is not the same reason , and i feare the experience the world hath already had of it will make demonstration enough of the inconvenience . but however , the differences are many . 1. our prayers offered up by the minister , are in behalf , sect. 129 and in the name of the people , and therefore great reason they should know beforehand , what is to be presented , that if they like not the message , they may refuse to communicate , especially since people are so divided in their opinions , in their hopes , and in their faiths ; it being a duty to refuse comunion with those prayers which they think to have in them the matter of sin or doubting . which reason on the other part ceases , for the minister being to speak from god to the people , if he speaks what he ought not , god can right himself , however is not a partner of the sin as in the other case , the people possibly may be . 2. it is more fit a liberty be left in preaching than sect. 130 praying , because the addresse of our discourses and exhortations are to be made according to the understanding and capacity of the audience , their prejudices are to be removed , all advantages to be taken , and they are to be surprized that way they lie most open , [ but being crafty i caught you , ] saith saint paul to the corinthians . and discourses and arguments ad hominem , upon their particular principles and practises may more move them than the most polite and accurate that doe not comply and wind about their fancies and affections . saint paul from the absurd practise of being baptized for the dead , made an excellent argument to convince the corinthians of the resurrection . but this reason also ceases in our prayers . for god understandeth what we say , sure enough , he hath no prejudices to be removed , no infirmities to be wrought upon , and a fine figure of rhetorick , a pleasant cadence and a curious expression move not him , at all : no other twinings and compliances stirre him , but charity , and humility , and zeale , and importunity , which all are things internall and spirituall . it was observed by pliny , deos non tam accuratis adorantium precibus , quam innocentiâ & sanctitate laetari : gratioremque existimari qui delubris eorum puram castamque mentem quam qui meditatum carmen intulerit . and therefore of necessity there is to be great variety of discourses to the people , and permissions accordingly , but not so to god , with whom a deus miserere prevails as soon as the great office of 40 houres not long since invented in the church of rome , or any other prayers spun out to a length beyond the extension of the office of a pharisee . 3. i feare it cannot stand with our reverence to god sect. 131 to permit to every spirit a liberty of publike addresse to him in behalf of the people . indeed , he that is not fit to pray , is not alwaies fit to preach , but it is more safe to be bold with the people , then with god , if the persons be not so fit . in that there may be indiscretion , but there may be impiety and irreligion in this . the people may better excuse and pardon an indiscretion , or a rudenesse , ( if any such should happen ) than we may venture to offer it to god . 4. there is a latitude of theology , much whereof is sect. 132 left to us , so without precise and cleare determination that without breach either of faith or charity men may differ in opinion : and if they may not be permitted to abound in their owne sense , they will be apt to complaine of tyranny over consciences , and that men lord it over their faith . in prayer this thing is so different , that it is imprudent , and full of inconvenience , to derive such things into our prayers which may with good profit be matter of sermons . therefore here a liberty may well enough be granted , when there it may better be denied . 5. but indeed , if i may freely declare my opinion , i sect. 133 thinke it were not amisse if the liberty of making sermons were something more restrain'd then it is , and that either such persons onely were intrusted with the liberty , for whom the church her selfe may safely be responsive , that is , to men learned , and pious , and that the other part , the vulgus cleri should instruct the people out of the fountaines of the church , and the publike stock , till by so long exercise and discipline in the schooles of the prophets , they may also be intrusted to minister of their owne unto the people . this i am sure was the practise of the primitive church , when preaching was as ably and religiously performed as now it is ; but in this , i prescribe nothing . but truly i think the reverend divines of the assembly are many of them of my mind in this particular , and that they observe a liberty indulg'd to some persons to preach , which i think they had rather should hold their peace , and yet think the church better edified in their silence , then their sermons . 6. but yet methinks the argument objected so farre sect. 134 as the ex tempore men make use of it , if it were turned with the edge the other way , would have more reason in it ; and instead of arguing [ why should not the same liberty be allowed to their spirit in praying as in preaching ? ] it were better to substitute this , if they can pray with the spirit , why doe they not also preach with the spirit ? and it may be there may be in reason or experience something more for preaching and making orations by the excellency of a mans spirit and learning , then for the other , which in the greatest abilities it may be unfit to venture to god without publike approbation : but for sermons they may be fortunate and safe if made ex tempore . frequenter enim accidit ut successum extemporalem consequi cura non possit : quem si calor ac spiritus tulit , deum tunc adfuisse cum id evenisset veteres oratores , ut cicero dicit , aiebant . now let them make demonstration of their spirit by making excellent sermons ex tempore : that it may become an experiment of their other faculty , that after they are tried and approv'd in this , they may be considered for the other : and if praying with the spirit be praying ex tempore , why shall not they preach ex tempore too , or else confesse that they preach without the spirit , or that they have not the gift of preaching ? for to say that the gift of prayer is a gift ex tempore , but the gift of preaching is with study and deliberation , is to become vain and impertinent . quis enim discrevit ? who hath made them of a different consideration ? i mean as to this particular , as to their efficient cause ? nor reason , nor revelation , nor god , nor man . to summe up all . if any man hath a mind to exercise sect. 135 his gift of prayer , let him set himself to work , and compose bookes of devotion , ( we have need of them in the church of england , so apparent need , that some of the church of rome have made it an objection against us ) and this his gift of prayer will be to edification . but otherwise , i understand it is more fit for oftentation , then any spirituall advantage . for god hears us not the sooner for our ex tempore , long or conceived prayers , possibly they may become a hindrance , as in the cases before instanced . and i am sure , if the people be intelligent , and can discerne , they are hindred in their devotion ; for they dare not say amen till they have considered , and many such cases will occurre in ex tempore , or unlicenc'd prayers , that need much considering before we attest them . but if the people be not intelligent , they are apt to swallow all the inconveniences which may multiply in so great a licence : and therefore it were well that the governours of the church , who are to answer for their souls should judge for them , before they say amen ; which judgement cannot be without set formes of lyturgie . my sentence therefore is , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , let us be as we are already , few changes are for the better . for if it be pretended , that in the lyturgie of the sect. 136 church of england , which was composed with much art and judgement , by a church that hath as much reason to be confident she hath the spirit and gifts of prayer as any single person hath , and each learned man that was at its first composition can as much prove that he had the spirit , as the objectors now adayes ; ( and he that boasts most , certainly hath the least : ) if i say it be pretended that there are many errours and inconveniences both in the order and in the matter of the common-prayer-book , made by such men with so much industry : how much more , and with how much greater reason may we all dread the inconveniences and disorders of ex tempore and conceived prayers ? where respectively there is neither conjunction of heads , nor premeditation , nor industry , nor method , nor art , nor any of those things , ( or at least not in the same degree ) which were likely to have exempted the cōmon-prayer-booke from errours and disorders . if these things be in the green tree , what will be done in the dry ? but if it be said the ex tempore and conceived prayers sect. 137 wil be secured from error by the directory , because that chalkes them out the matter . i answer , it is not sufficient , because , if when men study both the matter and the words too , they may be ( and it is pretended are actually deceived ) much more may they , when the matter is left much more at liberty , and the words under no restraint at all . and no man can avoid the pressure and the weight of this , unlesse the compilers of the directory were infallible , and that all their followers are so too , of the certainty of which , i am not yet fully satisfied . and after this , i would faine know , what benefit sect. 138 and advantages the churches of england in her united capacity receives by this new device ? for the publique it is cleare , that whether the ministers pray before they study , or study before they pray , there must needs be infinite difformity in the publique worship , and all the benefits which before were the consequents of conformity and unity will be lost , and if they be not valuable , i leave it to all them to consider , who know the inconveniences of publick disunion , and the publick disunion that is certainly consequent to them , who doe not communicate in any common formes of worship . and to think that the directory will bring conformity , is as if one should say , that all who are under the same hemisphere are joyned in communi patriâ , and will love like country-men . for under the directory there will be as different religions , and as different desires , and as differing formes , as there are severall varieties of men and manners under the one half of heaven , who yet breathe under the same half of the globe . but i ask again , what benefit can the publick receive sect. 139 by this forme , or this no forme ? for i know not whether to call it . shall the matter of prayers be better in all churches , shall god be better served ? shal the word of god , and the best patternes of prayers be alwayes exactly followed ? it is well if it be . but there is no security given us by the directory ; for the particulars , and speciall instances of the matter are left at every mans dispose for all that , and we must depend upon the honesty of every particular for it : and if any man proves an heretick , or a knave , then he may introduce what impiety he please into the publick formes of gods worship : and there is no law made to prevent it , and it must be cured afterward if it can , but before hand it is not prevented at all by the directory which trusts every man . but i observe , that all the benefit which is pretended , sect. 140 is , that it will make an able ministry . maximus vero studiorum fructus est & praemium quoddam amplissimum longi laboris ex tempore dicendi facultas , said an exccellent person . and it is very true ; to be able to speak excellent things , without long considering is an effect of a long industry , and greatest learning : but certainly the greatest enemy in the world to its production : much learning , and long use of speaking may enable a man to speak upon sudden occasions , but speaking without consideration , will never make much learning . nec quisquam tantum fidit ingenio ut sibi speret incipienti statim posse contingere , sed sicut in cogitatione praecepimus , ita facilitatem quoquè extemporalem a parvis initiis paulatim perducemus ad summam . and to offer that , as a meanes of getting learning , which cannot be done at all as it ought , but after learning is already gotten in a very great degree , is highest mistaking . i confesse i am very much from believing the allegation , and so will every man be that considers what kinde of men they are that have bin most zealous for that way of conceived prayer . i am sure , that very few of the learnedst , very many ignorants , most those who have made least abode in the schooles of the prophets . and that i may disgrace no mans person , we see trades-men of the most illiberable arts , and women pretend to it , and doe it with as many words , ( and that 's the maine thing ) with as much confidence , and speciousnesse of spirit as the best among them . sed nec tumultuarii nec fortuiti sermonis contextum mirabor unquam quem jurgantibus etiam mulierculis superfluere video , said quintilian . and it is but a small portion of learning that will serve a man to make conceived formes of prayer , which they may have easily upon the stock of other men , or upon their own fancy , or upon any thing in which no learning is required . he that knows not this , knowes nothing of the craft that may be in the preachers trade . but what ? is god better served ? i would fain see any authority , or any reason , or any probability for that . i am sure , ignorant men offer him none of the best sacrifices ex tempore , and learned men will be sure to deliberate and know , god is then better served when he is served by a publick , then when by a private spirit . i cannot imagine what accruements will hence come to the publick : it may be some advantages may be to the private interests of men . for there are a sort of men whom our blessed saviour noted , who doe devour widowes houses , and for a pretence make long prayers . they make prayers , and they make them long , by this meanes they receive double advantages , for they get reputation to their ability , and to their piety . and although the common-prayer-book in the preface to the directory be charged with unnecessary length , yet we see that most of these men , they that are most eminent , or would be thought so , make their prayers longer , and will not lose the benefits which their credit gets , and they , by their credit , for making their prayers . adde this , that there is no promise in scripture that sect. 141 he , who prayes ex tempore , shall be heard the better , or that he shall be assisted at all to such purposes , and therefore to innovate in so high a matter without a warrant to command us , or a promise to warrant us , is no better then vanity in the thing , and presumption in the person . he therefore that considers that this way of prayer is without all manner of precedent in the primitive church , against the example of all famous churches in all christendome , in the whole descent of xv ages , without all command or warrant of scripture , that it is unreasonable in the nature of the thing , against prudence and the best wisdome of humanity , because it is without deliberation , that it is innovation in a high degree , without that authority which is truly , and by inherent and ancient right to command & prescribe to us in external formes of worship , that it is much to the disgrace of the first reformers of our religion , that it gives encouragement to the church of rome to quarrell , with some reason , and more pretence against our reformation , as being by the directory confessed to have been done in much blindnesse ; and therefore might erre in the excesse as well as in the defect , throwing out too much , as casting off too little , ( which is the more likely , because they wanted no zeal to carry them far enough : ) he that considers the universall difformity of publick worship , and the no means of union , no symbol of publick communion being publickly consigned ; that all heresies may , with the same authority , be brought into our prayers , and offered to god in the behalf of the people , with the same authority , that any truth may , all the particular matter of our prayers being left to the choice of all men , of all perswasions , and then observes that actually , there are in many places , heresie , and blasphemy , and impertinency , and illiterate rudenesses put into the devotion of the most solemne dayes , and the most publick meetings ; and then lastly , that there are diverse parts of lyturgie , for which no provision at all is made in the directory ; and the very administration of the sacraments let so loosely , that if there be any thing essentiall in the formes of sacraments , the sacrament may become ineffectuall for want of due words , and due administration ; i say , he that considers all these things ( and many more he may consider ) will finde that particular men are not fit to be intrusted to offer in publike with their private spirit , to god , for the people , in such solemnities , in matters of so great concernment , where the honour of god , the benefit of the people , the interest of kingdomes , the being of a church , the unity of mindes , the conformity of practise , the truth of perswasion , and the salvation of souls , are so much concerned as they are in the publick prayers of a whole nationall church . an unlearned man is not to be trusted , and a wise man dare not trust himselfe ; he that is ignorant cannot , he that is knowing will not . finis . notes, typically marginal, from the original text notes for div a63653e-330 quest . 1. isocrat . in panathen . eccles. 5. 2. alex. ab alex. l. 2. c. 14. idem , l. 4. c. 17. ibidem . in vita proaeresii . ephes. 4. 12. ephes. 2. 8. 1 cor. 12. 9. 2 cor. 4. 13. epist. iud , v. 20 1 tim. 4. 14. 2 tim. 1. 6. so as that hereby they become not slothfull and negligent in stirring up the gifts of christ in them . but that each one by meditation , by taking heed , &c. may be carefull to furnish his heart and tongue with further or other materials , &c. preface to the directory . rom. 8. 26. * eph. 5. 18 , 19. * col. 3. 16. vid. act. 19. 21. & 16. 7 , 8 , 9 , 10. etiam veteres prophetae disposuerunt se ad respondendum propheticè . et vaticinia admoto plectro , aut hausto calice , dederunt . ( gen. 44. 5. ) scyphus quem furati estis ipse est in quo dominus meus bibit , & in quo augurari solet . dixit oeconomus iosephi . et afferte psalterium . dixit eliseus ( 2 reg. 3. 15. ) domi●●on interrogaturus . vid. erasmi epist. ad jo. eckium . epist. 1. 20. i cor. 7. a homil. 16. in numer . b lib. 5. contr. eunom. . c. penult . c lib. 8. in lucā . c. 16. sunt ne mei ? sunt ne tui ? imo sunt gemitus ecclesiae , aliquando in me , aliquando in te august . eodem modo quo s. august . dixit deo , conqueror tibi domine lachrymis jesu christi , de quo dictum est , heb. 5. 7. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . de extemporali dicendi facultate quintil. l. 10. c. 7. quest . 2. 1 cor. 12. 7. quintil. dial . de oratorib . quintil : 1 cor. 14 18. quintilian . * quale ect illud apud tertull : de privatìs christianorum precibus , non quidem ab alio dictatis , sed à scripturarum fontibus , derivatis . illuc suspicientes christiani manibus expansis , quia innocui ; capite nudo , quia non erubescimus : denique sine monitore quia de pectore : oramus pro omnibus imperatoribas , vitam illis prolixam , imperium securum , domum tutam , exercitus fortes , senatum fidelem , populum probum , orbem quietum , & quaecunque hominis & caesaris vota sunt . 1 cor. 4. 1. gen. 20. 7. act● 6. 4. 2 chron. 29. 30 * mat. 5. 1. mat. 6. 9. luke 11. 2. proaeres . ap. eunapium . gal. 3. 2. vid. scalig. de emend. . tempor . de judaeor . magn. allelujah . * imò totus canon consecrationis tam similis est & ferè idem in verbis apud . graecos , latinos , arabas , armenios , syros , egyptios , aethiopas , ut nisi à communi fonte , qui nisi apostolorum non est , manare non potuerit . unde intelligi datur quia multum erat ut in epistolâ , totum illum agendi ordinem insinuaret , quem vniversa per orbem servat ecclesia , ab ipso ordinatum esse , quod nulla morum diversitate variatur . s. aug. ep. 118. greg. l. 7. cp. 63. hier. lib. contr. pelag. * eligo in his verbis hoc intelligere , quod omnis , vel pene omnis frequentat ecclesia , ut precationes accipiamus dictas quos facimus in celebratione sacramentorum antequam illud quod est in domini mensâ incipiat benedici ; orationes cum benedicitur , & ad distribuendum comminuitur : quam totam orationem , pene omnis ecclesia , dominica oratione concludit . 8. aug. cp. 59. q. 5. ad illud pauli , obsecro primum omnium fieri obsecrationes . col. 3. 16. epist. 119. c. 18. in theophrast. . charact . ap. euseb 1. 7. c. 24. et walafr . strab. c. 25. de reb. eccles. apoc. 15. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hesych . vide s. august . ep. 59 q. 5. in hunc locum . descripsi verba ad §. 86. ut quisque de scripturis sanctis , vel de proprio ingenio potest , provocatur in medium deo canere . tertull. apolog : 1 cor. 14. horat. epist. l. 2. cp. 1. epist. ad antiochen . memorantur etiam in 25 canone apostolorum . * de proprio ingeuio ] [ de pectore ] sine monitore ] we finde once in tertullian . altare damas cenum . s. cyprian . op. 27 1 tim. 2. 5. seneca . l. 5. ep. 40 quintil. lib. 10. cap. 7. plin. panegyr . trajan dictum . quintilian . de extemporal . facult. l. 10. c. 7. quint , l. 10. c. 7. idem ibid. lucian . rhetor . praecept . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . quint , l. 10. 7. chrisis teleiōtikē, a discourse of confirmation for the use of the clergy and instruction of the people of ireland / by jeremy, lord bishop of down ; and dedicated to his grace james, duke ... and general governor of his majesties kingdom of ireland. taylor, jeremy, 1613-1667. 1663 approx. 191 kb of xml-encoded text transcribed from 52 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a63673 wing t293 estc r11419 13298889 ocm 13298889 98912 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63673) transcribed from: (early english books online ; image set 98912) images scanned from microfilm: (early english books, 1641-1700 ; 439:20) chrisis teleiōtikē, a discourse of confirmation for the use of the clergy and instruction of the people of ireland / by jeremy, lord bishop of down ; and dedicated to his grace james, duke ... and general governor of his majesties kingdom of ireland. taylor, jeremy, 1613-1667. [12], 90, [1] p. printed for john crooke ..., dublin : 1663. title transliterated from greek. first ed. cf. wing. "publish'd by order of convocation" advertisement on p. [1] at end. reproduction of original in cambridge university library. marginal notes. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng confirmation -early works to 1800. 2005-02 tcp assigned for keying and markup 2005-03 aptara keyed and coded from proquest page images 2005-04 emma (leeson) huber sampled and proofread 2005-04 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion χρισις τελει●τικη . a discourse of confirmation . for the use of the clergy and instruction of the people of ireland . by jeremy lord bishop of down . publish'd by order of convocation . and dedicated to his grace james duke , marquess and earl of ormonde , &c. lord lieutenant general , and general governour of his majesties kingdom of ireland , dublin , printed by john crooke , printer to the kings most excellent majesty , and are to be sold by samuel dancer next door to the beare and ragged-staffe in castle-street , 1663. to his grace , james duke , marquess and earl of ormonde , earl of ossory and brecknock , viscount thurles , lord baron of arclo and lanthony , lord of the regalities and liberties of the county of tipperary , chancellor of the university of dublin , lord lieutenant general , and general governour of his majesties kingdom of ireland , lord lieutenant of the county of sommerset , one of the lords of his majesties most honourable privy-councils of his majesties kingdoms of england , scotland , and ireland , lord steward of his majesties houshold , gentleman of his majesties bed-chamber , and knight of the most noble order of the garter . may it please your grace , it is not any confidence that i have dexterously performed this charge , that gives me the boldness to present it to your grace . i have done it , as well as 〈◊〉 for i took not this task upon my self , but was entreated to it by them , who have power to command me . but yet it is very necessary that it should be addressed to your grace , who are , as sozomen said of theodosius , certaminum magister , & orationum judex constitutus , you are appointed the great master of our arguings , and are most fit to be the judge of our discourses , especially when they do relate and pretend to publick influence and advantages to the church . we all are witnesses of your zeal to promote true religion ; and every day find you to be a great patron to this very poor church , which groans under the calamities and permanent effects of a war acted by intervals for above 400. years ; such which the intermedial sun-shines of peace could but very weakly repair : our churches are still demolished , much of the revenues irrecoverably swallowed by sacriledge , and digested by an unavoidable impunity ; religion infinitely divided , and parted into formidable sects , the people extreamly ignorant , and wilful by inheritance ; superstitiously irreligious , and uncapable of reproof , and amidst these , and very many more inconveniences , it was greatly necessary that god should send us such a king , and he send us such a viceroy , who wedds the interests of religion , and joynes them to his heart . for we do not look upon your grace , only as a favourer of the churches temporal interest , though even for that , the souls of the relieved clergy do daily bless you ; neither are you our patron only as the cretans were to homer , or the alenadae to simonides , philip to theopompus , or severus to oppianus ; but as constantine and theodosius were to christians ; that is , desirous that true religion should be promoted , that the interest of souls should be advanced ; that truth should flourish , and wise principles 〈…〉 in order to which excellent purposes it is hoped , that the reduction of the holy rite of confirmation into use and holy practice may contribute some very great moments . for besides that the great usefulness of this ministry will greatly endear the episcopal order , to which ( that i may use s. hierom's words ) if there be not attributed a more than common power and authority , there will be as many schisms as priests ; it will also be a means of endearing the persons of the prelates to their flocks , when the people shall be convinced , that there is , or may be , if they please , a perpetual entercourse of blessings and love between them , when god by their holy hands refuses not to give to the people , the earnest of an eternal inheritance ; when by them , he blesses , and that the grace of our lord jesus , and the love of god , and the communication of his spirit , is conveyed to all persons capable of the grace , by the conduct , and on the hands and prayers of their bishops . and indeed not only very many single persons , but even the whole church of ireland hath need of confirmation . we have most of us contended for false religions and un-christian propositions ; and now that by gods mercy , and the prosperity and piety of his sacred majesty the church is broken from her cloud , and many are reduc'd to the true religion , and righteous worship of god ; we cannot but call to mind , how the holy fathers of the primitive church , often have declar'd themselves in councils , and by a perpetual discipline , that such persons , who are return'd from sects and heresies into the bosom of the church , should not be rebaptiz'd ; but that the bishops should impose hands on them in confirmation . it is true , that this was design'd to supply the defect of those schismatical conventicles , who did not use this holy rite ; for this rite of confirmation hath had the fate to be oppos'd only by the schismatical and puritan parties of old ; the novatians or cathari , and the donatists ; and of late by the jesuits , and new cathari , the puritans , and presbyterians ; the same evil spirit of contradictions keeping its course in the same channel , and descending regularly amongst men of the same principles . but therefore in the restitution of a man or company of men , or a church , the holy primitives , in the council of c. p. laodicea , and orange , thought that to confirm such persons was the most agreeable discipline ; not only because such persons did not in their little and dark assemblies use this rite , but because they alwayes greatly wanted it : for it is a sure rule in our religion , and is of an eternal truth , that they , who keep not the unity of the church , have not the spirit of god ; and therefore it is most fit should receive the ministery of the spirit , when they return to the bosom of the church , that so indeed they may keep the unity of the spirit in the bond of peace . and therefore asterius bishop of amasia compares confirmation to the ring , with which the father of the prodigal adorn'd his returning son ; datur nempe prodigo post stolam , & annulus , nempe symbolum intelligibilis signaculi spiritus , and as the spirit of god , the holy dove extended his mighty wings over the creation , and hatch'd the new-born world , from its seminal powers , to light and operation , and life , and motion , so in the regeneration of the souls of men , he gives a new being , and heat and life , procedure and perfection , wisdom and strength , and because , that this was ministred by the bishops hands in confirmation , was so firmly believ'd by all the primitive church , therefore it became a law , and an vniversal practice in all those ages , in which men desir'd to be sav'd by all means . the latin church , and the greek alwayes did use it , and the blessings of it , which they believ'd consequent to it , they expressed in a holy prayer , which in the greek euchologion they have very anciently and constantly used . a thou o lord , the most compassionate and great king of all , graciously impart to this person the seal of the gift of thy holy , almighty , and adorable spirit . for as an ancient greek said truly and wisely . b the father is reconcil'd , and the son is the reconciler ; but to them who are by baptism and repentance made friends of god , the holy spirit is collated as a gift . they well knew what they received in this ministration , and therefore wisely laid hold of it and would not let it go . this was anciently ministred by apostles , and ever after by the bishops , and religiously receiv'd by kings , and greatest princes ; and i have read that st. sylvester confirm'd constantine the emperour , and when they made their children servants of the holy jesus , and souldiers under his banner , and bonds-men of his institution , then they sent them to the bishop to be confirm'd , who did it sometimes by such ceremonies , that the solemnity of the ministry might with greatest religion addict them to the service of their great lord. we read in adrovaldus , that charles martel , entring into a league with bishop luitprandus , sent his son pipin to him , ut more christianorum fidelium , capillum ejus primus attonderet , ac pater illi spiritualis existeret , that he might after the manner of christians , first cut his hair ( in token of service to christ ) and [ in confirming him ] he should be his spiritual father . and something like this we find concerning william earl of warren and surrey , who when he had dedicated the church of st. pancratius , and the priorie of lewes ; receiv'd confirmation , and gave seizure per capillos capitis mei ( sayes he in the charter ) & fratris mei radulphi de warrena , quas abscidit cum cultello de capitibus nostris henricus episcopus wintoniensis ; by the hairs of my head and of my brothers , which henry bishop of winchester cut off before the altar ; meaning ( according to the ancient custome ) in confirmation ; when they by that solemnity addicted themselves to the free servitude of the lord jesus . the ceremony is obsolete and chang'd , but the mystery can never ; and indeed that is one of the advantages in which we can rejoyce concerning the ministration of this rite in the church of england and ireland ; that whereas it was sometimes clouded , sometimes hindred , and sometimes hurt , by the appendage of needless , and useless ceremonies ; it is now reduc'd to the primitive and first simplicity amongst us ; and the excrescencies us'd in the church of rome are wholly par'd away ; and by holy prayers and the apostolical ceremonie of imposition of the bishops hands it is worthily and zealously administred . the latins us'd to send chrism to the greeks , when they had usurped some jurisdiction over them , and the popes chaplains went with a quantity of it to c. p. where the russians usually met them for it ; for that was then the ceremony of this ministration ; but when the latins demanded fourscore pounds of gold besides other gifts , they went away , and chang'd their custom rather than pay an unlawful and ungodly tribute . non quaerimus vestra sed vos ; we require nothing but leave to impart gods blessings with pure intentions , and a spiritual ministery . and as the bishops of our churches receive nothing from the people , for the ministration of this rite , so they desire nothing but love , and just obedience in spiritual , and ecclesiastical duties ; and we offer our flocks spiritual things without mixture of temporal advantages from them ; we minister the rituals of the gospel , without the inventions of men , riligion without superstition , and only desire to be believ'd in such things which we prove from scripture expounded by the catholick practice of the church of god. concerning the subject of this discourse , the rite of confirmation ; it were easie to recount many great and glorious expressions which we find in the sermons of the holy fathers of the primitive ages ; so certain it is , that in this thing we ought to be zealous , as being desirous to perswade our people to give us leave to do them great good : but the following pages will do it , i hope , competently : only we shall remark ; that when they had gotten a custom anciently , that in cases of necessity , they did permit deacons and lay-men sometimes to baptize , yet they never did confide in it much ; but with much caution and curiosity commanded that such persons should , when that necessity was over , be carried to the bishop to be confirm'd , so to supply all precedent defects relating to the past imperfect ministry , and future necessity and danger , as appears in the council of eliberis . and the ancients had so great estimate and veneration to this holy rite , that as in heraldry , they distinguish the same thing by several names , when they relate to persons of greater eminency , and they blazon the armes of the gentry by metals , of the nobtlity by pretious stones , but of kings and princes by planets , so when they would signifie the vnction which was us'd in confirmation , they gave it a special word , and of more distinction & remark , and therefore the oyl us'd in baptism , they call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but that of confirmation was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and they who spake properly kept this difference of words , untill by incaution , and ignorant carelessness the names fell into confusion , and the thing into disuse and dis-respect . but it is no small addition to the honour of this ministration , that some wise and good men , have piously believed , that when baptiz'd christians are confirm'd , and solemnly bless'd by the bishop , that then it is that a special angel guardian is appointed to keep their souls from the assaults of the spirits of darkness . concerning which , though i shall not interpose mine own opinion , yet this i say , that the prety of that supposition is not disagreeable to the intention of this rite ; for since by this , the holy spirit of god ( the father of spirits ) is given , it is not unreasonably thought by them , that the other good spirits of god , the angels who are ministring spirits , sent forth to minister to the good of them that shall be heirs of salvation , should pay their kind offices in subordination to their prince and fountain ; that the first in every kind , might be the measure of all the rest ; but there are greater and stranger things than this that god does for the souls of his servants , and for the honour of the ministeries which himself hath appointed . we shall only add that this was ancient , and long before popery entred into the world , and that this rite hath been more abus'd by popery , than by any thing : and to this day the bigots of the roman church are the greatest enemies to it ; and from them the presbyterians ; but besides that the church of england and ireland does religiously retain it , and hath appointed a solemn officer , for the ministery , the lutheran and bohemian churches do observe it carefully , and it is recommended and establish'd in the harmony of the protestant confessions . and now , may it please your grace to give me leave to implore your aid and countenance for the propagating this so religious , and useful a ministery , which , as it is a peculiar of the bishops office , is also a great enlarger of gods gifts to the people ; it is a great instrument of vnion of hearts , and will prove an effective deletory to schism ; and an endearment to the other parts of religion : it is the consummation of baptism , and a preparation to the lords supper ; it is the vertue from on high , and the solemnity of our spiritual adoption . but there will be no need to use many arguments to enflame your zeal in this affair , when your grace shall find , that to promote it will be a great service to god ; that this alone will conclude your grace , who are so ready , by laws , and executions , by word , and by example , to promote the religion of christ , as it is taught in these churches . i am not confident enough to desire your grace , for the reading this discourse , to lay aside any one hour of your greater employments , which consume so much of your dayes and nights . but i say , that the subject is greatly worthy of consideration . nihil enim inter manus habui , cui majorem sollicitudinem praestare deberem ; and for the book it self , i can only say what secundus did , to the wise lupercus , quoties ad fastidium legentium , deliciasque respicio , intelligo nobis commendationem ex ipsâ mediocritate libri petendam , i can commend it because it is little , and so , not very troublesome ; and if it could have been writen according to the worthiness of the thing treated in it , it would deserve so great a patronage ; but because it is not , it will therefore greatly need it , but it can hope for it on no other account , but because it is laid at the feet of a princely person , who is great and good ; and one who not only is bound by duty , but by choice hath obliged himself to do advantages to any worthy instrument of religion . but i have detain'd your grace so long in my address , that your pardon will be all the favour , which ought to be hop'd for by your grace's most humble and obliged servant . jer. dunensis . a discourse of confirmation . the introduction . next to the incarnation of the son of god and the whole oeconomy of our redemption wrought by him in an admirable order and conjugation of glorious mercies , the greatest thing that ever god did to the world , is the giving to us the holy ghost : and possibly , this is the consummation and perfection of the other . for in the work of redemption christ indeed made a new world ; we are wholly a new creation , and we must be so : and therefore when s. john began the narrative of the gospel , he began in a manner and stile very like to moses in his history of the first creation . in the beginning was the word , &c. all things were made by him , and without him was not any thing made that was made . but as in the creation the matter was first : there were indeed heavens , and earth and waters ; but all this was rude and without form , till the spirit of god moved upon the face of the waters : so it is in the new creation . we are a new mass , redeem'd with the blood of christ , rescued from an evil portion ; and made candidates of heaven and immortality ; but we are but an embryo in the regeneration , until the spirit of god enlivens us and moves again upon the waters : and then every subsequent motion and operation is from the spirit of god. we cannot say that jesus is the lord but by the holy ghost . by him we live , in him we walke , by his aids we pray , by his emotions we desire : we breath and sigh , and groan by him : he helps us in all our infirmities , and he gives us all our strengths ; he reveals mysteries to us , and teaches us all our duties : he stirs us up to holy desires , and he actuates those desires ; he makes us to will and to do of his good pleasure . for the spirit of god is that in our spiritual life , that a mans soul is in his natural : without it , we are but a dead and liveless trunke . but then , as a mans soul in proportion to the several operations of life obtains several appellatives ; it is vegetative , and nutritive , sensitive , and intellective , according as it operates : so is the spirit of god. he is the spirit of regeneration in baptism , of renovation in repentance : the spirit of love , and the spirit of holy fear , the searcher of the hearts , and the spirit of discerning : the spirit of wisdom , and the spirit of prayer . in one mystery he illuminates ; and in another he feeds us : he begins in one and finishes and perfects in another . it is the same spirit working divers operations . for he is all this now reckoned , and he is every thing else that is the principle of good unto us ; he is the beginning , and the progression , the consummation and perfection of us all ; and yet every work of his is perfect in it's kind , and in order to his own designation ; and from the beginning to the end is perfection all the way . justifying and sanctifying grace is the proper entitative product in all ; but it hath divers appellatives and connotations in the several rites : and yet even then also , because of the identity of the principle , the similitude and general consonancy in the effect , the same appellative is given , and the same effect imputed to more that one ; and yet none of them can be omitted , when the great master of the family hath blessed it , and given it institution . thus s. dionys calls baptism . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfection of the divine birth ; and yet the baptized person must receive other mysteries which are more signally perfective : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; confirmation is yet more perfective , and is properly the perfection of baptism . by baptism we are heirs , and are adopted to the inheritance of sons , admitted to the covenant of repentance , and engag'd to live a good life ; yet this is but the solemnity of the covenant which must pass into after-acts by other influences of the same divine principle . until we receive the spirit of obsignation or confirmation , we are but babes in christ in the meanest sense , infants that can do nothing , that cannot speak , that cannot resist any violence , expos'd to every rudeness , and perishing by every temptation . but therefore as god at first appointed us a ministery of a new birth ; so also hath he given to his church the consequent ministry of a new strength . the spirit moov'd a little upon the waters of baptism , and gave us the principles of life , but in confirmation he makes us able to move our selves . in the first , he is the spirit of life ; but in this he is the spirit of strength and motion . baptisma est nativitas , unguentum vero est nobis actionis instar & motus said cabasilas . in baptism we are intitled to the inheritance ; but because we are in our infancy and minority , the father gives unto his sons a tutor , a guardian and a teacher in confirmation , said rupertus : that as we are baptized into the death and resurrection of christ : so in confirmation we may be renewed in the inner man , and strengthned in all our holy vows and purposes by the holy ghost ministred according to gods ordinance . the holy rite of confirmation is a divine ordinance , and it produces divine effects , and is ministred by divine persons , that is , by those whom god hath sanctified and separated to this ministration . at first , all that were baptiz'd were also confirm'd : and ever since , all good people that have understood it , have been very zealous for it ; and time was in england , even since the first beginnings of the reformation , when confirmation had been less carefully ministred for about six years , when the people had their first opportunities of it restor'd ; they ran to it in so great numbers ; that churches and church-yards would not hold them ; insomuch that i have read * that the bishop of chester was forc'd to impose hands on the people in the fields , and was so oppressed with multitudes , that he had almost been trod to death by the people , and had dyed with the throng , if he had not been rescued by the civil power . but men have too much neglected all the ministeries of grace ; and this most especially , and have not given themselves to a right understanding of it , and so neglected it yet more : but because the prejudice which these parts of the christian church have suffered for want of it , is very great ( as will appear by enumeration of the many and great blessings consequent to it ) i am not without hope that it may be a service acceptable to god , and an useful ministery to the souls of my charges , if by instructing them that know not , and exhorting them that know , i set forward the practise of this holy rite , and give reasons why the people ought to love it , and to desire it , and how they are to understand and practise it , and consequently , with what duteous affections they are to relate to those persons , whom god hath in so special and signal manner made to be for their good and eternal benefit , the ministers of the spirit and salvation . s. bernard in the life s. malachias my predecessor in the see of downe and connor , reports that it was the care of that good prelate to renew the rite of confirmation in his diocess , where it had been long neglected and gone into desuetude . it being too much our case in ireland , i find the same necessity , and am oblig'd to the same procedure , for the same reason , and in pursuance of so excellent an example , hoc enim est evangelizare christum ( said s. austin ) non tantùm docere quae suut dicenda de christo , sed etiam quae observanda ei qui accedit ad compagem corporis christi . for this is to preach the gospel , not only to teach those things which are to be said of christ ; but those also which are to be observed by every one who desires to be confederated into the society of the body of christ , which is his church : that is , not only the doctrines of good life , but the mysteries of godliness ; and the rituals of religion , which issue from a divine fountain , are to be declar'd by him who would fully preach the gospel . in order to which performance i shall declare 1. the divine original , warranty and institution of the holy rite of confirmation . 2. that this rite was to be perpetual , and never ceasing ministration . 3. that it was actually continued , and practis'd by all the succeeding ages of the purest and primitive churches . 4. that this rite was appropriate to the ministry of bishops . 5. that prayer and imposition of the bishops hands did make the whole ritual ; and though other things were added , yet they were not necessary , or any thing of the institution . 6. that many great graces and blessings were consequent to the worthy reception and due ministration of it . 7. i shall add something of the manner of praeparation to it , and reception of it . sect . i. of the divine original , warranty and institution of the holy rite of confirmation . in the church of rome they have determin'd confirmation to be a sacrament proprii nominis , properly and really , and yet their doctors have , some of them at least , been paulò iniquiores a little unequal and unjust to their proposition , in so much that from themselves we have had the greatest opposition in this article , bonacina and henriquez allow the proposition , but make the sacrament to be so unnecessary , that a little excuse may justifie the omission and almost neglect of it . and loemelius , and daniel à jesu , and generally the english jesuits have , to serve some ends of their own family and order , disputed it almost into contempt , that by representing it as unnecessary , they might do all the ministeries ecclesiastical in england without the assistance of bishops their superiours , whom they therefore love not , because they are so . but the theological faculty of paris have condemn'd their doctrine as temerarious and savouring of heresie : and in the later schools , have approov'd rather the doctrine of gamachaeus , estius , kellison , and bellarmine ; who indeed doe follow the doctrine of the most eminent persons in the ancient school ; richard of armagh , scotus , hugo , cavalli , and gerson the learned chancellor of paris , who following the old roman order , amalarius and albinus , doe all teach confirmation to be of great and pious use , of divine original , and to many purposes necessary according to the doctrine of the scriptures , and the primitive church . whether confirmation be a sacrament or no , is of no use to dispute ; and if it be disputed , it can never be proov'd to be so as baptism and the lords supper , that is , as generally necessary to salvation : but though it be no sacrament , it cannot follow that it is not of very great use and holiness ; and as a man is never the less tyed to repentance , though it be no sacrament ; so neither is he ever the less oblig'd to receive confirmation , though it be ( as it ought ) acknowledg'd to be of an use and nature inferiour to the two sacraments of divine , direct and immediate institution . it is certain that the fathers in a large symbolical and general sense call it a sacrament ; but mean not the same thing by that word , when they apply it to confirmation , as they doe , when they apply it to baptism and the lords supper . that it is an excellent and divine ordinance to purposes spiritual ; that it comes from god , and ministers in our way to god , that is all we are concern'd to inquire after : and this i shall endeavour to prove not only against the jesuits , but against all opponents of what side soever . my first argument from scripture is what i learn from optatus , and s. cyril . optatus writing against the donatists hath these words . christ descended into the water , not that in him , who is god , was any thing that could be made cleaner , but that the water was to precede the future vnction , for the initiating and ordaining , and fulfilling the mysteries of baptism . he was wash'd , when he was in the hands of john , then followed the order of the mystery , and the father finish'd what the son did ask , and what the holy ghost declar'd , the heavens were open'd , god the father anointed him , the spiritual vnction presently descended in the likeness of a dove , and sate upon his head , and was spread all over him , and he was called the christ , when he was the anointed of the father . to whom also , least imposition of hands should seem to be wanting , the voice of god was heard from the could , saying . this is my son in whom i am well pleased , hear ye him . that which optatus sayes is this ; that upon and in christs person , baptism , confirmation , and ordination were consecrated and first appointed . he was baptized by s. john ; he was confirm'd by the holy spirit and anointed with spiritual unction in order to that great work of obedience to his fathers will ; and he was consecrated by the voice of god from heaven . in all things christ is the head , and the first fruits : and in these things was the fountain of the sacraments and spiritual grace , and the great exemplar of the oeconomy of the church . for christ was nullius poenitentiae debitor ; baptism of repentance was not necessary to him who never sinn'd , but so it became him to fulfil all righteousness , and to be a pattern to us all . but we have need of these things , though he had not ; and in the same way in which salvation was wrought by him for himself and for us all , in the same way he intended we should walk . * he was baptized because his father appointed it so : we must be baptized because christ hath appointed it , and we have need of it too . he was consecrated to be the great prophet , and the great priest , because no man takes on him this honour , but he that was called of god , as was aaron : and all they , who are to minister in his prophetical office under him , must be consecrated and solemnly set apart for that ministration , and after his glorious example . he was anointed with a spiritual unction from above after his baptisme ; for after jesus was baptized , he ascended up from the waters , and then the holy ghost descended upon him ; it is true , he receiv'd the fulness of the spirit ; but we receive him by measure ; but of his fulness we all receive , grace for grace ; that is , all that he receiv'd in order to his great work , all that in kind , one for another , grace for grace , we are to receive according to our measures , and our necessities . and as all these he receiv'd by external ministrations ; so must we ; god the father appointed his way , and he , by his example first , hath appointed the same to us ; that we also may follow him in the regeneration ; and work out our salvation by the same graces in the like solemnities . for if he needed them for himself , then we need them much more . if he did not need them for himself , he needed them for us , and for our example , that we might follow his steps , who by receiving these exteriour solemnities and inward graces , became the author and finisher of our salvation , and the great example of his church . i shall not need to make use of the fancy of the murcosians and colabarsians , who turning all mysteries into numbers , reckoned the numeral letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and made them co-incident to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they intended to say , that christ , receiving the holy dove after his baptism , became all in all to us ; the beginning and the perfection of our salvation ; here he was confirm'd , and receiv'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the consummation to his initiation , the completion of his baptism , and of his headship in the gospel . but that which i shall rather and is what s. cyril from hence argues . when he truly was baptized in the river of jordan , he ascended out of the waters , and the holy ghost substantially descended upon him , like resting upon like . and to you also in like manner , after ye have ascended from the waters of baptisme , the vnction is given , which bears the image or similitude of him by whom christ was anointed — that as christ after baptism , and the coming of the holy spirit upon him , went forth to battle ( in the wilderness ) and overcame the adversary : so ye also after holy baptism , and the mystical vnction ( or confirmation ) being vested with the armour of the holy spirit are enabled to stand against the opposite powers . here then is the first great ground of our solemne receiving the holy spirit , or the unction from above after baptism , which we understand and represent by the word confirmation , denoting the principle effect of this unction , spiritual strength : christ , who is the head of the church , entred this way upon his duty and work ; and he who was the first of all the church , the head and great example , is the measure of all the rest , for we can go to heaven no way , but in that way in which he went before us . there are some who from this story would infer the descent of the holy ghost after christs baptism , not to signifie that confirmation was to be a distinct rite from baptism , but a part of it , yet such a part as gives fulness and consummation to it . s. hierom , chrysostom , euthymius and theophylact go not so far ; but would have us by this to understand that the holy ghost is given to them that are baptized . but reason and the context are both against it . 1. because the holy ghost was not given by johns baptism ; that was reserv'd to be one of christ's glories ; who also , when by his disciples he baptiz'd many , did not give them the holy ghost ; and when he commanded his apostles to baptize all nations , did not at that time so much as promise the holy ghost : he was promis'd distinctly , and given by another ministration . 2. the descent of the holy spirit was a distinct ministery from the baptism ; it was not only after jesus ascended from the waters of baptism ; but there was something intervening , and by a new office or ministration . for there was prayer joyn'd in the ministery . so s. iuke observes ; while jesus was praying , the heavens were open'd , and the holy spirit descended , for so jesus was pleas'd to consign the whole office and ritual of confirmation , prayer for invocating the holy spirit , and giving him by personal application , which as the father did immediately , so the bishops doe by imposition of hands 3. s. austin observes that the apparition of the holy spirit like a dove was the visible or ritual part ; and the voice of god was the word to make it to be sacramental , accedit verbum ad elementum , & fit sacramentum : for so the ministration was not only perform'd on christ , but consign'd to the church by similitude , and exemplar institution . i shall only add , that the force of this argument is established to us by more of the fathers . s. hilary upon this place hath these words . the fathers voice was heard , that from those things , which were consummated in christ , we might know that after the baptism of water the holy spirit from the gates of heaven flies unto us and that we are to be anointed with the vnction of a coelestial glory , and be made the sons of god by the adoption of the voice of god , the truth by the very effects of things prefigur'd unto us the similitude of a sacrament . so s. chrysostom . in the beginnings alwayes appears the sensible visions of spiritual things for their sakes , who cannot receive the understanding of an incorporeal nature ; that if afterwards they be not so done ( that is , after the same visible manner ) they may be believ'd by those things which were already done . but more plain is that of theophylact . the lord had not need of the descent of the holy spirit , but he did all things for our sakes , and himself is become the first fruits of all things which we afterwards were to receive , that he might become the first fruits among many brethren . the consequent is this , which i express in the words of s. austin , affirming , christi in baptismucolombam unctionem nostram praefigurâsse . the dove in christ's baptism did represent and prefigure our unction from above , that is , the descent of the holy ghost upon us in the rite of confirmation . christ was baptized , and so must we . but after baptism ; he had a new ministration for the reception of the holy ghost ; and because this was done for our sakes , we also must follow that example : and this being done immediately before his entrance into the wilderness to be tempted of the devil , it plainly describes to us the order of this ministry , and the blessing design'd to us ; after we are baptiz'd , we need to be strengthned and confirm'd propter pugnam spiritualem ; we are to fight against the flesh , the world and the devil , and therefore must receive the ministration of the holy spirit of god ; which is the design and proper work of confirmation . for ( they are the words of the excellent author of the imperfect work upon s. matthew imputed to s. chrysostom ) the baptism of water profits us , because it washes away the sins we have formerly committed ; if we repent of them . but it does not sanctifie the soul ; nor precedes the concupiscences of the heart and our evil thoughts , nor drives them back , nor represses our carnal desires . but he therefore , who is ( only ) so baptized , that he does not also receive the holy spirit , is baptized in his body , and his sins are pardon'd , but in his mind he is yet but a catechumen ; for so it is written ; he that hath not the spirit of christ is none of his : and therefore afterward out of his flesh will germinate worse sins , because he hath not receiv'd the holy spirit conserving him ( in his baptismal grace ) but the house of his body is empty ; wherefore that wicked spirit finding it swept with the doctrines of faith , as with besomes , enters in , and in a seaven fold manner dwells there . which words , besides that they will explicate this mystery , do also declare the necessity of confirmation , or receiving the holy ghost after baptism in imitation of the divine precedent of our blessed saviour . 2. after the example of christ , my next argument is from his words , spoken to nicodemus in explication of the prime mysteries evangelical ; vnless a man be born of water and of the holy spirit , he shall not enter into the kingdom of god. these words are the great argument which the church uses for the indispensable necessity of baptism , and having in them so great effort , and not being rightly understood , have suffered many convulsions ( shall i call them ) or interpretations : some serve their own hypothesis by saying that water is the symbol , and the spirit is the baptismal grace : others , that it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one is onely meant , though here be two signatures . but others conclude , that water is onely necessary , but the spirit is super-added as being afterwards to supervene and move upon these waters : and others yet affirm , that by water is onely meant a spiritual ablution , or the effect produced by the spirit ; and still they have intangled the words , so that they have been made useless to the christian church , and the meaning too many things , makes nothing to be understood . but truth is easie , intelligible and clear , and without objection , and is plainly this . unless a man be baptized into christ , and confirmed by the spirit of christ , he cannot enter into the kingdom of christ ; that is , he is not perfectly adopted into the christian religion , or fitted for the christian warfare ; and if this plain and natural sense be admitted the place is not onely easie and intelligible , but consonant to the whole design of christ and analogy of the new testament . for first , our blessed saviour was catechising of nicodemus , and teaching him the first rudiments of the gospel , and like a wise master-builder first layes the foundation , the doctrine of baptism , and laying on of hands , which afterwards st. paul put into the christian catechism , as i shall shew in the sequel . now these also are the first principles of the christian religion taught by christ himself , and things which at least to the doctors might have been so well known , that our blessed saviour upbraids the not knowing them , as a shame to nicodemus . st. chrysostom and theophylact , euthymius and rupertus affirm that this generation by water and the holy spirit might have been understood by the old testament , in which nicodemus was so well skilled . certain it is , the doctrine of baptismes was well enough known to the jews , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the illumination and irradiations of the spirit of god was not new to them , who believed the visions and dreams , the daughter of a voice , and the influences from heaven upon the sons of the prophets , and therefore although christ intended to teach him more than what he had distinct notice of , yet the things themselves had foundation in the law and the prophets , but although they were high mysteries and scarce discerned by them , who either were ignorant or incurious of such things , yet to the christians they were the very rudiments of their religion , and are best expounded by observation of what st. paul placed in the very foundation . but , 2. baptism is the first mystery , that is certain ; but that this of being born of the spirit is also the next , is plain in the very order of the words , and that it does mean a mystery distinct from baptism will be easily assented to by them , who consider , that although christ baptized and made many disciples by the ministry of his apostles , yet they who were so baptized into christs religion did not receive this baptism of the spirit till after christs ascension . 3. the baptism of water was not peculiar to john the baptist , for it was also of christ , and ministred by his command ; it was common to both , and therefore the baptism of water is the less principal here . something distinct from it is here intended . now if we add to these words , that st. john tells of another baptism , which was christs peculiar ; he shall baptize you with the holy ghost , and with fire ; that these words were literally verified upon the apostles in pentecost , and afterwards upon all the baptized in spiritual effect ( who besides the baptism of water , distinctly had the baptism of the spirit in confirmation ) it will follow that of necessity this must be the meaning and the verification of these words of our b. saviour to nicodemus , which must mean a double baptism : transivimus per aquam & ignem , antequam veniemus in refrigerium , we must pass through water and fire before we enter into rest , that is , we must first be baptized with water , and then with the holy ghost , who first descended in fire ; that is , the onely way to enter into christs kingdom is by these two doors of the tabernacle , which god hath pitched , and not man , first by baptism , and then by confirmation ; first by water , and then by the spirit . the primitive church had this notion so fully amongst them , that the author of the apostolical constitutions attributed to st. clement , who was st. pauls schollar , affirms , that a man is made a perfect christian ( meaning ritually and sacramentally , and by all exterior solemnity ) by the water of baptism and confirmation of the bishop , and from these words of christ now alledged , derives the use and institution of the rite of confirmation . the same sense of these words is given to us by st. cyprian , who intending to prove the insufficiency of one without the other , sayes , tunc enim plenè sanctificari & esse dei filii possunt , si sacramento utroque nascantur , cum scriptum sit , nisi quis natus fuerit ex aquâ & spiritu , non potest intrare regnum dei. then they may be fully sanctified and become the sons of god , if they be born with both the sacraments , or rites ; for it is written , vnless a man be born of water and the spirit , he cannot enter into the kingdom of god. the same also is the commentary of eusebius emissenus a ; and st. austin b tells , that although some understand these words onely of baptism , and others of the spirit onely , viz. in confirmation , yet others ( and certainly much better ) understand utrunque sacramentum , both the mysteries of confirmation as well as baptism : amalarius fortunatus c brings this very text to reprove them that neglect the episcopal imposition of hands [ concerning them who by negligence lose the bishops presence , and receive not the imposition of his hands , it is to be considered , least in justice they be condemned , in which they exercize justice negligently , because they ought to make haste to the imposition of hands ; because christ said , vnless a man be born again of water and the spirit , he cannot enter into the kingdom of god : and as he said this , so also he said , vnless your righteousness exceed the righteousness of the scribes and pharisees , ye shall not enter into the kingdom of heaven . ] to this i fore-see two objections may be made : first , that christ did not institute confirmation in this place , because confirmation being for the gift of the holy ghost , who was to come upon none of the apostles till jesus was glorified : these words seem too early for the consigning an effect that was to be so long after , and a rite that could not be practised till many intermedial events should happen . so said the evangelist , the holy ghost was come upon none of them , because jesus was not yet glorified , intimating that this great effect was to be in after-time , and it is not likely that the ceremony should be ordained before the effect it self was ordered and provided for ; that the solemnity should be appointed before provisions were made for the mystery , and that the outward , which was wholy for the inward , should be instituted before the inward and principal had its abode amongst us . to this i answer . first , that it is no unusual thing ; for christ gave the sacrament of his body before his body was given , the memorial of his death was instituted before his death . 2. confirmation might here as well be instituted as baptism , and by the same reason that the church from these words concludes the necessity of one , she may also infer the designation of the other ; for the effect of baptism was at that time no more produced than that of confirmation . christ had not yet purchased to himself a church , he had not wrought remission of sins to all that believe on him ; the death of christ was not yet passed , into which death the christian church was to be baptized . 3. these words are so an institution of confirmation , as the sixth chap. of st. john is of the blessed eucharist : it was designativa , not ordinativa , it was in design , not in present command ; here it was preached , but not reducible to practice till its proper season . 4. it was like the words of christ to st. peter : when thou art converted confirm thy brethren . here the command was given , but that confirmation of his brethren was to be performed in a time relative to a succeeding accident . 5. it is certain that long before the event and grace was given , christ did speak of the spirit of confirmation , that spirit which was to descend in pentecost , which all they were to receive who should believe on him , which whosoever did receive , out of his belly should flow rivers of living waters , as is to be read in that place of st. john now quoted . 6. this praedesignation of the holy spirit of confirmation was presently followed by some little ante-past and donariola , or little givings of the spirit ; for our blessed saviour gave the holy ghost three several times . first , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obscurely , and by intimation and secret virtue , then , when he sent them to heal the sick , and anoint them with oyl in the name of the lord. second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more expresly and signally after the resurrection , when he took his leave of them , and said , receive ye the holy ghost : and this was to give them a power of ministring remission of sins , and therefore related to baptism and the ministeries of repentance . but , 3. he gave it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more perfectly , and this was the spirit of confirmation ; for he was not at all until now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes the text ; the holy ghost was not yet : so almost all the greek copies printed and manuscript ; and so st. chrysostom , athanasius , cyril , ammonius in the catena of the greeks , leontius , theophylact , euthymius , and all the greek fathers read it : so st. hierom a and st. b austin among the latines , and some latine translations read it : our translations read it , the holy ghost was not yet given , was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them , as some few greek copies read it ; but the meaning is alike , confirmation was not yet actual , the holy spirit , viz. of confirmation was not yet come upon the church , but it follows not but he was long before promised , designed and appointed , spoken of and declared . * the first of these collations had the ceremony of chrisme or anointing joyned with it , which the church in process of time transferred into her use and ministry , yet it is the last onely that christ passed into an ordinance for ever ; it is this onely which is the sacramental consummation of our regeneration in christ ; for in this the holy spirit is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present by his power , but present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as st. gregory nazianzen expresses it , to dwell with us , to converse with us , and to abide for ever , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so st. paul describes this spirit of confirmation , the spirit which he hath poured forth upon us , richly or plentifully , that is , in great measures , and to the full consummation of the first mysteries of our regeneration . now because christ is the great fountain of this blessing to us , and he it was who sent his fathers spirit upon the church , himself best knew his own intentions , and the great blessings he intended to communicate to his church , and therefore it was most agreeable that from his sermons we should learn his purposes and his blessing , and our duty : here christ declared re● sacramenti , the spiritual grace which he would afterwards impart to his church by exterior ministry , in this as in all other graces , mysteries , and rituals evangelical : nisi quis , vnless a man be born both of water and the spirit , he cannot enter into the kingdom of god. but the next objection is yet more material . 2. for if this be the meaning of our blessed saviour , then confirmation is as necessary as baptism , and without it ordinarily no man can be saved . the solution of this will answer a case of conscience , concerning the necessity of confirmation ; and in what degree of duty and diligence we are bound to take care that we receive this holy rite . i answer therefore , that , entring into the kingdom of god , is , being admitted into the christian church and warefare , to become sons of god , and souldiers of jesus christ ; and though this be the outward door , and the first entrance into life , and consequently the kings high way , and the ordinary means of salvation , yet we are to distinguish the external ceremony from the internal mystery , the nisi quis is for this , not for that ; and yet that also is the ordinary way . vnless a man be baptized ; that is , unless he be indeed regenerate , he cannot be sav'd ; and yet baptism , or the outward washing is the solemnity , and ceremony of its ordinary ministration ; and he that neglects this , when it may be had , is not indeed regenerate ; he is not renewed in the spirit of his mind , because he neglects gods way , and therefore can as little be sav'd , as he , who having receiv'd the external sacrament , puts a bar to the intromission of the inward grace . both cannot alwayes be had ; but when they can , although they are not equally valuable in the nature of the thing , yet they are made equally necessary by the divine commandment . and in this there is a great but general mistake in the doctrine of the schools disputing concerning what sacraments are necessary necessitate medii , that is , as necessary means , and what are necessary by the necessity of praecept , or divine commandment . for although a less reason will excuse from the actual susception of some than of others , and a less diligence for the obtaining of one will serve than in obtaining of another , and a supply in one is easier obtain'd than in another , yet no sacrament hath in it any other necessity than what is made meerly by the divine commandment . but the grace of every sacrament , or rite or mystery which is of divine ordinance is necessary indispensably , so as without it no man can be sav'd : and this difference is highly remarkable in the words of christ recorded by s. mark. he that believeth and is baptized shall be saved : but he that believeth not shall be damned . baptism it self , as to the external part , is not necessary necessitate medii , or indispensably ; but baptismal faith for the remission of sins in person capable , that indeed is necessary ; for christ does not say that the want of baptism damns as the want of faith does : and yet both baptisme and faith are the ordinary way of salvation ; and both necessary ; baptism , because it is so by the divine commandment , and faith as a necessary means of salvation , in the very oeconomy and dispensation of the gospel . thus it is also in the other sacrament . vnless we eat the flesh of the son of man , and drink his blood we have no life in us ; and yet god forbid that every man that is not communicated , should dye eternally . but it means plainly , that without receiving christ , as he is by gods intention intended we should receive him in the communion , we have no life in us . plainly thus , without the internal grace we cannot live ; and the external ministery is the usual and appointed means of conveying to us the internal ; and therefore although without the external it is possible to be sav'd , when it is impossible to be had ; yet with the wilful neglect of it , we cannot . thus therefore we are to understand the words of christ declaring the necessity of both these ceremonies : they are both necessary , because they are the means of spiritual advantages and graces , and both minister to the proper ends of their appointment , and both derive from a divine original : but the ritual or ceremonial part in rare emergencies is dispensable ; but the grace is indispensable . without the grace of baptism we shall dye in our sins ; and without the grace or internal part of confirmation we shall never be able to resist the divel , but shall be taken captive by him at his will : now the external or ritual part is the means , the season and opportunity of this grace ; and therefore is at no hand to be neglected , least we be accounted despisers of the grace , and tempters of god to wayes and provisions extraordinary . for although when without our fault we receive not the sacramental part , god can and will supply it to us out of his own stores ; because no man can perish without his own fault ; and god can permit to himself what he please , as being lord of the grace and of the sacrament ; yet to us he hath given a law and a rule ; and that is the way of his church in which all christians ought to walk . in short : the use of it is greatly profitable ; the neglect is inexcusable ; but the contempt is damnable . tenentur non negligere si pateat opportunitas , said the bishops in a synod at paris : if there be an opportunity , it must not be neglected . obligantur suscipere , aut saltem non contemnere , said the synod at sens. they are bound to receive it , or at least not to despise it . now he despises it that refuses it when he is invited to it , or when it is offered ; or that neglects it without cause . for , causelesly and contemptuously are all one . but these answers were made by gentle casuists ; he onely values the grace that desires it , that longs for it , that makes use of all the means of grace , that seeks out for the means , that refuses no labour , that goes after them as the merchant goes after gain ; and therefore the old ordo romanus admonishes more strictly ; omnino praecavendum esse ut hoc sacramentum confirmationis non negligatur , quia tunc omne baptisma legitimum christianitatis nomine confirmatur . we must by all means take heed that the rite of confirmation be not neglected , because in that every true baptism is ratified and confirmed , which words are also to the same purpose made use of by albinus flaccus . no man can tell to what degrees of diligence and labour , to what sufferings or journeyings he is oblig'd for the procuring of this ministry ; there must be debita sollicitudo ; a real providential zealou scare , to be where it is to be had , is the duty of every christian according to his own circumstances , but they who will not receive it unless it be brought to their doors , may live in such places and in such times where they shall be sure to miss it , and pay the price of their neglect of so great a ministry of salvation , turpissima est jactura quae per negligentiam , sit , he is a fool that loses his good by carelesness : but no man is zealous for his soul , but he who not onely omits no opportunity of doing it advantage when it is ready for him , but makes and seeks and contrives opportunities . si non necessitate , sed incuriâ & voluntate remanserit , as st. clements expression is , if a man wants it by necessity , it may by the overflowings of the divine grace be supplied , but not so if negligence or choice causes the omission . 3. our way being made plain , we may proceed to other places of scripture to prove the divine original of confirmation . it was a plant of our heavenly fathers planting , it was a branch of the vine , and how it springs from the root christ jesus we have seen ; it is yet more visible as it was dressed and cultivated by the apostles . now as soon as the apostles had received the holy spirit , they preached and baptized , and the inferiour ministers did the same , and st. philip particularly did so at samaria , the converts of which place received all the fruits of baptism , but christians though they were , they wanted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something to make them perfect . the other part of the narrative i shall set down in the words of st. luke : now when the apostles which were at jerusalem heard that samaria had received the word of god , they sent unto them peter and john , who , when they were come down , prayed for them that they might receive the holy ghost , for as yet he was fallen upon none of them , onely they were baptized in the name of the lord jesus ; then laid they their hands on them and they received the holy ghost . if it had not been necessary to have added a new solemnity and ministration , it is not to be supposed the apostles peter and john would have gone from jerusalem to impose hands on the baptized at samaria . id quod deerat à petro & johanne factum est , ut oratione pro eis habitâ & manu impositâ invocaretur & infunderetur super eos spiritus sanctus , said st. cyprian : it was not necessary that they should be baptized again , onely that which was wanting was performed by peter and john , that by prayer and imposition of hands the holy ghost should be invocated and poured upon them . the same also is from this place affirmed by p. innocentius the first , st. hierom , and many others ; and in the acts of the apostles we find another instance of the celebration of this ritual and mystery , for it is signally expressed of the baptized christians at ephesus , that st. paul first baptized them , and then laid his hands on them , and they received the holy ghost ; and these testimonies are the great warranty for this holy rite . quod nunc in confirmandis neophytis manus impositio tribuit singulis , hoc tunc spiritus sancti descensio in credentium populo donavit universis , said eucherius lugdunensis , in his homily of pentecost . the same thing that is done now in imposition of hands or single persons , is no other than that which was done upon all believers in the descent of the holy ghost ; it is the same ministry , and all deriving from the same authority . confirmation or imposition of hands for the collation of the holy spirit we see was actually practised by the apostles , and that even before and after they preached the gospel to the gentiles , and therefore amalarius , who entred not much into the secret of it , reckons this ritual as derived from the apostles per consuetudinem , by catholick custom , which although it is not perfectly spoken as to the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or authority of it , yet he places it in the apostles , and is a witness of the catholick succeeding custom and practise of the church of god ; which thing also zanchius observing , though he followed the sentiment of amalarius , and seemed to understand no more of it , yet sayes well : interim ( sayes he ) exempla apostolorum & veteris ecclesiae vellem pluris aestimari . i wish that the example of the apostles and the primitive church were of more value amongst christians , it were very well indeed they were so , but there is more in it than mere example . these examples of such solemnities productive of such spiritual effects are , as st. cyprian calls them , apostolica magisteria , the apostles are our masters in them , and have given rules and precedents for the church to follow . this is a christian law , and written as all scriptures are , for our instruction : but this i shall expresly prove in the next paragraph . 4. we have seen the original from christ , the practise and exercise of it in the apostles , and the first converts in christianity ; that which i shall now remark is , that this is established and passed into a christian doctrine . the warranty for what i say is the words of st. paul , where the holy rite of confirmation , so called from the effect of this ministration , and expressed by the ritual part of it , imposition of hands , is reckoned a fundamental point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not laying again the foundation of repentance from dead works , and of faith towards god , of the doctrine of baptismes and of laying on of hands , of resurrection from the dead and eternal judgement . here are six fundamental points of st. pauls catechism , which he laid as the foundation or the beginning of the institution of the christian church , and amongst these imposition of hands is reckoned as a part of the foundation , and therefore they who deny it , dig up foundations : now that this imposition of hands is that which the apostles used in confirming the baptized , and invocating the holy ghost upon them , remains to be proved . for it is true that imposition of hands signifies all christian rites except baptism and the lords supper ; not the sacraments , but all the sacramentals of the church : it signifies confirmation , ordination , absolution , visitation of the sick , blessing single persons , ( as christ did the children brought to him ) and blessing marriages , all these were usually ministred by imposition of hands . now the three last are not pretended to be any part of this foundation , neither reason , authority , nor the nature of the thing , suffer any such pretension : the question then is between the first three . first , absolution of penitents cannot be meant here , not onely because we never read that the apostles did use that ceremony in their absolutions ; but because the apostle speaking of the foundation in which baptism is , and is reckoned one of the principal parts in the foundation , there needed no absolution but baptismal , for they and we believing one baptism for the remission of sins , this is all the absolution that can be at first and in the foundation . the other was secunda post naufragium tabula , it came in after , when men had made a shipwrack of their good conscience , and were as st. peter says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgetful of the former cleansing and purification and washing of their old sins . 2. it cannot be meant of ordination , and this is also evident . 1. because the apostle sayes he would thenceforth leave to speak of the foundation , and go on to perfection , that is , to higher mysteries . now in rituals , of which he speaks , there is none higher than ordination . 2. the apostle saying he would speak no more of imposition of hands , goes presently to discourse of the mysteriousness of the evangelical priesthood , and the honour of that vocation , by which it is evident he spake nothing of ordination in the catechism or narrative of fundamentals . 3. this also appears from the context , not onely because laying on of hands is immediately set after baptism , but also because in the very next words of his discourse he does enumerate and apportion to baptism and confirmation their proper and proportioned effects : to baptism , illumination , according to the perpetual stile of the church of god , calling baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enlightning , and to confirmation he reckons , tasting the heavenly gift , and being made partakers of the holy ghost ; by the thing signified declaring the sign , and by the mystery the rite . upon these words st. chysostom discoursing , sayes , that all these are fundamental articles ; that is , that we ought to repent from dead works , to be baptized into the faith of christ , and be made worthy of the gift of the spirit , who is given by imposition of hands , and we are to be taught the mysteries of the resurrection and eternal judgement . this catechism ( sayes he ) is perfect ; so that if any man have faith in god , and being baptized is also confirmed , and so tastes the heavenly gift and partakes of the holy ghost , and by hope of the resurrection tastes of the good things of the world to come , if he falls away from this state , and turn apostate from this whole dispensation , digging down and turning up these foundations , he shall never be built again ; he can never be baptized again , and never be confirmed any more , god will not begin again , and go over with him again , he cannot be made a christian twice ; if he remains upon these foundations , though he sins , he may be renewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by repentance and by a resuscitation of the spirit , if he have not wholly quenched him : but if he renounces the whole covenant , disown and cancel these foundations , he is desperate , he can never be renewed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the title and oeconomy of repentance . this is the full explication of this excellent place , and any other wayes it cannot reasonably be explicated , but therefore into this place any notice of ordination cannot come ; no sense , no mystery can be made of it or drawn from it , but by the interposition of confirmation the whole context is clear , rational , and intelligible . this then is that imposition of hands of which the apostles speaks . vnus hic locus abundè testatur , &c. saith calvin : this one place doth abundantly witness that the original of this rite or ceremony was from the apostles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith s. chrysostom ; for by this rite of imposition of hands they receiv'd the holy ghost . for though the spirit of god was given extra-regularly , and at all times , as god was pleas'd to do great things ; yet this imposition of hands was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this was the minstery of the spirit . for so we receive christ when we hear and obey his word : we eat christ by faith , and we live by his spirit ; and yet the blessed eucharist is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ministery of the body and blood of christ. now as the lords supper is appointed ritually to convey christ's body and blood to us : so is confirmation ordain'd ritually to give unto us the spirit of god. and though by accident and by the overflowings of the spirit it may come to pass that a man does receive perfective graces alone , and without ministeries external : yet such a man without a miracle is not a perfect christian ex statuum vitae dispositione ; but , in the ordinary wayes and appointment of god , and until he receive this imposition of hands , and be confirmed , is to be accounted an imperfect christian . but of this afterwards . i shall observe one thing more out of this testimony of s. paul. he calls it , the doctrine of baptismes and laying on of hands ; by which it does not only appear to be a lasting ministery , because no part of the christian doctrine could change , or be abolished ; but hence also it appears to be of divine institution . for if it were not ; s. paul had been guilty of that which our blessed saviour reproves in the scribes and pharisees , and should have taught for doctrines the commandments of men. which because it cannot be suppos'd ; it must follow , that this doctrine of confirmation , or imposition of hands is apostolical and divine . the argument is clear , and not easie to be reproov'd . sect . ii. the rite of confirmation is a perpetual and never ceasing ministery . yea , but what is this to us ? it belong'd to the dayes of wonder and extraordinary : the holy ghost breath'd upon the apostles and apostolical men ; but then he breath'd his last : recedente gratiâ , recessit disciplina : when the grace departed we had no further use of the ceremony . in answer to this i shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by divers particulars evince plainly , that this ministery of confirmation was not temporary and relative only to the acts of the apostles , but was to descend to the church for ever . this indeed is done already in the preceding sect. in which it is clearly manifested ; that christ himself made the baptism of the spirit , to be necessary to the church ; he declar'd the fruits of this baptism ; and did particularly relate it to the descent of the holy spirit upon the church at and after that glorious pentecost . he sanctifyed it , and commended it by his example ; just as in order to baptism , he sanctified the flood jordan , and all other waters to the mystical washing away of sin ; viz. by his great example , and fulfilling this righteousness also : this doctrine the apostles first found in their own persons and experience , and practised to all their converts after baptism by a solemn and external rite , and all this passed into an evangelical doctrine , the whole mystery being signified by the external rite in the words of the apostle , as before it was by christ , expressing onely the internal ; so that there needs no more strength to this argument : but that there may be wanting no moments to this truth , which the holy scripture affords , i shall add more weight to it ; and , 1. the perpetuity of this holy rite appears , because this great gift of the holy ghost was promised to abide with the church for ever . and when the jews heard the apostles speak with tongues at the first and miraculous descent of the spirit in pentecost , to take off the strangeness of the wonder and the envy of the power ; st. peter at that very time tells them plainly , repent and be baptized every one of you , — and ye shall receive the gift of the holy ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the meanest person amongst you all but shall receive this great thing , which ye observe us to have received ; and not onely you , but your children too ; not your children of this generation onely , sed nati natorum , & qui nascentur ab illis , but your children for ever : for the promise is to you and to your children , and to all that are afar off , even to as many as the lord our god shall call . now then let it be considered . 1. this gift is by promise , by a promise not made to the apostles alone , but to all ; to all for ever . 2. consider here at the very first as there is a verbum , a word of promise , so there is sacramentum too : ( i use the word as i have already premonished in a large sense onely , and according to the stile of the primitive church ) it is a rite partly moral , partly ceremonial , the first is prayer , and the other is laying on of the hands , and to an effect that is but transient and extraordinary , and of a little aboad , it is not easie to be supposed that such a solemnity should be appointed . i say , such a solemnity , that is , it is not imaginable that a solemn rite annexed to a perpetual promise should be transient and temporary , for by the nature of relatives they must be of equal abode . the promise is of a thing for ever , the ceremony or rite was annexed to the promise , and therefore this also must be for ever . 3. this is attested by st. paul , who reduces this argument to this mystery , saying ; in whom after that ye believed signati estis spiritu sancto promissionis , ye were sealed by that holy spirit of promise . he spake it to the ephesians , who well understood his meaning by remembring what was done to themselves by the apostles * but a while before , who after they had baptized them did lay their hands upon them , and so they were sealed , and so they received the holy spirit of promise ; for here the very matter of fact is the clearest commentary on st. pauls words : the spirit which was promised to all christians they then received , when they were consigned , or had the ritual seal of confirmation by imposition of hands . one thing i shall remark here , and that is , that this and some other words of scripture relating to the sacraments or other rituals of religion do principally mean the internal grace , and our consignation is by a secret power , and the work is within , but it does not therefore follow that the external rite is not also intended ; for the rite is so wholly for the mystery , and the outward for the inward , and yet by the outward god so usually and regularly gives the inward , that as no man is to rely upon the external ministery , as if the opus operatum would do the whole duty ; so no man is to neglect the external , because the internal is the more principal . the mistake in this particular hath caused great contempt of the sacraments and rituals of the church , and is the ground of the socinian errors in these questions . but 4. what hinders any man from a quick consent at the first representation of these plain reasonings and authorities ? is it because there were extraordinary effects accompanying this ministration , and because now there are not , that we will suppose the whole oeconomy must cease ; if this be it , and indeed this is all that can be supposed in opposition to it , it is infinitely vain . 1. because these extraordinary effects did continue even after the death of all the apostles . st. irenaeus sayes they did continue even to his time ; even the greatest instance of miraculous power , & in fraternitate , saepissimè propter aliquid necessarium ea quae est in quoquo loco vniversa ecclesia postulante per jejunium & supplicationem multam , reversus est spiritus , &c. when god saw it necessary , and the church prayed and fasted much , they did miraculous things , even of reducing the spirit to a dead man. 2. in the dayes of the apostles the holy spirit did produce miraculous effects , but neither alwayes , nor at all , in all men : are all workers of miracles ? do all speak with tongues ? do all interpret ? can all heal ? no , the spirit bloweth where he listeth , and as he listeth ; he gives gifts to all , but to some after this manner , and to some after that . 3. these gifts were not necessary at all times any more than to all persons , but the promise did belong to all , and was made to all , and was performed to all . in the dayes of the apostles there was an effusion of the spirit of god , it run over , it was for themselves and others , it wet the very ground they trode upon , and made it fruitful ; but it was not to all in like manner , but there was also then , and since then , a diffusion of the spirit , tanquam in pleno . st. stephen was full of the holy ghost , he was full of faith and power : the holy ghost was given to him to fulfil his faith principally , the working miracles was but collateral and incident : but there is also an infusion of the holy ghost , and that is to all , and that is for ever , the manifestation of the spirit is given to every man to profit withall , saith the apostle ; and therefore if the grace be given to all , there is no reason that the ritual ministration of that grace should cease , upon pretence that the spirit is not given extraordinarily . 4. these extraordinary gifts were indeed at first necessary : in the beginnings alwayes appears the sensible visions of spiritual things for their sakes , who cannot receive the understanding of an incorporeal nature ; that if afterward they be not so done , they may be believed by those things which were already done , said st. chysostom in the place before quoted . that is , these visible appearances were given at first by reason of the imperfection of the state of the church , but the greater gifts were to abide for ever ; and therefore it is observable that st. paul sayes , that the gift of tongues is one of the least and most useless things ; a meer sign , and not so much as a sign to believers , but to infidels and unbelievers ; and before this he greatly prefers the gift of prophecying or preaching , which , yet all christians know , does abide with the church for ever . 5. to every ordinary and perpetual ministery at first , there were extraordinary effects and miraculous consignations . we find great parts of nations converted at one sermon . three thousand converts came in at once preaching of s. peter ; and five thousand at another sermon : and persons were miraculously cured by the prayer of the bishop in his visitation of a sick christian ; and divels cast out in the conversion of a sinner ; and blindness cur'd at the baptism of s. paul , and aeneas was healed of a palsie at the same time , he was cur'd of his infidelity ; and eutychus was restor'd to life at the preaching of s. paul : and yet that now we see no such extraordinaries , it followes not , that the visitation of the sick , and preaching sermons , and absolving penitents are not ordinary and perpetual ministrations : and therefore to fancy that invocation of the holy spirit , and imposition of hands is to cease when the extraordinary and temporary contingencies of it are gone , is too trifling a fancy to be put in ballance against so sacred an institution relying upon so many scriptures . 6. with this objection some vain persons would have troubled the church in s. austins time ; but he considered it with much indignation , writing against the donatists . his words are these . at the first times the holy spirit fell upon the believers , and they spake with tongues which they had not learned , according as the spirit gave them utterance . they were signs fitted for the season ; for so the holy ghost ought to have signified in all tongues , because the gospel of god was to run thorough all the nations and languages of the world : so it was signified , and so it pass'd thorough . but is it therefore expected that they , upon whom there is imposition of hands that they might receive the holy ghost , that they should speak with tongues ? or when we lay hands on infants , does every one of you attend to hear them speak with tongues ? and when he sees that they do not speak with tongues , is any of you of so perverse a heart as to say , they have not received the holy ghost ; for if they had received him , they would speak with tongues , as it was done at first ? but if by these miracles there is not now given any testimony of the presence of the holy spirit , how doth any one know that he hath received the holy ghost ? interroget cor suum , si diligit fratrem , manet spiritus dei in illo . it is true the gift of tongues doth not remain , but all the greater gifts of the holy spirit remain with the church for ever ; sanctification and power , fortitude and hope , faith and love : let every man search his heart , and see if he belongs to god ; whether the love of god be not spread in his heart by the spirit of god : let him see if he be not patient in troubles , comforted in his afflictions , bold to confess the faith of christ crucified , zealous of good works : these are the miracles of grace , and the mighty powers of the spirit , according to that saying of christ ; these signs shall follow them that believe : in my name shall they cast out devils , they shall speak with new tongues , they shall tread on serpents , they shall drink poyson , and it shall not hurt them ; and they shall lay their hands on the sick , and they shall recover . that which we call the miraculous part is the less power ; but to cast out the devil of lust , to throw down the pride of lucifer , to tread on the great dragon , and to triumph over our spiritual enemies , to cure a diseased soul , to be unharmed by the poyson of temptation , of evil examples and evil company : these are the true signs that shall follow them that truly and rightly believe on the name of the lord jesus ; this is to live in the spirit , and to walk in the spirit ; this is more than to receive the spirit to a power of miracles , and super-natural products in a natural matter : for this is from a super-natural principle to receive super-natural aids to a super-natural end in the diviner spirit of a man ; and this being more miraclous than the other , it ought not to be pretended that the discontinuance of extraordinary miracles should cause the discontinuance of an ordinary ministration ; and this is that which i was to proove . 6. to which it is not amiss to add this observation , that simon magus offered to buy this power of the apostles , that he also by laying on of hands might thus minister the spirit . now he began this sin in the christian church , and it is too frequent at this day , but if all this power be gone , then nothing of that sin can remain ; if the subject matter be removed , then the appendant crime cannot abide , and there can be no simony , so much as by participation ; and whatever is or can be done in this kind , is no more of this crime , than drunkenness is of adultery ; it relates to it , or may be introductive of it , or be something like it : but certainly since the church is not so happy as to be intirely free from the crime of simony , it will be hard to say , that the power ( the buying of which was the principle of this sin , and therefore the rule of all the rest ) should be removed , and the house stand without a foundation , the relative without the correspondent , the accessary without the principal , and the accident without the subject . this is impossible , and therefore it remains that still there abides in the church this power , that by imposition of the hands of sit persons , the holy ghost is ministred : but this will be further cleared in the next section . sect . iii. the holy rite of imposition of hands for the giving the holy spirit , or confirmation , was actually continued and practised by all the succeeding ages of the purest and primitive church . next to the plain words of scripture , the traditive interpretation and practise of the church of god is the best argument in the world for rituals and mystical ministrations ; for the tradition is universal , and all the way acknowledged to be derived from scripture : and although in rituals the tradition it self , if it be universal and primitive , as this is , were alone sufficient , and is so esteemed in the baptism of infants , in the priests consecrating the holy eucharist , in publick liturgies , in absolution of penitents , the lords day , communicating of women , and the like ; yet this rite of confirmation being all that , and evidently derived from the practise apostolical , and so often recorded in the new testament , both in the ritual and mysterious part , both in the ceremony and spiritual effect , is a point of as great certainty , as it is of usefulness and holy designation . theophilus antiochenus lived not long after the death of s. john , and he derives the name of christian , which was first given to the disciples in his city from this chrisme or spiritual unction , this confirmation of baptized persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we are therefore called christians because we are anointed with the vnction of god. these words will be best understood by the subsequent testimonies , by which it will appear that confirmation ( for reasons hereafter mention'd ) was for many ages called chrisme or unction . but he adds the usefulness of it . for who is there that enters into the world , or that enters into contention , or athletick combats , but is anointed with oyl ? by which words he intimates both the unction anciently us'd in baptisme , and in confirmation both : for in the first we have our new birth ; in the second , we are prepar'd for spiritual combate . tertullian having spoken of the rites of baptism , proceeds . dehinc ( saith he ) manus imponitur , per benedictionem advocans & invitans spiritum sanctum : tunc ille sanctissimus spiritus super emundata & benedicta corpora libens à patre descendit . after baptism , the hand is impos'd , by blessing , calling and inviting the holy spirit . then that most holy spirit willingly descends from the father upon the bodies that are cleans'd and blessed ; that is , first baptis'd , then confirm'd ; and again . caro signatur , ut anima muniatur . caro manus impositione adumbratur , ut anima spiritu illuminetur . the flesh is consign'd , or seal'd ( that also is one of the known primitive words for confirmation ) that the soul may be guarded or defended : and the body is overshadowed by the imposition of hands , that the soul may be enlightned by the holy ghost . nay , further yet . if any man objects that baptisme is sufficient ; he answers ; it is true , it is sufficient to them that are to dye presently , but it is not enough for them that are still to live and to fight against their spiritual enemies . for in baptism we do not receive the holy ghost ( for although the apostles had been baptiz'd , yet the holy ghost was come upon none of them untill jesus was glorified ) sed in aquâ emundati , sub angelo spiritui sancto praeparamur ; but being cleans'd by baptismal water , we are dispos'd for the holy spirit under the hand of the angel of the church , under the bishops hand . and a little after he expostulates the article . non licebit deo in suo organo per manus sanctas sublimitatem modulari spiritalem ? is it not lawful for god , by an instrument of his own , under holy hands to accord the heights and sublimity of the spirit . for indeed this is the divine order ; and therefore tertullian reckoning the happiness and excellency of the church of rome at that time , sayes , she believes in god , she signes with water , she cloths with the spirit ( viz. in confirmation ) she feeds with the eucharist , she exhorts to martyrdom ; and against this order or institution she receives no man. s. cyprian , in his epistle to jubajanus , having urg'd that of the apostles going to samaria to impose hands on those whom s. philip had baptized , adds : quod nunc quoque apud nos geritur , ut qui in ecclesiâ baptizantur , per praepositos ecclesiae offerantur , & per nostram orationem ac manus impositionem , spiritum sanctum consequantur , & signaculo dominico consummentur . which custom is also descended to us , that they , who are baptiz'd might be brought by the rulers of the church , and by our prayer and the imposition of hands ( said the martyr bishop ) may obtain the holy ghost , and be consummated with the lords signature . and again , vngi necesse est eum qui baptizatus est , &c. et super eos qui in ecclesiâ baptizati erant , & ecclesiasticum & legitimum baptismum consecuti fuerant , oratione pro iis habitâ , manu impositâ invocaretur & infunderetur spiritus sanctus . it is necessary that every one who is baptiz'd should receive the unction that he may be christ's anointed one , and may have in him the grace of christ. they who have receiv'd lawful and ecclesiastical baptism , it is not necessary they should be baptiz'd again ; but that which is wanting must be supplyed , viz. that prayer being made for them , and hands impos'd , the holy ghost be invocated and pour'd upon them . s. clement of alexandria , a man of venerable antiquity and admirable learning , tells that a certain young man was by s. john delivered to the care of a bishop , who having baptiz'd him : posteà verò sigillo domini tanquam perfectâ tutâque ejus custodiâ * eum obsignavit . afterwards he sealed him with the lords signature ( the church word for confirmation ) as with a safe and perfect guard . origen in his seventh homily upon ezekiel expounding certain mystical words of the prophet ; saith , oleum est quo vir sanctus vngitur , oleum christi , oleum sanctae doctrinae . cum ergo aliquis accepit hoc oleum quo vngitur sanctus , id est , scripturam sanctam instituentem quomodo oporteat baptizari , in nomine patris , & filii , & spiritus sancti , & pauca commutans unxerit quempiam , & quodammodo dixerit , jam non es catechumenus , consecutus es lavacrum secundae generationis ; talis homo accipit oleum dei , &c. the unction of christ , of holy doctrine is the oyl by which the holy man is anointed ; having been instructed in the scriptures , and taught how to be baptized ; then changing a few things he sayes to him , now you are no longer a catechumen , now you are regenerated in baptism ; such a man receives the vnction of god. viz. he then is to be confirmed . s. dionys commonly called the areopagite in his excellent book of ecclesiastical hierarchy speaks most fully of the holy rite of confirmation or chrism . having describ'd at large the office and manner of baptizing the catechumens , the trine immersion , the vesting them in white garments ; adds ; then they bring them again to the bishop , and he consignes him ( who had been so baptiz'd ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the most divinely operating unction , and then gives him the most holy eucharist . and afterwards he sayes . but even to him , who is consecrated in the most holy mystery of regeneration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the perfective unction of chrism gives to him the advent of the holy spirit . and this rite of confirmation , then called chrism , from the spiritual unction then effected and consign'd also and signified by the ceremony of anointing externally , which was then the ceremony of the church ; he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy consummation of our baptismal regeneration ; meaning that without this , there is something wanting to the baptized persons . and this appears fully in that famous censure of novatus by cornelius bishop of rome reported by * eusebius . novatus had been baptized in his bed being very sick and like to dye : but when he recover'd he did not receive those other things which by the rule of the church he ought to have receiv'd : neque domini sigillo ab episcopo consignatus est ; he was not consign'd with the lords signature by the hands of the bishop ; he was not confirmed : quo non impetrato , quomodo spiritum sanctum obtinuisse putandus est ? which having not obtain'd , how can he be suppos'd to have receiv'd the holy spirit ? the same also is something more fully related by nicephorus , but wholly to the same purpose . melchiades in his epistle to the bishops of spain argues excellently about the necessity and usefulness of the holy rite of confirmation . [ what does the mystery of confirmation profit me after the mystery of baptism ? certainly we did not receive all in our baptism , if after that lavatory we want something of another kind . let your charity attend . as the military order requires , that when the general enters a souldier into his list , he does not only mark him , but furnishes him with armes for the battle . so in him that is baptiz'd , this blessing is his ammunition . you have given ( christ ) a souldier , give him also weapons . and what will it profit him if a father gives a great estate to his son , if he does not take care to provide a tutor for him . therefore the holy spirit is the guardian of our regeneration in christ , he is the comforter , and he is the defender . ] i have already alleaged the plain testimonies of optatus and s. cyril in the first section . i adde to them the words of s. gregory nazianzen speaking of confirmation or the christian signature ; hoc & viventi tibi maximum est tutamentum . ovis enim quae sigillo insignita est non facilè patet insidiis ; quae verò signata non est , facilè à furibus capitur . this signature is your greatest guard while you live . for a sheep , when it is mark'd with the masters sign , is not so soon stollen by thieves ; but easily if she be not . the same manner of speaking is also us'd by s. basil , who was himself together with eubulus confirm'd by bishop maximinus . quomodo curam geret tanquam ad se pertinentis angelus ? quomodo eripiat ex hostibus si non agnoverit signaculum ? how shall the angel know what sheep belong unto his charge ? how shall he snatch them from the enemy ; if he does not see their mark and signature ? theodoret also and theophylact speak the like words : and so far as i can perceive ; these and the like sayings are most made use of by the schoolmen to be their warranty for an indelible character imprinted in confirmation . i do not interest my self in the question ; but only recite the doctrine of these fathers in behalf of the practice and usefulness of confirmation . i shall not need to transcribe hither those clear testimonies which are cited from the epistles of s. clement , vrban the first , fabianus and cornelius ; the summe of them is in those plainest words of vrban the first . omnes fideles per manus impositionem episcopórum spiritum sanctum post baptismum accipere debent . all faithfull people ought to receive the holy spirit by imposition of the bishops hands after baptism . much more to the same purpose is to be read , collected by gratian de consecrat . dist 4. presbyt . & de consecrat dist . 5. omnes fideles & ibid. spiritus sanctus . s. hierom brings in a luciferian asking : why he that is baptiz'd in the church does not receive the holy ghost , but by imposition of the bishops hands ? the answer is , hanc observationem ex scripturae authoritate ad sacordotii honorem descendere . this observation for the honour of the priesthood did descend from the authority of the scriptures ; adding withal , it was for the prevention of schismes , and that the safety of the church did depend upon it . exigis ubi scriptum est ? if you ask where it is written ; it is answered , in actibus apostolorum . it is written in the acts of the apostles . but if there were no authority of scripture for it , totius orbis in hanc partem consensus instar praecepti obtineret ; the consent of the whole christian world in this article ought to prevail as a commandment . but here is a twofold chord , scripture and universal tradition : or rather scripture expounded by an universal traditive interpretation . the same observation is made from scripture by s. chrysostom : the words are very like those now recited from s. hierom's dialogue , and therefore need not be repeated . s. ambrose calls confirmation , spiritale signaculum , quod post fontem superest , ut perfectio fiat . a spiritual seal remaining after baptism , that perfection be had . oecumenius calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfection , lavacro peccata purgantur , chrismate spiritus sanctus superfunditur , ; vtraque verò ista manu & ore antistitis impetramus , said pacianus bishop of barcinona . in baptism our sins are cleans'd ; in confirmation the holy spirit is pour'd upon us ; and both these we obtain by the hands and mouth of the bishop ] : and again ; vestrae plebi unde spiritus ; quam non consignat unctus sacerdos ? the same with that of cornelius in the case of novatus before cited . i shall add no more least , i overset the article , and make it suspicious by too laborious a defence : only after these numerous testimonies of the fathers , i think it may be useful to represent that this holy rite of confirmation hath been decreed by many councils . the council of eliberis , celebrated in the time of p. sylvester the first , decreed , that whosoever is baptiz'd in his sickness , if he recover , ad episcopum eum perducat , ut per manus impositionem perfici possit ; let him be brought to the bishop , that he may be perfected by the imposition of hands . to the same purpose is the 77th . can. episcopus eos per bendictionem perficere debebit . the bishop must perfect those , whom the minister baptiz'd , by his benediction . the council of laodicea decreed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . all that are baptized , must be anointed with the coelestial unction , and [ so ] be partakers of the kingdom of christ. all that are so , that is , are confirm'd ; for this coelestial unction , is done by holy prayers , and the invocation of the holy spirit , so zonarus upon this canon : all such who have this unction shall reign with christ , unless by their wickedness they praeclude their own possessions . this canon was put into the code of the catholick church ; and makes the 152. canon . the council of orleans affirms expresly ; that he who is baptiz'd cannot be a christian ( meaning according to the usual stile of the church ; a full , and perfect christian ) nisi confirmatione episcopali fuerit chrismatus ; unless he have the unction of episcopal confirmation . but when the church had long disputed concerning the re-baptizing of hereticks and made canons for and against it , according as the heresies were , and all agreed that if the first baptism had been once good , it could never be repeated ; yet they thought it sit that such persons should be confirm'd by the bishop , all supposing confirmation to be the perfection and consummation of the less perfect baptism . thus the first council of arles decreed concerning the arrians , that if they had been baptized in the name of the father , son and holy ghost , they should not be re-baptized . manus tantùm eis imponatur ut accipiant spiritum sanctum ; that is , let them be confirm'd ; let there be imposition of hands that they may receive the holy ghost . the same is decreed by the second council of arles in the case of the bonasiaci . but i also find it in a greater record ; in the general council of constantinople ; where hereticks are commanded upon their conversion to be received , secundùm constitutum officium , there was an office appointed for it ; and it is in the greeks euchologion , sigillatos , primò scil . vnctos vnguento chrismatis , &c. & signantes eos dicimus , sigillum doni spiritus sancti , it is the form of confirmation used to this day in the greek church . so many fathers testifying the practise of the church , and teaching this doctrine , and so many more fathers as were assembled in six councils , all giving witness to this holy rite , and that in pursuance also of scripture , are too great a cloud of witnesses to be despised by any man that calls himself a christian. sect . iv. the bishops were alwayes , and the onely ministers of confirmation . saint chrysostome asking the reason why the samaritans , who were baptized by philip , could not from him and by his ministry receive the holy ghost ? answers , perhaps this was done for the honour of the apostles , to distinguish the supereminent dignity which they bore in the church , from all inferiour ministrations ; but this answer not satisfying , he adds , hoc donum non habebat , erat enim ex septem illis , id quod magis videtur dicendum . vnde meâ sententiâ hic philippus unus ex septem erat secundus à stephano , ideo & baptizans , spiritum sanctum non dabat , neque enim facultatem habebat , hoc enim donum solorum apostolorum erat . this gift they had not who baptized the samaritans , which thing is rather to be said than the other ; for philip was one of the seven , and in my opinion next to st. stephen ; therefore though he baptized , yet he gave not the holy ghost ; for he had no power so to do , for this gift was proper onely to the apostles , nam virtutem quidem acceperant ( diaconi ) faciendi signa , non autem dandi aliis spiritum sanctum , igitur hoc erat in apostolis singulare , unde & praecipuos , & non alios videmus hoc facere , the ministers that baptized had a power of doing signs and working miracles , but not of giving the holy spirit ; therefore this gift was peculiar to the apostles , whence it comes to pass that we see the cheifs * in the church , and no other to do this . st. dionys sayes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is need of a bishop to confirm the baptized , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this was the ancient custome of the church , and this was wont to be done by the bishops for conservation of unity in the church of christ , said st. ambrose : a solis episcopis , by bishops onely , said st. austin ; for the bishops succeeded in the place and ordinary office of the apostles , said st. hierom : and therefore in his dialogue against the luciferians it is said [ that this observation for the honour of the priesthood did descend , that the bishops onely might by imposition of hands confer the holy ghost ; that it comes from scripture , that it is written in the acts of the apostles , that it is done for the prevention of schismes , that the safety of the church depends upon it . ] but the words of p. innocentius i. in his first epistle and third chapter , and published in the first tome of the councils , are very full to this particular , de consignandis infantibus , manifestum est non ab alio quàm ab episcopo fieri licere , nam presbyteri , licèt sint sacerdotes , pontificatus tamen apicem non habent , haec autem pontificibus solis deberi , ut vel consignent , vel paracletum spiritum tradant , non solùm consuetudo ecclesiastica demonstrat , verùm & illa lectio actuum apostolorum , quae asserit petrum & johannem esse directos , qui jam baptizatis traderent spiritum sanctum ; concerning confirmation of infants , it is manifest , it is not lawful to be done by any other than by the bishop ; for although the presbyters be priests , yet they have not the summity of episcopacy : but that these things are onely due to bishops , is not onely demonstrated by the custom of the church , but by that of the acts of the apostles , where peter and john were sent to minister the holy ghost to them that were baptized . * optatus proves macharius to be no bishop , because he was not conversant in the episcopal office , and imposed hands on none that were baptized . hoc unum à majoribus fit , id est , à summis pontificibus , quod à minoribus perfici non potest , said p. melchiades : this ( of confirmation ) is onely done by the greater ministers ; that is , by the bishops , and cannot be done by the lesser . this was the constant practise and doctrine of the primitive church , and derived from the practice and tradition of the apostles , and recorded in their acts , written by st. luke . for this is our great rule in this case , what they did in rituals , and consigned to posterity is our example and our warranty : we see it done thus , and by these men , and by no others , and no otherwise , and we have no other authority , and we have no reason to goe another way . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in st. luke , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in st. chrysostome , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in philo , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the chief governour in ecclesiasticals , his office is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach such things as are not set down in books ; their practise is a sermon , their example in these things must be our rule , or else we must walk irregularly , and have no rule , but chance and humour , empire and usurpation , and therefore much rather , when it is recorded in holy writ , must this observation be esteemed sacred and inviolable . but how if a bishop be not to be had , or not ready ? st. ambrose * is pretended to have answered , apud egyptum presbyteri consignant , si praesens non sit episcopus : a presbyter may consign , if the bishop be not present ; and amalarius affirms , sylvestrum papam praevidentem quantum periculosum iter arriperet , qui sine confirmatione maneret , quantum potuit subvenisse , & propter absentiam episcoporum , necessitate addidisse , ut à presbytero vngerentur , that pope sylvester fore-seeing how dangerous a journey he takes , who abides without confirmation , brought remedy as far as he could , and commanded that in the absence of bishops they should be anointed by the priest ; and therefore it is by some supposed , that factum valet , fieri non debuit . the thing ought not to be done but in the proper and appointed way ; but when it is done , it is valid , just as in the case of baptism by a lay-man or woman : nay , though some canons say it is actio irrita , the act is null , yet for this there is a salvo pretended ; for sometimes an action is said to be irrita in law , which yet nevertheless is of secret and permanent value , and ought not to be done again . thus if a priest be promoted by simony , it is said , sacerdos non est , sed inaniter tantùm dicitur ; he is but vainly called a priest , for he is no priest. so sixtus ii. said , that if a bishop ordain in anothers diocess , the ordination is void ; and in the law it is said , that if a bishop be consecrated without his clergy and the congregation , the consecration is null ; and yet these later and fiercer constitutions do not determine concerning the natural event of things , but of the legal and canonical approbation . to these things i answer , that st. ambrose his saying that in egypt the presbyters consign in the bishops absence , does not prove that they ever did confirm or impose hands on the baptized for the ministry of the holy spirit , because that very passage being related by st. austin , the more general word of consign is rendred by the plainer and more particular , consecrant , they consecrate , meaning the blessed eucharist ; which was not permitted primitively to a simple priest to doe in the bishops absence without leave , onely in egypt it seems they had a general leave , and the bishops absence was an interpretative consent : but besides this , consignant is best interpreted by the practise of the church , of which i shall presently give an account , they might in the absence of the bishop consign with oyl upon the top of the head , but not in the fore-head , much less impose hands , or confirm , or minister the holy spirit , for the case was this . it was very early in the church , that to represent the grace which was ministred in confirmation , the unction from above , they us'd oyl and balsom ; and so constantly us'd this in their confirmations , that from the ceremony it had the appellation ; sacramentum chrismatis ; s. austin a calls it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so dionysius . now because at the baptism of the adult christians , and ( by imitation of that ) of infants , confirmation and baptism were usually ministred at the same time ; the unction was not only us'd to persons newly baptiz'd ; but another unction was added as a ceremony in baptism it self ; and was us'd immediately before baptism ; and the oyle was put on the top of the head , and three times was the party sign'd ; so it was then , as we find in the ecclesiastical hierarchy . but besides this unction with oyl in baptismal preparations ; and pouring oyl into the baptismal water ; we find another unction after the baptism was finished . for they bring the baptized person again to the bishop , saith s. dionys ; who signing the man with hallowed chrisme , gives him the holy eucharist . this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfective or consummating unction ; this was that which was us'd when the bishop confirmed the baptized person : for to him who is initiated by the most holy initiation of the divine generation ( that is , to him who hath been baptiz'd , saith pachimeres the paraphrast of dionysius ) the perfective vnction of chrisme , gives the gift of the holy ghost . this is that which the laodicean council calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be anointed after baptism . both these unctions were intimated by theophilus antiochenus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every man that is borne into the world , and every man that is a champion is anointed with oyl . that to baptism , this alluding to confirmation . now this chrisme was frequently ministred immediately after baptism ; in the cities where the bishop was present . but in villages and little towns where the bishop was not present , it could not be . but bishops were forc'd at their opportunities to go abroad and perfect what was wanting , as it was in the example of peter and john to the samaritans . non quidem abnuo hanc esse ecclesiarum consuetudinem , ut ad eos qui longè in minoribus vrbibus per presbyteros & diaconos baptizati sunt , episcopus ad invocationem sancti spiritus manum impositurus excurrat . it is the custom of the church that when persons are in lesser cities baptiz'd by priests and deacons , the bishops uses to travel far , that he may lay hands on them , for the invocation of the holy spirit . but because this could not alwayes be done , and because many baptized persons dyed before such an opportunity could be had ; the church took up a custome , that the bishop should consecrate the chrisme , and send it to the villages and little cities distant from the metropolis , and that the priests should anoint the baptized with it . but still they kept this part of it sacred and peculiar to the bishop . 1. that no chrisme should be us'd but what the bishop consecrated . 2. that the priests should anoint the head of the baptized ; but at no hand , the forehead , for that was still reserved for the bishop to do when he confirmed them . and this is evident in the epistle of p. innocent the first , above quoted . nam presbyteris , seu extra episcopum , seu praesente episcopo baptizant , chrismate baptizatos vngere licet , sed quod ab episcopo fuerit consecratum . non tamen frontem ex eodem oleo signare , quod solis debetur episcopis cum tradunt spiritum paracletum . now this the bishops did , not only to satisfie the desire of the baptized , but by this ceremony to excite the votum confirmationis , that they , who could not actually be confirmed , might at least have it in voto in desire , and in ecclesiastical representation . this ( as some think ) was first introduc'd by pope sylvester : and this is the consignation , which the priests of egypt us'd in the absence of the bishop ; and this became afterward , the practice in other churches . but this was no part of the holy rite of confirmation ; but a ceremony annexed to it ordinarily ; from thence transmitted to baptism , first by imitation , afterwards by way of supply and in defect of the opportunities of confirmation episcopal . and therefore we find in the first arausican council in the time of leo the first and theodosius junior , it was decreed , that in baptism every one should receive chrism : de eo autem qui in baptismate , quâ cunque necessitate faciente chrismatus non fuerit , in confirmatione sacerdos commonebitur . if the baptized by any intervening accident or necessity was not anointed , the bishop should be advertiz'd of it in confirmation , meaning that then it must be done . for the chrisme was but a ceremony annexed ; no part of either rite essential to it ; but yet thy thought it necessary ; by reason of some opinions then prevailing in the church . but here the rites themselves are clearly distinguish'd ; and this of confirmation was never permitted to mere presbyters . innocentius iii , a great canonist and of great authority , gives a full evidence in this particular . per frontis chrismationem manus impositio designatur , quia per eam spiritus sanctus per augmentum datur & robur . vnde cum caeteras unctiones simplex sacerdos vel presbyter valeat exhibere , hanc non nisi summus sacerdos vel presbyter valeat exhibere , id est , episcopus conferre . by anointing of the forehead , the imposition of hands is design'd , because by that the holy ghost is given for increase and strength ; therefore when a single priest may give the other unctions , yet this cannot be done but by the chief priest , that is , the bishop : and therefore to the question , what shall be done if a bishop may not be had ? the same innocentius answers [ it is safer and without danger wholly to omit it , than to have it rashly and without authority ministred by any other , cum umbra quaedam ostendatur in opere , veritas autem non subeat in effectu ; for it is a meer shadow without truth , or real effect , when any one else does it but the person whom god hath appointed to this ministration ; and no approved man of the church did ever say the contrary , till richard primate of ardmagh commenced a new opinion , from whence ( thomas of walden sayes that ) wicl●f borrowed his doctrine to trouble the church in this particular . what the doctrine of the ancient church was in the purest times , i have already ( i hope ) sufficiently declared ; what it was afterwards , when the ceremony of chrisme was as much remarked , as the rite to which it ministred , we finde fully declared by rabanus maurus . signatur baptizatus cum chrismate per sacerdotem in capitis summitate , per pontificem verò in fronte , ut priori vnctione significetur , spiritus sancti super ipsum descensio ad habitationem deo consecrandam , in secundâ quoque ut ejus spiritus sancti septiformis gratia , cum omni plenitudine sanctitatis & scientiae & virtutis , venire in hominem declaretur : tunc enim ipse spiritus sanctus post mundata & benedicta corpora atque animas liberè à patre descendit , ut unà cum suâ visitatione sanctificaret & illustraret , & nunc in hominem ad hoc venit , ut signaculum fidei , quod in fronte suscepit , faciat cum donis coelestibus repletum , & suâ gratiâ confortatum intrepidè , & audacter coram regibus & potestatibus hujus saeculi portare , ac nomen christi liberâ voce praedicare . in baptism the baptized was anointed on the top of the head , in confirmation on the fore-head , by that was signified that the holy ghost was preparing a habitation for himself ; by this was declared the descent of the holy spirit , with his seven-fold gifts , with all fulness of knowledge and spiritual understanding . these things were signified by the appendant ceremony , but the rites were ever distinguished , and did not onely signifie and declare , but effect these graces by the ministry of prayer and imposition of hands . the ceremony the church instituted and us'd as she pleas'd , and gave in what circumstances they would choose ; and new propositions entred , and customes chang'd , and deputations were made ; and the bishops , in whom by christ was plac'd the fulness of ecclesiastical power , concredited to the priests and deacons so much as their occasions and necessities permitted ; and because in those ages and places where the external ceremony was regarded ( it may be ) more than the inward mystery , or the rite of divine appointment , they were apt to believe that the chrism , or exteriour unction delegated to the priests ministery after the episcopal consecration of it , might supply the want of episcopal confirmation ; it came to pass that new opinions were entertain'd ; and the regulars , the fryers and the jesuits , who were alwayes too little friends to the episcopal power , from which they would fain have been wholly exempted , publickly taught ( in england especially ) that chrisme ministred by them with leave from the pope did doe all that which ordinarily was to be done in episcopal confirmation . for as tertullian complain'd in his time , quibus fuit propositum aliter docendi , eos necessitas coëgit aliter disponendi instrumenta doctrinae . they who had purposes of teaching new doctrines , were constrain'd otherwise to dispose of the instruments and rituals appertaining to their doctrines . these men to serve ends , destroyed the article , and overthrew the ancient discipline and unity of the primitive church . but they were justly censur'd by the theological faculty at paris ; and the censure well defended by hallier , one of the doctors of the sorbon ; whether i refer the reader that is curious in little things . but for the main : it was ever call'd confirmatio episcopalis , & impositio manuum episcoporum , which our english word well expresses , and perfectly retains the use ; we know it by the common name of bishopping of children . i shall no farther insist upon it , onely i shall observe that there is a vain distinction brought into the schools and glosses of the canon law , of a minister ordinary , and extraordinary ; all allowing that the bishop is appointed the ordinary minister of confirmation ; but they would fain innovate and pretend that in some cases others may be ministers extraordinary . this device is of infinite danger to the destruction of the whole sacred order of the ministry , and disparks the inclosures , and layes all in common , and makes men supream controulers of the orders of god , and relies upon a false principle ; for in true divinity and by the oeconomy of the spirit of god , there can be no minister of any divine ordinance , but he that is of divine appointment , there can be none but the ordinary minister . i do not say that god is tied to this way , he cannot be tied , but by himself ; and therefore christ gave a special commission to ananias to baptize and to confirm st. paul , and he gave the spirit to cornelius even before he was baptized , and he ordained st. paul to be an apostle without the ministry of man : but this i say , that though god can make ministers extraordinary , yet man cannot , and they that goe about to do so , usurp the power of christ , and snatch from his hand what he never intended to part with . the apostles admitted others into a part of their care , and of their power , but when they intended to imploy them in any ministry , they gave them so much of their order as would enable them , but a person of a lower order could never be deputed minister of actions appropriate to the higher , which is the case of confirmation , by the practise and tradition of the apostles , and by the universal practise and doctrine of the primitive catholick church , by which , bishops onely , the successors of the apostles , were alone the ministers of confirmation , and therefore if any man else usurp it , let them answer it ; they do hurt indeed to themselves , but no benefit to others , to whom they minister shadows instead of substances . sect . v. the whole procedure , or ritual of confirmation , is by prayer and imposition of hands . the heart and the eye are lift up to god to bring blessings from him , and so is the hand too ; but this also falls upon the people , and rests there , to apply the descending blessing to the proper and prepared suscipient . god governed the people of israel by the hand of moses and aaron . et calidae fecére silentia turbae majestate manus , and both under moses and under christ , when ever the president of religion did bless the people , he lifted up his hand over the congregation ; and when he blessed a single person he laid his hand upon him . this was the rite used by jacob and the patriarchs , by kings and prophets , by all the eminently religious in the synagogue , and by christ himself when he blessed the children which were brought to him ; and by the apostles when they blessed and confirmed the baptized converts ; and whom else can the church follow ? the apostles did so to the christians of samaria , to them of ephesus ; and st. paul describes this whole mystery by the ritual part of it , calling it the foundation of imposition of hands . it is the solemnity of blessing , and the solemnity and application of paternal prayer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; said clement of alexandria ; upon whom shall he lay his hands ? whom shall he bless ? quid enim aliud est impositio manuum , nisi oratio super hominem ? said st. austine . the bishop's laying his hands on the people , what is it but the solemnity of prayer for them ? that is , a prayer made by those sacred persons , who by christ are appointed to pray for them , and to bless in his name ; and so indeed are all the ministeries of the church , baptism , consecration of the b. eucharist , absolution , ordination , visitation of the sick ; they are all in genere orationis ; they are nothing but solemn and appointed prayer by an intrusted and a gracious person , specificated by a proper order to the end of the blessing then designed ; and therefore when saint james commanded that the sick persons should send for the elders of the church , he adds , and let them pray over them ; that is , lay their hands on the sick , and pray for them ; that is , praying over them : it is adumbratio dextrae , ( as tertullian calls it ) the right hand of him that ministers over-shadows the person for whom the solemn prayer is to be made . this is the office of the rulers of the church ; for they in the divine eutaxy are made your superiours ; they are indeed your servants for jesus sake ; but they are over you in the lord , and therefore are from the lord appointed to bless the people ; for without contradiction , saith the apostle , the less is blessed of the greater , that is , god hath appointed the superiours in religion to be the great ministers of prayer , he hath made them the gratious persons , them he will hear , those he hath commanded to convey your needs to god , and gods blessings to you , and to ask a blessing , is to desire them to pray for you ; them , i say , whom god most respecteth for their piety and zeal that way , or else regardeth , for that their place and calling bindeth them above others to do this duty ; such as are natural and spiritual fathers . it is easie for prophane persons to deride these things , as they do all religion , which is not conveyed to them by sense , or natural demonstrations ; but the oeconomy of the spirit , and the things of god are spiritually discerned ; the spirit bloweth where it listeth , and no man knows whence it comes , and whether it goes ; and the operations are discerned by faith , and received by love and by obedience , date mihi christianum , & intelligit quod dico : none but true christians understand and feel these things ; but of this we are sure , that in all the times of moses law , while the synagogue was standing , and in all the dayes of christianity , so long as men loved religion , and walked in the spirit , and minded the affairs of their souls , to have the prayers and the blessing of the fathers of the synagogue , and the fathers of the church , was esteemed no small part of their religion , and so they went to heaven : but that which i intend to say is this , that prayer and imposition of hands was the whole procedure in the christian rites ; and because this ministery was most signally performed by this ceremony , and was also by st. paul called and noted by the name of the ceremony , imposition of hands ; this name was retained in the christian church , and this manner of ministring confirmation was all that was in the commandment or institution . but because in confirmation we receive the unction from above , that is , then we are most signally made kings and priests unto god , to offer up spiritual sacrifices , and to enable us to seek the kingdom of god and the righteousness of it , and that the giving the holy spirit is in scripture called the unction from above , the church of god in early ages made use of this allegory , and passed it into an external ceremony and representation of the mystery , to signifie the inward grace . post inscripta oleo frontis signacula , perque vnguentum regale datum est , & chrisma perenne . we are consigned on the fore-head with oyl , and a royal unction , and an eternal chrisme is given to us ; so prudentius gives testimony of the ministry of confirmation in his time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said s. cyril . preserve this unction pure and spotless , for it teaches you all things , as you have heard the blessed s. john speaking and philosophying many things of this holy chrism . upon this account the h. fathers used to bless and consecrate oyl and balsome , that by an external signature they might signifie the inward unction effected in confirmation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this chrism is not simple or common when it is blessed , but the gift of christ , and the presence of his h. spirit , as it were effecting the divinity it self ; the body is indeed anointed with visible oyntment , but is also sanctified by the holy and quickning spirit ; so st. cyril , i finde in him , and in some late synods , other pretty significations and allusions made by this ceremony of chrisms , nos autem pro igne visibili , qui die pentecostes super apostolos apparuit , oleum sanctum , materiam nempe ignis ex apostolorum traditione ad confirmandum adhibemus , this using of oyl was instead of the baptism with fire , which christ baptized his apostles with in pentecost ; and oyl being the most proper matter of fire , is therefore used in confirmation . that this was the ancient ceremony is without doubt , and that the church had power to do so hath no question , and i add , it was not unreasonable ; for if ever the scripture expresses the mysteriousness of a grace conferred by an exteriour ministry , ( as this is , by imposition of hands ) and represents it besides in the expression and analogy of any sensible thing , that expression drawn into a ceremony will not improperly signifie the grace , since the holy ghost did chuse that for his own expression and representment . in baptism we are said to be buried with christ. the church does according to the analogy of that expression , when she immerges the catechumen in the font ; for then she represents the same thing which the holy ghost would have to be represented in that sacrament , the church did but the same thing when she used chrism in this ministration . this i speak in justification of that ancient practise , but because there was no command for it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said st. basil , concerning chrisme there is no written word , that is , of the ceremony there is not , he said it not of the whole rite of confirmation ; therefore though to this we are all bound , yet as to the anointing the church is at liberty , and hath with sufficient authority omitted it in our ministrations . in the liturgy of king edward the vi. the bishops used the sign of the cross upon the fore-heads of them that were to be confirmed . i do not find it since forbidden , or revoked by any expression or intimation , saving onely that it is omitted in our later offices ; and therefore it may seem to be permitted to the discretion of the bishops , but yet not to be used , unless where it may be for edification , and where it may be by the consent of the church , at least by interpretation , concerning which , i have nothing else to interpose , but that neither this , nor any thing else , which is not of the nature and institution of the rite , ought to be done by private authority , nor ever at all but according to the apostles rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whatsoever is decent , and whatsoever is according to order , that is to be done , and nothing else ; for prayer and imposition of hands for the invocating and giving the holy spirit , is all that is in the foundation and institution . sect vi. many great graces and blessings are consequent to the worthy reception and due ministery of confirmation . it is of it self enough , when it is fully understood , what is said in the acts of the apostles at the first ministration of this rite . they received the holy ghost , that is , according to the expression of our blessed saviour himself to the apostles , when he commanded them in jerusalem to expect the verification of his glorious promise : they were endued with virtue from on high ; that is , with strength to perform their duty , which although it is not to be understood exclusively to the other rites and ministeries of the church of divine appointment , yet it is properly and most signally true , and as it were in some sense , appropriate to this . for as aquinas well discourses ; the grace of christ is not tyed to the sacraments ; but even this spiritual strength and vertue from on high can be had without confirmation : as without baptism remission of sins may be had : and yet we believe one baptism for the remission of sins ; and one confirmation for the obtaining this vertue from on high , this strength of the spirit . but it is so appropriate to it by promise and peculiarity of ministration , that as without the desire of baptism our sins are not pardon'd , so without , at least , the desire of confirmation , we cannot receive this vertue from on high , which is appointed to descend in the ministery of the spirit . it is true , the ministery of the holy eucharist is greatly effective to this purpose ; and therefore in the ages of martyrs the bishops were careful to give the people the holy communion frequently , ut quos tutos esse contra adversarium volebant , munimento dominicae saturitatis armarent ; as s. cyprian with his collegues wrote to cornelius ; that those whom they would have to be safe against the contentions of their adversaries , they should arme them with the guards and defences of the lords fulness . but it is to be remembred , that the lords supper is for the more perfect christians , and it is for the increase of the graces receiv'd formerly , and therefore it is for remission of sins , and yet is no prejudice to the necessity of baptism , whose proper work is remission of sins ; and therefore neither does it make confirmation unnecessary , for it renews the work of both the precedent rites ; and repairs the breaches , and adds new energy , and proceeds in the same dispensations ; and is renewed often , whereas the others are but once . excellent therefore are the words of john gerson the famous chancellor of paris , to this purpose . it may be said that in one way of speaking confirmation is necessary , and in another it is not . confirmation is not necessary as baptism and repentance , for without these , salvation cannot be had . this necessity is absolute but there is a conditional necessity . thus if a man would not become weak , it is necessary that he eat his meat well . and so confirmation is necessary , that the spiritual life , and the health gotten in baptism may be preserv'd in strength against our spiritual enemies . for this is given for strength . hence is that saying of hugo de s. victore . what does it profit that thou art raised up by baptism , if thou art not able to stand by confirmation ? not that baptism is not of value unto salvation without confirmation ; but because he who is not confirmed will easily fall , and too readily perish . the spirit of god comes which way he please , but we are tied to use his own oeconomy , and expect the blessings appointed by his own ministeries : and because to prayer is promised we shall receive whatever we ask , we may as well omit the receiving the holy eucharist , pretending that prayer alone will procure the blessings expected in the other , as well i say , as omit confirmation , because we hope to be strengthned and receive virtue from on high by the use of the supper of the lord : let us use all the ministeries of grace in their season ; for we know not which shall prosper , this or that , or whether they shall be both alike good ; this onely we know , that the ministeries , which god appoints , are the proper seasons and opportunities of grace . this power from on high , which is the proper blessing of confirmation , was expressed , not onely in speaking with tongues and doing miracles , for much of this they had before they received the holy ghost , but it was effected in spiritual and internal strengths ; they were not onely enabled for the service of the church , but were indued with courage and wisdom , and christian fortitude , and boldness , to confess the faith of christ crucified , and unity of heart and minde , singleness of heart , and joy in god , when it was for the edification of the church , miracles were done in confirmations ; and st. bernard in the life of st. malachias tells , that st. malchus , bishop of lismore in ireland , confirmed a lunatick child , and at the same time cured him : but such things as these are extraregular & contingent . this which we speak of is a regular ministery , and must have a regular effect . st. austin said , that the holy spirit in confirmation was given ad dilatanda ecclesiae primordia , for the propogating christianity in the beginnings of the church . st. hierom sayes , it was propter honorem sacerdotii ; for the honour of the priesthood ; st. ambrose sayes , it was ad confirmationem vnitatis in ecclesiâ christi , for the confirmation of unity in the church of christ , and they all say true : but the first was by the miraculous consignations , which did accompany this ministery , and the other two were by reason that the mysteries were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were appropriated to the ministery of the bishop , who is caput unitatis , the head , the last resort , the firmament of unity in the church . these effects were regular indeed , but they were incident and accidental : there are effects yet more proper , and of greater excellency . now if we will understand in general what excellent fruits are consequent to this dispensation , we may best receive the notice of them from the fountain it self , our blessed saviour . he that believes , out of his belly ( as the scripture saith ) shall flow rivers of living waters . but this he spake of the spirit , which they that believe on him should receive . this is evidently spoken of the spirit , which came down in pentecost , which was promised to all that should believe in christ , and which the apostles ministred by imposition of hands , the holy ghost himself being the expositor ; and it can signifie no less , but that a spring of life should be put into the heart of the confirmed , to water the plants of god ; that they should become trees , not onely planted by the water side ( for so it was in david's time , and in all the ministery of the old testament ) but having a river of living water within them to make them fruitful of good works , and bringing their fruit in due season , fruits worthy of amendment of life . 1. but the principal thing is this . confirmation is the consummation and perfection , the corroboration and strength of baptism , and baptismal grace ; for in baptism we undertake to do our duty , but in confirmation we receive strength to do it : in baptism others promise for us , in confirmation we undertake for our selves , we ease our god-fathers and god-mothers of their burden , and take it upon our own shoulders , together with the advantage of the prayers of the bishop and all the church made then on our behalf . in baptism we give up our names to christ , but in confirmation we put our seal to the profession , and god puts his seal to the promise . it is very remarkable what st. paul sayes of the beginnings of our being christians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word of the beginning of christ : christ begins with us , he gives us his word , and admits us , and we by others hands are brought in , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is the form of doctrine unto which ye were delivered . cajetan observes right , that this is a new and emphatical way of speaking : we are wholly immerged in our fundamentals ; other things are delivered to us , but we are delivered up unto these . this is done in baptism and catechism , and what was the event of it ? being then made free from sin , ye became the servants of righteousness . your baptism was for the remission of sins there , and then ye were made free from that bondage , and what then ? why then in the next place , when ye came to consummate this procedure , when the baptized was confirmed , then he became a servant of righteousness , that is , then the holy ghost descended upon you , and enabled you to walk in the spirit ; then the seed of god was first thrown into your hearts by a coelestial influence . spiritus sanctus in baptisterio plenitudinem tribuit ad innocentiam , sed in confirmatione augmentum praestat ad gratiam , said eusebius emissenus . in baptism we are made innocent , in confirmation we receive the increase of the spirit of grace ; in that we are regenerated unto life , in this we are strengthned unto battle , dono sapientiae illuminamur , aedisicamur , erudimur , insiruimur , confirmamur , ut illam sancti spiritus vocem audire possimus , intellectum tibi dabo , & instruam te in h●c vitâ , quâ gradieris , said p. melchiades ; we are inlightned by the gift of wisdom , we are built up , taught , instructed and confirmed ; so that we may hear that voice of the holy spirit , i will give unto thee an understanding heart , and teach thee in the way wherein thou shalt walk : for so , signari populos effuso pignore sancto mirandae virtutis opus , — it is a work of great and wonderful powers when the holy pledge of god is poured forth upon the people : this is that power from on high which first descended in pentecost , and afterward was ministred by prayer and imposition of the apostolical and episcopal hands , and comes after the other gift of remission of sins . vides quod non simplicitèr hoc fit , sed multâ opus est virtute , ut detur spiritus sanctus . non enim idem est assequi remissionem peccatorum , & accipere virtutem illam , said st. chrysostom . you see that this is not easily done , but there is need of much power from on high to give the holy spirit ; for it is not all one to obtain remission of sins , and to have received this virtue or power from above . quamvis enim continuò transituris sufficiant regenerationis beneficia , victuris tamen necessaria sunt confirmationis auxilia , said melchiades ; although to them that die presently the benefits of regeneration ( baptismal ) are sufficient , yet to them that live the auxiliaries of confirmation are necessary ; for according to the saying of st. leo in his epistle to nicetas the bishop of aquileja , commanding that hereticks returning to the church should be confirmed with invocation of the holy spirit and imposition of hands , they have onely received the form of baptism sine sanctificationis virtute , without the virtue of sanctification , meaning that this is the proper effect of confirmation : for , in short , although the newly listed souldiers in humane warfare are enrolled in the number of them that are to sight , yet they are not brought to battle till they be more trained and exercised : so although by baptism every one is ascribed into the catalogue of believers , yet he receives more strength and grace for the sustaining and overcoming the temptations of the flesh , the world , and the devil , onely by imposition of the bishops hands . they are words which i borrowed from a late synod at rhemes ; that 's the first remark of blessing ; in confirmation we receive strength to do all that which was for us undertaken in baptism : for the apostles themselves ( as the h. fathers observe ) were timorous in the faith , until they were confirmed in pentecost , but after the reception of the holy ghost , they waxed valiant in the faith , and in all their spiritual combats . 2. in confirmation we receive the holy ghost , as the earnest of our inheritance , as the seal of our salvation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith gregory nazianzen : we therefore call it a seal or signature , as being a guard and custody to us , and a signe of the lords dominion over us . the confirmed person is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sheep that is mark'd , which thieves do not so easily steal and carry away . to the same purpose are those words of theodoret , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . remember that holy mystogogy , in which they , who were initiated after the renouncing that tyrant ( the devil and all his works ) and the confession of the true king ( jesus christ ) have received the chrism of spiritual vnction , like a royal signature , by that vnction as in shadow , perceiving the invisible grace of the most holy spirit . that is , in confirmation we are sealed for the service of god , and unto the day of redemption ; then it is , that the seal of god is had by us , the lord knoweth who are his . quomodo verò dices , dei sum , si notas non produxeris , said s. basil. how can any man say , i am gods sheep , unless he produce the marks . signati estis spiritu promissionis per sanctissimum divinum spiritum , domini grex effecti sumus said theophylact. when we are thus seal'd by the most holy and divine spirit of promise : then we are truly of the lords flock , and mark'd with his seal : that is , when we are ritely confirm'd , then he descends into our souls , and though he does not operate ( it may be ) presently ; but as the reasonable soul works in its due time and by the order of nature , by opportunities and new fermentations and actualities , so does the spirit of god ; when he is brought into use , when he is prayed for with love and assiduity , when he is caressed tenderly , when he is us'd lovingly , when we obey his motions readily , when we delight in his words greatly ; then we find it true , that the soul had a new life put into her , a principle of perpetual actions ; but the tree planted by the waters side , does not presently bear fruit ; but in its due season . by this spirit we are then seal'd ; that whereas god hath laid up an inheritance for us in the kingdom of heaven , and in the faith of that we must live and labour , to confirm this faith , god hath given us this pledge : the spirit of god is a witness to us , and tells us by his holy comforts , by the peace of god , and the quietness and refreshments of a good conscience , that god is our father , that we are his sons and daughters , and shall be co-heirs with jesus in his eternal kingdom . in baptism we are made the sons of god , but we receive the witness and testimony of it in confirmation . this is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy ghost the comforter , this is he whom christ promis'd and did send in pentecost , and was afterwards ministred and conveyed by prayer and imposition of hands : and by this spirit he makes the confessors bold , and the martyrs valiant , and the tempted strong , and the virgins to perfevere , and widows to sing his praises and his glories . and this is that excellency which the church of god called the lords seal , and teaches to be imprinted in confirmation : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect phylactery or guard , even the lords seal , so eusebius calls it . i will not be so curious as to enter into a discourse of the philosophy of this . but i shall say , that they who are curious in the secrets of nature , and observe external signatures in stones , plants , fruits and shells , of which naturalists make many observations , and observe strange effects ; and the more internal signatures in minerals and living bodies , of which chymists discourse strange secrets ; may easily , if they please , consider that is infinitely credible that in higher essences , even in spirits ; there may be signatures proportionable , wrought more immediately , and to greater purposes by a divine hand . i only point at this , and so pass it over , as ( it may be ) not fit for every mans consideration . and now , if any man shall say , we see no such things as you talk of ; and find the confirm'd people the same after , as before , no better , and no wiser ; not richer in gifts , not more adorned with graces , nothing more zealous for christs kingdom ; not more comforted with hope , or established by faith , or built up with charity ; they neither speak better , nor live better . and what then ? does it therefore follow that the holy ghost is not given in confirmation ? nothing less . for is not christ given us in the sacrament of the lords supper ? do not we receive his body and his blood ? are we not made all one with christ , and he with us ? and and yet it is too true , that when we arise from that holy feast , thousands there are that find no change . but there are in this , two things to be considered . one is , that the changes which are wrought upon our souls are not after the manner of nature , visible , and sensible , and with observation . the kingdom of god cometh not with observation : for it is within you , and is only discerned spiritually , and produces its effects by the method of heaven , and is first apprehended by faith , and is endear'd by charity , and at last is understood by holy and kind experiences . and in this there is no more objection against confirmation than against baptism , or the lords supper , or any other ministery evangelical . the other thing is this . if we do not find the effects of the spirit in confirmation , it is our faults . for he is receiv'd by moral instruments ; and is intended only as a help to our endeavours , to our labours , and our prayers , to our contentions and our mortifications , to our faith and to our hope , to our patience and to our charity . non adjuvari dicitur , qui nihil facit . he that does nothing , cannot be said to be help'd . unless we in these instances do our part of the work , it will be no wonder if we loose his part of the co-operation and supervening blessing . he that comes under the bishops hands to receive the gift of the holy ghost , will come with holy desires , and a longing soul , with an open hand and a prepared heart : he will purifie the house of the spirit for the entertainment of so divine a guest : he will receive him with humility and follow him with obedience , and delight him with purities : and he that does thus , let him make the objection if he can , and tell me ; does he say that jesus is the lord ? he cannot say this , but by the holy ghost . does he love his brother ? if he does , then the spirit of god abides in him . is jesus christ formed in him ? does he live by the lawes of the spirit ? does he obey his commands ? does he attend his motions ? hath he no earnest desires to serve god ? if he have not , then in vain hath he receiv'd either baptisme or confirmation . but if he have , it is certain that of himself he cannot do these things : he cannot of himself think a good thought . does he therefore think well ? that is from the holy spirit of god. to conclude this inquiry : the holy ghost is promised to all men to profit withall . that 's plain in scripture . confirmation , or prayer and imposition of the bishops hand is the solemnity and rite us'd in scripture for the conveying of that promise , and the effect is felt in all the sanctifications and changes of the soul , and he that denies these things hath not faith , nor the true notices of religion , or the spirit of christianity . hea● what the scriptures yet further say in this mystery . now he which confirmeth or stablisheth us with you in christ , and hath anointed us is god : who hath also sealed us , and given the earnest of the spirit in our hearts . here is a description of the whole mysterious part of this rite . god is the author of the grace : the apostles and all christians are the suscipients and receive this grace : by this grace we are adopted and incorporated into christ : god hath anointed us ; that is , he hath given us this unction from above , he hath sealed us by his spirit , made us his own , bored our ears thorough , made us free by his perpetual service , and hath done all these things in token of a greater ; he hath given us his spirit to testifie to us that he will give us of his glory . these words of s. paul , besides that they evidently contain in them the spiritual part of this ritual , are also expounded of the rite and sacramental it self , by s. chrysostom , theodoret and theophylact ; that i may name no more . for in this mystery , christos nos efficit , & misericordiam dei nobis annunciat per spiritum sanctum , said s. john damascen ; he makes us his anointed ones , and by the holy spirit he declares his eternal mercy towards us . nolite tangere christos meos . touch not mine anointed ones . for when we have this signature of the lord upon us , the devils cannot come near to hurt us , unless we consent to their temptations , and drive the holy spirit of the lord from us . sect . vii . of preparation to confirmation , and the circumstances of receiving it . if confirmation have such gracious effects , why doe we confirm little children , whom in all reason we cannot suppose to be capable and receptive of such graces ? it will be no answer to this , if we say , that this very question is asked concerning the baptism of infants , to which as great effects are consequent , even pardon of all our sins , and the new birth and regeneration of the soul unto christ : for in these things the soul is wholly passive , and nothing is required of the suscipient but that he put in no bar against the grace , which because infants cannot doe , they are capable of baptism ; but it follows not that therefore they are capable of confirmation , because this does suppose them such as to need new assistances , and is a new profession , and a personal undertaking , and therefore requires personal abilities , and cannot be done by others , as in the case of baptism . the aids given in confirmation are in order to our contention and our danger , our temptation and spiritual warfare , and therefore it will not seem equally reasonable to confirm children as to baptize them . to this i answer , that in the primitive church confirmation was usually administred at the same time with baptism , for we find many records that when the office of baptism was finished , and the baptized person devested of the white robe , the person was carried again to the bishop to be confirmed , as i have already shewn out of dionysius , and divers others . the reasons why anciently they were ministred immediately after one another , is , not onely because the most of them that were baptized were of years to choose their religion , and did so ; and therefore were capable of all that could be consequent to baptism , or annexed to it , or ministred with it , and therefore were also at the same time communicated as well as confirmed ; but also because the solemn baptismes were at solemn times of the year , at easter onely and whitsontide , and onely in the cathedral or bishops church in the chief city ; whither when the catechumens came , and had the opportunity of the bishops presence , they took the advantage ut sacramento utroque renascantur , as st. cyprian's expression is , that they might be regenerated by both the mysteries , and they also had the third added , viz. the holy eucharist . this simultaneous ministration hath occasioned some few of late to mistake confirmation for a part of baptism , but no distinct rite , or of distinct effect , save onely that it gave ornament and complement , or perfection to the other : but this is infinitely confuted by the very first ministry of confirmation in the world ; for there was a great interval between st. philip's baptizing and the apostles confirming the samaritans , where also the difference is made wider by the distinction of the minister ; a deacon did one ; none but an apostle , and his successor a bishop could do the other ; and this being of so universal a practise and doctrine in the primitive church , it is a great wonder that any learned men could suffer an errour in so apparent a case . it is also clear in two other great remarks of the practise of the primitive church , the one is of them who were baptized in their sickness , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they recovered they were commanded to address themselves to the bishop , to be confirmed , which appears in the xxxviii . canon of the council of eliberis , and the xlvi . canon of the council of laodicea , which i have before cited upon other occasions ; the other is , that of hereticks returning to the church , who were confirmed not onely long after baptism , but after their apostacy and their conversion . for although episcopal confirmation was the inlargement of baptismal grace , and commonly administred the same day , yet it was done by interposition of distinct ceremonies , and not immediately in time . honorius augustodunensis tells , that when the baptized on the eighth day had laid aside their mitres , or proper habit used in baptism , then they were usually confirmed , or consigned with chrism in the fore-head by the bishop . and when children were baptized irregularly , or besides the ordinary way , in villages and places distant from the bishop , confirmation was deferr'd , said durandus . and it is certain , that this affair did not last long without variety : sometimes they ministred both together ; sometimes at greater , sometimes at lesser distances ; and it was left indifferent in the church to do the one or the other , or the third , according to the opportunity and the discretion of the bishop . but afterward , in the middle and descending ages it grew to be a question , not whether it were lawful , or not , but which were better , to confirm infants , or to stay to their childehood , or to their riper years ? aquinas , bonaventure , and some others say it is best , that they be confirmed in their infancy , quia dolus non est , nec obicem ponunt , they are then without craft , and cannot hinder the descent of the holy ghost upon them ; and indeed it is most agreeable with the primitive practise , that if they were baptized in infancy , they should then also be confirmed , according to that of the famous epistle of melchiades to the bishops of spain : ita conjuctna sunt haec duo sacramenta , ut ab invicem nisi morte praeveniente , non possint separari , & unum sine altero ritè perfici non potest . where although he expresly affirms the rites to be two , yet unless it be in cases of necessity they are not to be severed , and one without the other is not perfect , which , in the sense formerly mentioned , is true , and so to be understood ; that to him who is baptized and is not confirmed , something very considerable is wanting , and therefore they ought to be joyned , though not immediately , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to reasonable occasions and accidental causes : but in this there must needs be a liberty in the church , not onely for the former reasons , but also because the apostles themselves were not confirmed till after they had received the sacrament of the lords supper . others therefore say , that to confirm them of riper years is with more edification . the confession of faith is more voluntary , the election is wiser , the submission to christs discipline is more acceptable , and they have more need , and can make better use of their strengths then derived by the holy spirit of god upon them ; and to this purpose it is commanded in the canon law , that they who are confirmed should be perfectae aetatis , of full age ; upon which the gloss sayes , perfectam vocat forte duodecim annorum ; twelve year old was a full age , because at those years they might then be admitted to the lower services in the church . but the reason intimated and implied by the canon is , because of the preparation to it ; they must come fasting , and they must make publick confession of their faith. and indeed that they should do so is matter of great edification , as also are the advantages of choice , and other preparatory abilities and dispositions above-mentioned : they are matter of edification , i say , when they are done ; but then the delaying of them so long before they be done , and the wanting the aids of the holy ghost conveyed in that ministry , are very prejudicial , and are not matter of edification . but therefore there is a third way , which the church of england and ireland followes , and that is , that after infancy ; but yet before they understand too much of sin , and when they can competently understand the fundamentals of religion , then it is good to bring them to be confirmed , that the spirit of god may prevent their youthful sins , and christ by his word and by his spirit , may enter and take possession at the same time . and thus it was in the church of england long since provided and commanded by the laws of king edgar , cap. 15. ut nullus ab episcopo confirmari diù nimium detrectârit ; that none should too long put off his being confirmed by the bishop , that is , as is best expounded by the perpetual practise almost ever since , as soon as ever by catechism and competent instruction they were prepared , it should not be deferred . if it have been omitted ( as of late years it hath been too much ) as we do in baptism , so in this also ; it may be taken at any age , even after they have received the lords supper , as i observed before in the practise and example of the apostles themselves , which in this is an abundant warrant : but still the sooner the better . i mean , after that reason begins to dawn : but ever it must be taken care of , that the parents and god-fathers , the ministers and masters see that the children be catechised and well instructed in the fundamentals of their religion . for this is the necessary preparation to the most advantageous reception of this holy ministry : in ecclesiis potissimùm latinis non nisi adultiore aetate pueros admitti videmus , vel hanc certè ob causam , ut parentibus , susceptoribus , & ecclesiarum praefectis occasio detur pueros de fide , quam in baptismo professi sunt , diligentiùs instituendi , & admonendi , said the excellent cassander . in the latine churches they admit children of some ripeness of age , that they may be more diligently taught and instructed in the faith. and to this sense agree st. austin , walafridus strabo , ruardus lovaniensis , and mr. calvin . for this was ever the practise of the primitive church to be infinitely careful of catechising those , who came and desired to be admitted to this holy rite ; they used exorcisms or catechisms to prepare them to baptism and confirmation . i said exorcisms or catechisms , for they were the same thing ; if the notion be new , yet i the more willingly declare it , not onely to free the primitive church from the suspicion of superstition in using charms or exorcismes ( according to the modern sense of the word ) or casting of the devil out of innocent children but also to remonstrate the perpetual practise of catechising children in the eldest and best times of the church . thus the greek scholiast upon harmenopulus renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the primitive exorcist was the catechist : and balsamon upon the 26th . canon of the council of laodicea sayes ▪ that to exorcise is nothing but to catechize the unbelievers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some undertook to exorcise , that is , ( sayes he ) to catechise the unbelievers : and st. cyril in his preface to his catechisms , speaking to the illuminati ; festinent ( sayes he ) pedes tui ad catecheses audiendas , exorcismos studiosè suscipe &c : let your feet run hastily to hear the catechismes , studiously receive the exorcisms , although thou beest already inspired and exorcised ; that is , although you have been already instructed in the mysteries , yet still proceed : for without exorcismes ( or catechisms ) the soul cannot goe forward , since they are divine and gathered out of the scriptures : and the reason why these were called exorcismes , he addes : [ because when the exorcists or catechists by the spirit of god produce fear in your hearts , and do inkindle the spirit as in a furnace , the devil flies away , and salvation and hope of life eternal does succeed , ] according to that of the evangelist concerning christ ; they were astonished at his doctrine , for his word was with power : and that of st. luke concerning paul and barnabas : the deputy , when he saw what was done , was astonished at the doctrine of the lord. it is the lords doctrine that hath the power to cast out devils and work miracles ; catechismes are the best exorcismes : [ let us therefore , brethren , abide in hope , and persevere in catechisings ( saith st. cyril ) although they be long , and produced with many words or discourses . ] the same also we finde in st. gregory nazianzen , a and st. austin . b the use that i make of this notion is principally to be an exhortation to all of the clergy , that they take great care to catechise all their people , to bring up children in the nurture and admonition of the lord , to prepare a holy seed for the service of god , to cultivate the young plants , and to dress the old ones , to take care that those , who are men in the world , be not meer babes , and uninstructed in christ , and that they , who are children in age , may be wise unto salvation ; for by this means we shall rescue them from early temptations , when being so prepared they are so assisted by a divine ministery ; we shall weaken the devils power , by which he too often , and too much prevails upon uninstructed and unconfirmed youth : for , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , confirmation is the firmament of our profession ; but we profess nothing till we be catechised ; catechisings are our best preachings , and by them we shall give the best accounts of our charges , while in the behalf of christ we make disciples , and take prepossession of infant-understandings , and by this holy rite , by prayer and imposition of hands we minister the holy spirit to them , and so prevent and disable the artifices of the devil ; for we are not ignorant of his devices , how he enters as soon as he can , and taking advantage of their ignorance and their passion , seats himself so strongly in their hearts and heads . turpiùs ejicitur , quàm non admittur hostis , it is harder to cast the devil out , than to keep him out . hence it is that the youth are so corrupted in their manners , so devilish in their natures , so cursed in their conversation , so disobedient to parents , so wholly given to vanity and idleness ; they learn to swear before they can pray , and to lie as soon as they can speak . it is not my sense alone , but was long since observed by gerson and gulielmus parisiensis , propter cessationem confirmationis tepiditas grandior est in fidelibus , & fidei defensione : there is a coldness and deadness in religion , and it proceeds from the neglect of confirmation ritely ministred , and after due preparations and dispositions . a little thing will fill a childs head : teach them to say their prayers ; tell them the stories of the life and death of christ ; cause them to love the holy jesus with their first love , make them afraid of a sin , let the principles , which god hath planted in their very creation , the natural principles of justice and truth , of honesty and thankfulness , of simplicity and obedience be brought into act , and habit , and confirmation by the holy sermons of the gospel . if the guides of souls would have their people holy , let them teach holiness to their children , and then they will ( at least ) have a new generation unto god , better than this wherein we now live . they who are most zealous in this particular will with most comfort reap the fruit of their labours , and the blessings of their ministery , and by the numbers which every curate presents to his bishop fitted for confirmation , he will in proportion render an account of his stewardship with some visible felicity ; and let it be remembred , that in the last rubrick of the office of confirmation in our liturgy it is made into a law , that none should be admitted to the holy communion , until such time as he could say the catechism , and be confirmed ; which was also a law and custom in the primitive church , as appears in st. dionysius his ecclesiastical hierarchy , and the matter of fact is notorious . among the helvetians they are forbidden to contract marriages before they are well instructed in the catechism : and in a late synod at bourges , the curates are commanded to threaten all that are not confirmed , that they shall never receive the lords supper , nor be married ; and in effect the same is of force in our church ; for the married persons being to receive the sacrament at their marriage , and none are to receive but those that are confirmed ; the same law obtains with us , as with the helvetians or the synodus bituricensis . there is another little inquiry , which i am not willing to omit ; but the answer will not be long , because there is not much to be said on either side . some inquire whether the holy rite of confirmation can be ministred any more than once ? st. austin seems to be of opinion that it may be repeated . quid enim aliud est impositio manuum nisi oratio super hominem ? confirmation is a solemn prayer over a man ; and if so , why it may not be reiterated can have nothing in the nature of the thing ; and the greeks do it frequently , but they have no warranty from the scripture , nor from any of their own ancient doctors . indeed when any one did return from heresie , they confirmed them , as i have proved out of the first and second council of arles , the council of laodicea , and the second council of sevil : but upon a closer intuition of the thing , i find they did so onely to such who did not allow of confirmation in their sects , such as the novatians and the donatists . novatiani poenitentiam à suo conventu arcent penitùs , & iis qui ab ipsis tinguntur sacrum chrisma non praebent . quocircà qui ex hâc haeresi corpori ecclesiae conjunguntur benedicti patres ungi jusserunt : so thedoret . for that reason onely the novatians were to be confirmed upon their conversion , because they had it not before . i finde also , they did confirm the converted arrians ; but the reason is given in the first council of arles , quia propriâ lege utuntur . they had a way of their own ; that is , as the gloss saith upon the canon , de arrianis consecrat . dist . 4. their baptism was not in the name of the holy trinity ; and so their baptism being null , or at least suspected , to make all as sure as they could , they confirmed them . the same also is the case of the bonasiaci in the second council of arles , though they were ( as some of the arrians also were ) baptized in the name of the most holy trinity ; but it was a suspected matter , and therefore they confirmed them : but to such persons who had been rightly baptized and confirmed , they never did repeat it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the gift of the spirit is an indelible seal , saith st. cyril , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , st. basil calls it , it is inviolable . they who did re-baptize , did also reconfirm . but as it was an error in st. cyprian and the africans to do the first , so was the second also , in case they had done it ; for i find no mention expresly that they did the latter , but upon the fore-mentioned accounts , and either upon supposition of the invalidity of their first pretended baptism , or their not using at all of confirmation in their heretical conventicles : but the repetition of confirmation is expresly forbidden by the council of tarracon , cap. 6. and by p. gregory the second : and sanctum chrisma collatum & altaris honor propter consecrationem ( quae per episcopos tantùm exercenda & conferenda sunt ) evelli non queunt , said the fathers , in a council at toledo . confirmation and holy orders ( which are to be given by bishops alone ) can never be anulled , and therefore they can never be repeated ; and this relies 〈◊〉 those severe words of st. paul , having spoken of 〈◊〉 ●oundation of the doctrine of baptisms and laying on of hands , he sayes , if they fall away , they can never be renewed ; that is , the ministery of baptism and confirmation can never be repeated . to christians that sin after these ministrations , there is onely left a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , expergiscimini , that they arise from slumber , and stir up the graces of the holy ghost . every man ought to be careful that he do not grieve the holy spirit ; but if he does , yet let him not quench him , for that is a desperate case , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the holy spirit is the great conservative of the new life , onely keep the keeper , take care that the spirit of god do not depart from you ; for the great ministery of the spirit is but once ; for as baptism is , so is confirmation . i end this discourse with a plain exhortation out of s. ambrose ; upon those words of s. paul , he that confirmeth us with you in christ is god ; repete quia accepisti signaculum spirituale , spiritum sapientiae & intellectus , spiritum consilii atque virtutis , spiritum cognitionis atque pietatis , spiritum sancti timoris & serva quod accepisti . signavit te deus pater , confirmavit te christus dominus . remember that thou ( who hast been confirmed ) hast receiv'd the spiritual signature ; the spirit of wisdom and understanding , the spirit of council and strength , the spirit of knowledge and godliness , the spirit of holy fear , keep what thou hast receiv'd . the father hath seal'd thee , and christ thy lord hath confirmed thee by his divine spirit ; and he will never depart from thee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unless by evil works we estrange him from us . the same advice is given by prudentius . cultor dei memento , te fontis & lavacri rorem subiisse sanctum et chrismate innotatum . * remember how great things ye have received , and what god hath done for you ; ye are of his flock , and his militia ; ye are now to fight his battles , and therefore to put on his armour , and to implore his auxiliaries , and to make use of his strengths , and alwayes to be on his side , against all his and all our enemies . but he that desires grace , must not despise to make use of all the instruments of grace . for though god communicates his invisible spirit to you , yet that he is pleas'd to do it by visible instruments is more than he needs , but not more than we do need . and therefore since god descends to our infirmities , let us carefully and lovingly address our selves to his ordinances ; that as we receive remission of sins by the washing of water , and the body and blood of christ by the ministery of consecrated symbols , so we may receive the holy ghost sub ducibus christianae militiae , by the prayer and imposition of the bishops hands , whom our lord jesus hath separated to this ministery . for if you corroborate your self by baptism ( they are the words of s. gregory nazianzen ) and then take heed for the future , by the most excellent and firmest aids consigning your mind and body with the vnction from above ( viz. in the holy rite of confirmation ) with the holy ghost , as the children of israel did with the aspersion on the door-posts in the night of the death of the first-born of egypt , what ( evil ) shall happen to you ? meaning that no evil can invade you : and what aid shall you get ? if you sit down , you shall be without fear , and if you rest , your sleep shall be sweet unto you . but if when ye have received the holy spirit , you live not according to his divine principles , you will lose him again ; that is , you will lose all the blessing , though the impression does still remain till ye turn quite apostates , in pessimis hominibus manebit , licèt ad judicium ( saith s. austin ) the holy ghost will remain either as a testimony of your vnthankfulness unto condemnation , or else as a seal of grace , and an earnest of your inheritance of eternal glory . finis . books printed at the kings printing-house , and are to be sold by samuel dancer bookseller in castle-street dublin . dr . jeremy taylors ( lord bishop of down and connor ) three sermons preached at christ-church dublin . viz. the righteousness evangelical described . the christians conquest over the body of sin , and faith working by love. octav. his funeral sermon at the funeral of the lord primate . 40. this present treatise of confirmation . 40. there will shortly be published his treatise against popery , of the necessity of which no man can be ignorant . dr. lightburne's sermon at christ-church on 23. of october . 40. a perfect collection of acts of the late parliament , to be sold together or severally . fol. all sorts of proclamations . jacobi waraei equitis annales henrici octavi . 80. the lord lieutenants speech to the parliament . the church catechisme at 1 d. for children . 80. pompey , a tragedy , often acted in the new theatre in dublin . and written by a lady . 40. the counter-scuffle . 80. poems by several persons of quality and resined wits . 40. the seven wise masters . 80. the acts of custom and excise with the book of rates to each of them annexed in a small pocket volumn for the use of merchants and others . a letter to a person of quality concerning the traytor leckey . 40. the accidence . sententiae pueriles . 80. acts of parliament made xv. caroli . fol. notes, typically marginal, from the original text notes for div a63673-e170 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de miraculis . st. benedict . l 1. c. 1. 14. notes for div a63673-e1020 de divin . offic . l. 5. c. 17. * vindic. ecclesiast . hierarch . per franc. hallier . cap. 9. de fide & operib . notes for div a63673-e1620 de sacram . disp . 3. qu. vnic . punct . 3. 2. lib. 3. de sacram . * joh. 2. 6. cateches . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tract . 80. in johan . s. hilar. can . 4. in ●ine . in matthaeum . ibid. homil. 4. john 3. 5. s. clem. ep. 4. constit. apost . ad stephanum . a homil. in dominic . prim . post . ascens . b epist. 108. ad seleucianum . c c l. c. 2● . john. 7. 39. cap. 7. v. 39. a qu. 9. ad heditiam . b in joan. tract . 22. mark 16. 16. john 6. in offic . sab. pasch. post orat . quae dicitur data confirm . de offic . divin . in sabb. s. pasche . seneca . acts 8. v. 14 , 15 , 16 , 17. ad jubaian . epist. 1. c. 3. adv. luciferian . hebr. 6. 1. 2. symbol . nicaen . & c. p. 2 pet. 1. 9. in hunc locu● . notes for div a63673-e5040 john 3. 5. acts 2. 38 , 39. ephes. 1. 13. * acts 19. 6. lib. 2. cap 57. 1 cor. 12. 29. acts 6. 8 ▪ 1 cor. 12. 7. in matthaeum . tract . 6. in canonicam . johan . circa med . & lib. 3. contr . donatist . 16. marc. 16. 17. notes for div a63673-e5930 a. d. 170. a. d. 200. de baptismo . c. 6. de resur . carn . cap. 8. vbi supra de bapt . de praescript . cap. 36. a. d. 250. epist. 73. epist. 70. & 73. a. d. 200. apud euseb. l. 3. c. 17. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a. d. 210. de eccles. hier. c. 2. et cap. 4. * lib. 6. hist. eccles. c. 43. a. d. 260. lib. 6. cap. 3. a. d. 320. a. d. 370. adhort . ad s. lavacrum . in cap. 1. ad ephes. dial. adv . lucifer . homil 18. in act. lib. 3. de sacram . c. 2. in hebr. 6. lib. 3. contr . novat . can. 38. can. 38. habetur apud gratian. de consecrat . dist . 5. cap. jejun . cap. 8. cap. 17. can. 7. notes for div a63673-e7570 homil. 18. in acta . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . cap. 5. eccles. hier. in hebr. 6. qu. 44. in n. t. * contr. parmen . lib. 7. epist. ad episc. hispan . voluit deus dona illa admiranda non contingere baptizatis , nisi per manus apostolorum , ut authoritatem testibus suis conciliaret quam maximam ; quod ipsum simul ad retinendam ecclesiae unitatem p●rtinebat . grotius . videtur ergo fuisse peculiare apostolorum munus dare spiritum s●nctum . isidor . clarius in 8. actuum apostolorum . * in ephes. 4. de offic . ecles . cap. 27. 1 qu. 1. cap. qui vult 1. & 2. epist 2. de episc . ordinante . 1 qu. 2. c. in multis . clement . de elect cap. in plerisque qu. v. & n. t. qu. 101. a lib. 2. contr . liter . petiliani . c. 104. eccles. hier . cap 2. can. 48. c. hieron adv . lucifer . ante med . cap. 1. de instit . cleric . l. 1. c. 30. notes for div a63673-e9270 hebr. 6. 2. paedag. l. 3. c. 11. hebr. 7. 7. hooker . eccl. pol. lib. 5. ● . 66. prudent . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a. d. 400. catech. mystag . 3. synodus bituricensis , apud bochel . l. 1. decret . eccl. gal. lit . 5. lib. de spir. s. cap. 17. notes for div a63673-e10030 part. 3. qu. 72. art . 6. ad prim . epist. 54. in opusc . art . de confirmat . john 7. 38. rom. 6. 17. v. 18. serm de pentecoste . habetur ap●d gratian. de consecrat . dist . 5. c. spiritus s. tertull ad●●● . 〈…〉 . l. 1. ca● . c. 3. homil. 18. in acta . comment . in cantic . c. 1. 2. in adhort . ad baptis . apud . euseb. 1 cor. 12. 7. 2 cor. 1. 21. lib. 4. de fide cap 10. notes for div a63673-e11500 cap. 4. part 3. de eccles hier . melchiad . epist. ad episc . hispan . ordo rom. cap. de die sabbathi . s. pasch. alcuin . de divin . offic . c. 19. vide cassandrum schol. ad hym. eccl. de consecrat . dist . 5. c. ut jejuni . a. d. 967. consultationis . cap. 9. serm. 116. inramis palmarum . de lib. ecclesiast . c. 26. luke 4. 32. acts 13. 12. a orat. de baptism . b in psal. 68. de exterminat . schism . lib. 3. de bapt . c. 16. lib. 3. haeret . fabul . cyril . hieros . in procatech . apud gratian. de consecrat . dist . 5. cap. dictum est . & cap. de homine . concil . toletan . 8. can . 7. hebr. 6. zonar . in can. laodican . 48. * innovatum . orat. in sanctum lavacrum . lib. 2. contr . lit . petil. c. 104. the golden grove, or, a manuall of daily prayers and letanies, fitted to the dayes of the week containing a short summary of what is to be believed, practised, desired : also festival hymns, according to the manner of the ancient church, composed for the use of the devout, especially of younger persons / by the author of the great exemplar. taylor, jeremy, 1613-1667. this text is an enriched version of the tcp digital transcription a63950 of text r17298 in the english short title catalog (wing t336). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 184 kb of xml-encoded text transcribed from 97 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a63950 wing t336 estc r17298 12165837 ocm 12165837 55311 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63950) transcribed from: (early english books online ; image set 55311) images scanned from microfilm: (early english books, 1641-1700 ; 116:10) the golden grove, or, a manuall of daily prayers and letanies, fitted to the dayes of the week containing a short summary of what is to be believed, practised, desired : also festival hymns, according to the manner of the ancient church, composed for the use of the devout, especially of younger persons / by the author of the great exemplar. taylor, jeremy, 1613-1667. [18], 3-161 [i.e. 171], [5] p. printed by j.f. for r. royston ..., london : 1655. written by jeremy taylor. cf. bm. first ed. cf. bm. advertisements on p. [2]-[5] at end. reproduction of original in thomason collection, british library. eng prayers. catechisms, english. prayer-books. devotional calendars. hymns, english. a63950 r17298 (wing t336). civilwar no the golden grove, or, a manuall of daily prayers and letanies, fitted to the dayes of the week. containing a short summary of what is to be taylor, jeremy 1654 34271 570 20 0 0 0 0 172 f the rate of 172 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2002-03 tcp assigned for keying and markup 2002-04 apex covantage keyed and coded from proquest page images 2002-05 tcp staff (oxford) sampled and proofread 2002-05 judith siefring text and markup reviewed and edited 2002-06 pfs batch review (qc) and xml conversion the golden grove , or , a manuall of daily prayers and letanies , fitted to the dayes of the week . containing a short summary of what is to be believed , practised , desired . also festival hymns , according to the manner of the ancient church . composed for the use of the devont , especially of younger persons ; by the author of the great exemplar . london , printed by j. f. for r. royston , at the angel in ivie-lane . 1655. to the pious and devout reader . in this sad declension of religion , the seers who are appointed to be the watchmen of the church , cannot but observe that the supplanters and underminers are gone out , and are digging down the foundations : and having destroy'd all publick forms of ecclesiastical government , discountenanc'd an excellent liturgie , taken off the hinges of unity , disgrac'd the articles of religion , polluted publick assemblies , taken away all cognisance of schism , by mingling all sects , and giving countenance to that , against which all power ought to stand upon their guard . there is now nothing left , but that we take care that men be christians : for concerning the ornament and advantages of religion , we cannot make that provision we desire ; incertis de salute , de gloriâ minimè certandum : for since they who have seen jerusalem in prosperity , and have forgotten the order of the morning and evening sacrifice , and the beauty of the temple , will be tempted to neglect so excellent a ministration , & their assembling themselves together for peace , and holy offices , and be content with any thing that is brought to them , though it be but the husks and acorns of prodigals and swine , so they may enjoy their lands and their money with it ; we must now take care that the young men who were born in the captivity , may be taught how to worship the god of israel after the manner of their fore-fathers , till it shall please god that religion shall return into the land , and dwell safely and grow pr●…sperously . but never did the excellency of episcopall government appeare so demonstratively and conspicuously as now : under their conduct and order we had a church so united , so orderly , so govern'd , a religion so setled , articles so true , sufficient , and confess'd , canons so prudent and so obey'd , devotions so regular and constant , sacraments so adorn'd and ministred , churches so beauteous and religious , circumstances of religion so grave and prudent , so useful and apt for edification , that the enemies of our church , who serve the pope in all things , and jesus christ in some , who dare transgress an institution and ordinance of christ , but dare not break a canon of the pope , did despair of prevailing against us and truth , and knew no hopes but by setting their faces against us to destroy this government , and then they knew they should triumph without any enemy : so balaam the son of bosor was sent for , to curse the people of the lord , in hope that the son of zippor might prevail against them that had long prospered under the conduct of moses and aaron . but now in stead of this excellency of condition and constitution of religion , the people are fallen under the harrows and saws of impertinent and ignorant preachers , who think all religion is a sermon , and all sermons ought to be libels against truth and old governours , and expound chapters that the meaning may never be understood , and pray , that they may be thought able to talk , but not to hold their peace , they casting not to obtain any thing but wealth and victory , power and plunder ; and the people have reap'd the fruits apt to grow upon such crabstocks : they grow idle and false , hypccrites and careless , they deny themselves nothing that is pleasant , they despise religion , forget government ; and some never think of heaven ; and they that do , think to go thither in such paths which all the ages of the church did give men warning of , lest they fhould that way go to the devil . but when men have try'd all that they can , it is to be suppos'd they will return to the excellency and advantages of the christian religion , as it is taught by the church of england ; for by destroying it , no end can be serv'd but of sin and folly , faction , and death eternal . for besides that , no church that is enemy to this , does worship god in that truth of propositions , in that unblameable and pious liturgie , and in preaching the necessities of holy life , so much as the church of england does ; besides this ( i say ) it cannot be persecuted by any governour that understands his own interest , unless he be first abus'd by false preachers , and then prefers his secret opinion before his publick advantage . for no church in the world is so great a friend to loyalty and obedience , as she , and her sisters of the same perswasion . they that hate bishops have destroy'd monarchy , and they that would erect an ecclesiastical monarchy , must consequently subject the temporal to it . and both one and the other would be supreme in consciences ; and they that govern there , with an opinion that in all things they ought to be attended to , will let their prince govern others , so long as he will be rul'd by them : and certainly , for a prince to persecute the protestant religion , is as if a physician should endevour to destroy all medicaments , and fathers kill their sons , and the master of ceremonies destroy all formalities and courtships ; and as if the pope should root out all the ecclesiastick state . nothing so combines with government , if it be of gods appointment , as the religion of the church of england , because nothing does more adhere to the word of god , and disregard the crafty advantages of the world . if any man shall not decline to try his title by the word of god , it is certain there is not in the world a better guard for it , then the true protestant religion , as it is taught in our church . but let things be as it please god ; it is certain , that in that day when truth gets her victory , in that day we shall prevail against all gods enemies and ours , not in the purchases and perquisites of the world , but in the rewards and returns of holiness and patience , and faith and charity ; for by these we worship god , and against this interest we cannot serve any thing else . in the mean time we must by all means secure the foundation , and take care that religion may be convey'd in all its material parts , the same as it was , but by new and permitted instruments . for let us secure that our young men be good christians , it is easie to make them good protestants , unless they be abus'd with prejudice , and suck venome with their milk ; they cannot leave our communion , till they have reason to reprove our doctrine . there is therefore in the following pages a compendium of what we are to believe , what to do , and what to desire ; it is indeed very little , but it is enough to begin with , and will serve all persons so long as they need milk , and not strong meat . and he that hath given the following assistances to thee , desires to be even a door-keeper in gods house , and to be a servant of the meanest of gods servants , and thinks it a worthy imployment to teach the most ignorant , and make them to know christ●… though but in the first rudiments of a holy institution . this onely he affirms , that there is more solid comfort and material support to a christian spirit in one article of faith , in one period of the lords prayer , in one holy lesson , then in all the disputes of impertinent people , who take more pains to prove there is a purgatory , then to perswade men to avoid hell : and that a plain catechism can more instruct a soul , then the whole dayes prate which some daily spit forth , to bid men get christ , and persecute his servants . christian religion is admirable for its wisdome , for its simplicity ; and he that presents the following papers to thee , designs to teach thee as the church was taught in the early dayes of the apostles . to believe the christian faith , and to understand it ; to represent plain rules of good life ; to describe easie formes of prayer ; to bring into your assemblies hymnes of glorification and thanksgiving , and psalms of prayer . by these easie paths they lead christs little ones into the fold of their great bishop ; and if by this any service be done to god , any ministery to the soul of a childe or an ignorant woman , it is hoped that god will accept it : and it is reward enough , if by my ministery god will bring it to passe , that any soul shall be instructed , and brought into that state of good things , that it shall rejoyce for ever . but do thou pray for him that desires this to thee , and endevours it . errata . page 87. 1.2 . for me r. us , ibid. f. me r. us , ibid. 1.3 . f. me r. us , ib. 1.5 . f. me r. us , ibid. f. me r. us , ibid 1.6 . f. my r. our . credenda : or , what is to be believed . o {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . plato de legibus . let this truth be confessed and remain for ever , that they who are well instructed , easily become good men . a. short catechism for the institution of young persons in the christian religion . question . in what does true religion consist ? answer . in the knowledge of the one , true ●…od , and whom he hath sent , jesus ●…hrist , and in the worshipping and ●…rving them . quest . what dost thou believe con●…rning god ? answ. that there is a god : 〈◊〉 . that he is one . 3. eternal , 4. al●…ighty : 5. that he hath made all ●…he world : 6. that he knows all things : 7. that he is a spirit ; not of any shape or figure , or parts , or body : 8. that he is present is all places : 9. that his seat is in heaven , and he governs all the world , so that nothing happens without his order and leave : 10. that he is the fountain of justice , 11. of mercy , 12. of bounty or goodness : 13. that he is unalterably happy , and infinitely perfect : 14. that no evil can come near him : 15. and he is the rewarder of them that diligently seek him . quest . what other mystery is revealed concerning god ? ans. that god being one in nature , is also three in person ; expressed in scripture by the names of [ father , son , and holy spirit . ] the first person being known to us by the name of [ the father of our lord jesus christ . ] the second person is called [ the son , and the word of the father . ] the third is [ the spirit and promise of the father : ] and these are three and one after a secret manner , which we must believe , but cannot understand . quest . what is this god to us ? ans. he is our creator and father , and therefore he is our lord ; and we are his creatures , his sons , and his servants . quest . wherefore did god create and make us ? ans. that we might do him honour and service , and receive from him infinite felicities . quest . how did god make man ? ans. by the power of his word , out of the slime of the earth , and he breathed into him the breath of life . quest . was man good or bad , when god made him ? ans. man was made pure and innocent . quest . how then did man become sinful and miserable ? ans. by listening to the whispers of a tempting spirit , and breaking an easie commandment , which god gave him as the first tryal of his obedience . quest . what evils and change followed this sin ? ans. adam , who was the first man and the first sinner , did both for himself and his posterity , fall into the state of death , of sickness , and misfortunes , & disorder both of body and soul : we were thrown out of paradise , and lost our immortality . quest . was man left in these evill without remedy ? ans. no . but god pitying his creature , promised , that of the seed of the woman , he would raise up a saviour and redeemer , who should restore us to gods favour , and to the felicity which we lost . quest . how did god perform the promise ? ans. by sending jesus christ to take upon him our nature , to dye for our sins , to become our lord and the author of holiness , and life , and salvation to mankinde . quest . who is jesus christ ? ans. he is the son of god , the second person of the holy trinity , equal with the father , true god without beginning of life , or end of days . quest . how then could he be our redeemer , and the promised seed of the woman ? ans. the son of god in the fulness of time , by the miracles of his mercy , took upon him humane nature , and united it after a wonderful manner to his godhead ; so that he was both god and man : he was born of a virgin , who conceived him not by any natural means , but by the power of the holy ghost , and was called jesus christ , and his mothers name was mary , of the seed of abraham , of the family of king david ; and all these things came to passe when augustus caesar was lord of the roman empire . quest . how did jesus christ work this promised redemption for us ? ans. by his holy and humble life , and his obedient dying a painful death for us upon the cross . quest . what benefits do we receive by the life and death of jesus christ ? ans. we are instructed by his doctrine , encouraged by his excellent example , we are reconciled to god by his death ; he hath given us an excellent law , and glorious promises , and himself hath received power to make good all those promises to his servants , and fearfully to destroy them that will not have him to reign over them . quest . what promises hath jesus christ made us in the gospel ? ans. he hath promised to give us all that we need in this life ; that every thing shall work together for our good ; that he will be with us in tribulation and persecution ; he hath promised his graces and his holy spirit to enable us to do our duty ; and if we make use of these graces , he hath promised to give us more ; he hath promised to forgive us our sins ; to hear our prayers ; to take the sting of death from us ; to keep our souls in safe custody after death ; and in his due time to raise our bodies from the grave , and to joyn them to our souls , and to give us eternal life , and joyes that shall never ●…ease . quest . how is jesus christ able to do all this for us ? ans. when he had suffered death , and was buried three dayes , god raised him up again , and gave him all power in heaven and earth , made him head of the church , lord of men and angels , and the judge of the quick and dead . quest . by what means doth jesus christ our lord convey all these blessings to us ? ans. jesus christ had three offices , and in all he was mediator between god and man ; he is our prophet , our priest , and our king . quest . what was his office as he was a prophet ? ans. this office he finished on earth ; beginning when he was thirty years old to preach the gospel of the kingdome , faith and repentance . quest . when began his priestly office , and wherein does it consist ? ans. it began at his death ; for he was himself the priest and the sacrifice , offering himself upon the altar of the cross for the sins of all the world . quest . did his priestly office the●… cease ? ans. no : he is a priest for ever ; that is , unto the end of the world , and represents the same sacrifice to god in heaven , interceding and praying continually for us , in the virtue of that sacrifice , by which he obtains relief of all our necessities . quest . what doth christ in heaven pray for on our behalf ? ans. that our sins may be pardoned , our infirmities pitied , our necessities relieved , our persons defended , our temptations overcome , that we may be reconciled to god , and be saved . quest . how is jesus christ also our king ? ans. when he arose from his grave , and had for forty dayes together conversed with his disciples , shewing himself alive by many infallible tokens , he ascended into heaven , and there sits at the right hand of god ; all things being made subject to him , angels , and men , and devils , heaven and earth , the elements , and all the creatures ; and ●…ver all he reigns , comforting and ●…efending his elect , subduing the ●…ower of the devil , taking out the ●…ting of death , and making all to ●…erve the glory of god , and to turn to the good of his elect. quest . how long must his kingdome last ? ans. till christ hath brought all his enemies under his feet , that is , till the day of judgement : in which day shall be performed the greatest acts of his kingly power ; for then he shall quite conquer death , triumph over the devils , throw his enemies into hell-fire , and carry all his elect to never-ceasing glories ; and then he shall deliver up the kingdome to his father , that god may be all in all . quest . how is christ a mediator in all these offices ? ans. a mediator signifies one that stands between god and us . as christ is a prophet , so he taught us his fathers will , and tyes us to obedience : as he is a priest , he is our redeemer , having paid a price for us , even his most precious blood , and our advocate pleading for us , and mediating our pardon and salvation : as he is a king , so he is our lord , our patron , and our judge ; yet it is the kingdome of a mediator , that is , in order to the world to come , but then to determine and end . and in all these , he hath made a covenant between god and us of an everlasting interest . quest . what is the covenant which jesus christ our mediator hath made between god and us ? ans. that god will write his laws in our hearts , and will pardon us , and defend us , and raise us up again at the last day , and give us an inheritance in his kingdome . quest . to what conditions hath he bound us on our part ? ans. faith , and repentance . quest . when do we enter into this covenant ? ans. in our baptism , and at our ripe years , when we understand the secrets of the kingdome of christ , and undertake willingly what in our names was undertaken for us in our infancy . quest . what is the covenant of faith which we enter into in baptism ? ans. we promise to believe that jesus christ is the messias , or he that was to come into the world ; that he is the anointed of the lord , or the lords christ ; that he is the son of god , and the son of the virgin mary ; that he is god incarnate , or god manifested in the flesh ; that he is the mediator between god and man ; that he died for us upon the cross , and rose again the third day , and ascended into heaven , and shall be there till the day of judgement , that then he shall be our judge ; in the mean time he is the king of the world , and head of the church . quest . what is the covenant of repentance ? ans. we promise to leave all our sins , and with a hearty and sincere endevour to give up our will and affections to christ , and do what he hath commanded ( according to our power and weakness . ) quest . how if we fail of this promise through infirmity , and commit sins ? ans. still we are within the covenant of repentance , that is , within the promise of pardon , and possibility of returning from dead works , and mortifying our lusts ; and though this be done after the manner of men that is , in weakness , and with some failings , yet our endevour must be hearty , and constant , and diligent , and our watchfulness and prayers for pardon , must be lasting and persevering . quest . what ministeries hath christ appointed to help us in this duty ? ans. the ministery of the word & sacraments , which he will accompany with his grace and his spirit . quest . what is a sacrament ? ans. an outward ceremony ordained by christ , to be a sign and a means of conveying his grace unto us . quest . how many sacraments are ordained by christ ? ans. two : baptism , and the supper of our lord . quest . what is baptism ? ans. an outward washing of the body in water , in the name of the father , son , and holy ghost : in which we are buried with christ in his death , after a sacramental manner , and are made partakers of christs death , and of his resurrection , teaching us , that we should rise from the death of sin to the life of righteousness . quest . what is the sacrament of the lords supper ? ans. a ceremony of eating bread and drinking wine , being blessed or consecrated by gods minister in publick assemblies , in remembrance of christs death and passion . quest . what benefits are done unto us by this sacrament ? ans. our souls are nourished by the body and blood of christ ; our bodies are sealed to a blessed resurrection , and to immortality ; our infirmities are strengthned , our graces increased , our pardon made more certain , and when we present our selves to god , having received christs body within us , we are sure to be accepted , and all the good prayers we make to god for our selves & others are sure to be heard . quest . who are fit to receive this sacrament ? ans. none but baptized christians , and such as repent of their sins , and heartily purpose to lead a good life . quest . what other ministeries hath christ ordained in his church , to help us , and to bring so many great purposes to pass ? ans. jesus christ hath appointed ministers and embassadors of his own to preach his word to us , to pray for us , to exhort and to reprove , to comfort and instruct , to restore and reconcile us , if we be overtaken in a fault , to visit the sick , to separate the vile from the precious , to administer the sacraments , and to watch for the good of our souls . quest . what are we tied to perform towards them ? ans. to pay them honour and maintenance , to obey them in all things according to the gospel , and to order our selves so , that they may give account of our souls with chearfulness and joy . quest . which are the commandments and laws of jesus christ ? ans. they are many , but easie ; holy , but very pleasant to all good ●…indes , to such as desire to live well 〈◊〉 this world , and in the world to ●…ome : and they are set down in ●…he sermons of our blessed lord , ●…nd of his apostles ; but especially ●…n the 5. 6. 7. chapters of s. mat●…hew . an exposition of the apostles creed . i believe in god , i believe that there is a god who is one , true , supreme and alone , infinitely wise , just , good free , eternal , immense , and blessed , and in him alone we are to put our trust . the father almighty , i believe that he is ( 1. ) the father of our lord jesus christ ; and ( 2. ) of all that believe in him , whom he hath begotten by his word , and adopted to the inheritance of sons : and because he is our father , he will do us all that good to which we are created and designed by grace ; and because he is almighty , he is able to perform it all ; and therefore we may safely believe in him , and relie upon him . maker of heaven and earth . he made the sun and the moon , the stars , and all the regions of glory ; he made the air , the earth , and the water , and all that live in them ; he made angels and men , and he who made them does , and he onely can preserve them in the same beeing , and thrust them forwards to a better ; he that preserves them , does also govern them , and intends they should minister to his glory : and therefore we are to do worship and obedience to him in all that we can and that he hath commanded . and in jesus christ , i also believe in jesus christ , who is , and is called a saviour , and the anointed anointed of the lord , promised to the patriarchs , whom god anointed with the holy spirit , and with power to become the great prophe●… , and declarer of his fathers will to all the world , telling us how god will be worshipped and served ; he is anointed to be the mediator of the new covenant , and our high-priest , reconciling us to his father by the sacrifice of himself ; and to be the great king of all the world : and by this article we are christians , who serve and worship god the father through jesus christ . his onely son jesus christ is the son of god , he alone , of him alone : for god by his holy spirit caused him to be born of a virgin : by his power he ●…ised him from the dead , and gave ●…im a new birth , or beeing in the bo●…y : he gave him all power , and all ●…xcellency ; and beyond all this , he 〈◊〉 the express image of his person , ●…he brightness of his glory , equal to god , beloved before the beginning of ●…he world , of a nature perfectly di●…ine ; very god by essence , and very man by assumption ; as god , all one ●…n nature with the father ; and as man , one person in himself . our lord . jesus christ , gods onely son , is the heir of all things and persons in his fathers house : all angels and men are his servants , and all the creatures obey him ; we are to believe in him , and by faith in him onely , and in his name we shall be saved . who was conceived by the holy ghost , i believe that jesus christ was not begotten of a man , nor born by natural means , but that a divine power from god [ gods holy spirit ] did overshadow the virgin-mother of christ , and made her in a wonderful manner to conceive jesus in her womb ; and by this his admirable manner of being conceived , he was the son of god alone , and no man was his father . born of the virgin mary , though god was his father , and he begat him by the power of the holy ghost , and caused him miraculously to begin in the womb of his mother , yet from her he also derived his humane nature , and by his mother he was of the family of king david , and called the son of man , his mother being a holy person , not chosen to this great honour for her wealth or beauty , but by the good will of god , and because she was of a rare exemplar modesty and humility : and she received the honour of being a mother to the son of god , and ever a virgin , and all generations shall call her blessed . suffered under pontius pilate : after that jesus passed through ●…he state of infancy and childhood , ●…eing subject to his parents , and working in an humble trade to serve ●…is own and his mothers needs , he ●…rew to the state of a man , he began to preach at the age of thirty years , and having for about three years and a half preached the ●…pel , and taught us his fathers will , having spoken the gospel of his kingdome , and revealed to us the secrets of eternal life , and resurrection of the dead , regeneration , and renewing by the holy spirit , perfect remission of sins , and eternal judgement : at last , that he might ●…cile the world to his father , he became a sacrifice for all our sins , and suffered himself to be taken by the malicious jews , and put to a painful and shameful death ; they being envious at him for the number of his disciples , and the reputation of his person , the innocence of his life , the mightiness of his miracles , and the power of his doctrine : and this death he suffered when pontius pilate was governour of judea . was crucified , jesus christ being taken by the rulers of the jews , bound , and derided , buffeted , and spit upon , accused weakly , and persecuted violently ; at last , wanting matter and pretences to condemn him , they asked him of his person and office ; and because he affirmed that great truth , which all the world of good men long'd for , that he was the messias , and designed to sit at the right hand of the majesty on high , they resolved to call it blasphemy , and delivered him over to pilate , and by importunity and threats , forced him against his conscience , to give him up to be scourged , and then to be crucified . the souldiers therefore mocking him with a robe and a reed , and pressing a crown of thorns upon his head , led him to the place of his death ; compelling him to bear his cross , to which they presently ●…il'd him ; on which for three ●…urs he hang'd in extreme torture , ●…ing a sad spectacle of the most af●…cted , and the most innocent pern of the whole world . dead when the holy jesus was weari●… with tortures , and he knew all ●…ings were now fulfilled , and his ●…thers wrath appeased towards ●…ankinde : his father pitying his ●…nocent son groaning under such ●…tolerable miseries , hastened his ●…ath ; and jesus commending his ●…irit into the hands of his father , ●…ied with a loud voice , bowed his ●…ad , and died ; and by his death ●…aled all the doctrines and revela●…ons which he first taught the ●…orld , and then confirmed by his ●…ood : he was consecrated our mer●…ful high-priest , and by a feeling ●…f our miseries and temptations , be●…me able to help them that are tempt●… : and for these his sufferings , was ●…alted to the highest throne , and ●…eat of the right hand of god ; ●…nd hath shewn , that to heaven there is no surer way then suffering for his name ; and hath taught us willingly to suffer for his sake , what himself hath already suffered for ours : he reconciled us to god by his death , led us to god , drew us to himself , redeemed us from all iniquity , purchased us for his father , and for ever made us his servants and redeemed ones , that we being dead unto sin , might live unto god : and this death being so highly beneficial to us , he hath appointed means to apply to us , and to represent to god for us in the holy sacrament of his last supper . and upon all these considerations , that cross which was a smart and shame to our lord , is honour to us , and as it turned to his glory , so also to our spiritual advantages . and buried . that he might suffer every thing of humane nature , he was by the care of his friends and disciples , by the leave of pilate , taken from the cross , and embalmed ( as the manner of the jews was to bury ) and wrapt in linnen , and buried in a ●…ew grave , hewn out of a rock ; ●…nd this was the last and lowest step of his humiliation . he descended into hell . that is , he went down into the ●…ower parts of the earth , or ( as himself called it ) into the heart of the ●…arth ; by which phrase the ●…ture understands the state of sepa●…ation , or of souls severed from their ●…odies : by this his descending to the land of darkness , where all things ●…re forgotten , he sanctified the state of death and separation , that none of his servants might ever after fear the jawes of death and hell ; whither he went , not to suffer torment ( because he finished all that upon the cross ) but to triumph over the gates of hell , to verifie his death , and the event of his sufferings , and to break the iron barres of those lower prisons , that they may open and shut hereafter onely at his command . the third day he rose again from the dead . after our lord jesus had abode in the grave , the remaining part of the day of his passion , and all the next day , early in the morning upon the third day , by the power of god , he was raised from death and hell , to light and life , never to return to death any more , and is become the first-born from the dead , the first-fruits of them that slept ; and although he was put to death in the flesh , yet now being quickned in the spirit , he lives for ever ; and as we all die in adam , so in christ we all shall be made alive ; but every man in his own order : christ is the first , and we , if we follow him in the regeneration , shall also follow him in the resurrection . he ascended into heaven , when our dearest lord was risen from the grave , he conversed with his disciples for forty days together , often shewing himself alive by infallible proofs , and once to five hundred of his disciples , at one appearing : having spoken to them fully concerning the affairs of the kingdome , and the promise of the father ; leaving them some few things in charge for the present , he solemnly gave them his blessing , and in the prefence of his apostles , was taken up into heaven , by a bright cloud , and the ministery of angels , being gone before us to prepare a place for us above all heavens , in the presence of his father , and at the foot of the throne of god ; from which glorious presence we cannot be kept by the change of death , and the powers of the grave , nor the depth of hell , nor the height of heaven , but christ being lifted up , shall draw all his servants unto him . and sitteth at the right hand of god , the father almighty . i believe that jesus christ sitteth in heaven above all principalities and powers , being exalted above every name that is named in heaven and earth , that is , above every creature above and below ; all things being put under his feet : he is alwayes in the presence of his father , interceding for us , and governs all things in heaven and earth , that he may defend his church , and adorn her with his spirit , and procure and effect her eternal salvation : there he sits and reigns as king , and intercedes as our high-priest ; he is a minister of the sanctuary , and of the true tabernacle which god made and not man , the author an●… finisher of our faith , the captain of our confession , the great apostle of our religion , the great bishop of our souls , the head of the church , and the lord of heaven and earth : and therefore to him we are to pay divine worship , service and obedience , and we must believe in him , and in god by him , and relie entirely on the mercies of god through jesus christ . from thence he shall come in the clouds , shining , and adorned with the glory of his father , attended by millions of bright angels , with the voyce of an archangel , and a shout of all the heavenly army , the trump of god ; and every eye shall see him , and they that pierced his hands and his feet shall behold his majesty , his terror , and his glory ; and all the families of the earth shall tremble at his presence ; and the powers of heaven shall be shaken , and the whole earth and sea shall be broken in pieces and and confusion : for then he shall come to put an end to this world , and to judge the quick and dead . for the father judgeth no man , but hath given all judgement to the son ; and at this day of judgement , the lord jesus shall sit in the aire in a glorious throne ; and the angels having gathered together gods elect from the four corners of the world , and all the kindreds of the earth being brought before the judgement-feat , shall have the records of their conscience laid open ; that is , all that ever they thought , or spake , or did , shall be brought to their memory , to convince the wicked of the justice of the judge in passing the fearful sentence upon them , and to glorifie the mercies of god towards his redeemed ones : and then the righteous judge shall condemn the wicked to the portion of devils for ever , to a state of torments , the second , and eternal , and intolerable death ; and the godly being placed on his right hand , shall hear the blessed sentence of absolution , and shall be led by christ to the participation of the glories of his fathers kingdome for ever and ever . amen . i believe in the holy ghost [ or ] the holy spirit . who is the third person of the holy , ●…ndivided , everblessed trinity , which 〈◊〉 worship , and adore , and admire , ●…ut look upon with wonder , and am ●…ot in a capacity to understand . i ●…elieve that the holy spirit , into whose name , as of the father and the ●…on , i was baptized , is the heavenly author , the captain , the teacher , and the witness of all the truths of the gospel : that as the father sent the son ; so the son from heaven sent the holy spirit to lead the church into all truth ; to assist us in all temptations , and to help us in the purchase of all vertue . this holy spirit proceeds from the father , and our lord jesus received him from his father , and sent him into the world , who receiving the things of christ , and declaring the same excellent doctrines , speaks whatsoever he hath heard from him ; and instructed the apostles , and builds the church , and produces faith , and confirms our hope , and increases charity : and this holy spirit our blessed lord hath left with his church for ever , by which all the servants of god are enabled to do all things necessary t●… salvation , which by the force of nature they cannot do : and we spea●… by the spirit , and work by the spirit , when by his assistances any wa●… imparted to us , we speak or do an●… thing of our duty . he it is wh●… inlightens our understandings , 〈◊〉 our will , orders and commands our affections ; he comfo●… our sorrows , supports our spirits i●… trouble , and enables us by promis●… and confidences , and gifts , to ●…suff for the lord jesus and the gospel●… and all these things god the fath●… does for us by his son , and the so●… by the holy spirit , and the holy spirit by all means within and without , which are operative upon , and proportionable to the nature of reasonable creatures . this is he wh●… works miracles , gives the gifts of●… prophesie and of interpretation , that teaches us what , and how t●… pray ; that gives us zeal and holy desires ; who sanctifies children i●… baptism , and confirms them with his grace in confirmation , and reproves the world , and consecrates bishops , and all the ministers of the gospel , and absolves the penitent , & blesses ●…he obedient , and comforts the sick , and excommunicates the refractary , and makes intercession for the saints , that is , the church , and those whom he hath blessed , appointed and sanctified to these purposes , do all these ministeries , by his authority , and his commandment , and his aids . this is he that testifies to our spirits that we are the sons of god , and that makes us to cry , abba father , that is , who inspires into us such humble confidences of our being accepted in our hearty and constant endevours to please god , that we can with chearfulness and joy call god our father , and expect and hope for the portion of sons both here and hereafter , and in the certainty of this hope , to work out our salvation with fear and reverence , with trembling and joy , with distrust of our selves , and mighty confidence in god . by this holy and ever-blessed spirit , several persons in the church , and every man in his proportion , receives the gifts of wisdome , and utterance , and knowledge , and interpretation , and prophecy , and healing , and government , and discerning of spirits , and faith , and tongues , and whatsoever can be necessary for the church in several ages and periods , for her beginning , for her continuance , for her in prosperity , and for her in persecution . this is the great promise of the father , and it is the gift of god which he will give to all them that ask him , and who live piously and chastely , and are persons fit to entertain so divine a grace . this holy spirit god gives to some more , to some less , according as they are capable . they who obey his motions , and love his presence , and improve his gifts , shall have him yet more abundantly : but they that grieve the holy spirit , shall lose that which they have : and they that extinguish him , belong not to christ , but are in the state of reprobation : and they that blaspheme this holy spirit , and call him the spirit of the devil , or the spirit of error , or folly , or do malicious despites to him , that is , they who on purpose considering and choosing , do him hurt by word or by deed ( so far as ies●… in them ) shall for ever be separated from the presence of god and of christ , and shall never be forgiven in this world , nor in the world to come . lastly , this holy spirit seals us to the day of redemption ; that is , god gives us his holy spirit as a testimony that he will raise us again at the last day , and give us a portion in the glories of his kingdome , in the inheritance of our lord jesus . the holy catholick church , i believe that there is , and ought to be a visible company of men , professing the service and discipline , that is , the religion of the gospel , who agree together in the belief of all the truths of god revealed by jesus christ , and in confession of the articles of this creed , and agree together in praying and praising god through jesus christ ; to reade and hear the scriptures read and expounded ; to provoke each other to love and to good works ; to advance the honour of christ , and to propagate his faith and worship . i believe this to be a holy church , spirituall , and not civill and secular , but sanctified by their profession , and the solemn rites of it , professing holiness , and separating from the evil manners of heathens and wicked persons , by their laws and institutions . and this church is catholick , that is , it is not confin'd to the nation of the jews , as was the old religion ; but it is gathered out of all nations , and is not of a differing faith in differing places , but alwayes did , doth , and ever shall profess the faith which the apostles preached , and which is contained in this creed ; which whosoever believes , is a catholick and a christian , and he that believes not , is neither . this catholick church i believe , that is , i believe whatsoever all good christians in all ages , and in all places did confess to be the catholick and apostolick faith . the communion of saints , that is , the communion of all christians : because by reason of their holy faith , they are called saints in scripture ; as being begotten by god into a lively faith , and cleansed by believing : and by this faith , and the profession of a holy life in obedience to jesus christ , they are separated from the world , called to the knowledge of the truth , justified before god , and indued with the holy spirit of grace , foreknown from the beginning of the world , and predestinated by god to be made conformable to the image of his son , here in holiness of life , hereafter in a life of glory ; and they who are saints in their belief and profession , must be so also in their practise and conversation , that so they may make their calling and election sure , lest they be saints onely in name and title , in their profession and institution , and not in manners & holiness of living , that is , lest they be so before men , and not before god . i believe that all people who desire the benefit of the gospel , are bound to have a fellowship and society with these saints , and communicate with them in their holy things , in their faith , and in their hope , and in their sacraments , and in their prayers , and in their publick assemblies , and in their government : and must do to them all the acts of charity and mutuall help which they can and are required to : and without this communion of saints , and a conjunction with them who believe in god through jesus christ , there is no salvation to be expected : which communion must be kept in inward things alwayes , and by all persons , and testified by outward acts alwayes , when it is possible , and may be done upon just and holy conditions . the forgiveness of sins , i believe that all the sins i committed before i came to the knowledge of the truth , and all the slips of humane infirmity , against which we heartily pray , and watch and labour , and all the evil habits , of which we repent so timely and effectually , that we obtain their contrary graces , and live in them , are fully remitted by the blood of christ : which forgiveness we obtain by faith and repentance , and therefore are not justified by the righteousness of works , ●…d by the righteousness of faith : ●…d we are preserved in the state of ●…rgivenest or justification by the ●…utis of a lively faith , and a timely active repentance . the resurrection of the body , i believe that at the last day all ●…hey whose sins are forgiven , and who ●…ived and dyed in the communion of saints , and in whom the holy spirit did dwell , shall rise from their graves , their dead bones shall live , and be clothed with flesh and skin and their bodies together with their souls shall enter into the portion of a new life : and that this body shall no more see corruption , but shall rise to an excellent condition : it shall be spiritual , powerful , immortal and glorious , like unto his glorious body , who shall then be our judge , is now our advocate , our saviour , and our lord . and the life everlasting . i believe that they who have their part in this resurrection shall m●… the lord in the air , and when th●… blessed sentence is pronounc'd upo●… them , they shall for ever be with th●… lord in joyes unspeakable , and fu●… of glory : god shall wipe all tea●… from their eyes ; there shall be 〈◊〉 fear or sorrow , no mourning o●… death , a friend shall never go away from thence , and an enemy shall never enter ; there shall be fulne●… without want , light eternal brighte●… then the sun ; day , and no night ; joy , and no weeping ; difference i●… degree , and yet all full ; there is lo●… without dissimulation , excellency without envy , multitudes without confusion , musick without discord ; there the understandings are rich , the will is satisfied , the affections are all love , and all joy , and they shall reign with god and christ for ever and ever . amen . this is the catholick faith , which except a man believe faithfully , he cannot be saved . tertull. de velandis virgin . regula quidem fidei , una omnino est , sola immobilis & irreformabilis , credendi scil. in unicum deum omnipotentem &c. hac lege fidei manente , caetera jam disciplinae & conversationis admittunt novitatem correctionis , operante scil. & proficiente usque in finem gratiâ dei . the rule of faith is wholly one , unalterable , never to be mended , never changed ; to wit , i believe in god , &c. this law of faith remaining in other things you may encrease and grow . s. aug. de fide & symb. haec est fides , quae paucis verbis tenenda in symbolo novellis datur . quae pauca verba fidelibus nota sunt : ut credendo subjugentur deo , subjugati rectè vivant , ●…ecte vivendo cor mundent , corde mundo quod credunt , intelligant . this is the faith which in few words is given to novices : these few words are known to all the faithful ; that by believing they may b●… subject to god ; by this subjectio●… they may live well ; by living w●… they may purifie their hearts ; an●… with pure hearts they may [ reli●… and ] understand what they do believe . max. taurin . de tradit . symb. symbolum tessera est & 〈◊〉 , quo inter fideles , perfidos●… secernitur . this creed is the badge or cognisance , by which the faithful are discerned from unbelievers . hujus ] catholici symboli brevi●… & perfecta confessio , quae duodecim apostolorum totidem est signata sententiis , tam instructa sit in munitione coelesti , ut omnes haereticorum ●…pinionoes solo possint gladio detrun●…ri leo m. ad pulcheriam aug. this short and perfect confession of this catholick creed , which was consigned by the sentences of twelve apostles , is so perfect a celestial armour , that all the opinions of hereticks may by this alone , as with a sword , be cut in pieces . agenda : or , things to be done . inscripta christo pagina immortalis est ; nec obsolescit ullus in coelis apex . prudent . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} hymn . 10. the diary : or , rule to spend each day religiously . §. 1. ●… . suppose every day to be a day of business : for your whole life is a race , ●…nd a battel ; a merchandise , and a jour●…ey . every day propound to your self 〈◊〉 rosary or a chaplet of good works , to ●…resent to god at night . 2. rise as soon as your health and other occasions shall permit ; but it is good to be as regular as you can , and as early . remember , he that rises first to prayer , hath a more early title to a blessing . but he that changes night into day , labour into idleness , watchfulness to sleep , changes his hopes of blessing into a dream . 3. never let any one think it an e●… cuse to lie in bed , because he hath nothing to do when he is up : for whoever hath●… soul , and hopes to save that soul , hat●… work enough to do to make his calling and election sure , to serve god , and to pray , to reade , and to meditate , to repent and to amend , to do good to others , and to keep evil from themselves . and if thou hast little to do , thou ought'st to imploy the more time in laying up for●… greater crown of glory . 4. at your opening your eyes , enter upon the day with some act of piety . 1. of thanksgiving for the preservation of you the night past . 2. of the glorification of god for the works of the creation , or any thing for the honour of god . 5. when you first go off from your bed , solemnly and devoutly bow your head , and worship the holy trinity , the father , son , and holy ghost . 6. when you are making ready , be as silent as you can , and spend that time in holy thoughts ; there being no way left to redeem that time from loss , but by meditation and short mental prayers . if you choose to speak , speak something of gods praises , of his goodness , his mercies , or his greatness : ever resolving , ●…at the first fruits of thy reason , and of ●…l thy faculties shall be presented to god , 〈◊〉 sanctifie the whole harvest of thy conersation . 7. be not curious , nor careless in your ●…abit , but alwayes keep these measures . 1. be not troublesome to thy self , or to others , by unhandsomeness or uncleanness . 2. let it be according to your state and quality . 3. make religion to be the difference of your habit , so as to be best attired upon holy or festival dayes . 8. in your dressing , let there be ejaculations fitted to the severall actions of dressing : as at washing your hands and face , pray god to cleanse your soul from sin : in putting on your clothes , pray him to clothe your soul with the righteousness of your saviour ; and so in all the rest . for religion must not onely be the garment of your soul , to invest it all over ; but it must be also as the fringes to every of your actions , that something of religion appear in every one of them , besides the innocence of all of them . 9. as soon as you are dressed with the first preparation of your clothes , that you can decently do it , kneel and say the lords prayer ; then rise from your knees , and do what is necessary for you in order to your further dressing , or affairs of the house , which is speedily to be done ; and then finish your dressing according to the foregoing rules . 10. when you are dressed , retire your self to your closet ; and go to your usuall devotions , which it is good that at the first prayers they divided were into seven actions of piety . 1. an act of adoration . 2. of thanksgiving . 3. of oblation . 4. of confession . 5. of petition . 6. of intercession . 7. of meditation , or serious , deliberate , useful reading of the holy scriptures . 11. i advise that your reading should be governed by these measures . 1. let it be not of the whole bible in order , but for your devotion use the new testament , and such portions of the old as contain the precepts of holy life . 2. the historical and less useful part , let it be read at such other times which you have of leisure from your domestick imployments . 3. those portions of scripture which you use in your prayers , let them not be long . a chapter at once ; no more : but then what time you can afford , spend it in thinking and meditating upon the holy precepts which you read . 4. be sure to meditate so long , till you make some act of piety upon the occasion of what you meditate ; either that you get some new arguments against a sin , or some new incouragements to vertue ; some spiritual strength and advantage , or else some act of prayer to god , or glorification of him . 5. i advise that you would reade your chapter in the midst of your prayers in the morning , if they be divided according to the number of the former actions ; because little interruptions will b●… apt to make your prayers less tedious , and your self more atte●… upon them : but if you finde any other way more agreeing to yo●… spirit and disposition , use your liberty without scruple . 12. before you go forth of your closet , after your prayers are done , set you self down a little while , and consider wh●… you are to do that day , what matter 〈◊〉 business is like to imploy you or to tem●… you ; and take particular resolution against that , whether it be matter of wrangling , or anger , or covetousness , or vai●… courtship , or feasting : and when you enter upon it , remember , upon what you resolved in your closet . if you are likely to have nothing extraordinary that day a general recommendation of the affai●… of that day to god in your prayers wi●… be sufficient : but if there be any thi●… foreseen that is not usual , be sure to be armed for it , by a hearty though a sho●… prayer , and an earnest prudent resolutio●… before-hand , and then watch when th●… thing comes . 13. whosoever hath children or servants , let him or her take care , that a●… the children and servants of the family ●…y their prayers before they begin their ●…ork ; the lords prayer , and the ten commandments , with the short verse at ●…he end of every commandment , which ●…he church uses ; and the creed is a very good office for them , if they be not fitted ●…or more regular offies . and to these al●…o it were good , that some proper prayer were apportioned , and they taught it . it were well if they would serve themselves of this form set down at the end of this diary . 14. then go about the affairs of your house and proper imployment , ever avoiding idlenes , or too much earnestness of affection upon the things of the world : do your business prudently , temperately , diligently , humbly , charitably . 15. let there be no idle person in or about your family , of beggers , or unimployed servants , but finde them all work and meat ; call upon them carefully ; reprove them without reproaches , or fierce railings . be a master or a mistress , and a friend to them , and exact of them to be faithful and diligent . 16. in your servants suffer any offence against your self , rather then against god ; endure not that they should swear , or lie , or steal , or be wanton , or curse each other , or be railers , or slanderers , or tell-tales , and sowers of dissension in the family , or amongst neighbors . 17. in all your entercourse with your neighbors in the day , let your affairs be wholly matter of business or civility , and alwayes managed with justice and charity ; never let it be matter of curiosity or inquiry into the actions of others ; alwayes without censuring or rash judgement , without backbiting , slandering , or detraction : do it not your self , neither converse with them that do . he or she that loves tale-bearers , shall never be beloved , or be innocent . 18. before dinner and supper , as often as it is convenient , or can be had , let the publick prayers of the church , or some parts of them , be said publickly in the family , and let as many be present as you can . the same rule is also to be observed for sundays and holy-dayes for their going to church . let no servant be alwayes detained , but relieved and provided for by changes . 19. let your meal be temperate and wholesome , according to your quality , and the season , begun and ended with prayer ; and be sure that in the course of ●…our meal , and before you rise , you reollect your self , and send your heart up ●…o god with some holy and short ejacula●…ion ; remembring your duty , fearing to ●…ffend , or desiring and sighing after the ●…ternal supper of the lamb . 20. after meal , use what innocent re●…reshment you please , to refresh your minde or body , with these measures : 1. let it not be too expensive of time . 2. let it not hinder your devotion , nor your business . 3. let it be alwayes without violence or passion . 4. let it not then wholly take you up when you are at it ; but let your heart retire with some holy thoughts , and sober recollections , left your minde be seised upon by it , and your affections carried off from better things : secure your affections for god , and sober and severe imployment . here you may be refreshed , but take heed you neither dwell here , nor sin here . it is better never to use recreation , then at any time to sin by it . but you may use recreation , and avoid sin , and that 's the best temper : but if you cannot do both , be more careful of your soul , then of your refreshment , and that 's the best security . but then in what you use to sin , carefully avoid it , and change your refreshment for some other instance in which you can be more innocent . 21. entertain no long discourses with any , but if you can bring in something to season it with religion : as god must be in all your thoughts , so if it be possible , let him be in all your discourses , at least let him be at one end of it ; and when you cannot speak of him , be sure you forget not to think of him . 22. toward the declining of the day , be sure to retire to your private devotions . reade , meditate , and pray ; in which i propound to you this method : on the lords day meditate of the glories of the creation , the works of god , and all his benefits to mankinde , and to you in particular . then let your devotion be humbly upon your knees , to say over the 8th and 19th psalms , and sometimes the 104th , with proper collects which you shall finde or get : adding the form of thanksgiving which is in the rule of holy living , pag. 378. in the manner as is there ●…ected ; or some other of your own ●…oofing . mediate on munday tuesday wednesday thursday on 1. death . 2. judgement . 3. heaven . 4. hell . ●…aying your usuall prayers , and adding ●…me ejaculations or short sayings of your ●…wn , according to the matter of your de●…otion . on friday , recollect your sins that you ●…ave done that week , and all your life ●…ime ; and let your devotion be to recite ●…umbly and devoutly some penitentiall ●…etanies , whereof you may serve your ●…elf in the rule of holy living , page ●…73 . on saturday at the same time , meditate on the passion of our blessed saviour and 〈◊〉 the mysteries of our redemption , which you may do and pray together , by ●…using the forms made to that purpose in the rule of holy living , page 391. in all your devotions begin and end with the lords prayer . upon these two dayes and sunday , you may choose some portions out of the life of christ , to reade and help your meditation , proper to the mysteries you are appointed to meditate , or any other devo●… books . 23. reade not much at a time ; b●… meditate as much as your time and capacity and disposition will give you leave ever remembring , that little reading , an●… much thinking ; little speaking , and muc●… hearing ; frequent and short prayers , an●… great devotion , is the best way to be wise , to be holy , to be devout . 24. before you go to bed , bethin●… your self of the day past ; if nothing e●…traordinary hath hapned , your conscience is the sooner examined ; but if you have had any difference or disagreeing with any one , or a great feast , or great company or a great joy , or a great sorrow , then recollect your self with the more diligence●… ask pardon for what is amiss ; give go●… thanks for what was good : if you have omitted any duty , make amends next day●… and yet if nothing be found that w●… amiss , be humbled still and thankful , an●… pray god for pardon if any thing be amiss that you know not of . if all these things be in your offices , for your last prayers , be sure to apply them according to what you finde in your examination : but if they be not , supply them with short 〈◊〉 before you begin your last ●…ayers , or at the end of them . remem●…r also , and be sure to take notice of all ●…e mercies and deliverances of your self , ●…d your relatives that day . 25. as you are going to bed , as often 〈◊〉 you can conveniently , or that you are ●…ot hindred by company , meditate of ●…eath , and the preparations to your grave . ●…hen you lie down , close your eyes with short prayer , commit your self into the ●…ands of your faithful creator ; and when ●…ou have done , trust him with your self , ●…s you must do when you are dying . 26. if you awake in the night , fill up ●…he intervals or spaces of your not sleep●…ng by holy thoughts and aspirations , and ●…emember the sins of your youth : and sometimes remember your dead , and that you shall die ; and pray to god to send to you and all mankinde a mercy in the day of judgement . 27. upon the holy-days observe the same rules ; onely let the matter of your meditations be according to the mystery of the day . as upon christmas day meditate on the birth of our blessed saviour , and reade that story and considerations which are in the life of christ : and to your ordinary devotions of every day adde the prayer which is fitted to the mystery which you shall finde in the life of christ , or in the rule of holy living . upon the day of the annunciation or ou●…lady-day , meditate on the incarnation of our blessed saviour ; and so upon all the festivals of the year . 28. set apart one day for fasting once a week , or once a fortnight , or once a moneth at least , but let it be with these cautions and measures . 1. do not choose a festivall of the church for your fasting day . 2. eat nothing till your afternoon devotions be done , if the health of your body will permit it : if not , take something , though it be the less . 3. when you eat your meal , let it be no more then ordinary , lest your fasting day end in an intemperate evening . 4. let the actions of all the day be proportionable to it , abstain from your usuall recreations on that day , and from greater mirth . 5. be sure to design beforehand the purposes of your fast , either for repentance , or for mortification . or for the advantages of prayer ; and let your devotions be accordingly . but be sure , not to think fasting or eating fish or eating nothing , of it self to be pleasing to god , but as it serves to one of these purposes . 6. let some part of that day extraordinary be set apart for prayer , for the actions of repentance , for confession of sins , and for begging of those graces for whose sake you set apart that day . 7. be sure that on that day you set apart something for the poor ; for fasting and alms are the wings of prayer . 8. it is best to choose that day for your fast , which is used generally by all christians , as friday and saturday ; but do not call it a fasting day , unless also it be a day of extraordinary devotion and of alms . 29. from observation of all the dayes of your life , gather out the four extraordinaries . 1. all the great and shameful 〈◊〉 you have committed . 2. all the excellent or greater acts of piety which by gods grace you have performed . 3. all the great blessings you have received . 4. all the dangers and great sicknesses you have escaped ; and upon all the dayes of your extraordinary devotions , let them be brought forth , and produce their acts of virtue . 1. repentance and prayers for pardon . 2. resolutions to proceed and increase in good works . 3. thanksgiving to god . 4. fear and watchfulness , lest we fall into worse , as a punishment for our sin . 30. keep a little catalogue of these , and at the foot of them set down what promises and vows you have made , and kept or broken , and do according as you are obliged . 31. receive the blessed sacrament as often as you can : endevour to have it once a moneth , besides the solemn and ●…eat festivalls of the year . 32. confess your sins often , hear the word of god , make religion the busi●…ess of your life , your study , and chiefest ●…are , and be sure that in all things a spi●…itual guide take you by the hand . thou shalt alwayes rejoyce in the even●…ng , if thou doest spend thy day vir●…uously . via pacis . a short method of peace and holiness . with a manual of daily prayers : fitted to the dayes of the week . sunday . decad the first . 1. it is the highest wisdome by despising the world to arrive at heaven : for they are blessed whose daily exercise it is to converse with god by prayer and obedience , by love and patience . 2. it is the extremest folly to labour for that which will bring torment in the end , and no satisfaction in the little enjoyment of it : to be unwearied in the ●…ursuit of the world , and to be soon tir'd 〈◊〉 whatsoever we begin to do for christ . 3. watch over thy self , counsel thy self , ●…prove thy self , censure thy self , and ●…dge thy self impartially : whatever thou ●…ost to others , do not neglect thy self . ●…or every man profits so much as he does ●…iolence to himself . 4. they that follow their own sensu●…lity , stain their consciences , and lose the ●…race of god : but he that endevours to ●…lease god , whatever he suffers , is be●…ved of god . for it is not a question , whether we shall or shall not suffer ? but , whether we shall suffer for god , or for the world ? whether we shall take pains 〈◊〉 religion , or in sin , to get heaven , or to get riches ? 5. what availeth knowledge without ●…he fear of god ? a humble ignorant man 〈◊〉 better then a proud scholar , who stu●…ies natural things , and knows not himself . the more thou knowest , the more grievously thou shalt be judged : many get no profit by their labour , because they ●…ontend for knowledge , rather then for ●…oly life ; and the time shall come , when ●…t shall more avail thee to have subdu'd ●…ne lust , then to have known all mysteries . 6. no man truly knows himself , but he groweth daily more contemptible in his own eyes ; desire , not to be known , and to be little esteem'd of by men . 7. if all be well within , nothing can hurt us from without : for from inordinate love and vain fear , comes all unquietness of spirit , and distraction of our senses . 8. he to whom all things are one , who draweth all things to one , and seeth all things in one , may enjoy true peace and rest of spirit . 9. it is not much business that distracts any man , but the want of purity , constancy , and tendency towards god . who hinders thee more then the unmortified desires of thine own heart ? as soon as ever a man desires any thing inordinately , he is presently disquieted in himself . he that hath not wholly subdued himself , is quickly tempted and overcome in small and trifling things . the weak in spirit is he that is in a manner subject to his appetite , and he quickly falls into indignation , and contention , and envy . 10. he is truly great , that is great in charity , and little in himself . munday . the second decad. 11. wee rather often believe and speak evil of others , then good . but they that are truly virtuous , do not easily credit evil that is told them of their neighbors . for if others may do ●…miss , then may these also speak amiss . man is frail and prone to evil , and therefore may soon fail in words . 12. be not rash in thy proceedings , nor confident and pertinacious in thy conceits . but consult with him that is wise , and seek to be instructed by a better then thy self . 13. the more humble and resign'd we are to god , the more prudent we are in our affairs to men , and peaceable in our ●…elves . 14. the proud and the covetous can never rest . 15. be not asham'd to be , or to be esteem'd poor in this world : for he that hears god teaching him , will finde that it is the best wisdome to withdraw all our affections from secular honour , and troublesome riches , and to place them upon eternal treasures , and by patience , by humility , by suffering scorn and contempt , and all the will of god , to get the true riches . 16. be not proud of well-doing ; for the judgement of god is farre differing from the judgement of men . 17. lay not thine heart open to every one , but with the wise , and them that fear god . converse not much with yong people and strangers . flatter not the rich , neither do thou willingly or lightly appear before great personages . never be partaker with the persecutors . 18. it is easier , and safer , and more pleasant to live in obedience , then to be at our own disposing . 19. alwayes yield to others when there is cause ; for that is no shame , but honour : but it is shame to stand stiff in a foolish or weak argument or resolution . 20. the talk of worldly affairs hindreth much , although recounted with a fair intention : we speak willingly , but seldome return to silence . tuesday . the third decad. 21. watch and pray , lest your time pass without profit or fruit . but devout discourses do greatly further our spirituall progress , if persons of one minde and spirit be gathered together in god . 22. we should enjoy more peace , if we did not busie our selves with the words and deeds of other men , which appertain not to our charge . 23. he that esteems his progress in religion to consist in exterior observances , his devotion will quickly be at an end . but to free our selves of passions , is to lay the axe at the root of the tree , and the true way of peace . 24. it is good that we sometimes be contradicted , and ill thought of , and that we alwayes bear it well , even when we deserve to be well spoken of : perfect peace and security cannot be had in this world . 25. all the saints have profited by tribulations ; and they that could not bear temptations , became reprobates , and fell from god . 26. think not all is well within , when all is well without ; or that thy being pleas'd , is a sign that god is pleas'd : but suspect every thing that is prosperous , unless it promotes piety , and charity , and humility . 27. do no evil , for no interest , and to please no man , for no friendship , and for no fear . 28. god regards not how much we do , but from how much it proceeds . he does much that loves much . 29. patiently suffer that from others , which thou canst not mend in them , untill god please to do it for thee ; and remember that thou mend thy self , since thou art so willing others should not offend in any thing . 30. every mans virtue is best seen in adversity and temptation . wednesday . the fourth decad. ●… . begin every day to repent , not that thou shouldst at all defer it , or stand the door , but because all that is past ●…aght to seem little to thee ; because it is 〈◊〉 in it self : begin the next day with the ●…me zeal and the same fear , and the same ●…umility , as if thou hadst never begun ●…efore . 32. a little omission of any usual ex●…cise of piety , cannot happen to thee ●…ithout some loss and considerable detri●…ent , even though it be upon a ●…erable cause . 33. be not slow in common and usual ●…cts of piety and devotion , and quick ●…nd prompt at singularities : but having ●…rst done what thou art bound to , pro●…eed to counsels and perfections , and the ●…xtraordinaries of religion , as you see ●…ause . 34. he that desires much to hear news , ●…s never void of passions , and secular deires , and adherencies to the world . 35. complain not too much of hin●… drances of devotion : if thou let me●… alone , they will let you alone : and if yo●… desire not to converse with them , let the●… know it , and they will not desire to converse with thee . 36. draw not to thy self the affai●… of others , neither involve thy self in th●… suits and parties of great personages . 37. know that if any trouble happen to thee , it is what thou hast deserved , and therefore brought upon thy self . but i●… any comfort come to thee , it is a gift of god , and what thou didst not deserve . and remember , that oftentimes when th●… body complains of trouble , it is not so much the greatness of trouble , as littleness of thy spirit , that makes thee to complain . 38. he that knows ow to suffer a●… thing for god , that desires heartily th●… will of god may be done in him ; th●… studies to please others rather then himself ; to do the will of his superior , not his own ; that chooseth the least portio●… and is not greedy for the biggest ; th●… takes the lowest place , and does not mu●… secretly : he is in the best conditio●… and state of things . 39. let no man despair of mercy 〈◊〉 ●…ccess , so long as he hath life and health . 40. every man must pass through fire ●…nd water , before he can come to re●…eshment . thursday . the fifth decad. 41. soon may a man lose that by negligence , which hath by much labour , ●…nd a long time , and a mighty grace scarce●…y been obtain'd . and what shall become of us before night , who are weary ●…o early in the morning ? woe be to that man who would be at rest , even when he hath scarcely a footstep of holiness appearing in his conversation . 42. so think , and so do , as if thou wert ●…o die to day , and at night to give an account of thy whole life . 43. beg not a long life , but a good one : for length of dayes oftentimes prolongs the evil , and augments the guilt . it were well if that little time we live , we would live well . 44. entertain the same opinions and thoughts of thy sin and of thy present state , as thou wilt in the dayes of sorrow . thou wilt then think thy self very miserable and very foolish , for neglecting one hour , and one day of thy salvation : think so now , and thou wilt be more provident of thy time and of thy talent . for there will a time come , when every careless man shall desire the respite of one hour for prayer and repentance , and i know not who will grant it . happy is he that so lives , that in the day of death he rejoyces , and is not amazed . 45. he that would die comfortably , may serve his ends by first procuring to himself a contempt of the world , a fervent desire of growing in grace , love of discipline , a laborious repentance , a prompt obedience , self-deniall , and toleration of every cross accident for the love of christ , and a tender charity . 46. while thou art well , thou mayest do much good , if thou wilt ; but when thou art sick , neither thou nor i can tell , what thou shalt be able to do . it is not very much , nor very good : few men mend with sickness , as there are but few who by travell and a wandring life become devout . 47. be not troubled , nor faint in the ●…ours of mortification , and the austeries of repentance : for in hell , one ●…ur is more intolerable then a hundred ●…ars in the house of repentance : and ●…y , for if thou canst not endure god pu●…shing thy follies gently , for a while , to ●…end thee , how wilt thou endure his ●…ngeance for ever to undo thee ? 48. in thy prayers wait for god , and ●…ink not every hearty prayer can procure ●…ery thing thou askest . these things ●…hich the saints did not obtain without ●…any prayers , and much labour , and a ●…ower of tears , and a long protracted ●…archfulness , and industry , do thou ex●…ct also in its own time , and by its usuall ●…easures . do thou valiantly , and hope ●…nfidently , and wait patiently , and thou ●…alt finde thou wilt not be deceived . 49. be careful thou dost not speak a 〈◊〉 in thy prayers , which though not ob●…ved , is frequently practis'd by careless ●…fons , especially in the forms of ●…sion , affirming things which they have ●…t thought , professing sorrow which is ●…t , making a vow they mean not . 50. if thou meanest to be devout , and 〈◊〉 enlarge thy religion , do it rather by ●…creasing thy ordinary devotions , then thy extraordinary . for if they be not regular , but come by chance , they will not last long . but if they be added to your ordinary offices , or made to be daily , thy spirit will by use and custome be made tender , and not willing to go less . friday . the sixth decad. 51. he is a truly charitable and good man , who when he receives injuries , grieves rather for the malice of him that injures him , then for his own suffering ; who willingly prayes for him that wrongs him , and from his heart forgives all his faults ; who stayes not , but quickly asks pardon of others for his errors or mistakes ; who sooner shews mercy then anger ; who thinks better of others then himself ; who offers violence to his appetite , and in all things endevours to subdue the flesh to the spirit . this is an excellent abbreviature of the whole duty of 〈◊〉 christian . 52. no man can have felicity in two ●…ates of things ; if he takes it in god ●…ere , in him he shall have it hereafter , for god will last for ever . but if he takes ●…licity in things of this world , where will ●…is felicity be when this world is done ? ●…ither here alone , or hereafter must be ●…hy portion . 53. avoid those things in thy self , ●…hich in others do most displease thee . and remember , that as thine eye observes ●…thers , so art thou observed by god , by angels , and by men . 54. he that puts his confidence in god ●…nely , is neither overjoyed in any great good thing of this life , nor sorrowful for 〈◊〉 little thing . let god be thy love and ●…hy fear , and he also will be thy salvation ●…nd thy refuge . 55. do not omit thy prayers for want of a good oratory or place to pray in , ●…or thy duty for want of temporal 〈◊〉 . for he that does both upon gods account , cares not how or what he ●…uffers , so he suffer well , and be the friend of christ ; nor where nor when he prayes , so he may do it frequently , fervently , and acceptably . 56. very often remember and meditate upon the wound and stripes , the shame and the pain , the death and the burial of our lord jesus ; for nothing will more enable us to bear our cross patiently injuries charitably , the labour of religio●…comfortably , and censuring words and detractions with meekness and quietness . 57. esteem not thy self to have profited in religion , unless thou thinkest well of others , and meanly of thy self : therefore never accuse any but thy self , and be that diligently watches himself , will be willing enough to be silent concerning others . 58. it is no great matter to live lovingly with good natur'd , with humble , and meek persons : but he that can do so with the froward , with the wilful , and the ignorant , with the peevish and perverse , he onely hath true charity : alwayes remembring , that our true solid peace , the peace of god , consists rather in complying with others , then in being complied with , in suffering and forbearing , rather then in contention and victory . 59. simplicity in our intentions , and purity of affections , are the two wings of a soul investing it with the robes and resemblances of a seraphim . intend the honour of god principally and sincerely , and mingle not thy affections with any ●…reature , but in just subordination to god , and to religion , and thou shalt have ●…oy , if there be any such thing in this ●…orld . for there is no joy but in god , ●…nd no sorrow but in an evil conscience . 60. take not much care what , or who is ●…or thee , or against thee . the judgement of ●…one is to be regarded , if gods judgement be otherwise . thou art neither better nor worse in thy self , for any account that is made of thee by any but by god alone : ●…ecure that to thee , and he will secure ●…ll the rest . saturday . the seventh decad. 61. blessed is he that understands what it is to love jesus , and contends earnestly to be like him . nothing else can satisfie , or make us perfect . bu●… be thou a bearer of his cross , as well as a lover of his kingdome . suffer tribulation for him , or from him , with the same spirit thou receivest consolation : follow him as well for the bitter cup of his passion , as for the loaves ; and remember , that if it be a hard saying , take up my cross and follow me , it is a harder saying , go ye cursed into everlasting fire . 62. no man can alwayes have the same spirituall pleasure in his prayers : for the greatest saints have sometimes suffered the banishment of the heart ; sometimes are fervent , sometimes they feel a barrenness of devotion : for this spirit comes and goes . rest therefore onely in god , and in doing thy duty : and know , that if thou beest overjoyed to day , this houre will passe away , and temptation and sadnesse will succeed . 63. in all afflictions , seek rather for patience then for comfort . if thou preservest that , this will return . any man would serve god , if he felt pleasure in it alwayes ; but the virtuous does it , when his soul is full of heavinesse , and regards not himselfe , but god , and hates that consolation that lessens his compunction ; but loves any thing , whereby he is made more humble . 64. that which thou doest not understand when thou readest , thou shalt ●…nderstand in the day of thy visitation : ●…or there are many secrets of religion , ●…hich are not perceived till they be felt , ●…nd are not felt but in the day of a great ●…alamity . 65. he that prayes , despairs not . but ●…ad is the condition of him that cannot ●…ray . happy are they that can and do , and ●…ove to do it . 66. he that will be blessed in his prayers , must make his prayers his rule . all our duty is there set down , because in all our duty , we beg the divine af●…sistance : and remember , that you are ●…ound to do all those duties , for the divine of which you have prayed for the divine assistance . 67. be doing actions of religion as often as thou canst , and thy worldly pleasures as seldome , that if thou beest surprised by sudden death , it may be oddes but thou mayest be taken at thy prayers . 68. watch , and resist the devil in all his temptations and snares : his chief designes are these ; to hinder thy desire in good ; to put thee by from any spirituall employment , from prayers especially , from the meditation of the passion , from the remembrance of thy sins , from humble confession of them , from speedy repentance , from the custody of thy senses and of thy heart , from firm purposes of growing in grace , from reading good books , and frequent receiving the holy sacrament . it is all one to him , if he deceives thee by a lie , or by truth ; whether he amaze or trouble thee , by love of the present , or fear of the future : watch him but in these things , and there will be no part left unarmed , in which he can wound thee . 69. remember how the proud have fallen , and they who have presumed upon their own strength have been disgraced ; and that the boldest and greatest talkers in the dayes of peace , have been the most dejected and pusillanimous in the day of temptation . 70. no man ought to think he hath found peace , when nothing troubles him ; or that god loves him , because he hath no enemy ; nor that all is well , because every thing is according to his minde ; nor that he is a holy person , because he prayes with great sweetness and comfort : but he is at peace , who is reconciled to god ; and god loves him , ●…hen he hath overcome himself ; and ●…ll is well , when nothing pleases him but god , being thankful in the midst of his ●…fflictions ; and he is holy , who when ●…e hath lost his comfort , loses nothing of his duty , but is still the same , when god changes his face towards him . postvlanda : or , things to be prayed for . jubet deus ut petus , & si non petis displicet , & non negabit quod petis , & tu non petes . ? s. august . a form of prayer , by way of paraphrase expounding the lords prayer . our father , merciful and gracious ; thou gavest me beeing , raising me from nothing , to be an excellent creation , efforming me after thy own image , tenderly feeding me , and conducting and strengthning me all my dayes : thou art our father by a more excellent mercy , adopting us in a new birth , to become partakers of the inheritance of jesus ; thou hast given us the portion and the food of sons ; o make us to do the duty of sons , that we may never lose our title to so glorious an inheritance . let this excellent name and title , by which thou hast vouchsafed to relate to us , be our glory and our confidence , our defence and guard , our ornament and strength , our dignity , and the endearment of obedience , the principle of a holy fear to thee our father , and of love to thee and to our brethren , partakers of the same hope and dignity . unite every member of the church to thee in holy bands ; let there be no more names of division , nor titles and ensigns of error and partiality ; let not us who are brethren contend , but in giving honour to each other , and glory to thee , contending earnestly for the faith , but not to the breach of charity , nor the denying each others hope : but grant , that we may all joyn in the promotion of the honour of thee our father , in celebrating the name , and spreading the family , and propagating the laws and institutions , the promises and dignities of our elder brother ; that despising the transitory entertainments of this world , we may labour for , and long after the inheritance to which thou hast given us title , by adopting us into the dignity of sons . for ever ●…et thy spirit witness to our spirit , that we ●…re thy children , and enable us to cry abba , father . which art in heaven , heaven is thy throne , the earth is thy footstool : from thy throne thou beholdest all the dwellers upon earth , and triest out the hearts of men , and nothing is hid from thy sight : and as thy knowledge is infinite , so is thy power , uncircumscribed as the utmost orb of heaven , and thou sittest in thy own essential happiness and tranquillity , immoveable and eternal . that is our countrey , and thither thy servants are travelling ; there is our father , and that is our inheritance ; there our hearts are , for there our treasure is laid up till the day of recompence . hallowed be thy name . thy name , o god , is glorious , and in thy name is our hope and confidence : according to thy name , so is thy praise unto the worlds end : they that love thy name , shall be joyfull in thee ; for thy name which thou madest to be proclaimed unto thy people , is , the lord , the lord god , mercifull and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression , and sin ; and that will by no means clear the guilty . in this glorious name , we worship thee , o lord ; and all they that know thy name , will put their trust in thee . the desire of our soul is to thy name , and to the remembrance of thee . thou art worthy , o lord , of honour , and praise , and glory , for ever and ever : we confess thy glories , we rejoyce in thy mercies ; we hope in thy name , and thy saints like it well : for thy name is praised unto the ends of the world ; it is believed by faith , relied upon by a holy hope , and loved by a great charity : all thy church celebrates thee with praises , and offers to thy name the sacrifice of prayer and thanksgiving . thou , o god , didst frame our nature by thy own image , and now thou hast imprinted thy name upon us , we are thy servants , the relatives and domesticks of thy family , and thou hast honoured us with the gracious appellative of christians . o let us never dishonour so excellent a title , nor by unworthy usages profane thy holy name , but for ever glorifie it . let our life be answerable to our dignity ; that our body may be chaste , our thoughts clean , our words gracious , our manners holy , and our life useful and iunocent , that men seeing our good works , may glorifie thee our father which art in heaven . thy kingdome come . thou reignest in heaven and earth : o do thou rule also in our hearts ; advance the interest of religion ; let thy . gospel be placed in all the regions of the earth ; and let all nations come and worship thee , laying their proud wills at thy feet , submitting their understandings to the obedience of jesus , conforming their affections to thy holy laws . let thy kingdome be set up gloriously over us ; and do thou reign in our spirits , by thy spirit of grace ; subdue every lust and inordinate appetite ; trample upon our pride , mortifie all rebellion within us , and let all thine and our enemies be brought into captivity , that sin may never reign in our mortal bodies ; but that christ may reign in our understanding by faith , in the will by charity , in the passions by mortification , in all the members by a right and a chaste use of them . and when thy kingdome that is within us hath flourished and is advanced to that height whither thou hast designed it , grant thy kingdome of glory may speedily succeed ; and we thy servants be admitted to the peace and purity , the holiness and glories of that state where thou reignest alone , and art all in all . thy will be done in earth , as it is in heaven . thy will , o god , is the measure of holiness and peace ; thy providence the great disposer of all things , tying all events together , in order to thy glory and the good of thy servants , by a wonderful mysterious chain of wisdome . let thy will also be the measure of our desires : for we know , that whatsoever thou sayest is true , and whatsoever thou doest is good : grant we may submit our wills to thine , being patient of evils which thou inflictest , lovers of the good which thou commandest , haters of all evil which thou forbiddest , pleased with all the accidents thou sendest ; that though our nature is weaker then angels , yet our obedience may be as humble , our conformity to thy will may arise up to the degrees of unity , and theirs cannot be more ; that as they in heaven , so we in earth may obey thy will promptly , chearfully , zealously , and with all our faculties ; and grant , that as they there , so all the world here may serve thee with peace and concord , purity and love unfeigned , with one heart , and one voice glorifying thee our heavenly father . grant that we may quit all our own affections , and suspect our reasonings , and go out of our selves , and all our own confidences , that thou being to us all things , disposing all events , and guiding all our actions , and directing our intentions , and over-ruling all things in us and about us , we may be servants of the divine will for ever . give us this day our daily bread . thou , o god , which takest care of our souls , do not despise our bodies which thou hast made and sanctified , and designed to be glorious . but now we are exposed to hunger and thirst , nakedness and weariness , want and inconvenience , give unto us neither poverty nor riches , but feed us with food convenient for us , and clothe us with fitting provisions , according to that state and condition where thou hast placed thy servants ; that we may not be tempted with want , nor made contemptible by beggery , nor wanton or proud by riches , nor in love with any thing in this world ; but that we may use it as strangers and pilgrims , as the relief of our needs , the support of our infirmities , and the oyle of our lamps , feeding us till we are quite spent in thy service . lord take from thy servants sad carefulness , and all distrust and give us onely such a proportion of temporal things , as may enable us with comfort to do our duty . forgive us our trespasses , as we forgive them that trespasse against us . o dear god , unless thou art pleased to pardon us , in vain it is that we should live here , and what good will our life do us ? o look upon us with much mercy , for we have sinned grievously against thee . pardon the adherent imperfections of our life , the weaknesses of our duty , the carelesness of our spirit , our affected igno●…nce , our indiligence , our rashness and ●…ant of observation our malice and pre●…mptions . turn thine eyes from our im●…urities , and behold the brightness and ●…urest innocence of the holy jesus , and ●…nder his cover we plead our cause , not ●…hat thou shouldest judge our sins , but ●…ive us pardon , and blot out all our ini●…uities , that we may never enter into the ●…orrible regions where there are torments without ceasing , a prison without ransome , ●…eproaches without comfort , anguish without patience , darkness without light , 〈◊〉 worm that never dies , and the fire that ●…ever goeth out . but be pleased also to give us great cha●…ity , that we may truly forgive all that ●…rouble or injure us , that by that chara●…ter thou mayest discern us to be thy ●…ons and servants , disciples of the holy ●…esus , lest our prayer be turned into sin , ●…nd thy grace be recalled , and thou enter ●…nto a final anger against thy servants . lead us not into temptation . gracious father , we are weak and ignorant , our affections betray us , and make us willing to die , our adversary the devil goeth up and down , seeking whom he may devour ; he is busie , and crafty , malicious and powerful , watchful and envious ; and we tempt our selves , running out to mischief , delighting in the approaches of sin , and love to have necessities put upon us , that sin may be unavoidable . pity us in the midst of these disorders ; and give us spirituall strength , holy resolutions , a watchful spirit , the whole armour of god , and thy protection , the guard of angels , and the conduct of thy holy spirit to be our security in the day of danger . give us thy grace to flie from all occasions to sin , that we may never tempt our selves , nor delight to be tempted ; and let thy blessed providence so order the accidents of our lives , that we may not dwell near an enemy ; and when thou shalt try us , and suffer us to enter into combat , let us alwayes be on thy side , and fight valiantly , resist the devil , and endure patiently , and persevere constantly unto the end , that thou mayest crown thy own work in us . but deliver us from evil . from sin and shame , from the malice and fraud of the devil , and from the falseness and greediness of men , from all ●…hy wrath , and from all our impurities , ●…ood lord deliver thy servants . do not reserve any thing of thy wrath 〈◊〉 store for us ; but let our sins be par●…oned so fully , that thou mayest not pu●…ist our inventions . and yet if thou ●…ilt not be intreated , but that it be ne●…essary that we suffer , thy will be done ; ●…mite us here with a fathers rod , that ●…hou mayest spare us hereafter : let the ●…ad accidents of our life be for good to ●…s , not for evil , for our amendment , not ●…o exasperate or weary us , not to harden ●…r confound us : and what evil soever it ●…e that shall happen , let us not sin against ●…hee . for ever deliver us from that evil , ●…nd for ever deliver us from the power of ●…he evil one , the great enemy of man●…inde , and never let our portion be in ●…hat region of darkness , in that ever●…asting burning which thou hast prepared ●…or the devil and his angels for ever . for thine is the kingdome , the power and the glory , for ever and ever . amen . so shall we thy servants advance the mightiness of thy kingdome , the power of thy majesty , and the glory of thy mercy , from generation to generation for ever . amen . letanies for all things and persons . o god the father of mercies , the father of our lord jesus christ , have ●…ercy upon thy servants , and hear the ●…rayers of us miserable sinners . o blessed jesus , the fountain of peace ●…nd pardon , our wisdome and our righ●…ousness , our sanctification and redem●…tion , have mercy upon thy servants , re●…se not to hear the prayers of us misera●…e , sorrowful , and returning sinners . o holy and divinest spirit of the fa●…er , help our infirmities , for of our selves ●…e know not what to ask , nor how to ●…ray , but do thou assist and be pre●…nt in the desires of us miserable sin●…ers . 1. for pardon of sins . remember not lord the follies of our childehood , nor the lusts of our youth , the wildness of our head nor the wandrings of our heart , the infinite sins of our tongue , and the inexcusable errors of the dayes of vanity . lord have mercy upon us poor miserable sinners . remember not , o lord , the growing iniquities of our elder age , the pride of our spirit , the abuse of our members , the greediness of our appetite , the inconstancy of our purposes , the peevishness and violence of all our pafsions and affections . lord have mercy , &c. remember not , o lord , how we have been full of envy and malice , anger an●… revenge , fierce and earnest in the purchases and vanities of the world , and lazy an●… dull , slow and soon weary in the things of god and of religion . lord have mercy , &c. remember not , o lord , our uncharita●…le behaviour towards those with whom ●…e have conversed , our jealousies and su●…icions , our evil surmisings and evil re●…ortings , the breach of our promises to ●…en , and the breach of all our holy vows ●…ade to thee our god . lord have mercy , &c. remember not , o lord , how often we ●…ave omitted the several parts and actions ●…f our duty ; for our sins of omission ●…re infinite , and we have not sought after ●…he righteousness of god , but have rested 〈◊〉 carelesness and forgetfulness , in a false ●…eace and a silent conscience . lord have mercy , &c. o most gracious lord , enter not into ●…udgement with thy servants , lest we be ●…onsumed in thy wrath , and just displea●…ure : from which good lord deliver us , and preserve thy servants for ever . 11. for deliverance from evils . from gross ignorance and stupid negligence , from a wandring head , and a trifling spirit , from the violence and rule of passion , from a servile will , and a commanding lust , from all intemperance , inordination and irregularity whatsoever : good lord deliver and preserve thy servants for ever . from a covetous minde and greedy desires , from lustful thoughts , and a wanton eye , from rebellious members , and the pride and vanity of spirit ; from false opinions and ignorant confidences : good lord deliver , &c. from improvidence and prodigality from envy and the spirit of ssander , from idleness and sensuality , from presumption and despair , from sinful action ; and all vicious habits : good lord deliver , &c. from fierceness of rage , and hastiness ●…f spirit , from clamorous and reproachful ●…nguage , from peevish anger , and inhu●…ane malice , from the spirit of conten●…on , and hasty and indiscreet zeal : good lord deliver , &c. from a schismatical and heretical spirit , ●…om tyranny and tumults , from sedition ●…nd factions , from envying the grace of god in our brotber , from impenitence and ●…ardness of heart , from obstinacy and apo●…asie , from delighting in sin , and hating god and good men : good lord deliver , &c. from fornication and adultery , from annatural desires and unnatural hatreds , from gluttony & drunkenness , from loving and believing lies , and taking pleasure in the remembrances of evil things , from de●…ighting in our . neighbours misery , and ●…rocuring it , from upbraiding others , and ●…ating reproof of our selves : good lord deliver , &c. from impudence and shame , from contempt and scorn , from oppression and cruelty , from a pitiless and unrelenting spirit , from a churlish behaviour , and undecent usages of our selves or others : good lord deliver , &c. from famine and pestilence , from noisome and infectious diseases , from sharp and intolerable pains , from impatience and tediousness of spirit , from a state of temptation , and hardned spirits : good lord deliver , &c. from banishments and prison , from widowhood and want , from violence of pains and passions , from tempests and earthquakes , from the rage of fire and water , from rebellion and treason , from fretfulness and inordinate cares , from murmuring against god , and disobedience to the divine commandment : good lord deliver , &c. from delaying our repentance , and persevering in sin , from false principles and prejudices , from unthankfulness and irreligion , from seducing others , and being ●…bused our selves , from the malice and ●…raftiness of the devil , and the deceit and ●…yings of the world : good lord deliver , &c. from wounds and murther , from pre●…cipices and falls , from fracture of bones , and dislocation of joynts , from dismembring our bodies , and all infatuation of ●…our souls , from folly and madness , from uncertainty of minde and state , and from a certainty of sinning : good lord deliver , &c. from thunder and lightning , from phantasms , spectres and illusions of the night , from sudden and great changes , from the snares of wealth , and the contempt of beggery and extreme poverty , from being made an example and a warning to others by suffering sad judgements our selves : good lord deliver , &c. from condemning others , and justifying our selves , from mispending our time and abusing thy grace , from calling good evil , and evil good , from consenting tofolly , and tempting others : good lord deliver , &c. from excess in speaking and peevish silence , from looser laughing and immoderate weeping , from giving evil example to others , or following any our selves , from giving or receiving scandal , from the horrible sentence of endless death and damnation : good lord deliver , &c. from cursing and swearing , from uncharitable chiding , and easiness to believe evil , from the evil spirit that walketh at noon , and the arrow that flieth in darkness , from the angel of wrath , and perishing in popular diseases : good lord deliver , &c. from the want of a spiritual guide , from a famine of the word and sacraments , from hurtful persecution , and from taking part with persecutors : good lord deliver , &c. from drowning or being burnt alive , from sleepless nights , and contentious dayes , from a melancholy and a confused spirit , from violent fears and the loss of reason , from a vicious life , and a sudden and unprovided death : good lord deliver , &c. from relying upon vain fancies and false foundations , from an evil and an amazed conscience , from sinning near the end of our life , and from despairing in the day of our death : good lord deliver , &c. from hypocrisie and wilfulness , from self-love and vain ambition , from curiosity and carelesness , from being tempted in the dayes of our weakness from the prevailing of the flesh , and grieving the spirit , from all thy wrath , and from all our sins : good lord deliver , &c. iii. for gifts and graces . hear our prayer , o lord , and consider our desire , hearken unto us for thy truth and righteousness sake : o hide not thy face from us , neither cast away thy servants in displeasure . give unto us the spirit of prayer , frequent and fervent , holy and persevering , an unreprovable faith a just and a humble hope , and a never-failing charity . hear our prayers , o lord , and consider our desire . give unto us true humility , a meek and a quiet spirit , a loving and a friendly , a holy and a useful conversation , bearing the burthens of our neighbours , denying our selves , and studying to benefit others , and to please thee in all things . hear our prayers , &c. give us a prudent and a sober , a just ●…nd a sincere , a temperate and a religious ●…pirit ; a great contempt of the world , a ●…ove of holy things , and a longing after ●…eaven , and the instruments and paths that ●…ead thither . hear our prayers , &c. grant us to be thankful to our benefa●…ctors , righteous in performing promises , ●…oving to our relatives , careful of our ●…harges , to be gentle and easie to be in●…reated , slow to anger , and fully instructed and readily prepared for every good work . hear our prayers , &c. give us a peaceable spirit , and a peaceable free from debt , and deadly sin , grace to abstain from all appearances of evil , and to do nothing but what is of good report , to confess christ and his holy religion , by a holy and obedient life , and a minde ready to die for him when he shall call us , and assist us . hear our prayers , &c. give to thy servants a watchful and an observing spirit , diligent in doing our duty , inflexible to evil , obedient to thy word , inquisitive after thy will , pure and holy thoughts , strong and religious purposes , and thy grace to perform faithfully what we have promised in the day of our duty , or in the day of our calamity . hear our prayers , &c. o teach us to despise all vanity , to fight the battles of the lord manfully against the flesh , the world , and the devil , to spend our time religiously and usefully , to speak gracious words , to walk alwayes as in thy presence , to preserve our souls and bodies in holiness , fit for the habitation of the holy spirit of god . hear our prayers , &c. give us a holy and a perfect repentance , a well instructed understanding , regular affections , a constant and a wise heart , a good name , a fear of thy majesty , and a love of all thy glories above all the things in the world for ever . hear our prayers , &c. give us a healthful body and a clear ●…nderstanding the love of our neighbors , ●…nd the peace of the church , the publick ●…fe and comfort of thy holy word and ●…acraments , a great love to all christians , ●…nd obedience to our superiors , eccle●…astical and civil , all the dayes of our ●…ife . hear our prayers , &c. give us spiritual wisdome , that we may ●…iscern what is pleasing to thee , and fol●…ow what belongs unto our peace ; and let the knowledge and love of god , and of jesus christ our lord , be our guide and our portion all our dayes . hear our prayers , &c. give unto us holy dispositions , and an active industry in thy service , to redeem the time mispent in vanity ; for thy pity sake take not vengeance of us for our sins , but sanctifie our souls and bodies in this life , and glorifie them hereafter . hear our prayers , &c. our father , &c. iv. to be added to the former letanies , according as our devotions and time will suffer . for all states of men and women , especially in the christian church . oblessed god , in mercy remember thine inheritance , and forget not the congregation of the poor for ever ; pity poor mankinde , whose portion is misery and folly , shame and death : but thou art our redeemer , and the lifter up of our head , and under the shadow of thy wings shall be our help , untill this tyranny be overpast . have mercy upon us , o god , and hide not thy self from our petition . preserve , o god , the catholick church in holiness and truth , in unity and peace , free from persecution , or glorious under it , that she may for ever advance the honour our of her lord jesus , for ever represent is sacrifice , and glorifie his person , and ●…dvance his religion , and be accepted of ●…hee in her blessed lord , that being filled with his spirit , she may partake of his ●…lory . have mercy upon us , &c. give the spirit of government and ho●…iness to all christian kings , princes and governours : grant that their people may obey them , and they may obey thee , and ●…ive in honesty and peace , justice and holy religion , being nursing fathers to the church advocates for the oppressed , pa●…rons for the widows , and a sanctuary for the miserable and the fatherless , that they may reign with thee for ever in the kingdome of the lord jesus . have mercy upon us , &c. give to thy servants the bishops , and all the clergy , the spirit of holiness and courage , of patience and humility , of prudence and diligence , to preach and declare thy will by a holy life , and wise discourses , that they may minister to the good of souls , and finde a glorious reward in the day of the lord jesus . have mercy upon us , &c. give to our relatives [ our wives and children , our friends and benefactors , our charges , our family , &c. ] pardon and support , comfort in all their sorrows , strength in all their temptations , the guard of angels to preserve them from evil , and the conduct of thy holy spirit , to lead them into all good ; that they doing their duty , may feel thy mercies here , and partake of thy glories hereafter . have mercy upon us , &c. give to all christian kingdomes and common-wealths peace and plenty , health and holy religion : to all families of religion and nurseries of piety , zeal and holiness , prudence and unity , peace and contentedness : to all schools of learning , quietness and industry , freedome from wars and violence , factions and envy . have mercy upon us , &c. give to all married pairs , faith and love , charitable and wise compliances , sweetness of society , and innocence of conversation ; to all virgins and widows , great love of religion , a sober and a contented spirit , an unwearied attendance to devotion , and ●…he offices of holiness ; protection to the fatherless , comfort to the disconsolate , pa●…tience and submission , health and spiritual advantages to the sick ; that they may feel thy comforts for the dayes wherein they have suffered adversity . have mercy upon us , &c. be thou a star and a guide to them that travel by land or sea , the confidence and comfort of them that are in storms and shipwracks , the strength of them that toil in the mynes , and row in the gallies , an instructer to the ignorant , to them that are condemn'd to die , be thou a guide unto death ; give chearfulness to every sad heart , spiritual strength , and proportionable comfort to them that are afflicted by evil spirits : pity the ●…unaticks , give life and salvation to all to whom thou hast given no understanding ; accept the stupid and the fools to mercy , give liberty to prisoners , redemption to captives maintenance to the poor , patronage and defence to the oppressed , and put a period to the iniquity , and to the miseries of all mankinde . have mercy upon us , &c. give unto our enemies grace and pardon , charity to us , and love to thee ; take away all anger from them , and all mistakes from us , all misinterpretations and jealousies ; bring all sinners to repentance , and holiness , and to all thy saints and servants give an increasing love , and a persevering duty ; bring all turks , jews and infidels to the knowledge and confession of the lord jesus , and a participation of all the promises of the gospel , all the benefits of his passion ; to all hereticks give humility and ingenuity , repentance of their errors , and grace and power to make amends to the church and truth , and a publick acknowledgement of a holy faith , to the glory of the lord jesus . have mercy upon us , &c. give to all merchants faithfulness and truth ; to the labouring husbandman health , and fair seasons of the year , and reward his toil with the dew of heaven , and the blessings of the earth ; to all artizans give diligence in their callings , and a blessing on their labours and on their families ; to old men piety and perfect repentance , a liberal heart , and an open hand , great religion , and desires after heaven ; to young men give sobriety and chastity , health and usefulness , an early ●…iety , and a persevering duty ; to all families visited with the rod of god , give consclation , and a holy use of the affliction , and a speedy deliverance ; to us all pardon and holiness , and life eternal , through jesus christ . amen . the grace of our lord jesus christ , and the love of god , and the communication of the holy spirit , be with us all for ever . amen . a short prayer to be said every morning . o almighty god , father of our lord jesus christ , the god of mercy and comfort , with reverence and fear , with humble confidence and strong desires , i approach to the throne of grace , begging of thee mercy and protection , pardon and salvation . o my god , i am a sinner , but sorrowful and repenting : thou art justly offended at me , but yet thou art my lord and my father , merciful and gracious : be pleased to blot all my sins out of thy remembrance , and heal my soul , that i may never any more sin against thee . lord open my eyes , that i may see my own infirmities , and watch against them ; and my own follies , that i may amend them : and be pleased to give me perfect understanding in the way of godliness , that i may walk in it all the dayes of my pilgrimage . give me a spirit diligent in the works of my calling , chearful and zea●…us in religion , fervent and frequent in ●…y prayers , charitable and useful in my ●…onversation : give me a healthful and a ●…aste body , a pure and a holy soul , a ●…nctified and an humble spirit ; and let ●…y body and soul and spirit be preserved ●…nblameable to the coming of the lord ●…esus . amen . ii. blessed be thy name , o god , and blessed be thy mercies , who hast preserved ●…e this night from sin and sorrow , from ●…ad chances , and a violent death , from the ●…alice of the devil , and the evil effects of ●…y own corrupted nature and infirmity . the out-goings of the morning and evening shall praise thee , and thy servants ●…hall rejoyce in giving thee praise for the operation of thy hands . let thy providence and care watch over me this day , and all my whole life , that i may never sin against thee by idleness or folly , by evil company or private sins , by word or deed , by thought or desire ; and let the imployment of my day leave no sorrow , or the remembrance of an evil conscience at night : but let it be holy and profitable , blessed , and alwayes innocent ; that when the dayes of my short abode are done , and the shadow is departed , i may die in thy fear and favour , and rest in a holy hope , and at last return to the joyes of a blessed resurrection , through jesus christ : in whose name , and in whose words , in behalf of my self and all my friends , and all thy servants , i humbly and heartily pray , our faether . &c. a prayer for the evening . eternall god , almighty father of men and angels , by whose care and providence i am preserved and blessed , comforted and assisted , i humbly beg of thee to pardon the sins and follies of this day , the weaknesses of my services , and the strength of my passions , the rashness of my words , and the vanity and evil of my actions . o just and dear god , how long shall i confess my sins , and pray against them , and yet fall under them ! o let it be so no more , let me never return to the follies of which i am ashamed , which bring sorrow , and death , and thy displeasure , worse then death . give me 〈◊〉 command over my evil inclinations , and 〈◊〉 ●…erfect hatred of sin , and a love to thee ●…ove all the desires of this world . be ●…leased to bless and preserve me this night ●…rom all sin , and all violence of chance , ●…nd the malice of the spirits of darkness : ●…atch over me in my sleep , and whether sleep or wake , let me be thy servant . ●…e thou first and last in all my thoughts , ●…nd the guide and continual assistance of ●…ll my actions : preserve my body , pardon ●…he sin of my soul , and sanctifie my ●…oul ; let me alwayes live holily , and justly , ●…nd soberly ; and when i die , receive my ●…oul into thy hands , o holy and ever●…lessed jesus , that i may lie in thy bo●…ome , and long for thy coming , and hear ●…hy blessed sentence at doomsday , and ●…hold thy face , and live in thy king●…lome , singing praises to god for ever and ●…ver . amen . our father , &c. for sunday . a prayer against pride . i. o eternal god , merciful and glorious , thou art exalted far above all heavens , thy throne , o god , is glory , and thy scepter is righteousness , thy will is holiness , and thy wisdome the great foundation of empire and government : i adore thy majesty , and rejoyce in thy mercy , and revere thy power , an●… confess all glory , and dignity and honour to be thine alone , and theirs to whom thou shalt impart any ray of thy majesty , or reflexion of thy honour ; but as fo●… me , i am a worm and no man , vile dust and ashes , the son of corruption , and the heir of rottenness , seized upon by folly , a lump of ignorance and sin , and shame and death . what art thou o lord ? the great god of heaven and earth , the fountain of holiness , and perfection in●…te but what am i ? so ignorant , that ●…now not what ; so poor , that i have no●…ng of my own ; so miserable , that i am ●…e heir of sorrow and death ; and so sin●… , that i am encompassed with shame ●…d grief . ii. and yet , o my god , i am proud : proud of my shame , glorying in my 〈◊〉 boasting my infirmities ; for this is all ●…t i have of my own , save onely that i ●…ve multiplied my miseries by vile acti●…s , every day dishonouring the work of ●…y hands : my understanding is too con●…ent , my affections rebellious , my will ●…ractory and disobedient ; and yet i ●…ow thou resistest the proud , and didst ●…t the morning stars , the angels , from ●…aven into chains of darkness , when they ●…w giddy and proud , walking upon the ●…tlements of heaven , beholding the glo●…us regions that were above them . iii. thou , o god , who givest grace to the 〈◊〉 humble , do something also for the ●…oud man ; make me humble and obedient . take from me the spirit of prid●… and haughtiness , ambition and self-fla●…tery , confidence and gayety : teach met●… think well , and to expound all things fai●…ly of my brother , to love his worthiness to delight in his praises , to excuse his er●…rors , to give thee thanks for his grac●… to rejoyce in all the good that he receive●… and ever to believe and speak better thing●… of him then of my self . iv. o teach me to love to be conceale●… and little esteemed ; let me be tru●… humbled , and heartily ashamed of m●… sin and folly : teach me to bear reproach●… evenly , for i have deserved them ; to r●…fuse all honours done unto me , because have not deserved them ; to return all t●… thee , for it is thine alone ; to suffer r●… proof thankfully , to amend all my fau●… speedily ; and do thou invest my so●… with the humble robe of my meek mast●… and saviour jesus ; and when i have hun●… , patiently , charitably and diligent●… served thee , change this robe into t●… shining garment of immortality , my co●… into glory , my folly to perfe●… knowledge , my weaknesses and dis●… 〈◊〉 the strength and beauties of the sons ●…f god . v. ●…n the mean time use what means thou 〈◊〉 pleasest to conform me to the image of ●…hy holy son ; that i may be gentle to ●…thers , and severe to my self : that i may ●…t down in the lowest place ; striving to ●…o before my brother in nothing , but in ●…oing him and thee honour ; staying for ●…ny glory till thou shalt please in the day ●…f recompences to reflect light from thy ●…ace , and admit me to behold thy glories . grant this for jesus christs sake , who ●…umbled himself to the death and shame of the cross , and is now exalted unto glory : unto him , with thee o father , be glory and praise for ever and ever . amen . for munday . a prayer against covetousness . i. o almighty god , eternal treasure of all good things , thou fillest all things with plenteousness ; thou clothest the lillies of the field , and feedest the young ravens that call upon thee : thou art all-sufficient in thy self , and all-sufficient to us , let thy providence be my store-house , thy dispensation of temporal things the limit of my labour , my own necessity the measures of my desire : but never let my desires of this world be greedy , nor my labourimmoderate , nor my care vexatious , and distracting , but prudent , moderate , holy , subordinae to thy will , the measure thou hast appointed for me . ii. teach me , o god , to despise the world , to labour for the true riches , ●…o seek the kingdome of heaven and its ●…ighteousness , to be content with what ●…hou providest , to be in this world like a ●…tranger , with affections set upon heaven , ●…abouring for , and longing after the pos●…estions of thy kingdomes ; but never ●…uffer my affectious to dwell below , but ●…ive me a heart compassionate to the ●…oor , liberal to the needy , open and free ●…n all my communications , without base ●…nds , or greedy designes , or unworthy ●…rts of gain ; but let my strife be to gain ●…hy favour , to obtain the blessedness of do●…ng good to others , and giving to them ●…hat want , and the blessedness of receiving●…rom thee pardon and support , grace and ●…oliness perseverance and glory , through jesus christ our lord . for tuesday . a prayer against lust . i. o eternal purity , thou art brighter then the sun , purer then the angels , and the heavens are not clean in thy sight , with mercy behold thy servant apt to be tempted with every object , and to be overcome by every enemy . i cannot , o god , stand in the day of battel and danger , unless thou coverest me with thy shield , and hidest me under thy wings . the fiery darts of the devil are ready to consume me , unless the dew of thy grace for ever descend upon me . thou didst make me after thy image : be pleased to preserve me so , pure and spotless , chaste and clean ; that my body may be a holy temple , and my soul a sanctuary to entertain thy divinest spirit , the spirit of love and holiness , the prince of purities . ii. reprove in me the spirit of fornication and uncleanness , and fill my soul with holy fires , that no strange fire may come into the temple of my body , where thou hast chosen to dwell . o cast out all those unclean spirits which have unhallowed the place where thy holy feet have trod : pardon all my hurtfull thoughts , all my impurities , that i who am a member of christ , may not become the member of a harlot , nor the slave of 〈◊〉 devil , nor a servant of lust and 〈◊〉 desires : but do thou purifie my 〈◊〉 , and let me seek the things that are 〈◊〉 , hating the garments spotted with the 〈◊〉 ; never any more grieving thy holy 〈◊〉 by filthy inclinations , with impure 〈◊〉 phantastick thoughts ; but let my 〈◊〉 be holy , my soul pure , my body 〈◊〉 and healthful my spirit severe , 〈◊〉 and religious , every day more and more ; that at the day of our appearing , 〈◊〉 may be presented to god washed and cleansed , pure and spotless by the blood of the holy lamb , through jesus christ our lord . amen . for wednesday . a prayer against gluttony and drunkenness . i. o almighty father of men and angels , who hast of thy great bounty provided plentifully for all mankinde to support his state , to relieve his necessities , to refresh his sorrows , to recreate his labours ; that he may praise thee , and rejoyce in thy mercies and bounty : be thou gracious unto thy servant yet more , and suffer me not by my folly to change thy bounty into sin , thy grace into wantonness . give me the spirit of temperance and sobriety , that i may use thy creatures in the same measures , and to the same purposes which thou hast designed , so as may best enable me to serve thee , but not to make provision for the flesh , to fulfil the lusts thereof : let me not , as esau , prefer meat before a blessing ; but subdue my appetite , subjecting it to reason and the grace of god , being content with what is moderate , and useful , and easie to be obtained ; taking it in due time , receiving it thankfully , making it to minister to my body , that my body may be a good instrument of the soul , and the soul a servant of thy divine majesty for ever and ever . 11. pardon , o god , in whatsoever i have offended thee by meat and drink and pleasures ; and never let my body any more be oppressed with loads of sloth and delicacies , or my soul drowned in seas of ●…ine or strong drink ; but let my appe●…ites be changed into spiritual desires , that 〈◊〉 may hunger after the food of angels , and thirst for the wine of elect souls , and may account it meat and drink and pleasure to do thy will , o god . lord let me ●…eat and drink so , that my food may not become a temptation , or a sin , or a ●…ease ; but grant that with so much caution and prudence i may watch over my ap●…petite , that i may in the strength of thy ●…mercies , and refreshmnets , in the light of thy countenance , and in the paths of thy commandments , walk before thee all the dayes of my life acceptable to thee in jesus christ , ever advancing his honour , and being filled with his spirit , that i may at last partake of his glory , through the same jesus christ our lord . amen . for thursday . a prayer against envy . i. o most gracious father , thou spring of an eternal charity , who hast so loved mankinde , that thou didst open thy bosome , and send thy holy son to convey thy mercies to us ; and thou didst create angels and men , that thou mightest have objects to whom thou mightest communicate thy goodness : give me grace to follow so glorious a precedent that i may never envy the prosperity of any one , but rejoyce to honour him whom thou honourest , to love him whom thou lovest , to commend the vertuous , to discern the precious from the vile , giving honour to whom honour belongs , that i may go to heaven in the noblest way of rejoycing in the good of others . ii. o dear god , never suffer the devil to rub his vilest leprosie of envy upon me ; never let me have the affections of ●…he desperate and damned ; let it not be ●…ll with me , when it is well with others , ●…ut let thy holy spirit so over-rule me for ever , that i may pity the afflicted , and be compassionate , and have a fellow-feeling of my brothers sorrows , and that i may as much as i can promote his good , and give thee thanks for it , and rejoyce with them that do rejoyce ; never censuring his actions curstly , nor detracting from his praises spitefully , nor upbraiding his infelicities maliciously , but pleased in all things which thou doest or givest , that i may then triumph in spirit , when thy kingdome is advanced , when thy spirit rules , when thy church is profited , when thy saints rejoyce , when the devils interest is destroyed , truly lovieg thee , and truly loving my brother ; that we may all together joyn in the holy communion of saints , both here and hereafter , in the measures of grace and glory , through jesus christ our lord . amen . for friday . a prayer against wrath and inordinate anger . i. o almighty judge of men and angels , whose anger is alwayes the minister of justice , slow , but severe , not lightly arising , but falling heavily when it comes : give to thy servant a meek and a gentle spirit , that i also may be slow to anger , and easie to mercy and forgiveness . give me a wise and a constant heart , that i may not be moved with every trifling mistake , and inconsiderable accident in the conversation and entercourse of others ; never be moved to an intemperate anger for any injury that is done or offered ; let my anger ever be upon a just cause , measured with moderation and reason , expressed with charity and prudence , lasting but till it hath done some good , either upon my self or others . ii. lord let me be ever courteous , and easie to be intreated ; never let me fall into a peevish or contentious spirit , but follow peace with all men , offering forgiveness , inviting them by courtesies , ready to confess my own errors , apt to make amends , and desirous to be reconciled . let no sickness , or cross accident , no imployment or weariness , make me angry or ungentle , and discontent , or unthankful , or uneasie to them that minister to me ; but in all things make me like unto the holy jesus . give me the spirit of a christian , charitable , humble , merciful and meek , useful and liberal , complying with every chance ; angry at nothing but my own sins , and grieving for the sins of others ; that while my passion obeys my reason , and my reason is religious , and my religion is pure and undefiled , managed with humility , and adorned with charity , i may escape thy anger which i have deserved , and may dwell in thy love , and be thy son and servant for ever , through jesus christ our lord . amen . for saturday . a prayer against wea●…ness in well-doing . i. o my god , merciful and gracious , my soul groans under the loads of its own infirmity , when my spirit is willing , my flesh is weak ; my understanding foolish and imperfect , my will peevish and listless , my affections wandring after strange objects , my fancy wilde and unfixed , all my senses minister to folly and vanity ; and though they were all made for religion , yet they least of all delight in that . o my god pity me , and hear me when i pray , and make that i may pray acceptably . give me a love to religion , an unwearied spirit in the things of god . let me not relish or delight in the things of the world , in sensual objects , and transitory possessions ; but make my eyes look up to thee , my soul be filled with thee , my spirit ravished with thy love , my understanding imployed in the meditation of thy law , all my powers and faculties ●…f soul and body wholly serving thee , ●…nd delighting in such holy ministeries . ii. o most gracious god , what greater favour is there then that i may , and what easier imployment can there be then to pray thee , to be admitted into thy presence , and to represent our needs , and that we have our needs supplied onely for asking and desiring passionately and humbly . but we rather quit our hopes of heaven , then buy it at the cheapest rate of humble prayer . this , o god , is the greatest infirmity and infelicity of man , and hath an intolerable cause , and is an unsufferable evil . iii. o relieve my spirit with thy graciousness , take from me all tediousness of spirit , and give me a laboriousness that will not be tired , a hope that shall never fail a desire of holiness not to be satisfied till it possesses , a charity that will alwayes increase ; that i making religion the business of my whole life , may turn all things into religion , doing all to thy glory , and by the measures of thy word and of thy spirit , that when thou shalt call me from this deliciousness of imployment , and the holy ministeries of grace , i may pass into the imployment of saints and angels , whose work it is with eternal joy and thanksgiving to sing praises to the mercies of the great redeemer of men , and saviour of men and angels , jesus christ our lord : to whom , with the father and the holy ghost , be all honour and worship , all service and thanks , all glory and dominon for ever and ever . amen . a prayer to be said by a maiden , before she enters into the state of marriage . i. o most glorious god , and my most indulgent lord and gracious father , who doest bless us by thy bounty , pardon us by thy mercy , support and guide us by thy grace , and govern us sweetly by thy providence ; i give thee most humble and hearty thanks , that ●…hou hast hitherto preserved me in my virgin state with innocence and chastity ●…n a good name , and a modest report . it ●…s thy goodness alone , and the blessed ●…manation of thy holy spirit , by which 〈◊〉 have been preserved , and to thee i re●…urn all praise and thanks , and adore and ●…ove thy goodness infinite . ii. and now , o lord , since by thy dispensation and over-ruling providence i am to change my condition , and enter into the holy state of marriage , which ●…hou hast sanctified by thy institution , and ●…lessed by thy word and promises , and ●…raised up to an excellent mystery , that it might represent the union of christ and his church : be pleased to go along with ●…thy servant in my entring into , and passing through this state , that it may not be a state of temptation or sorrow , by occasion of my sins or infirmities , but of holiness and comfort , as thou hast intended it to all that love and fear thy holy name . iii. lord bless and preserve that dear person whom thou hast chosen to be my husband ; let his life be long and blessed , comfortable and holy , and let me also become a great blessing and comfort unto him ; a sharer in all his joyes , a refreshment in all his sorrows , a meet helper for him in all accidents and chances of the world . make me amiable for ever in his eyes , and very dear to him . unite his heart to me in the dearest union of love and holiness ; and mine to him in all sweetness , and charity , and compliance . keep from me all morosity and ungentleness , all sullenness and harshness of disposition , all pride and vanity , all discontentedness and unreasonableness of passion and humour : and make me humble and obedient , charitable and loving , patient and contented , useful and observant , that we may delight in each other according to thy blessed word and ordinance , and both of us may rejoyce in thee , having our portion in the love and service of god for ever and ever . iv. oblessed father , never suffer any mistakes or discontent , any distrustfulness or sorrow , any trifling arrests of fancy , or unhandsome accident to cause any unkindness between us : but let us so dearly love , so affectionately observe , so religiously attend to each others good and content , that we may alwayes please thee , and by this learn and practise our duty and greatest love to thee , and become mutual helps to each other in the way of godliness ; that when we have received the blessings of a married life , the comforts of society , the endearments of a holy and great affection , and the dowry of blessed children , we may for ever dwell together in the embraces of thy love and glories , feasting in the marriage-supper of the lamb to eternal ages , through jesus christ our lord . amen . amen . a prayer for a holy and happy death . oeternal and holy jesus , who by death hast overcome death , and by thy passion hast taken out its sting , and made it to become one of the gates of heaven , and an entrance to felicity ; have mercy upon me now and at the hour of my death ; let thy grace accompany me all the dayes of my life , that i may by a holy conversation , and an habitual performance of my duty , wait for the coming of our lord , and be ready to enter with thee at whatsoever hour thou shalt come . lord let not my death be in any sense unprovided , nor untimely , nor hasty , but after the manner of men , having in it nothing extraordinary , but an extraordinary piety , and the manifestation of a great and miraculous mercy . let my senses and my understanding be preserved intire till the last of my dayes , and grant that i may die the death of the righteous , free from debt and deadly sin , having first discharged all my obligations of justice , leaving none miserable and unprovided in my departure ; but be thou the portion of all my friends and relatives , and let thy blessing descend upon their heads , and abide there till they shall meet me in the bosome of our lord . preserve me ever in the communion and peace of the church ; and bless my death-bed with the opportunity of a holy and a spiritual guide , with the assistance and guard of angels , with the reception of the holy sacrament , with patience and dereliction of my own desires , with a strong faith , and a firm and humbled hope , with just measures of repentance , and great treasures of charity to thee my god , and to all the world , that my soul in the arms of the holy jesus , may be deposited with safety and joy , there to expect the revelation of thy day , and then to partake the glories of thy kingdome , o eternal and holy jesus . amen . festival hymnes . i will sing with the spirit , and i will sing with the understanding also . hymns celebrating the mysteries and chief festivals of the year , according to the manner of the ancient church : fitted to the fancy and devotion of the younger and pious persons . apt for memory , and to be joyned to their other prayers . hymns for advent , or the weeks immediately before the birth of our blessed saviour . i. when lord , o when shall we our dear salvation see ? arise , arise , our fainting eyes have long'd all night , and 't was a long one too . man never yet could say he saw more then one day , one day of edens seven : the guilty hours there blasted with the breath of sin and death , have ever since worn a nocturnal hue . but thou hast given us hopes that we at length another day shall see , wherein each vile neglected place , gilt with the aspect of thy face , shall be like that , the porch and gate of heaven . how long , dear god , how long ! see how the nations throng : all humane kinde knit and combin'd into one body , look for thee their head . pity our multitude , lord , we are vile and rude , headless and sensless without thee , of all things but the want of thy blest face , o haste apace ; and thy bright self to this our body wed , that through the influx of thy power , each part that er'st confusion wore may put on order , and appear spruce as the childhood of the year , when thou to it shalt so united be . amen . the second hymn for advent ; or christs coming to jerusalem in triumph . lord come away , why dost thou stay ? thy rode is ready ; and thy paths made strait with longing expectation wait the consecration of thy beauteous feet . ride on triumphantly , behold we lay our lusts and proud wills in thy way . hosanna ! welcome to our hearts . lord here thou hast a temple too , and full as dear as that of sion ; and as full of sin , nothing but thieves and robbers dwell therein ; enter , and chase them forth & cleanse the floore ; crucifie them , that they may never more profane that holy place where thou hast chose to set thy face . and then if our stiff tongues shall be mute in the praises of thy deity , the stones out of the temple wall shall cry aloud and call hosanna ! and thy glorious footsteps greet . amen . hymns for christmas-day . i. my sterious truth ! that the self same should be a lamb , a shepherd , and a lion too ! yet such was he whom first the shepherds knew , when they themselves became sheep to the shepherd lambe . shepherd of men and angels , lamb of god , lion of judah , by these titles keep the wolf from thy indangered sheep . bring all the world unto thy fold , let jews and gentiles hither come in numbers great that can't be told , and call thy lambs that wander , home . glory be to god on high , all glories be to th'glorious deity . the second hymn ; being a dialogue between three shepherds . 1. where is this blessed babe that hath made all the world so full of joy and expectation ; that glorious boy that crowns each nation with a triumphant wreath of blessedness ? 2. where should he be but in the throng , and among his angel ministers , that sing and take wing just as may echo to his voyce , and rejoyce , when wing and tongue and all may so procure their happiness ? 3. but he hath other waiters now , a poor cow , an ox and mule stand and behold , and wonder , that a stable should enfold him that can thunder . chorus . o what a gracious god have we ? how good , how great ! even as our misery . the third hymn : of christs birth in an inne . the blessed virgin travail'd without pain , and lodged in an inne , a glorious star the signe but of a greater guest then ever came that way , for there he lay that is the god of night and day , and over all the pow'rs of heaven doth reign . it was the time of great augustus tax , and then he comes that payes all sums , even the whole price of lost humanity , and sets us free from the ungodly emperie of sin , and satan , and of death . o make our hearts , blest god , thy lodging place , and in our brest be pleas'd to rest , for thou lov'st temples better then an inne , and cause that sin may not profane the deity within , and sully o're the ornaments of grace . amen . a hymn upon s. johns day . this day we sing the friend of our eternal king , who in his bosome lay , and kept the keys of his profound and glorious mysteries : which to the world dispensed by his hand , made it stand fix'd in amazement to behold that light which came from the throne of the lamb , to invite our wretched eyes ( which nothing else could see but fire , and sword , hunger and miserie ) to anticipate by their ravish'd sight the beauty of celestial delight . mysterious god , regard me when i pray : and when this load of clay shall fall away , o let thy gracious hand conduct me up , where on the lambs rich viands i may sup : and in this last supper i may with thy friend in thy sweet bosome lie for ever in eternity . allclujah . upon the day of the holy innocents . mournful judah shreeks and cries at the obsequies of their babes , that cry more that they lose the paps , then that they die . he that came with life to all , brings the babes a funeral , to redeem from slaughter him who did redeem us all from sin . they like himself went spotless hence , a sacrifice to innocence ; which now does ride trampling upon herods pride : passing from their fontinels of clay to heaven a milky and a bloody way . all their tears and groans are dead , and they to rest and glory fled ; lord , who wert pleas'd so many babes should fall , whil'st each sword hop'd that every of the all was the desir'd king : make us to be in innovence like them , in glory , thee . amen . upon the epiphany , and the three wise men of the east coming to worship jesus . a comet dangling in the aire presag'd the ruine both of death and sin ; and told the wise-men of a king , the king of glory , and the sun of righteousness , who then begun to draw towards that blessed hemisphere . they from the furthest east this new and unknown light pursue , till they appeare in this blest infants king's propitious eye , and pay their homage to his royalty . persia might then the rising sun adore , it was idolatry no more : great god , they gave to thee myrrhe , frankincense , and gold : but lord , with what shall we present our selves before thy majesty , whom thou redeem'dst when we were sold ? w' have nothing but our selves , & scarce that neither , vile dirt and clay : yet it is soft , and may impression take : accept it , lord , and say , this thou had'st rather ; stamp it , and on this sordid metal make thy holy image , and it shall out-shine the beauty of the golden myne . amen . a meditation of the four last things , death , judgment , heaven , hell . for the time of lent especially . a meditation of death . death , the old serpents son , thou had'st a sting once like thy sire , that carried hell , and ever-burning fire : but those black dayes are done ; thy foolish spite buried thy sting in the profound and wide wound of our saviours side . and now thou art become a tame and harmless thing , a thing we dare not fear since we hear that our triumphant god to punish thee for the affront thou didst him on the tree , hath snatcht the keyes of hell out of thy hand , and made thee stand a porter to the gate of life , thy mortal enemie . o thou who art that gate , command that he may when we die and thither flie , let us into the courts of heaven through thee . allelujah . the prayer . my soul doth pant tow'rds thee my god , source of eternal life : flesh fights with me , oh end the strife and part us , that in peace i may unclay my wearied spirit , and take my flight to thy eternal spring ; where for his sake who is my king , i may wash all my tears away that day . thou conqueror of death , glorious triumpher o're the grave , whose holy breath was spent to save lost mankinde ; make me to be stil'd thy child , and take me when i dye , and go unto my dust , my soul above the sky with saints enroll , that in thy arms for ever i may lye . amen . of the day of judgement . great judge of all , how we vile wretches quake ! our guilty bones do ake , our marrow freezes , when we think of the consuming fire of thine ire ; and horrid phials thou shalt make the wicked drink , when thou the winepress of thy wrath shalt tread with feet of lead . sinful rebellious clay ! what unknown place shall hide it from thy face ! when earth shall vanish from thy fight , the heavens that never err'd , but observ'd thy laws , shal from thy presence take their flight , and kil'd with glory , their bright eyes , stark dead start from their head : lord , how shall we , thy enemies , endure to see so bright , so killing majesty ? mercy dear saviour : thy judgement seat we dare not lord intreat ; we are condemn'd already , there . mercy : vouchsafe one look on thy book of life ; lord we can read the saving jesus , here , and in his name our own salvation see : lord set us free , the book of sin is cross'd within , our debts are paid by thee . mercy . of heaven . o beauteous god , uncircumscribed treasure of an eternal pleasure , thy throne is seated far above the highest star , where thou prepar'st a glorious place within the brightness of thy face for every spirit to inherit that builds his hopes on thy merit , and loves thee with a holy charity . what ravish'd heart , s●…raphick tongue or eyes , clear as the mornings rise , can speak , or think , or see that bright eternity ? where the great kings transparent throne , is of an intire jaspar stone : there the eye o'th'chrysolite , and a sky of diamonds , rubies , chrysoprase , and above all , thy holy face makes an eternal clarity , when thou thy jewels up dost binde : that day remember us , we pray , that where the beryl lyes and the crystal , 'bove the skyes , there thou may'st appoint us place within the brightness of thy face ; and our soul in the scrowl of life and blissfulness enrowl , that we may praise thee to eternity . allelujah . of hell . horrid darkness , sad and fore , and an eternal night , groans and shrieks , and thousands more in the want of glorious light : every corner hath a snake in the accursed lake : seas of fire , beds of snow are the best delights below , a viper from the fire is his hire that knows not moments from eternity . glorious god of day and night , spring of eternal light , allelujahs , hymns and psalms , and coronets of palms fill thy temple evermore . o mighty god , let not thy bruising rod crush our loins with an eternal pressure ; o let thy mercy be the measure , for if thou keepest wrath in store we all shall die , and none be left to glorifie thy name , and tell how thou hast sav'd our souls from hell . mercy . on the conversion of s. paul . full of wrath , his threatning breath belching nought , but chains and death : saul was arrested in his way by a voice and a light , that if a thousand dayes should joyn rayes to beautifie one day , it would not shew so glorious and so bright . on his amazed eyes it night did fling , that day might break within ; and by those beams of faith make him of a childe of wrath become a vessel full of glory . lord curb us in our dark and sinful way , we humbly pray , when we down horrid precipices run with feet that thirst to be undone , that this may be our story . allelujah . on the purification of the blessed virgin . pure and spotless was the maid that to the temple came , a pair of turtle-doves she paid , although she brought the lamb . pure and spotless though she were , her body chaste , and her soul faire , she to the temple went to be purifi'd and try'd , that she was spotless and obedient . o make us to follow so blest precedent , and purifie our souls , for we are cloth'd with sin and misery . from our conception one imperfection , and a continued state of sin , hath sullied all our faculties within . we present our souls to thee full of need and misery : and for redemption a lamb the purest , whitest that e're came a sacrifice to thee , even he that bled upon the tree . on good-friday . the lamb is eaten , and is yet again preparing to be slain ; the cup is full and mixt , and must be drunk : wormwood and gall to this , are draughts to beguile care withall , yet the decree is fixt . doubled knees , and groans , and cries , prayers and sighs , and flowing eyes could not intreat . his sad soul sunk under the heavy pressure of our sin : the pains of death and hell about him dwell . his fathers burning wrath did make his very heart , like melting wax , to sweat rivers of blood , through the pure strainer of his skin : his boiling body stood bubling all o're , as if the wretched whole were but one dore to let in pain and grief , and turn out all relief . o thou , who for our sake didst drink up this bitter cup : remember us , we pray , in thy day , when down the strugling throats of wicked men the dregs of thy just fury shall be thrown . oh then let thy unbounded mercy think on us , for whom thou underwent'st this heavy doom , and give us of the well of life to drink . amen . on the annunciation to the blessed virgin . a winged harbinger from bright heav'n flown , bespeaks a lodging room for the mighty king of love , the spotless structure of a virgin womb , o'reshadow'd with the wings of the blest dove : for he was travelling to earth , but did desire to lay by the way , that he might shift his clothes , and be a perfect man as well as we . how good a god have we ! who for our sake , to save us from the burning lake , did change the order of creation : at first he made man like himself in his own image ; now in the more blessed reparation the heavens bow : eternity took the measure of a span , and said , let us make our self like man , and not from man the woman take , but from the woman , man . allelujah : we adore his name , whose goodness hath no store . allelujah . easter day . what glorious light ! how bright a sun after so sad a night does now begin to dawn ! bless'd were those eyes that did behold this sun when he did first unfold his glorious beams , and now begin to rise : it was the holy tender sex that saw the first ray : saint peter and the other , had the reflex , the second glimpse o'th'day . innocence had the first , and he that fled , and then did penance , next did see the glorious sun of righteousness in his new dress of triumph , immortality , and bliss . o dearest god preserve our souls in holy innocence ; or if we do amiss , make us to rise again to th'life of grace , that we may live with thee , and see thy glorious face , the crown of holy penitence . allelujah . on the day of ascension . he is risen higher , not set : indeed a cloud did with his leave make bold to shroud the sun of glory from mount olivet . at pentecost hee 'll shew himself again , when every ray shall be a tongue to speak all comforts , and inspire our souls with their celestial fire ; that we the saints among may sing , and love , and reign . amen . on the feast of pentecost , or whitsunday . tongues of fire from heaven descend with a mighty rushing wind , to blow it up and make a living fire of heavenly charity , and pure desire , where they their residence should take . on the apostles sacred heads they sit , who now like beacons do proclaim and tell th'invasion of the host of hell ; and give men warning to defend themselves from the inraged brunt of it . lord , let the flames of holy charity , and all her gifts and graces slide into our hearts , and there abide ; that thus refined , we may soar above with it unto the element of love , even unto thee dear spirit , and there eternal peace and rest inherit . amen . penitentiall hymns . i. lord , i have sinn'd , & the black number swells to such a dismal sum , that should my stony heart and eyes , and this whole sinful trunk , a flood become , and run to tears , their drops could not suffice to count my score , much less to pay : but thou , my god , hast blood in store , and art the patron of the poore . yet since the balsam of thy blood , although it can , will do no good , unless the wounds be cleans'd with tears before ; thou in whose sweet but pensive face laughter could never steal a place , teach but my heart and eyes to melt away , and then one drop of balsam will suffice . amen . ii. great god , and just ! how canst thou fee , dear god , our miserie , and not in mercy set us free ? poor miserable man ! how wert thou born , weak as the dewy jewels of the morn , rapt up in tender dust , guarded with sins and lust , who like court flatterers waite to serve themselves in thy unhappy fate . wealth is a snare , and poverty brings in inlets for theft , paving the way for sin : each perfum'd vanity doth gently breath sin in thy soul , and whispers it to death . our faults like ulcerated sores do go o're the sound flesh , and do corrupt that too . lord , we are sick , spotted with sin , thick as a crusty lepers skin , like nuaman , bid us wash , yet let it be in streams of blood that flow from thee : then will we sing , touch'd by the heavenly doves bright wing , hallelujahs , psalms and praise to god the lord of night and dayes ; ever good , and ever just , ever high , who ever must thus be sung ; is still the same ; eternal praises crown his name . amen . a prayer for charity . full of mercy , full of love , look upon us from ahove ; thou who taught'st the blind mans night to entertain a double light , thine and the dayes ( and that thine too ) the lame away his crutches threw , the parched crust of leprosie return'd unto its infancy : the dumb amazed was to hear his own unchain'd tongue strike his ear : thy powerful mercy did even chase the devil from his usurp'd place , where thou thy self shouldst dwell , not he . o let thy love our pattern be ; let thy mercy teach one brother to forgive and love another , that copying thy mercy here , thy goodness may hereafter reare our souls unto thy glory , when our dust shall cease to be with men . amen . a catalogue of some books printed for richard royston at the angel in ivie lane , london . the names of several treatises and sermons written by ier : taylor . d. d. 1. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , a course of sermons for all the sundayes of the year ; together with a discourse of the divine institution , necessity , sacredness , and separation of the office ministerial , in fol. 2. episcopacy asserted , in 4o . 3. the history of the life and death of the ever-blessed jesus christ , 2d edit. in fol. 4. the liberty of prophesying , in 4o . 5. an apology for authorized and set-forms of liturgie ; in 4o . 6. a discourse of baptisme , its institution and efficacy upon all believers , in 4o . 7. the rule and exercises of holy living , in 12o . 8. the rule and exercises of holy dying , in 12o . 9. a short catechisme for institution of yong persons in the christian religion , in 12o . 10. a short institution of grammar composed for yong scholars , in 8o . 11. the reall presence and spirituall of christ in the blessed sacrament proved against the doctrine of transubstantiation , in 8o . books written by h. hammond d. d. a paraphrase and annotations upon all the books of the new testament by henry hammond d. d. in fol. 2. the practicall catechisme , with all other english treatises of henry hammond d. d. in two volumes in 4o . 3. dissertationes quatuor , quibus episcopatus iuraex s. scripturis & primaeva antiquitate adstruuntur , contra sententiam d. blondelli & aliorum . authore henrico hammond . in 4o . 4. a letter of resolution of six quaere's , in 12o . 5. of schisme . a defence of the church of england , against the exceptions of the romanists , in 12o 6. of fundamentals in a notion referring to practise , by h. hammond d. d. in 12o . 7. an answer to the animadversions on the dissertations touching ignatius epistles and the episcopacy in them asserted , subscribed by iohn owen servant of jesus christ , in 4o . 8. a vindication of the dissertations concerning episcopacy from the exceptions offered against them by the london ministers in their ius divinum ministerii evangelici in 4o . 9. a reply to the cathol. gent : answer to the most materiall part of the book of schisme , together with an account of h. t. his appendix to his manuall of controversies &c. 4o . the psalter of david , with titles and collects according to the matter of each psalm , by the right honourable chr. hatton , in 12o the 5. edition with additionals . boanerges and barnabas , or judgement and mercy for wounded and afflicted souls , in several soliloquies , by francis quarles , in 12o . ●…thmologicum parvum in usum schol●… public●… west●… , opera & studio francisci gregorii , in 8o . a discourse of holy love , by sir geo : strode knight , in 12o . the communicants guide , directing the yonger so●…t which have never yet received , and the elder and ignorant sort , which have hitherto received unworthily , how they may receive the sacrament of the lords supper with comfort by r. gove , in 8o . a contemplation of heaven with an exercise of love , and a descant on the prayer in the gar●… by a catholick gent. in 12o . devotion digested into several discourses and meditations upon the lords most holy prayer : together with additional exercitations upon baptism , the lords supper , heresies , blasphemy , the creatures , the souls pantings after god , the mercies of god , the souls complaint of its absence from god ; by peter samwaies , fellow lately resident in trinity college , cambridge , in 12o . of the division between the english and romish church upon reformation , by hen : fern d. d. in 12o the 2. edition with many additionals . certain sermons and letters of defence and resolution to some of the lare controversaries of our times by jasper mayn , d. d. in 4o . new . a treatise concerning divine providence , very seasonable for all ages , by tho. morton bishop of duresme , in 8o . dr. stuart's answer to fountains letter , in 4o . blessed birth-day , printed at oxford , in 8o . a treatise of self-denial , in 4o . by a conceal'd author . the holy life and death of the late vi-countesse falkland in 12o . certain considerations of present concernment : touching the reformed church of england , by h. fern , in 12o . new . englands faithfull reprover and monitour , in 12o . by jo. allington . newly published , the grand conspiracy of the members against the mind , of jewes against their king . as it hath been delivered in four sermons : by john allington , b. d. in 12o white salt , or a sober correction of a mad world : by john sherman , b. d. a discontinuer , in 12o . the history of the church of scotland , by john spotswood , archbishop of s. andrews , in fol. new . the end . notes, typically marginal, from the original text notes for div a63950e-660 john 17.3 . 1 john 2.23 . deut. 6.2 . exod. 20.2 , 3. revel. 1.4 . psal 90.2 . 1 tim. 1.17 . gen. 1.1 . exod. 20.11 . heb. 3.4 . isa. 40.12 . job 42.2 , 3. psa. 139.1 , &c. psa. 147.5 . exod. 34.6 , 7. 1 tim. 6.15 , 16 john 4.24 . 1 kings 8.27 . amos 3.6 . psa. 139.8 , 9. acts 7.48 , 49. 1 sal. 2.4 . & 103.19 . & ●…5 . 3 . isa. 41. 4 & 44.6 . job 94 , &c. deut. 32.39 . gen. 18.25 . deut. 32.4 . exod. 43.7 . psa 103. 8. & 25.8 . & 86.5 . psal. 50.12 . jam. 1.17 heb. 11.6 . matth. 28.19 . joh. 14.16.26 . & 15.26 . 1 cor. 12. 4 , 5 , 6. 2 cor. 13.13 . 1 john 5.7 . 1 joh. 1. & v. 18. & 3.16 . luke 24 49. acts 1.4 . & 2.33 . coloss. 1.16 . acts 17.24 . 1 cor. 8.6 . & 1 cor , 6.18 . gal. 1.4 . phil. 2.22 . dao . 2.47 . zech. 4.14 . & 14.9 . matth. 11.25 . psal. 145.10 . 11. acts 14 : 15. gen. 2.7 . eccles. 7.29 . ecclus. 15.14 . gen. 3. per tot . rom. 5. 12. & 3. 23. & 6. 20. ephes. 2. 3. gen. 3. 15. gal. 4. 4. 1 pet. 1. 20. john 3. 16. heb. 2. 14 , 15 , &c. john 8. 25 , 28. heb. 2. 9. & 16. 17 , 18. luke 1. 74 , 75. isa. 9. 6. 1 tim. 3. 16. 1 john 5. 20. isa. 35. 4 , 5. joh. 1. 2. & 18. & joh. 8. 5 , 8. rev. 1. 8. heb. 13. 8. & 1. 8. phil. 2. 6. rom. 9. 5. gal. 4. 4. rom. 1. 3. acts 2. 30. & 3 32. & 3. 22. heb. 1. 1. & 2. 11. acts 13. 23. deut. 18. 15 matth. 1. 18. matth. 1. 21 luke 2. 4 , 5 , &c. heb. 2. 9 , 10. reade the 3d and 4th and the 5th chapters to the hebr. eph. 2.13 , 14 , 15. luke 19.27 . & 24.46 , 47. mat. 6.25 , &c. rom. 8.28 . john 13.33 . acts 14.22 . 2 cor. 1.4 . mar. 4. 11 , 12. & 11.20 , 21. joh 6 44 , 45. 2 pet. 1.3 , 4. matth. 15.59 . acts 2.38 . & 3.19 . luke 187. matth. 7.7 . coloss. 2.13 . 1 cor. 15 54. 55 , 57. rev. 14.13 . 1 cor. 15.22 . 1 cor 6 14. 2 cor. 4.14 . joh. 6.40 . mat. 28.6 . & 18. phil. 2.9 , &c. heb. 2.9 . & 5.9 . & 1.8 . tit. 2.13 , 14. eph. 3.14 , 15 , 20. 1 cor. 11.3 . ephes. 5.23 . coloss. 2.10 . acts 10.42 . 2 tim. 4.1 . & 8 , 17.31 1 pet. 4.5 . 1 tim. 2.5 . heb. 8.6 . & 9.15 . & 12.24 . john 1.18 . luke 3.23 . john 5.43 . luke 24 19. acts 3.23 , &c. heb. 5.5 , 7 , 8 , &c. heb. 7. per totum . heb. 7. 24 , 25. rom. 8.33 , 34. 1 john 2.1 . heb. 4.14 , 15 , 16. heb. 1.3 , 8. psal. 110.1 . 1 thess. 1.10 . acts 1.3 . luke 24.51 . & 1.33 . 〈◊〉 pet. 3.23 . psal. 110.1 . 1 cor. 15.24 , 25 , 28. matth. 25.34 , 41. gal. 3.20 . heb. 8.6 . & 9.15 . & 12.24 . 1 cor. 15.24 . ●…b . 8.6 . & 10. & 13. heb. 10.16 . & 12.24 . jer. 31.31 . mark 16.16 . mat. 4.17 . acts 〈◊〉 .37 . & 2.31 . acts 2.38 , 41. & 3.19 . 1 john 2.9 . mat. 16.16 . & 1.18 . 1 tim. 3 16. rom. 14.9 . acts 1.9 . & 3.21 . & 17.31 . rev. 1.5 . & 17.14 . luke 1.75 . tit. 2.11 , 12. 1 pet. 2.1 , 2 , 3. 2 pet , 1.4 , &c. heb. 12.1 , 2. 1 john 2.12 . & 5.16 , 17. gal. 6.1 . & 5.24 , 25. rom. 10.15 . eph. 2.20 . & 4.11 , 12. 1 cor. 12.28 . 2 cor. 5.20 . mat. 28.20 . mat. 28.19 . & 26.26 . 1 cor. 11.24 . gal. 3.27 . — eph. 5.26 . 1 cor. 12.13 . — col. 2.11 , 12. rom. 6.4 . — acts 2.38 . john 3.5 . — acts 22.16 . tit. 3.5 . — heb. 10.22 . 1 pet. 3.21 . 1 cor. 11.23 , 24 , 25. matt. 26.26 . mark 14.22 . luke 22.19 . 1 cor. 10.16 . mat. 26.28 . 1 cor. 11.27 , 28 , 29. 2 cor. 5 18. acts 20.28 . 1 pet. 5.2 . gal. 1.6 . james 5.14 . gal. 6.6 . 1 tim. 5.17 . heb. 13.17 . reade also rom. 12. eph. 5. & 6. chap. 1 thess. 5 luke 6.35 . deut. 10.17 . & 6.4 . mark 12.29 , 32. 1 cor. 8.4 . john 17.3 . 1 thest. 1.9 . psal. 90.2 . & 93.2 . & 77.13 . & 95.3 . & 147.5 . rom. 16.17 . 1 tim. 1.17 . 2 chron. 19.7 . psa. 119. 137. 1 chron. 16.34 . psal. 34.8 . & 135.6 . exod. 33.19 . 1 tim , 1.11 . john 8.58 . rom. 8.29 , 32. 1 cor. 8.6 . & 15.24 . mat. 24.36 . heb. 2.11 . 1 pet. 1.23 . gal. 4.4 . isa. 65.17 . & 66.12 . acts 4.24 . psal. 36.7 , 8. mat. 〈◊〉 .26 . & 10.29 , 30. rev. 14.7 . mat. 4.10 . mat. 1.20 . john 3.34 . acts 10.28 . & 3.22 , 23. heb. 12.24 . & 1.8 . & 6.7 , 21. rev. 1.5 . acts 11.26 . & 26.28 . 1 pet. 4.16 . luke 1.32 . rom. 1.3 , 4. 1 joh. 5.9 , &c. & 4.15 . & 5.5 . john 1.11 . col. 1.17 , 18 , 15. heb. 1.5.3 . phil. 2.6 . john 3.35 . & 5.19 . col. 2.9 , 10. john 17.24 . ma●… . 28.18 . acts 2.36 . psa. 2.6 , 7 , &c. 1 cor. 8.6 . heb. 1.6 , 14 , 15. 1 pet. 1.21 . luke 1.35 . gal. 4.4 . luke 1.32 . luke 1.26 , &c. mat. 1.18 . luke 1.45 , 48. mat. 1.25 . luke 2.51 , 52. & 3.23 . john 3.4 , &c. acts 13.39 . mat. 25.31 , 32. luke 22.63 . john 18.4 , 12 , &c. mat. 26. mat. 27. mark 15. luke 23. john 19. ibidem . john 18.37 . phil. 2.8 . col. 1.20 . isa. 53.10 . heb. 7 25. & 9.12 . & 2.17 , 18. & 4.5 . luke 23.46 . joh. 10.17 , 18. 12.32 . & 11.51 . eph. 2.13 , 14. heb. 2.10 . col. 1.21 , 22. tit. 2.14 . joh. 6.51 . 1 pet. 2.24 . & 4.13 . 2 tim. 2.11 . gal. 6.14 . mat. 27 57 , &c. eph. 4.9 . mat. 12.40 . acts 2.27 . hos. 13.14 . 1 cor. 15. 54 , &c. rev. 20.13 , 14. mat. 16.18 . rev. 1.17 , 18. mark 16.1 . acts 10.40 . rom. 14.9 . acts 5.30 , &c. col. 1.18 . mat. 28.1 . 1 pet 3.18 . & 1.3 . eph. 1.17 . 1 cor. 15.20 , &c. luke 24.45 , 50. mat. 21.17 . joh. 20. & 21. acts 1.9 . 1 cor. 15.6 . 45. 47. heb. 6.19 . rom. 8.38 , 39. 1 joh. 3.2 . phil. 2.8 , 9 , &c. ●…ph . 1.17 , 22. rom. 8.34 . heb. 7.27 . 2 pet. 1.4 . heb. 12.2 . 1 pet. 1.20 , 21. h●…b . 1.6 . john 14.3 . mat. 24.30 . 1 the●… 4.16 . rev. 1.7 . acts 1.11 . 2 tim. 4.1 . john 5.22 , 23. 1 thess. 4. 16 , 17. mat. 25.32 . mat. 25.34 , &c. mat. 28.19 . joh. 15.26 . — acts 15.32 . 16.13 . — & 3.33 . 6. 45. — 2.4 . 7.16 , 17. — 13.1 , 2 , 3. 5. 37. — 20.28 . luke 12. 12. joh. 17.37 . 14.16 . 16.13 , 8. mat. 10.10 . eph 1 17. & 3.16 . 1 cor. 2.10 , 11 , 12. rom. 8.14 , 15 , 16. rom. 14.17 . & 15.13 , 19. 1 thess. 1.6 . luke 24.49 . & 4.18 . acts 2.33 , 38. eph. 4.7 , 30. 1 cor. 3.16 . eph. 1.13 . acts 7.51 . rom. 1.14 . 1 thess. 5.19 . mark 3.29 . 2 cor. 1.22 . & 5.5 . 1 tim. 3.15 . eph. 3.21 . heb. 2.12 . 10.24 . 1 cor. 14.26 , &c. mat. 18.17 , 18. acts 12.5 . 1 cor. 14.14 . gal. 1.8 , 9. col. 2.8 , 9. heb. 13.8.9 . acts 26.10 . 9.13 , 32 , 41. 1 cor. 6. 11. & 1.2 . mat. 22.14 . 1 pet. 1.2 , 14 , 15 , 16. 2 pet. 3.11 . mat. 18.17 , 18 heb. 10.25 . 1 cor. 11.23 , &c. eph. 4.13 . 5.6 , 7 , 21. 6.18 . phil. 2.4 . & 1.27 . rom. 16.16 , 17. 1 joh. 3.18 . 1 pet. 1.22 . rom. 3.28 . acts 2.38 . 13.38 . 1 joh. 2.1 , 2 , 12. gal. 6.1 . joh. 20.23 . mark 16.16 . 2 pet. 1. 5 , &c. eph. 1.13 . 1 pet. 1.15 , 16 , 17 , 18. jam. 2.17 , 20 , &c. 1 joh. 3.21 , &c. heb. 12.14 , 15 , 16. 1 cor. 15.29 , &c. mat. 22.31 . rom. 8.11 , 〈◊〉 . joh. 6.39 . phil. 3.20 . 2 cor. 5.1 . 1 thess. 4.17 . rev. 21.4 . rev. 22.5 . mat. 25.34 . notes for div a63950e-6180 {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} s. chrysoft . homil. 3. de lazaro . deus justificatus. two discourses of original sin contained in two letters to persons of honour, wherein the question is rightly stated, several objections answered, and the truth further cleared and proved by many arguments newly added or explain'd. by jer. taylor d.d. taylor, jeremy, 1613-1667. 1656 approx. 220 kb of xml-encoded text transcribed from 140 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a63754 wing t311a estc r220790 99832178 99832178 36649 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63754) transcribed from: (early english books online ; image set 36649) images scanned from microfilm: (early english books, 1641-1700 ; 2136:10) deus justificatus. two discourses of original sin contained in two letters to persons of honour, wherein the question is rightly stated, several objections answered, and the truth further cleared and proved by many arguments newly added or explain'd. by jer. taylor d.d. taylor, jeremy, 1613-1667. taylor, jeremy, 1613-1667. deus justificatus, or, a vindication of the glory of the divine attributes in the question of original sin. taylor, jeremy, 1613-1667. answer to a letter written by the r.r. the ld bp of rochester. [4], 17, 20-143, [15], 111, [5] p. printed for richard royston, london : 1656. a reissue, with a general title page, of wing (2nd ed.) t311 and t286. "deus justificatus, or, a vindication of the glory of the divine attributes in the question of original sin" (also published separately as wing t311) and "an answer to a letter written by the r.r. the ld bp of rochester" (also published separately as wing t286) have separate dated title pages, pagination and registers. the first work is followed by a leaf of advertisements; the second by two leaves. text and register appear continuous despite pagination. reproduction of the original in the bodleian library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng warner, john, 1581-1666 -early works to 1800. church of england. -diocese of rochester. -bishop (1637-1666 : warner) -early works to 1800. sin, original -early works to 1800. 2000-00 tcp assigned for keying and markup 2001-00 aptara keyed and coded from proquest page images 2001-08 tcp staff (michigan) sampled and proofread 2001-09 tcp staff (michigan) text and markup reviewed and edited 2001-11 pfs batch review (qc) and xml conversion deus justificatus . two discovrses of original sin , contained in two letters to persons of honour , wherein the question is rightly stated , several objections answered , and the truth further cleared and proved by many arguments newly added or explain'd . by jer. taylor d.d. london , printed for richard royston 1656. deus justificatus , or , a vindication of the glory of the divine attributes in the question of original sin . against the presbyterian way of understanding it . by jer . taylor , d.d. lucretius . nam neque tam facilis res ulla est , quin ea primum , difficilis magis ad credendum constet — london , printed by r. n. for r. royston at the angel in ivie-lane . 1656. to the right honorable and religious lady , the lady christian , countesse dowager of devonshire . madam , when i reflect upon the infinite disputes which have troubled the publick meetings of christendom concerning original sin , and how impatient and vext some men lately have been , when i offered to them my endeavours and conjectures concerning that question , with purposes very differing from what were seen in the face of other mens designes , and had handled it so , that god might be glorified in the article , and men might be instructed and edified in order to good life ; i could not but think that wise heathen said rarely well in his little adagy , relating to the present subject ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mankind was born to be a riddle , and our nativity is in the dark ; for men have taken the liberty to think what they please , and to say what they think ; and they affirme many things , and can prove but few things ; and take the sayings of men for the oracles of god , and bold affirmatives for convincing arguments ; and saint pauls text must be understood by saint austins commentary , and saint austin shall be heard in all , because he spake against such men who in some things were not to be heard ; and after all , because his doctrine was taken for granted by ignorant ages , and being received so long , was incorporated into the resolved doctrine of the church , with so great a firmnesse , it became almost a shame to examine what the world believed so unsuspectingly ; and he that shall first attempt it , must resolve to give up a great portion of his reputation to be torn in pieces by the ignorant and by the zealous , by some of the learned , and by all the envious ; and they who love to teach in quiet ; being at rest in their chaires and pulpits will be froward when they are awakened , and rather then they will be suspected to have taught amisse , will justifie an error by the reproaching of him that tells them truth , which they are pleased to call new . if any man differs from me in opinion , i am not troubled at it , but tell him that truth is in the understanding , and charity is in will , and is or ought to be there , before either his or my opinion in these controversies can enter , and therefore that we ought to love alike , though we do not understand alike ; but when i finde that men are angry at my ingenuity and opennesse of discourse , and endeavour to hinder the event of my labours , in the ministery of souls , and are impatient of contradiction or variety of explication , and understanding of questions , i think my self concerned to defend the truth which i have published , to acquit it from the suspition of evil appendages , to demonstrate not onely the truth , but the piety of it , and the necessity , and those great advantages which by this doctrine so understood may be reaped , if men will be quiet and patient , void of prejudice and not void of charity . this ( madam ) is reason sufficient why i offer so many justifications of my doctrine , before any man appears in publick against it ; but because there are many who do enter into the houses of the rich and the honourable , and whisper secret oppositions and accusations rather then arguments against my doctrine ; and the good women that are zealous for religion , and make up in the passions of one faculty what is not so visible in the actions and operations of another , are sure to be affrighted before they be instructed , and men enter caveats in that court before they try the cause . i have found , that some men , to whom i gave and designed my labours , and for whose sake i was willing to suffer the persecution of a suspected truth , have been so unjust to me , and so unserviceable to your honour ( madam , ) and to some other excellent and rare personages , as to tell stories , and give names to my proposition , and by secret murmurs hinder you from receiving that good which your wisdom and your piety would have discerned there , if they had not affrighted you with telling , that a snake lay under the plantane , and that this doctrine wich is as wholesome as the fruits of paradise , was inwrapped with the infoldings of a serpent , subtle and fallacious . madam , i know the arts of these men ; and they often put me in mind of what was told me by mr. sackvill the late earl of dorsets vncle ; that the cunning sects of the world ( he named the jesuits and the presbyterians ) did more prevail by whispering to ladies , then all the church of england and the more sober protestants could do by fine force and strength of argument . for they by prejudice or fears , terrible things , and zealous nothings , confident sayings and little stories , governing the ladies consciences , who can perswade their lords , their lords will convert their tenants , and so the world is all their own . i wish them all good of their profits and purchases ; but yet because they are questions of souls , of their interest and advantages ; i cannot wish they may prevail with the more religious and zealous personages : and therefore ( madam ) i have taken the boldnesse to write this tedious letter to your honour , that i may give you a right understanding and an easy explication of this great question ; as conceiving my self the more bound to do it to your honour , not onely because you are zealous for the religion of this church , and are a person as well of reason as of honour , but also because you have passed divers obligations upon me , for which , all my services are too little a return . deus justificatus , or , a vindication of the divine attributes . in order to which , i will plainly describe the great lines of difference and danger , which are in the errors and mistakes about this question . 2. i will prove the truth and necessity of my own , together with the usefulness and reasonableness of it . 3. i will answer those little murmurs , by which ( so far as i can yet learn ) these men seek to invade the understandings of those who have not leisure or will to examine the thing it self in my own words and arguments . 4. and if any thing else falls in by the bie , in which i can give satisfaction to a person of your great worthiness , i will not omit it , as being desirous to have this doctrine stand as fair in your eyes , as it is in all its own colours and proportions . but first ( madam ) be pleased to remember that the question is not whether there bee any such thing as originall sin ; for it is certain , and confessed on all hands almost . for my part , i cannot but confess that to be which i feel , and groan under , and by which all the world is miserable . adam turned his back upon the sun , and dwelt in the dark and the shadow ; he sinned , and fell into gods displeasure and was made naked of all his supernaturall endowments , and was ashamed and sentenced to death , and deprived of the means of long life , and of the sacrament and instrument of immortality , i mean the tree of life ; he then fell under the evills of a sickly body , and a passionate , ignorant , uninstructed soul ; his sin made him sickly , his sickliness made him peevish , his sin left him ignorant , his ignorance made him foolish and unreasonable : his sin left him to his nature , and by his nature , who ever was to be born at all , was to be born a child , and to do before he could understand , & bred under laws , to which he was alwayes bound , but which could not always be exacted ; and he was to choose , when he could not reason , and had passions most strong , when he had his understanding most weak , and was to ride a wilde horse without a bridle , and the more need he had of a curb , the less strength he had to use it , and this being the case of all the world , what was every mans evill , became all mens greater evill ; and though alone it was very bad , yet when they came together it was made much worse ; like ships in a storm , every one alone hath enough to do to out-ride it ; but when they meet , besides the evills of the storm , they find the intolerable calamitie of their mutuall concussion , and every ship that is ready to be oppressed with the tempest , is a worse tempest to every vessell , against which it is violently dashed . so it is in mankind , every man hath evill enough of his own ; and it is hard for a man to live soberly , temperately , and religiously ; but when he hath parents and children , brothers and sisters , friends and enemies , buyers and sellers , lawyers and physitians , a family and a neighbourhood , a king over him , or tenants under him , a bishop to rule in matters of government spirituall , and a people to be rul'd by him in the affaires of their souls , then it is that every man dashes against another , and one relation requires what another denies ; and when one speaks , another will contradict him ; and that which is well spoken , is sometimes innocently mistaken , and that upon a good cause , produces an evill effect , and by these , and ten thousand other concurrent causes , man is made more then most miserable . but the main thing is this ; when god was angry with adam , the man fell from the state of grace ; for god withdrew his grace , and we returned to the state of meer nature , of our prime creation . and although i am not of petrus diaconus his mind , who said , that when we all fell in adam , we fell into the dirt , and not only so , but we fell also upon a heap of stones ; so that we not onely were made naked , but defiled also , and broken all in pieces ; yet this i believe to be certain , that we by his fall received evill enough to undoe us , and ruine us all ; but yet the evill did so descend upon us , that we were left in powers & capacities to serve and glorifie god ; gods service was made much harder , but not impossible ; mankind was made miserable , but not desperate , we contracted an actuall mortality , but we were redeemable from the power of death ; sinne was easie and ready at the door , but it was resistable ; our will was abused , but yet not destroyed ; our understandding was cosened , but yet still capable of the best instructions ; and though the devill had wounded us , yet god sent his son , who like the good samaritan poured oyle and wine into our wounds , and we were cured before we felt the hurt , that might have ruined us upon that occasion . it is sad enough , but not altogether so intolerable , and decretory , which the sibylline oracle describes to be the effect of adams sin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man was the worke of god , fram'd by his hands , him did the serpent cheat , that to deaths bands he was subjected for his sin : for this was all , he tasted good and evill by his fall . but to this we may superadde that which plutarch found to be experimentally true , mirum quod pedes moverunt ad usum rationis , nullo autem fraeno passiones : the foot moves at the command of the will and by the empire of reason , but the passionsare stiff even then when the knee bends , and no bridle can make the passions regular and temperate . and indeed ( madam ) this is in a manner the sum total of the evill of our abused and corrupted nature ; our soul is in the body as in a prison ; it is there tanquam in alienâ domo , it is a so journer , and lives by the bodies measures and loves and hates by the bodies interests and inclinations ; that which is pleasing and nourishing to the body , the soul chooses and delights in : that which is vexatious and troublesome , it abhorres , and hath motions accordingly ; for passions are nothing else but acts of the will , carried to or from materiall objects , and effects and impresses upon the man , made by such acts ; consequent motions and productions from the will it is an useless and a groundless proposition in philosophy , to make the passions to be distinct faculties , and seated in a differing region ; for as the reasonable soul is both sensitive and vegetative , so is the will elective and passionate , the region both of choice and passions , that is , when the object is immateriall , or the motives such , the act of the will is so meerly intellectuall , that it is then spirituall , and the acts are proper and symbolical ; but if the object is materiall or corporall , the acts of the will are adhaesion and aversation , and these it receives by the needs and inclinations of the body ; now because many of the bodies needs are naturally necessary , and the rest are made so by being thought needs , and by being so naturally pleasant , and that this is the bodies day , and it rules here in its own place and time , therefore it is that the will is so great a scene of passion and we so great servants of our bodies . this was the great effect of adams sin which became therrefore to us a punishment because of the appendant infirmity that went along with it ; for adam being spoiled of all the rectitudes and supernatural heights of grace , and thrust back to the form of nature , and left to derive grace to himself by a new oeconomy , or to be without it ; and his posterity left just so as he was left himself ; he was permitted to the power of his enemy that betray'd him , and put under the power of his body whose appetites would govern him ; and when they would grow irregular could not be mastered by any thing that was about him , or born with him , so that his case was miserable and naked , and his state of things was imperfect and would be disordered . but now madam , things being thus bad , are made worse by the superinduced doctrines of men , which when i have represented to your ladiship and told upon what accounts i reprove them , your honour will finde that i have reason . there are one sort of calvins scholars whom we for distinctions sake call supralapsarians , who are so fierce in their sentences of predestination and reprobation , that they say god look'd upon mankinde onely , as his creation , and his slaves , over whom he having absolute power , was very gracious that he was pleased to take some few , and save them absolutely ; and to the other greater part he did no wrong , though he was pleased to damn them eternally , onely because he pleased ; for they were his own ; and qui jure suo utitur nemini facit injuriam saies the law of reason , every one may do what he please with his own . but this bloody and horrible opinion is held but by a few ; as tending directly to the dishonour of god , charging on him alone that he is the cause of mens sins on earth , and of mens eternal torments in hell ; it makes god to be powerfull , but his power not to be good ; it makes him more cruel to men , then good men can be to dogs and sheep ; it makes him give the final sentence of hell without any pretence or colour of justice ; it represents him to be that which all the world must naturally fear , and naturally hate , as being a god delighting in the death of innocents ; for so they are when he resolves to damn them : and then most tyrannically , cruel , and unreasonable ; for it saies that to make a postnate pretence of justice , it decrees that men inevitably shall sin , that they may inevitably , but justly , be damned ; like the roman lictors who because they could not put to death sejanus daughters as being virgins , defloured them after sentence , that by that barbarity they might be capable of the utmost cruelty ; it makes god to be all that thing that can be hated ; for it makes him neither to be good , nor just , nor reasonable ; but a mighty enemy to the biggest part of mankinde ; it makes him to hate what himself hath made , and to punish that in another which in himself he decreed should not be avoided : it charges the wisdom of god with folly , as having no means to glorifie his justice , but by doing unjustly , by bringing in that which himself hates , that he might do what himself loves : doing as tiberius did to brutus and nero the sons of germanicus ; variâ fraude induxit ut concitarentur ad convitia , et concitati perderentur ; provoking them to raise , that he might punish their reproachings . this opinion reproaches the words and the spirit of scripture , it charges god with hypocrisy and want of mercy , making him a father of cruelties , not of mercie , and is a perfect overthrow of all religion , and all lawes , and all goverment ; it destroyes the very being , and nature of all election , thrusting a man down to the lowest form of beasts and birds , to whom a spontaneity of doing certain actions is given by god , but it is in them so naturall , that it is unavoidable . now concerning this horrid opinion , i for my part shall say nothing but this ; that he that sayes there was no such man as alexander , would tell a horrible lie , and be injurious to all story , and to the memory and fame of that great prince , but he that should say . it is true there was such a man as alexander , but he was a tyrant , and a blood-sucker , cruel and injurious , false and dissembling , an enemy of mankind , and for all the reasons of the world to be hated and reproached , would certainly dishonour alexander more , and be his greatest enemy : so i think in this , that the atheists who deny there is a god , do not so impiously against god , as they that charge him with foul appellatives , or maintain such sentences , which if they were true , god could not be true . but these men ( madam ) have nothing to do in the question of originall sin , save onely , that they say that god did decree that adam should fall , and all the sins that he sinn'd , and all the world after him are no effects of choice , but of predestination , that is , they were the actions of god , rather then man. but because these men even to their brethren seem to speak evil things of god , therefore the more wary and temperat of the calvinists bring down the order of reprobation lower ; affirming that god looked upon all mankind in adam as fallen into his displeasure , hated by god , truly guilty of his sin , liable to eternal damnation , and they being all equally condemned , he was pleased to separate some , the smaller number far , and irresistibly bring them to heaven ; but the far greater number he passed over , leaving them to be damned for the sin of adam , and so they think they salve gods justice ; and this was the designe and device of the synod of dort. now to bring this to passe , they teach concerning original sin . 1. that by this sin our first parents fell from their original righteousnesse and communion with god , and so became dead in sinne and wholly defiled in all the faculties , and parts of soul and body . 2. that whatsoever death was due to our first parents for this sin , they being the root of all mankinde , and the guilt of this sin , being imputed , the same is conveied to all their posterity by ordinary generation . 3. that by this original corruption we are utterly indisposed , disabled , and made opposite to all good , and wholly inclined to all evill ; and that from hence proceed all actual trangressions . 4. this corruption of nature remaines in the regenerate , and although it be through christ pardoned and mortified , yet both it self and all the motions thereof , are trulie and properly sin . 5. original sin being a transgression of the righteous law of god , and contrary thereunto , doth in its own nature bring guilt upon the sinner whereby he is bound over to the wrath of god and curse of the law , and so made subject to death with all miseries , spiritual , temporall , and eternal . these are the sayings of the late assembly at westminster . against this heap of errors and dangerous propositions i have made my former discoursings , and statings of the question of original sin . these are the doctrines of the presbyterian , but as unlike truth , as his assemblies are to our church ; for concerning him i may say . nemo tam propè proculque nobis . he is the likest and the unlikest to a son of our church in the world ; he is neerest to us and furthest from us ; and to all the world abroad he calls himself our friend , while at home he hates us and destroyes us . now i shall first speak to the thing in general and its designes , then i shall make some observations upon the particulars . 1. this device of our presbyterians and of the synod of dort is but an artifice to save their proposition harmless , & to stop the out-cries of scripture and reason , and of all the world against them . but this way of stating the article of reprobation is as horrid in effect as the other . for 1. is it by a natural consequent that we are guilty of adams sin , or is it by the decree of god ? naturally it cannot be ; for then the sins of all our forefathers , who are to their posterity the same that adam was to his , must be ours ; and not onely adams first sin , but his others are ours upon the same account . but if it be by the decree of god , by his choice and constitution , that it should be so . ( as mr. calvin and dr. twisse ( that i may name no more for that side , do expresly teach ) it followes , that god is the author of our sin ; so that i may use mr. calvins words ; how is it that so many nations with their children should be involved in the fall without remedy , but because god would have it so ? and if that be the matter , then to god , as to the cause , must that sin , and that damnation be accounted . and let it then be considered , whether this be not as bad as the worst , for the supralapsarians say , god did decree that the greatest part of mankind should perish , only because he would : the sublapsarians say , that god made it by his decree necessary , that all wee who were born of adam should be born guilty of originall sin , and he it was who decreed to damne whom he pleased for that sin , in which he decreed they should be born ; and both these he did for no other consideration , but because he would . is it not therefore evident , that he absolutely decreed damnation to these persons ? for he that decrees the end , and he that decrees the onely necessary and effective meanes to the end , and decrees that it shall be the end of that means , does decree absolutely alike ; though by several dispensations : and then all the evill consequents which i reckoned before to be the monstrous productions of the first way ; are all daughters of the other ; and if solomon were here , he could not tell which were the truer mother . now that the case is equall between them , some of their own chiefest do confess , so dr. twisse . if god may ordain men to hell for adam's sin , which is derived unto them by gods onely constitution : he may as well do it absolutely without any such constitution : the same also is affirmed by maccovius , and by mr. calvin : and the reason is plain ; for he that does a thing for a reason which himself makes , may as well do it without a reason , or he may make his owne will to be the reason , because the thing , and the motive of the thing , come in both cases , equally from the same principle , and from that alone . now ( madam ) be pleased to say , whether i had not reason and necessity for what i have taught : you are a happy mother of an honorable posterity , your children and nephews are deare to you as your right eye , and yet you cannot love them so well as god loves them , and it is possible that a mother should forget her children , yet god even then will not , cannot ; but if our father and mother forsake us , god taketh us up : now madam consider , could you have found in your heart when the nurses and midwives had bound up the heads of any of your children , when you had born them with pain and joy upon your knees , could you have been tempted to give command that murderers should be brought to slay them alive , to put them to exquisite tortures , and then in the middest of their saddest groans , throw any one of them into the flames of a fierce fire , for no other reason , but because he was born at latimers , or upon a friday , or when the moon wasin her prime , or for what other reason you had made , and they could never avoid ? could you have been delighted in their horrid shrieks and out-cries , and taking pleasure in their unavoidable and their intollerable calamity ? could you have smiled , if the hangman had snatched your eldest son from his nurses breasts , and dashed his brains out against the pavement ; and would you not have wondred that any father or mother could espie the innocence and prety smiles of your sweet babes , and yet tear their limbs in pieces , or devise devilish artifices to make them roar with intollerable convulsions ? could you desire to be thought good , and yet have delighted in such cruelty ? i know i may answer for you ; you would first have dyed your self . and yet say again , god loves mankind better then we can love one another , and he is essentially just , and he is infinitely mercifull , and he is all goodness , and therefore though we might possibly do evil things , yet he cannot , and yet this doctrine of the presbyterian reprobation , saies he both can and does things , the very apprehension of which hath caused many in despair to drown or hang themselves . now if the doctrine of absolute reprobation be so horrid , so intolerable a proposition , so unjust and blasphemous to god , so injurious and cruell to men , and that there is no colour or pretence to justifie it , but by pretending our guilt of adams sin , and damnation to be the punishment : then because from truth nothing but truth can issue ; that must needs be a lie , from which such horrid consequences do proceed . for the case in short is this ; if it be just for god to damne any one of adam's posterity for adam's sin , then it is just in him to damne all ; for all his children are equally guilty ; and then if he spares any , it is mercy : and the rest who perish have no cause to complain . but if all these fearful consequences which reason and religion so much abhorr do so certainly follow from such doctrines of reprobation , and these doctrines wholly rely upon this pretence , it follows , that the pretence is infinitely false and intollerable ; and that it cannot be just for god to damne us for being in a state of calamity , to which state we entred no way but by his constitution and decree . you see , madam , i had reason to reprove that doctrine , which said , it was just in god to damne us for the sinne of adam . though this be the maine error ; yet there are some other collaterall things which i can by no means approve , such is that . 1. that by the sin of adam our parents became wholly defiled in all the faculties and powers of their souls and bodies . and 2. that by this we also are disabled , and made opposite to all good , and wholly inclined to all evill . and 3. that from hence proceed all actuall transgressions . and 4. that our naturall corruption in the regenerate still remains , and is still properly a sin . against this , i opposed these propositions ; that the effect of adams sin was in himself bad enough ; for it devested him of that state of grace and favour where god placed him ; it threw him from paradise , and all the advantages of that place , it left him in the state of nature ; but yet his nature was not spoiled by that sin ; he was not wholly inclined to all evill , neither was he disabled and made opposite to all good ; only his good was imperfect , it was naturall and fell short of heaven ; for till his nature was invested with a new nature , he could go no further then the designe of his first nature , that is , without christ , without the spirit of christ , he could never arrive at heaven , which is his supernaturall condition ; but 1. there still remained in him a naturall freedom of doing good or evill . 2. in every one that was born , there are great inclinations to some good . 3. where our nature was averse to good , it is not the direct sin of nature , but the imperfection of it , the reason being , because god superinduced lawes against our naturall inclination , and yet there was in nature nothing sufficient to make us contradict our nature in obedience to god ; all that being to come from a supernaturall and divine principle . these i shall prove together , for one depends upon another . 1. and first , that the liberty of will did not perish to mankind by the fall of adam is so evident , that st. austin who is an adversary in some parts of this question , but not yet , by way of question , and confidence askes , quis ●utem nostrum dicat quod primi hominis peccato perierit liberum arbitrium de humano genere ? which of us can say , that the liberty of our will did perish by the sin of the first man ? and he adds a rare reason ; for it is so certain , that it did not perish in a sinner , that this thing onely is it by which they do sinne , especially when they delight in their sinne , and by the love of sin , that thing is pleasing to them which they list to do . ] and therefore when we are charged with sin , it is worthy of inquiry , whence it is that we are sinners ? is it by the necessity of nature , or by the liberty of our will ? if by nature , and not choice , then it is good and not evil ; for whatsoever is our nature is of gods making , and consequently is good ; but if we are sinners by choice & liberty of will , whence had we this libertie ? if from adam , then we have not lost it ; but if we had it not from him , then from him we do not derive all our sin ; for by this liberty alone we sin . if it be replied , that wee are free to sin , but not to good ; it is such a foolery , and the cause of the mistake so evident , and so ignorant , that i wonder any man of learning or common sense should own it . for if i be free to evill ; then i can chuse evill , or refuse it ; if i can refuse it , then i can do good ; for to refuse that evill is good , and it is in the commandement [ eschew evill ] but if i cannot choose or refuse it , how am i free to evill ? for voluntas and libertas , will and liberty in philosophy are not the same : i may will it , when i cannot will the contrary ; as the saints in heaven , and god himself wills good ; they can not will evill ; because to do so is imperfection and contrary to felicity ; but here is no liberty ; for liberty is with power , to do , or not to do ; to do this or the contrary ; and if this liberty be not in us , we are not in the state of obedience , or of disobedience ; which is the state of all them who are alive , who are neither in hell nor heaven . but that our case is otherwise , if i had no other argument in the world , and were never so prejudicate and obstinate a person , i think i should be perfectly convinced by those words of s. paul 1 cor. 7.37 . the apostle speaks of a good act tending not onely to the keeping of a precept , but to a counsel of perfection ; & concerning that , he hath these words ; neverthelesse , he that standeth stedfast in his heart , having no necessity , but hath power over his own will , and hath so decreed in his heart that he will keep his virgin , doth well ; the words are plain , and need no explication . if this be not a plain liberty of choice , and a power of will , then words mean nothing , and we can never hope to understand one anothers meaning . but if sinne be avoidable , then wee have liberty of choice . if it be unavoidable , it is not imputable by the measures of lawes , and justice ; what it is by empire and tyranny , let the adversaries inquire and prove : but since all theology , all schools of learning consent in this , that an invincible or unavoidable ignorance does wholly excuse from sin ; why an invincible and an unavoidable necessity shall not also excuse , i confesse i have not yet been taught . but if by adam's sinne wee be so utterly indisposed , disabled , and opposite to all good , wholly inclined to evill , and from hence come all actuall sinnes , that is , that by adam we are brought to that passe , that we cannot chuse but sinne : it is a strange severity , that this should descend upon persons otherwise most innocent , and that this which is the most grievous of all evills ; prima & maximapeccantium poena est peccasse . ( seneca ) to be given over to sin , is the worst calamity , the most extreme anger never inflicted directly at all for any sinne , as i have therwise proved , and not indirectly , but upon the extremest anger ; which cannot be supposed , unlesse god be more angry with us for being born men , then for choosing to be sinners . the consequent of these arguments is this ; that our faculties are not so wholly spoiled by adams fall , but that we can choose good or evill , that our nature is not wholly disabled and made opposite to all good : but to nature are left and given as much as to the handmaid agar ; nature hath nothing to do with the inheritance , but she and her sons have gifts given them ; and by nature we have laws of virtue and inclinations to virtue , and naturally we love god , and worship him , and speak good things of him , and love our parents , and abstain from incestuous mixtures , and are pleased when we do well , and affrighted within when we sin in horrid instances against god ; all this is in nature , and much good comes from nature , neque enim quasi lassa & effaeta natura est , ut nihil jam laudabile pariat ; nature is not so old , so absolute and dried a trunck as to bring no good fruits upon its own stock ; and the french-men have a good proverb , bonus sanguis non mentitur , a good blood never lies ; and some men are naturally chast , and some are abstemious , and many are just and friendly , and noble and charitable : and therefore all actual sins do not proceed from this sin of adam ; for if the sin of adam left us in liberty to sin , and that this liberty was before adams fall ; then it is not long of adams fall that we sin ; by his fall it should rather be that we cannot choose but do this or that , and then it is no sin ; but to say that our actuall sins should any more proceed from adams fall , then adams fal should proceed from it self , is not to be imagined , for what made adam sin when he fell ? if a fatal decree made him sin , then he was nothing to blame . fati ista culpa est nemo fit fato nocens no guilt upon mankinde can lie for what 's the fault of destiny . and adam might with just reason lay the blame from himself , and say as agamemnon did in homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was not i that sinned , but it was fate or a sury , it was god and not i , it was not my act , but the effect of the divine decree , and then the same decree may make us sin , and not the sin of adam be the cause of it . but if a liberty of will made adam sin , then this liberty to sin being still left us , this liberty and and not adams sin is the cause of all our actual . concerning the other clause in the presbyterian article , that our natural corruption in the regenerate still remaines , and is still a sin , and properly a sin : i have ( i confesse ) heartily opposed it , and shall besides my arguments , confute it with my blood , if god shall call me ; for it is so great a reproach to the spirit and power of christ , and to the effects of baptisme , to scripture and to right reason , that all good people are bound in conscience to be zealous against it . for when christ came to reconcile us to his father , he came to take away our sins , not onely to pardon them , but to destroy them ; and if the regenerate , in whom the spirit of christ rules , and in whom all their habitual sins are dead , are still under the servitude and in the stock 's of original sin , then it follows , not onely that our guilt of adams sin is greater then our own actual , the sin that we never consented to , is of a deeper grain then that which we have chosen and delighted in , and god was more angry with cain that he was born of adam , then that he kill'd his brother ; and judas by descent from the first adam contracted that sin which he could never be quit of : but he might have been quit of his betraying the second adam , if he would not have despaired ; i say not onely these horrid consequences do follow , but this also will follow ; that adams sin hath done some mischief that the grace of christ can never cure ; and generation staines so much , that regeneration cannot wash it clean . besides all this ; if the natural corruption remaines in the regenerate and be properly a sin , then either gods hates the regenerate , or loves the sinner , and when he dies he must enter into heaven , with that sin , which he cannot lay down but in the grave : as the vilest sinner layes down every sin ; and then an unclean thing can go to heaven , or else no man can ; and lastly , to say that this natural corruption , though it be pardoned and mortified , yet still remaines , and is stil a sin , is perfect non-sence ; for if it be mortified , it is not , it hath no being ; if it is pardoned it was indeed , but now is no sin ; for till a man can be guilty of sin without obligation to punishment , a sin cannot be a sin that is pardoned ; that is , if the obligation to punishment or the guilt be taken away , a man is not guilty . thus far ( madam ) i hope you will think i had reason . one thing more i did and do reprove in their westminster articles : and that is , that original sin , meaning , our sin derived from adam , is contrary to the law of god and doth in its own nature bring guilt upon the sinner ; binding him over to gods wrath &c. that is , that the sin of adam imputed to us is properly , formally , and inhaerently a sin . if it were properly a sin in us , our sin , it might indeed be damnable ; for every transgression of the divine commandment is so : but because i have proved it cannot bring eternal damnation , i can as well argue thus : this sin cannot justly bring us to damnation , therefore it is not properly a sin : as to say ; this is properly a sin , therefore it can bring us to damnation . either of them both follow well : but because they cannot prove it to be a sin properly , or any other wayes but by a limited imputation to certain purposes ; they cannot say it infers damnation . but because i have proved , it cannot infer damnation , i can safely conclude , it is not formally , properly , and inherently a sin in us . nec placet ô superi vobis cum vertere cuncta propositum , nostris erroribus addere crimen . nor did it please our god , when that our state was chang'd , to adde a crime unto our fate . i have now ( madam ) though much to your trouble quitted my self of my presbyterian opponents , so far as i can judge fitting for the present : but my friends also take some exceptions ; and there are some objections made , and blows given me as it happened to our blessed saviour , in domo illorum qui diligebant me ; in the house of my mother and in the societies of some of my dearest brethren . for the case is this . they joyn with me in all this that i have said ; viz. that original sin is ours onely by imputation ; that it leaves us still in our natural liberty , and though it hath devested us of our supernaturals , yet that our nature is almost the same , and by the grace of jesus as capable of heaven as it could ever be , by derivation of original rightousnesse from adam . in the conduct and in the description of this question , being usually esteemed to be onely scholastical , i confesse they ( as all men else ) do usually differ ; for it was long ago observ'd , that there are 16. several famous opinions , in this one question of original sin . but my brethren , are willlng to confesse , that for adams sin alone no man did or shall ever perish . and that it is rather to be called a stain then a sin . if they were all of one minde and one voice in this article , though but thus far , i would not move a stone to disturb it , but some draw one way and some another , and they that are aptest to understand the whole secret , do put fetters and bars upon their own understanding by an importune regard to the great names of some dead men , who are called masters upon earth , and whose authority is as apt to mislead us into some propositions , as their learning is usefull to guide us in others : but so it happens , that because all are not of a minde , i cannot give account of every disagreeing man ; but of that which is most material i shall . some learned persons are content i should say no man is damned for the sin of adam alone ; but yet that we stand guilty in adam , and redeemed from this damnation by christ ; and if that the article were so stated , it would not intrench upon the justice or the goodnesse of god ; for his justice would be sufficiently declared , because no man can complain of wrong done him when the evil that he fell into by adam is taken off by christ ; and his goodnesse is manifest in making a new census for us , taxing and numbring us in christ , and giving us free redemption by the blood of jesus : but yet that we ought to confess that we are liable to damnation by adam , and saved from thence by christ ; that gods justice may be glorified in that , and his goodnesse in this , but that we are still real sinners till washed in the blood of lamb ; and without god , and without hopes of heaven , till then : and that if this article be thus handled , the presbyterian fancie will disappear ; for they can be confuted without denying adams sin to be damnable ; by saying it is pardoned in christ , and in christ all men are restored , and he is the head of the predestination ; for in him god looked upon us when he designed us to our final state : and this say they is much for the honour of christs redemption . to these things ( madam ) i have much to say ; some thing i will trouble your ladiship withal at this time , that you and all that consider the particulars may see , i could not do the work of god and truth if i had proceeded in that method . for 1. it is observable that those wiser persons , who will by no means admit that any one is or ever shall be damned for original sin , do by this means hope to salve the justice of god ; by which they plainly imply that to damn us for this , is hard and intolerable ; and therefore they suppose they have declared a remedy . but then this also is to be considered ; if it be intolerable to damn children for the sin of adam , then it is intolerable to say it is damnable ; if that be not just or reasonable , then this is also unjust and unreasonable ● for the sentence and the execution of the sentence are the same emanation and issue of justice and are to be equally accounted of . for. 2. i demand , had it been just in god , to damn all mankinde to the eternal paines of hell , for adams sin , commited before they had a being , or could consent to it , or know of it ? if it could be just , then any thing in the world can be just , and it is no matter who is innocent , or who is criminal directly and by choice , since they may turn devils in their mothers bellies ; and it matters not whether there be any laws or no , since it is all one that there be no law , and that we do not know whether there be or no ; and it matters not whether there be any judicial processe , for we may as well be damned without judgment , as be guilty without action : and besides , all those arguments will presse here which i urged in my first discourse . now if it had been unjust actually to damn us all for the sin of one , it was unjust to sentence us to it ; for if he did give sentence against us justly , he could justly have executed the sentence ; and this is just , if that be . but 3. god did put this sentence in execution ; for when he sent the holy jesus into the world , to die for us and to redeem us , he satisfied his fathers anger , for original sin as well as for actual , he paid all the price of that as well as of this damnation ; and the horrible sentence was brought off ; and god was so satisfied that his justice had full measure ; for so all men say who speak the voice of the church in the matter of christs satisfaction , so that now , although there was the goodnesse of god , in taking the evil from us ; yet how to reconcile this processe with his justice , viz. that for the sin of another their god should sentence all the world to the portion of devils to eternal ages ; and that he would not be reconciled to us , or take off this horrible sentence , without a full price to be paid to his justice ; by the saviour of the world , this , this is it that i require may be reconciled to that notion which we have of the divine justice . 4. if no man shall ever be damned for the sin of adam alone , then i demand whether are they born quitt from the guilt ; or when they are quitted ? if they be born free ; i agree to it ; but then they were never charg'd with it , so far as to make them liable to damnation . if they be not born free , when are they quitted ? by baptisme , before , or after ? he that saies before or after , must speak wholly by chance and without pretence of scripture or tradition , or any sufficient warrant ; and he cannot guesse when it is . if in baptisme he is quitted , then he that dies before baptisme , is still under the sentence , and what shall become of him ? if it be answered , that god will pardon him , some way or other , at some time or other ; i reply , yea , but who said so ? for if the scriptures have said that we are all in adam guilty of sin and damnation , and the scriptures have told us no wayes of being quit of it , but by baptisme , and faith in christ ; is it not plainly consequent that til we believe in christ , or at least till in the faith of others , we are baptised into christ , we are reckoned still in adam , not in christ , that is , still we are under damnation , and not heires of heaven but of wrath onely ? 5. how can any one bring himself into a belief that none can be damned for original sin , if it be of this perswasion that it makes us liable to damnation ; for if you say as i say , that it is against gods justice to damn us for the fault of another , then it is also against his justice to sentence us to that suffering which to inflict is injustice . if you say it is beleeved upon this account , because christ was promised to all mankinde , i reply , that yet all mankinde shall not be saved ; and there are conditions required on our part , and no man can be saved but by christ , and he must come to him or be brought to him , or it is not told us , how any one can have a part in him ; and therefore that will not give us the confidence is looked for . if it be at last said that we hope in gods goodness that he will take care of innocents , and that they shall not perish , i answer , that if they be innocents , we need not appeal to his goodnesse , for , his justice will secure them . if they be guilty and not innocents , then it is but vain to run to gods goodnesse , which in this particular is not revealed ; when it is against his justice which is revealed ; and to hope god will save them whom he hates , who are gone from him in adam , who are born heires of his wrath , slaves of the devil , servants of sin ( for these epithetes are given to all the children of adam , by the opponents in this question ) is to hope for that against which his justice visibly is ingaged , and for which i hope there is no ground , unlesse this instance of divine goodnesse were expressed in revelation ; for so even wicked persons on their death-bed are bidden to hope without rule and without reason or sufficient grounds of trust . but besides ; that we hope in gods goodnesse in this case is not ill , but i ask , is it against gods goodnesse that any one should perish for original sin ? if it be against gods goodnesse , it is also against his justice ; for nothing is just that is not also good . gods goodnesse may cause his justice to forbear a sentence , but whatsoever is against gods goodnesse , is against god , and therefore against his justice also ; because every attribute in god is god himself : for it is one thing to say [ this is against gods goodnesse ] and the contrary is agreeable to gods goodnesse ] whatsoever is against the goodnesse of god is essentially evil : but a thing may be agreeable to gods goodnesse , and yet the other part not be against it . for example ; it is against the goodnesse of god to hate fools and ideots : and therefore he can never hate them . but it is agreeable to gods goodnesse to give heaven to them and the joyes beatifical : and if he does not give them so much , yet if he does no evil to them hereafter , it is also agreeable to his goodnesse : to give them heaven , or not to give them heaven , though they be contradictories ; yet are both agreeable to his goodnesse . but in contraries the case is otherwise : for though not to give them heaven is consistent with the divine goodnesse , yet to end them to hell is not . the reason of the difference is this . because to do contrary things must come from contrary principles ; and whatsoever is contrary to the divine goodnesse is essentially evil . but to do or not to do , supposes but one positive principle ; and the other negative , not having a contrary cause , may be wholy innocent as proceeding from a negative : but to speak more plain . is it against gods goodnese that infants should be damned for original sin ? then it could never have been done , it was essentially evil , and therefore could never have been decreed or sentenced . but if it be not against gods goodness that they should perish in hell , then it may consist with gods goodness ; and then to hope that gods goodness will rescue them from his justice , when the thing may agree with both , is to hope without ground ; god may be good , though they perish for adams sin ; and if so , and that he can be just too upon the account , of what attribute shal these innocents be rescued ; and we hope for mercy for them . 6. if adams posterity be onely liable to damnation , but shall never be damned for adams sin , then all the children of heathens dying in their infancy , shall escape as well as baptized christian children : which if any of my disagreeing brethren shall affirm , he will indeed seem to magnifie gods goodness , but he must fall out with some great doctors of the church whom he would pretend to follow ; and besides , he will be hard put to it , to tell what advantage christian children have over heathens , supposing them all to die young ; for being bred up in the christian religion is accidental , and may happen to the children of unbelievers , or may not happen to the children of believers ; and if baptisme addes nothing to their present state , there is no reason infants should be baptized ; but if it does add to their present capacity ( as most certainly it does very much ) then that heathen infants , should be in a condition of being rescued from the wrath of god , as well as christian infants , is a strange unlookt for affirmative , and can no way be justified or made probable , but by affirming it to be against the justice of god to condemn any for adams sin . indeed if it be unjust ( as i have proved it is ) then it will follow , that none shall suffer damnation by it . but if the hopes of the salvation of heathen infants be to be derived onely from gods goodnesse , though gods goodnesse cannot fail , yet our argument may fail ; for it will not follow , because god is good , therefore heathen infants shall be saved : for it might as well follow , god is good , therefore heathens shal be no heathens , but all turn christians . these things do not follow affirmatively . but negatively they do . for if it were against gods goodnesse that they should be reckoned in adam unto eternal death , then it is also against his justice , and against god all the way ; and then , either we should finde some revelation of gods honour in scripture , or at least , there would be no principle ( such as is this pretence of being guilty of damnation in adam ) to contest against it . 7. but to come yet closer to the question , some good men and wise suppose , that the sublapsarian presbyterians can be confuted in their pretended grounds of absolute reprobation , although we grant that adams sinne is damnable to his posterity , provided we say , that though it was damnable , yet it shall never damne us . now though i wish it could be done , that they and i might not differ so much as in a circumstance , yet first it is certain that the men they speake of can never be confuted upon the stock of gods justice , because as the one saies , it is just that god should actually damn all for the sin of adam : so the other saies , it is just that god should actually sentence all to damnation ; and so there the case is equall : secondly , they cannot be confuted upon the stock of gods goodnesse ; because the emanations of that being wholly arbitrary , and though there are negative measures of it , as there is of gods infinity , and we know gods goodness to be inconsistent with some things , yet there are no positive measures of this goodnesse ; and no man can tell how much it will do for us : and therefore without a revelation , things may be sometimes hoped , which yet may not be presumed ; and therefore here also they are not to be confuted : and as for the particular scriptures , unlesse we have the advantage of essentiall reason taken from the divine attributes , they will oppose scripture to scripture , and have as much advantage to expound the opposite places , as the jewes have in their questions of the messias ; and therefore si meos ipse corymbos necterem , if i might make mine own arguments in their society , and with their leave ; i would upon that very account suspect the usuall discourses of the effects and oeconomy of originall sinne . 8. for where will they reckon the beginning of predestination ? will they reckon it in adam after the fall , or in christ immediately promised ? if in adam , then they return to the presbyterian way , and run upon all the rocks before reckoned , enough to break all the world in pieces . if in christ they reckon it ( and so they do ) then thus i argue . if we are all reckoned in christ before we were borne , then how can we be reckoned in adam when we are born i speak as to the matter of predestination to salvation , or damnation ; for as for the intermedial temporal evills , and dangers spirituall , and sad infirmities , they are our nature , and might with justice have been all the portion god had given to adam , and therefore may be so to us , and consequently not at all to be reckoned in this inquiry : but certainly , as to the maine . 9. if god lookes upon us all in christ , then by him we are rescued from adam ; so much is done for us before we were born . for if this is not to be reckoned till after we were borne , then adam's sin prevailed really in some periods , and to some effects for which god in christ had provided no remedie : for it gave no remedie to children till after they were born , but irremediably they were born children of wrath ; for if a remedy were given to children before they were born , then they are born in christ not in adam ; but if this remedy was not given to children before they were born , then it followes , that we were not at first looked upon in christ , but in adam , and consequently he was caput praedestinationis the head of predestination , or else there were two ; the one before we were born , the other after . so that haeret lethalis arundo : the arrow sticks fast and it cannot be pulled out , unlesse by other instruments then are commonly in fashion . however it be , yet me thinks this a very good probable argument . as adam sinned before any childe was born , so was christ promised before ; and that our redeemer shall not have more force upon children , that they should be born beloved and quitted from wrath , then adam our progenitor shall have to cause that we be born hated and in a damnable condition , wants so many degrees of probability , that it seems to dishonour the mercy of god , and the reputation of his goodesse and the power of his redemption . for this serves as an antidote , and antinomy of their great objection pretended by these learned persons : for whereas they say , they the rather affirm this , because it is an honour to the redemption which our saviour wrought for us , that it rescued us from the sentence of damnation , which we had incurred . to this i say , that the honour of our blessed saviour does no way depend upon our imaginations and weak propositions : and neither can the reputation and honour of the divine goodnesse borrow aids and artificial supports from the dishonour of his justice ; and it is no reputation to a physitian to say he hath cured us of an evil which we never had ; and shall we accuse the father of mercies to have wounded us for no other reason but that the son may have the honour to have cured us ? i understand not that . he that makes a necessity that he may finde a remedie , is like the roman whom cato found fault withal ; he would commit a fault that he might begge a pardon ; he had rather write bad greek , that he might make an apologie , then write good latine , and need none . but however ; christ hath done enough for us ; even all that we did need , and since it is all the reason in the world we should pay him all honour ; we may remember , that it is a greater favour to us that by the benefit of our blessed saviour , who was the lamb slain from the beginning of the world , we were reckoned in christ , and born in the accounts of the divine favour ; i say , it is a greater favour that we were born under the redemption of christ , then under the sentence and damnation of adam ; and to prevent an evil is a greater favour then to cure it ; so that if to do honour to gods goodnesse and to the graces of our redeemer , we will suppose a need , we may do him more honour to suppose that the promised seed of the woman did do us as early a good , as the sin of adam could do us mischief ; and therefore that in christ we are born , quitted from any such supposed sentence , and not that we bring it upon our shoulders into the world with us . but this thing relies onely upon their suppositions , for if we will speak of what is really true and plainly revealed : from all the sins of all mankinde christ came to redeem us : he came to give us a supernatural birth : to tell us all his fathers will ; to reveal to us those glorious promises upon the expectation of which we might be enabled to do every thing that is required ; he came to bring us grace , and life , and spirit ; to strengthen us against all the powers of hell and earth ; to sanctifie our afflictions , which from adam by natural generation descended on us ; to take cut the sting of death , to make it an entrance to immortal life ; to assure us of resurrection , to intercede for us , and to be an advocate for us , when we by infirmity commit sin ; to pardon us when we repent . nothing of which could be derived to us from adam by our natural generation ; mankinde now , taking in his whole constitution , and designe , is like the birds of paradice which travellers tell us of in the molucco islands ; born without legs ; but by a celestial power they have a recompence made to them for that defect ; and they alwayes hover in the air , and feed on the dew of heaven : so are we birds of paradice ; but cast out from thence , and born without legs , without strength to walk in the laws of god , or to go to heaven ; but by a power from above , we are adopted in our new birth to a celestial conversation , we feed on the dew of heaven , the just does ●live ●oy faith , and breaths in this new life by the spirit of god. for from the first adam nothing descended to us but an infirm body , and a naked soul , evil example and a body of death , ignorance and passion , hard labor and a cursed field , a captive soul and an imprisoned body , that is , a soul naturally apt to comply with the appetites of the body , and its desires whether reasonable or excessive : and though these things were not direct sins to us in their natural abode and first principle , yet there are proper inherent miseries and principles of sin to us in their emanation . but from this state , christ came to redeem us all by his grace , and by his spirit , by his life and by his death , by his doctrine and by his sacraments , by his promises and by his revelations , by his resurrection and by his ascension , by his interceding for us and judging of us ; and if this be not a conjugation of glorious things great enough to amaze us , and to merit from us all our services , and all our love , and all the glorifications of god , i am sure nothing can be added to it by any supposed need of which we have no revelation : there is as much done for us as we could need , and more then we could aske , nempe quod optanti divûm promittere nemo auderet , volvenda dies en attulit ultro ! vivite faelices anime quibus est fortuna peracta . jam sua — the meaning of which words i render , or at least recompence with the verse of a psalm . to thee o lord i 'le pay my vow my knees in thanks to thee shall bow , for thou my life keepst from the grave and do'st my feet from falling save , that with the living in thy sight i may enjoy eternal light . for thus what ahasuerus said to ester , vetercs literas muta , change the old letters ; is done by the birth of our blessed saviour . eva is changed into ave , and although it be true what bensirach said , from the woman is the beginning of sin , and by her we all die , yet it is now chang'd by the birth of our redeemer , from a woman is the beginning of our restitution , and in him we all live ; thus are all the four quarters of the world renewed by the second adam : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the east , west , north , and south , are represented in the second adam as well as the first , and rather , and to better purposes , because if sin did abound , grace shall superabound . i have now madam given to your honour such accounts , as i hope being added to my other papers , may satisfie not onely your ladiship , but those to whom this account may be communicated . i shall onely now beg your patience , since your honour hath been troubled with questions , and inquiries , and objections , and little murmurs to hear my answers to such of them as have been brought to me . 1. i am complained of , that i would trouble the world with a new thing ; which let it be never so true , yet unlesse it were very useful , will hardly make recompence for the trouble i put the world to , in this inquiry . i answer ; that for the newnesse of it ; i have already given accounts that the opinions which i impugne , as they are no direct parts of the article of original sin , so they are newer then the truth which i have asserted . but let what i say seem as new as the reformation did , when luther first preached against indulgences , the presence of novelty did not , and we say , ought not to have affrighted him ; and therefore i ought also to look to what i say , that it be true , and the truth will proove its age . but to speak freely madam , though i have a great reverence for antiquity , yet it is the prime antiquity of the church ; the ages of martyrs and holinesse , that i mean ; and i am sure that in them , my opinion hath much more warrant then the contrary ; but for the descending ages i give that veneration to the great names of them that went before us , which themselves gave to their predecessors ; i honour their memory , i read their books , i imitate their piety , i examine their arguments ; for therefore they did write them , and where the reasons of the moderns and their's seeme equall , i turn the ballance on the elder side , and follow them ; but where a scruple or a grane of reason is evidently in the other ballance ; i must follow that . nempe qui ante nos ista moverunt , non domini nostri , sed duces sunt . seneca . ep . 33. they that taught of this article before me , are good guides , but no lords and masters ; for i must acknowledge none upon earth : for so am i commanded by my master that is in heaven ; and i remember what we are taught in palingenius , when wee were boyes . quicquid aristoteles , vel quivis dicat eorum , dict a nihil moror à vero cum fortè recedunt : saepe graves magnosque viros , famaque verendos errare & labi contingit , plurima secum ingenia in tenebras consueti nominis alti , authores ubi connivent deducere easdem . if aristotle be deceiv'd , and say that 's true , what nor himself , nor others ever knew , i leave his text , and let his schollers talke till they be hoarse or weary in their walke : when wise men erre , though their fame ring like bells , i scape a danger when i leave their spells . for although they that are dead some ages before we were borne , have a reverence due to them , yet more is due to truth that shall never die ; and god is not wanting to our industry any more then to theirs ; but blesses every age with the understanding of his truths . aetatibus omnibus , omnibus hominibus communis sapientia est , nec illam ceu peculium licet antiquitati gratulari . all ages , and all men have their advantages in their inquiries after truth ; neither is wisedome appropriate to our fathers . and because even wise men may be deceived , and therefore that when i find it , or suppose it so ( for that 's all one as to me and my dutie ) i must go after truth where ever it is ; certainly it will be lesse expected from me to follow the popular noises and the voices of the people , who are not to teach us , but to be taught by us : and i believe my self to have reason to complain when men are angry at a doctrine because it is not commonly taught ; that is , when they are impatient to be taught a truth , because most men do already believe a lie ; recti apud nos locum tenet error ubi publicus fact●us est , so seneca ( epist. 123. ) complained in his time : it is a strange title to truth which error can pretend , for its being publick ; and we refuse to follow an unusuall truth ; quasi honestius sit quia frequentius , and indeed it were well to do so in those propositions who have no truth in them but what they borrow from mens opinions , and are for nothing tollerable , but that they are usuall . object . 2. but what necessity is there in my publication of this doctrine , supposing it were true ; for all truths are not to be spoken at all times ; and if a truth gives offence , it is better to let men alone , then to disturb the peace . i answer with the labouring mans proverb ; a pennyworth of ease is worth a penny at any time ; and a little truth is worth a little peace , every day of the weeke : & caeteris parióus , truth is to be preferred before peace ; not every trifling truth to a considerable peace : but if the truth be material , it makes recompence , though it brings a great noise along with it ; and if the breach of peace be nothing but that men talke in private , or declame a little in publicke ; truly then ( madam ) it is a very pittifull little proposition , the discovery of which in truth will not make recompence for the pratling of disagreeing persons . truth and peace make an excellent yoke ; but the truth of god is alwayes to be preferred before the peace of men , and therefore our blessed saviour came not to send peace , but a sword ; that is , he knew his doctrine would cause great devisions of heart ; but yet he came to perswade us to peace and unity . indeed if the truth be cleare , and yet of no great effect in the lives of men , in government , or in the honour of god , then it ought not to break the peace ; that is , it may not run out of its retirement , to disquiet them , to whom their rest is better then that knowledge . but if it be brought out already , it must not be deserted positively , though peace goes away in its stead . so that peace is rather to be deserted , then any truth should be renounced or denied ; but peace is rather to be procured or continued , then some truth offer'd . this is my sence ( madam ) when the case is otherwise then i suppose it to be at present . for as for the present case , there must be two when there is a falling out , or a peace broken ; and therefore i will secure it now ; for let any man dissent from me in this article , i will not be troubled at him ; he may doe it with liberty , and with my charity . if any man is of my opinion , i confesse i love him the better ; but if he refutes it , i will not love him lesse after then i did before : but he that dissents , and reviles me , must expect from me no other kindness but that i forgive him , and pray for him , and offer to reclaim him , and that i resolve nothing shall ever make me either hate him , or reproach him : and that still in the greatest of his difference , i refuse not to give him the communion of a brother ; i believe i shall be chidden by some or other for my easinesse , and want of fierceness , which they call zeal , but it is a fault of my nature ; a part of my original sin : vnicuique dedit vitium natura creato , mî natura aliquid semper amare dedit . propert. some weaknesse to each man by birth descends , to me too great a kindnesse nature lends . but if the peace can be broken no more then thus ; i suppose the truth which i publish will do more then make recompence for the noise that in clubs and conventicles is made over and above . so long as i am thus resolved ; there may be injury done to me , but there can be no duell , or losse of peace abroad . for a single anger , or a displeasure on one side , is not a breach of peace on both ; and a warre cannot be made by fewer , then a bargain can ; in which alwaies there must be two at least . object . 3. but as to the thing ; if it be inquired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what profit , what use , what edification is there , what good to souls , what honour to god by this new explication of the article ? i answer ; that the usuall doctrines of originall sinne are made the great foundation of the horrible proposition concerning absolute reprobation ; the consequences of it● reproach god with injustice , they charge god foolishly , and deny his goodness and his wisdom in many instances : and whatsoever can upon the account of the divine attributes be objected against the fierce way of absolute decrees ; all that can be brought for the reproof of their usuall propositions concerning originall sinne . for the consequences are plaine ; and by them the necessity of my doctrine , and its usefulnesse may be understood . for 1. if god decrees us to be born sinners ; then he makes us to be sinners : and then where is his goodnesse ? 2. if god does damne any for that , he damnes us for what we could not help , and for what himself did , and then where is his justice ? 3. if god sentence us to that damnation , which he cannot in justice inflict , where is his wisdome ? 4. if god for the sinne of adam brings upon us a necessity of sinning ; where is our liberty ? where is our nature ? what is become of all lawes , and of all vertue and vice ? how can men be distinguish'd from beasts : or the vertuous from the vitious ? 5. if by the fall of adam , we are so wholly ruined in our faculties , that we cannot do any good , but must do evill ; how shall any man take care of his wayes ? or how can it be supposed he should strive against all vice , when he can excuse so much upon his nature ? or indeed how shall he strive at all ? for if all actual sins are derived from the originall , and then is unavoidable , and yet an unresistable cause , then no man can take care to avoid any actuall sinne , whose cause is naturall , and not to be declined . and then where is his providence and government ? 6. if god does cast infants into hell for the sinne of others , and yet did not condemne devills , but for their owne sinne ; where is his love to mankind ? 7. if god chooseth the death of so many millions of persons who are no sinners upon their own stock , and yet sweares that he does not love the death of a sinner , viz. sinning with his owne choice ; how can that be credible , he should love to kill innocents , and yet should love to spare the criminall ? where then is his mercie , and where is his truth ? 8. if god hath given us a nature by derivation , which is wholly corrupted , then how can it be that all which god made is good ? for though adam corrupted himself , yet in propriety of speaking , we did not ; but this was the decree of god ; and then where is the excellency of his providence and power , where is the glory of the creation ? because therefore that god is all goodness , and justice , and wisedome , and love , and that he governs all things , and all men wisely and holily , and according to the capacities of their natures and persons ; that he gives us a wise law , and binds that law on us by promises and threatnings ; i had reason to assert these glories of the divine majestie , and remove the hindrances of a good life ; since every thing can hinder us from living well , but scar cely can all the arguments of god and man , and all the powers of heaven and hell perswade us to strictnesse and severity . qui serere ingenuum volet agrum , liberet arva priùs sruticibus falce rubos , silicemque resecet , ut novâ fruge gravis ceres eat . he that will sow his field with hopefull seed , must every bramble , every thistle weed : and when each hindrance to the graine is gone , a fruitfull crop shall rise of corn alone . when therefore there were so many wayes made to the devill , i was willing amongst many others to stop this also ; and i dare say , few questions in christendome can say half so much in justification of their owne usefulnesse and necessity . i know ( madam ) that they who are of the other side doe and will disavow most of these consequences ; and so doe all the world , all the evils which their adversaries say , do follow from their opinions ; but yet all the world of men that perceive such evills to follow from a proposition , think themselves bound to stop the progression of such opinions from whence they beleeve such evils may arise . if the church of rome did believe that all those horrid things were chargable upon transubstantiation , and upon worshipping of images , which we charge upon the doctrines , i doe not doubt but they would as much disowne the proposition , as now they doe the consequents ; and yet i doe as little doubt but that we do well to disown the first , because we espy the latter : and though the man be not , yet the doctrines are highly chargable with the evils that follow it may be the men espy them not ; yet from the doctrines they do certainly follow ; and there are not it the world many men who owne that is evil in the pretence , but many doe such as are dangerous in the effect ; and this doctrine which i have reproved , i take to be one of them . object . 4. but if originall sinne be not a sinne properly , why are children baptized ? and what benefit comes to them by baptisme ? i answer , as much as they need , and are capable of : and it may as well be asked , why were all the sons of abraham circumcised , when in that covenant there was no remission of sins at all ; for little things and legal impurities , and irregularities there were ; but there being no sacrifice there but of beasts , whose blood could not take away sinne , it is certaine and plainly taught us in scripture , that no rite of moses was expiatory of sinnes . but secondly . this objection can presse nothing at all ; for why was christ baptized , who knew no sinne ? but yet so it behoved him to fulfill all righteousnesse . 3. baptisme is called regeneration , or the new birth ; and therefore , since in adam children are borne onely to a naturall life and a naturall death , and by this they can never arrive at heaven , therefore infants are baptized , because untill they be borne anew , they can never have title to the promises of jesus christ , or be heirs of heaven , and coheir's of jesus . 4. by baptisme children are made partakers of the holy ghost , and of the grace of god ; which i desire to be observed in opposition to the pelagian heresy , who did suppose nature to be so perfect , that the grace of god was not necessary , and that by nature alone , they could go to heaven ; which because i affirm to be impossible , and that baptisme is therfore necessary , because nature is insufficient , and baptisme is the great chanel of grace ; there ought to be no envious and ignorant load laid upon my doctrine , as if it complied with the pelagian , against which it is so essentially and so mainly opposed in the main difference of his doctrine . 5. children are therefore baptized , because if they live they will sinne , and though their sins are not pardoned before hand , yet in baptisme they are admitted to that state of favour , that they are within the covenant of repentance and pardon : and this is expresly the doctrine of st. austin , lib. 1. de nupt . & concup . cap. 26. & cap. 33. & tract . 124. in johan . but of this i have already given larger accounts in my discourse of baptisme . part . 2 p. 194. in the great exemplar . 6. children are baptized for the pardon even of originall sin ; this may be affirmed truly , but yet improperly : for so far as it is imputed , so farr also it is remissible ; for the evill that is done by adam , is also taken away in christ ; and it is imputed to us to very evill purposes , as i have already explicated : but as it was among the jewes who believed then the sinne to be taken away , when the evill of punishment is taken off ; so is originall sinne taken away in baptisme ; for though the material part of the evill , is not taken away , yet the curse in all the sons of god is turn'd into a blessing , and is made an occasion of reward , or an entrance to it . now in all this i affirme all that is true , and all that is probable : for in the same sense , as originall staine is a sinne , so does baptisme bring the pardon . it is a sinne metonymically , that is , because it is the effect of one sinne , and the cause of many ; and just so in baptisme it is taken away , that it is now the matter of a grace , and the opportunity of glory ; and upon these accounts the church baptizes all her children . object . 5. but to deny originall sinne to be a sinne properly and inherently , is expressly against the words of s. paul in the 5. chapter to the romanes , if it bee , i have done ; but that it is not , i have these things to say . 1. if the words be capable of any interpretation , and can be permitted to signifie otherwise then is vulgarly pretended , i suppose my self to have given reasons sufficient , why they ought to be . for any interpretation that does violence to right reason , to religion , to holinesse of life , and the divine attributes of god , is therefore to be rejected , and another chosen ; for in all scriptures , all good and all wise men doe it . 2. the words in question [ sin ] and [ sinner ] and [ condemnation ] are frequently used in scripture in the lesser sense , and [ sin ] is taken for the punishment of sin ; and [ sin is taken for him who bore the evil of the sinne , and [ sin ] is taken for legal impurity ; and for him who could not be guilty , even for christ himself ; as i have proved already : and in the like manner [ sinners ] is used , by the rule of conjugates and denominatives ; but it is so also in the case , of bathsheba the mother of solomon . 3. for the word [ condemnation , ] it is by the apostle himself limited to signifie his temporal death ; for when the apostle sayes death passed upon all men , in as much as all men have sinned ; he must mean temporal death ; for eternal death did not passe upon all men ; and if he means eternal death he must not mean that it came for adams sin ; but in as much as all men have sinned , that is , upon all those upon whom eternal death did come , it came because they also have sinned . 4. the apostle here speaks of sin imputed ; therefore not of sin inherent : and if imputed onely to such purposes as he here speaks of , viz. to temporal death , then it is neither a sin properly , nor yet imputable to eternal death so far as is or can be inplyed by the apostles words . 5. the apostles sayes ; by the disobedience of one many were made sinners : so that it appears that we in this have no sin of our own , neither is it at all our own formally and inherently ; for though efficiently it was his , and effectively ours as to certain purposes of imputation ; yet it could not be a sin to us formally ; because it was vnius inobedientia , the disobedience of one man , therefore in no sense , could it be properly ours . 6. whensoever another mans sin is imputed to his relative , therefore because it is anothers and imputed , it can go no further but to effect certain evils to afflict the relative , but to punish the cause ; not formally to denominate the descendant or relative to be a sinner ; for it is as much a contradiction to say that i am formally by him a sinner , as that i did really do his action . now to impute ] in scripture , it signifies to reckon as if he had done it ; not to impute is to treate him so as if he had not done it . so far then as the imputation is , so far we are reckoned as sinners ; but adams sin being by the apostle signified to be imputed but to the condemnation or sentence to a temporal death ; so far we are sinners in him , that is , so as that for his sake death was brought upon us ; and indeed the word [ imputare ] to impute ] does never signifie more , nor alwayes so much . imputare verò frequenter ad significationem exprobrantis accedit , sed citra reprehensionem , sayes laurentius valla ; it is like an exprobation , but short of a reproof ; so quintilian . imput as nobis propitios ventos , & secundum mare , ac civitatis opulentae liberalitatem . thou doest impute , that is , upbraid to us our prosperous voyages , and a calm sea , and the liberality of a rich city . imputare signifies oftentimes the same that computare ; to reckon or account : nam haec in quartâ non imputantur , say the lawyers , they are not imputed , that is , they are not computed or reckoned . thus adams sin is imputed to us , that is , it is put into our reckoning , & when we are sick and die , we pay our symbols , the portion of evil that is laid upon us : and what marcus said , i may say in this case with a little variety legata in haereditate — sive legatum datum sit haeredi , sive percipere , sive deducere vel retinere passus est , ei imputantur : the the legacy whether it be given or left to the heire , whether he may take it or keep it , is still imputed to him ; that is , it is within his reckoning but no reason , no scripture , no religion does inforce ; and no divine attribute does permit that we should say that god did so impute adams sin to his posterity , that he di really esteem them to be guilty of adams sin ; equally culpable , equally hateful ; for if in this sense it be true that in him we sinned ; then we sinn'd as he did , that is , with the same malice , in the same action ; and then we are as much guilty as he ; but if we have sinned lesse , then we did not sin in him ; for to sinne in him , could not by him be lessen'd to us ; for what we did in him we did by him , and therefore as much as he did ; but if god imputed this sin lesse to us then to him , then this imputation supposes it onely to be a collateral and indirect account to such purposes as he pleased : of which purposes we judge by the analogy of faith , by the words of scripture , by the proportion and notices of the divine attributes . 7. there is nothing in the designe or purpose of the apostle that can or ought to infer any other thing ; for his purpose is to signifie that by mans sin death entred into the world ; which the son of sirach ecclus. 25. 33. expresses thus ; à muliere factum est initium peccati , & inde est quod morimur ; from the woman is the beginning of sinne ; and from her it is that we all die : and again , ecclus. 1. 24. by the envie of the devil death came into the world ; this evil being universal , christ came to the world , and became our head , to other purposes , even to redeem us from death ; which he hath begun and will finish , and to become to us our parent in a new birth , the author of a spiritual life ; and this benefit is of far more efficacy by christ , then the evil could be by adam ; and as by adam we are made sinners : so by christ we are made righteous ; not just so ; but so and more , and therefore , as our being made sinners , signifies that by him we die , so being by christ made righteous must at least signifie that by him we live : and this is so evident to them who read saint pauls words rom. 5. from verse 12. to verse 19. inclusively , that i wonder any man should make a farther question concerning them ; especially since erasmus and grotius who are to be reckoned amongst the greatest , and the best expositors of scripture , that any age since the apostles and their immediat successors hath brought forth , have so understood and rendred it . but madam , that your honour may read the words and their sense together , and see that without violence they signifie what i have said , and no more ; i have here subjoyned a paraphrase of them ; in which if i use any violence i can very easily be reproved . as by the disobedience of adam , sin had it's beginning ; and by sin death , that is , the sentence and preparations , the solennities & addresses of death , sicknesse , calamity , diminution of strengths , old age , misfortunes , and all the affections of mortality , for the destroying of our temporall life ; and so this mortality , and condition or state of death pass'd actually upon all mankind ; for adam being thrown out of paradise , and forc'd to live with his children where they had no trees of life , as he had in paradise , was remanded to his mortall , naturall state ; and therefore death passed upon them , mortally seized on all ; for that all have sinned ; that is , the sin was reckoned to all , not to make them guilty like adam ; but adams sinne passed upon all , imprinting this real calamity on us all : but yet death descended also upon adams posterity for their own sins ; for since all did sinne , all should die . and marvell not that death did presently descend on all mankind , even before a law was given them with an appendant penalty , viz. with the expresse intermination of death ; for they did do actions unnaturall and vile enough , but yet these things which afterwards upon the publication of the law were imputed to them upon their personall account , even unto death , were not yet so imputed . for nature alone gives rules , but does not directly bind to penalties . but death came upon them before the law for adams sin ; for with him god being angry , was pleased to curse him also in his posterity , and leave them also in their meere naturall condition , to which yet they dispos'd themselves , and had deserved but too much by committing evill things ; to which things , although before the law , death was not threatned , yet for the anger which god had against mankind , he left that death which he threatned to adam expresly , by implication , to fall upon the posteritie . and therefore it was that death reigned from adam to moses , from the first law to the second ; from the time that a law was given to one man , till the time a law was given to one nation ; and although men had not sinn'd so grievously as adam did , who had no excuse , many helps , excellent endowments , mighty advantages , trifling temptations , communication with god himself , no disorder in his faculties , free will , perfect immunity from violence , originall righteousnesse , perfect power over his faculties ; yet those men , such as abel , and seth , noah , and abraham , isaac and jacob , joseph , and benjamin , who sinned lesse , and in the midst of all their disadvantages , were left to fall under the same sentence ; and this , besides that it was the present oeconomy of the divine providence and government , it did also like janus looke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it looked forwards as well as backwards , and became a type of christ , or of him that was to come . for as from adam evill did descend upon his naturall children , upon the account of gods entercourse with adam ; so did good descend upon the spirituall children of the second adam . this should have been the latter part of a similitude , but upon further consideration , it is found , that as in adam we die , so in christ we live , and much rather , and much more , therefore i cannot say , as by one man [ vers . 12 ] so by one man [ verse 15. ] but much more ; for not as the offence , so also is the free gift , for the offence of one did run over unto many , and those many , even as it were all , all except enoch , or some very few more of whom mention peradventure is not made , are already dead upon that account , but when god comes by jesus christ to shew mercy to mankind , he does it in much more abundance ; he may be angry to the third and fourth generation , in them that hate him , but he will shew mercy unto thousands in them that love him ; to a thousand generations , and and in ten thousand degrees ; so that now although a comparison proportionate was at first intended , yet the river here rises far higher then the fountain ; and now no argument can be drawn from the similitude of adam and christ , but that as much hurt was done to humane nature by adams sin , so very much more good is done to mankinde by the incarnation of the son of god. and the first disparity and excesse is in this particular : for the judgment was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by one man sinning one sin ; that one sin was imputed ; but by christ , not onely one sin was forgiven freely , but many offences were remitted unto justification ; and secondly , a vast disparity there is in this ; that the descendants from adam were perfectly like him in nature , his own real natural production , and they sinned ( though not so bad ) yet very much , and therefore there was a great parity of reason that the evil which was threatened to adam , and not to his children should yet for the likeness of nature and of sin descend upon them . but in the other part the case is highly differing ; for christ being our patriarch in a spiritual birth , we fall infinitely short of him , and are not so like him as we were to adam , and yet that we in greater unlikelinesse should receive a greater favour , this was the excesse of the comparison , and this is the free gift of god. and this is the third degree , or measure of excesse of efficacy on christs part , over it was on the part of adam . for if the sin of adam alone could bring death upon the world , who by imitation of his transgression on the stock of their own natural choice did sin against god , though not after the similitude of adams transgression : much more shall we , who not onely receive the aides of the spirit of grace , but receive them also in an abundant measure , receive also the effect of all this , even to reign in life by one jesus christ. therefore now to return to the other part of the similitude where i began ; although i have shown the great excesse and abundance of grace by christ , over the evil that did descend by adam ; yet the proportion and comparison lies in the main emanation of death from one , and life from the other ; [ judgement unto condemnation ] that is , the sentence of death came upon all men by the offence of one ; even so , by a like oeconomy and dispensation , god would not be behind in doing an act of grace , as he did before of judgmenr : and as that judgement was not to condemnation by the offence of one : so the free gift , and grace came upon all to justification of life , by the righteousnesse of one . the sum of all is this ; by the disobedience of one man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many were constituted or put into the order of sinners they were made such by gods appointment , that is , not that god could be the author of a sin to any , but that he appointed the evill which is the consequent of sin , to be upon their heads who descended from the sinner : & so it shall be on the other side ; for by the obedience of one , even of christ , many shall be made , or constituted righteous . but still this must be with a supposition of what was said before , that there was a vast difference ; for we are made much more righteous by christt , ●hen we were sinners by adam ; and the life we receive by christ shall be greater then the death by adam ; and the graces we derive from christ , shall be more and mightier then the corruption and declination by adam ; but yet as one is the head , so is the other : one is the beginning of sinne and death , and the other of life and righteousnesse . now the consequent of this discourse must needs at least be this ; that it is impossible that the greatest part of mankinde should be left in the eternal bonds of hell by adam ; for then quite contrary to the discourse of the apostle , there had been abundance of sin , but a scarcity of grace ; and the accesse had been on the part of adam , not on the part of christ , against which he so mightily and artificially contends : so that the presbyterian way is perfectly condemned by this discourse of the apostle ; and the other more gentle way , which affirmes that we were sentenc'd in adam to eternal death , though the execution is taken off by christ , is also no way countenanced by any thing in this chapter ; for that the judgement which for adams sin came unto the condemnation of the world , was nothing but temporal death , is here affirmed ; it being in no sense imaginable that the death which here saint paul sayes passed upon all men , and which reigned from adam to moses , should be eternal death ; for the apostle speaks of that death which was threatened to adam ; and of such a death which was afterwards threatened in moses law ; and such a death which fell even upon the most righteous of adams posterity , abel , and seth , and methusela , that is , upon them who did not sin after the similitude of adams transgression . since then , all the judgement which the apostle saies , came by the sin of adam , was expressly affirmed to be death temporal , that god should sentence mankinde to eternal damnation for adams sin , though in goodnesse thorough christ he afterwards took it off ; is not at all affirm'd by the apostle ; and because in proportion to the evil , so was the imputation of the sin , it follows that adams sin is ours metonymically and improperly ; god was not finally angry with us , nor had so much as any designes of eternal displeasure upon that account ; his anger went no further then the evils of this life , and therefore the imputation was not of a proper guilt , for that might justly have passed beyond our grave ; if the sin had passed beyond a metonymie , or a juridical , external imputation . and of this god and man have given this further testimony ; that as no man ever imposed penance for it ; so god himself in nature did never for it afflict or affright the conscience , and yet the conscience never spares any man that is guilty of a known sin . extemplo quodcunque malum committitur , ipsi displicet authori , he that is guilty of a sin shal rue the crime that he lies in and why the conscience shall be for ever at so much peace for this sin , that a man shall never give one groan for his share of guilt in adams sin , unlesse some or other scares him with an impertinent proposition ; why ( i say ) the conscience should not naturally be afflicted for it , nor so much as naturally know it , i confesse i cannot yet make any reasonable conjecture , save this onely , that it is not properly a sin , but onely metonymicall and improperly . and indeed there are some whole churches which think themselves so little concern'd in the matter of original sin , that they have not a word of it in all their theology : i mean the christians in the east-indies , concerning whom fryer luys de urretta in his ecclesiastical story of aethiopia , saies , that the christians in aethiopia , unde the empire of prestre juan , never kept the immaculate conception of the virgin mary [ no se entremetieron enessas teologias del peccado original : porque nunca tuvieron los entendimientes may metafisicos , antes como gente afable , benigna , uana , de entendimientos conversables , y alaguenos , seguian la dotrina de los santos antiguos , y de los sagrados concilies , sin disputas , ni diferencias ] nor do they insert into their theology any propositions concerning original sin , nor trouble themselves with such metaphysical contemplations ; but being of an affable , ingenuous , gentile comportment , and understanding , follow the doctrine of the primitive saints and holy councels without disputation of difference , so sayes the story . but we unfortunatly trouble our selves by raising ideas of sin , and afflict our selves with our own dreams , and will not beleeve but it is a vision . and the height of this imgination hath wrought so high in the church of rome , that when they would do great honours to the virgin mary , they were pleas'd to allow to her an immaculate conception without any original sin , and a holy-day appointed for the celebration of the dream . but the christians in the other world are wiser , and trouble themselves with none of these things , but in simplicity , honour the divine attributes , and speak nothing but what is easy to be understood . and indeed religion is then the best , and the world will be sure to have fewer atheists , and fewer blasphemers , when the understandings of witty men are not tempted , by commanding them to beleeve impossible articles , and unintelligible propositions : when every thing is believed by the same simplicity it is taught : when we do not cal that a mystery which we are not able to prove , and tempt our faith to swallow that whole which reason cannot chew . one thing i am to observe more , before i leave considering the words of the apostle . the apostle here having instituted a comparison between adam and christ ; that as death came by one , so life by the other ; as by one we are made sinners , so by the other we are made righteous ; some from hence suppose they argue strongly to the overthrow of all that i have said ; thus : christ and adam are compared , therefore as by christ we are made really righteous : so by adam we are made really sinners : our righteousnesse by christ is more then imputed , and therefore so is our unrighteousnesse by adam ● to this , besides what i have already spoken in my humble addresses to that wise and charitable prelate the lord bishop of rochester , delivering the sense and objections of others ; in which i have declared my sense of the imputation of christ's righteousnesse ; and besides , that although the apostle offers at a similitude , yet he findes himself surprised , and that one part of the similitude does far exceed the other , and therefore nothing can follow hence ; but that if we receive evil from adam , we shall much more receive good from christ ; besides this i say , i have something very material to reply to the form of the argument , which is a very trick and fallacy . for the apostle argues thus , as by adam we are made sinners , so by christ we are made righteous ; and that is very true , and much more ; but to argue from hence [ as by christ we are made really righteous , so by adam we are made really sinners ] is to invert the purpose of the apostle , ( who argues from the lesse to the greater ) and to make it conclude affirmatively from the greater to the lesse in matter of power : as if one should say : if a childe can carry a ten pound weight , much more can a man : and therefore whatsoever a man can do , that also a childe can do . for though i can say , if this thing be done in a green tree , what shall be done in the dry ? yet i must not say therefore , if this be done in the dry tree , what shall be done in the green ? for the dry try of the crosse could do much then the green tree in the garden of eden . it is a good argument to say ; if the devil be so potent to do a shrewd turn much more powerful is god to do good : but we cannot conclude from hence , but god can by his own meer power , and pleasure save a soul ; therefore the devil can by his power ruine one : in a similitude , the first part may be , and often is , lesse then the second ; but never greater : and therefore though the apostle said , as by adam &c. so by christ &c. yet we cannot say as by christ , so by adam : we may well reason thus . as by nature there is a reward to evil doers ; so much more is there by god ; but we cannot by way of conversion , reason thus ; as by god there is an eternal reward appointed to good actions ; so by nature there is an eternal reward for evil ones . and who would not deride this way of arguing . as by our fathers we receive temporal good things ; so much more do we by god : but by god we also receive an immortal soul ; therefore from our fathers we receive an immortal body . for not the consequent of a hypothetical proposition , but the antecedent is to be the assumption of the syllogisme ; this therefore is a fallacy , which when those wise persons , who are unwarily perswaded by it , shall observe , i doubt not but the whole way of arguing will appear unconcluding . object . 6. but it is objected that my doctrine is against the ninth article in the church of england ; and that i heare madam does most of all stick with your honour . of this madam , i should not now have taken notice , because i have already answered it in some additional papers , which are already published ; but that i was so delighted to hear and to know that a person of your interest and honour , of your zeal and prudence , is so earnest for the church of england , that i could not pass it by , without paying you that regard and just acknowledgment which so much excellencie deserves . but then madam i am to say , that i could not be delighted in your zeal for our excellent church , if i were not as zealous my self for it too : i have oftentimes subscribed that article , and though if i had cause to dissent from it , i would certainly do it in those just measures which my duty on one side , and the interest of truth on the other would require of me ; yet because i have no reason to disagree , i will not suffer my self to be supposed to be of a differing judgement from my dear mother , which is the best church of the world . indeed madam , i do not understand the words of the article as most men do ; but i understand them as they can be true , and as they can very fairely signifie , and as they agree with the word of god and right reason . but i remember that i have heard from a very good hand , and there are many alive this day that may remember to have heard it talk'd of publickly , that when mr. thomas rogers had in the yeer 1584. published an exposition of the 39. articles , many were not onely then , but long since very angry at him , that he by his interpretation had limited the charitable latitude which was allowed in the subscription to them . for the articles being fram'd in a church but newly reform'd , in which many complied with some unwillingnesse , and were not willing to have their consent broken by too great a straining , and even in the convocation it self so many being of a differing judgement , it was very great prudence and piety to secure the peace of the church by as much charitable latitude as they could contrive ; and therefore the articles in those things , which were publickly disputed at that time , even amongst the doctors of the reformation ( such were the articles of predestination , and this of original sinne ) were described , with incomparable wisdom and temper ; and therefore i have reason to take it ill , if any man shall denie me liberty to use the benefit of the churches wisdom ; for i am ready a thousand times to subscribe the article , if there can be just cause to do it so often ; but as i impose upon no man my sense of the article , but leave my reasons and him to struggle together for the best , so neither will i be bound to any one man , or any company of men but to my lawful superiours , speaking there where they can and ought to oblige . madam , i take nothing ill from any man , but that he should think i have a lesse zeal for our church then himself , and i will by gods assistance be all my life confuting him ; and though i will not contend with him , yet i will die with him in behalf of the church if god shall call me ; but for other little things and trifling arrests and little murmurs i value none of it . quid verum atque decens curo , & rogo , & omnis in hoc sum ; condo & compono quod mox depromere possim , nullius addictus jurare in verba magistri : quo me cunque rapit tempestas deferor — i could translate these also into bad english verse as i do the others ; but that now i am earnest for my liberty , i will not so much as confine my self to the measures of feet . but in plain english i mean by rehearsing these latine verses , that although i love every man , and value worthy persons in proportion to their labours and abilities , whereby they can and do serve god and gods church , yet i inquire for what is fitting , not what is pleasing ; i search after wayes to advantage soules , not to comply with humours , and sects , and interests ; and i am tied to no mans private opinion any more then he is to mine ; if he will bring scripture and right reason from any topic , he may govern me and perswade me , else i am free , as he is : but i hope i am before hand with him in this question . i end with the words of lucretius . desine quâ propter novitate exterritus ipsâ expuere eo animo rationem , sed magis acri judicio perpende , & si tibi vera videtur . dede manus , aut si falsa est , accingere contrà . fear not to own what 's said , because 't is true , weigh well and wisely if the thing be true . truth and not conquest is the best reward ; 'gainst falshood onely stand upon thy guard . the end. madam , i humbly begge you will be pleased to entertain these papers , not onely as a testimony of my zeal for truth and peace below , and for the honour of god above ; but also of my readinesse to seize upon every occasion whereby i may expresse my self to be your honours most obliged and most humble servant in the religion of the h. jesus , jer. taylor . the stationers postscript to the reader . i am not my self ignorant , having learned it from those , whose words had in them reason and authority too , that the world is most benefited by those pieces , which with greatest difficulty were gained from the modesty , or severity , or fears of their authors . the fruits that first drop from the tree , are not the longest ere they rot , and the corn that lies longest in the ground , bis quae solem , bis frigora — most pleases the husband-man . i have some confidence , the reader , who has yet given his name to no sect , will by the excellencies of this discourse i have now presented , be so fairly disposed to receive my excuse , when i tell him that i publish it without the reverend authors consent , that he will become rather a patron than an accuser of that great ambition , he observes in me , to offer something that may instruct him , and please him too . because so many papers passe the presse , that deserve to finde it the place of their burial rather than their birth , i was persuaded , my charity would have in it something more of merit . i intended a benefit to the reader , and if my designe meet with reproof in the successe , i am sure it deserved none in its principle , for i shall not misse my aims , if his intentions in receiving instruction be but as cleer as mine were to assist him in my meaner capacity . the discourse in its own behalf will to the intelligent give sufficient assurance , that though the authors consent be wanting , nothing else is , that should come from him to make it intire : for i know what was fitted for the use and made able to endure the judgment of the honourable person , who was the occasion of this , will with some security passe lesser judgements . and this favour the charitable reader will the more easily grant me , because it will be a good advantage towards the recovering the favour of the worthy person , who wote the discourse ; whose displeasure i have reason to fear , i have too far provoked by making his secrets publike without his leave . but if the intelligent reader shall receive this little piece with the same kindnesse , as the others , that were sent from the same hand , the pleading of my own cause will put me to the lesse expence of words . and i know the reverend author governs all his passions with such an excellent charity , and levels all his designes of this kinde to that great end of advancing piety , and holy living , that my boldnesse will the more easily find pardon , because the right understanding of this question has a great influence upon all the parts of holy obedience ; and the discourses of this letter , i have good authority to say , add much to the clearnesse and defence of his former writings upon this subject . the question as it is necessary to be understood now , that it is set on foot , so is it very difficult to all those , that first choose their interest , and then such conclusions as are consistent with that , and frame their arguments and premisses last of all . and no man for this can charge me highly , but he must also affirme , it is fit some things be concealed , that would free the judgements of men from those prejudices of custome , partiality and humour , with which error hath fortified her self in the understandings of many . the errors of this question are so deere to one kinde of men , that nothing will more provoke their pens , then to be contradicted in this proposition ; and for the advantage of truth and the common benefit , it was my designe , that whatsoever was needful to be said to make the truth more clear , might first get possession of the understandings of men . which could not , certainly , have been done if i had delayed my hand , till i could , at that great distance from me , where he lives , have consulted with the author , and received returns from him . and have no lesse hope , that the honourable person , into whose cabinet i have too boldly admitted the common eye , will pardon my presumption , because it is the interest of religion , which is so deer to every rightly instructed christian , that they will neither refuse for its advancement to give up their priviledges , nor their life . and when she feels the benefit of being free'd from those scruples , which this discourse was designed to remove , she will not conceive her light will be made less by being common , but will be rather pleased , to have obliged , by the emanations of a pen so learned , all those that shall receive benefit from it . r. royston . the names of some books and sermons written by jer. taylor d.d. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , course of sermons for all the sundayes in the yeer , together with a discourse of the divine institution , necessity , and separation of the office ministerial , in fol. 2. the history of the life and death of the ever-blessed jesus christ , 2. edit . in fol. 7. the rules and exercises of holy living , in 12. 8. the rule and exercises of holy dying , in 12. 10. the golden grove , or , a manual of daily prayers fitted to the dayes of the week , together with a short method of peace and holiness . 11. the doctrine and practise of repentance rescued from popular errors , in a large 8. newly published . the errata . page . 93. line ult its . r. it . pag. 13. l. 12. and bred r. and to be bred . p. 134. l. 15. r. do much more then 142. l. 17. expuere ex animo . 36l . 11. r. taken pleasure 61. l. 1. was brought off . r. was bought-off . 85. l. 1. presence of novelty . r the pretence of novelty . 99. l. ult . r. are not in . an answer to a letter written by the r. r. the l d b p of rochester . concerning the chapter of original sin , in the unum necessarium . by jer . taylor d. d. london , printed by e. cotes for r. royston at the angel in ivie-lane , 1656. an answer to a letter written by the r. r. the l. b p. of rochester . r. r. father and my good lord , your lordships letter dated july 28. i received not till septemb. 11. it seems r. royston detained it in his hands , supposing it could not come safely to me while i remain a prisoner . but i now have that liberty , that i can receive any letters , and send any ; for the gentlemen under whose custody i am , as they are carefull of their charges , so they are civil to my person . it was necessary i should tell this to your lordship , that i may not be under a suspicion of neglecting to give accounts in those particulars , which with somuch prudence and charity you were pleased to represent in your letter concerning my discourse of original sin. my lord , in all your exceptions , i cannot but observe your candor and your paternal care concerning me . for when there was nothing in the doctrine , but your greater reason did easily see the justice and the truth of it , and i am perswaded could have taught me to have said many more material things in confirmation of what i have taught ; yet so careful is your charity of me , that you would not omit to represent to my consideration what might be said by captious and weaker persons ; or by the more wise and pious who are of a different judgement . but my lord , first you are pleased to note that this discourse runs not in the ordinary channel . true ; for if it did , it must nurse the popular error : but when the disease is epidemical , as it is so much the worse , so the extraordinary remedy must be acknowledg'd to be the better . and if there be in it some things hard to be understood , as it was the fate of s. paul's epistles ( as your lordship notes out of s. peter ) yet this difficulty of understanding proceeds not from the thing it self , nor from the manner of handling it , but from the indisposition and prepossession of mens minds to the contrary , who are angry when they are told that they have been deceived : for it is usuall with men to be more displeased , when they are told they were in error , then to be pleased with them who offer to lead them out of it . but your lordship doth with great advantages represent an objection of some captious persons , which relates not to the material part of the question , but to the rules of art . if there be no such thing as original sin transmitted from adam to his posterity , then all that sixth chapter is a strife about a shadow , a non ens . a. it is true my lord , the question as it is usually handled , is so . for when the franciscan and dominican do eternally dispute about the conception of the blessed virgin , whether it was with , or without original sin , meaning by way of grace and special exemption , this is de non ente ; for there was no need of any such exemption : and they supposing that commonly it was otherwise , troubled themselves about the exception of a rule , which in that sense which the suppos'd it , was not true at all : she was born as innocent from any impurity or formal guilt as adam was created , and so was her mother , and so was all her family . * when the lutheran and the roman dispute , whether justice and original righteousness in adam was natural or by grace , it is de non ente : for it was positively neither , but negatively only ; he had original righteousness till he sin'd , that is , he was righteous till he became unrighteous . * when the calvinist troubles himself and his parishioners with fierce declamations against natural inclinations or concupiscence , and disputes whether it remains in baptized persons , or whether it be taken off by election , or by the sacrament , whether to all christians or to some few ; this is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for it is no sin at all in persons baptiz'd or unbaptiz'd , till it be consented to . my lord , when i was a young man in cambridge , i knew a learned professor of divinity , whose ordinary lectures in the lady margarets chair for many years together , nine as i suppose , or thereabouts , were concerning original sin , and the appendant questions : this indeed could not choose but be andabatarum conflictus . but then my discourse representing that these disputes are uselesse , and , as they discourse usually , to be de non ente , is not to be reprov'd . for i professe to evince that many of those things , of the sense of which they dispute , are not true at all in any sense , i declare them to be de non ente , that is , i untie their intricate knots by cutting them in pieces . for when a false proposition is the ground of disputes , the process must needs be infinite , unless you discover the first error . he that tels them they both fight about a shadow , and with many arguments proves the vanity of their whole processe , they ( if he saies true ) not he is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * when s. austine was horribly puzled about the traduction of original sin , and thought himself forc'd to say that either the father begat the soul , or that he could not transmit sin which is subjected in the soul , or at least he could not tell how it was transmitted : he had no way to be relieved but by being told that original sin was not subjected in the soul , because properly and formally it was no reall sin of ours at all ; but that it was only by imputation , and to certain purposes , not any inherent quality , or corruption : and so in effect all his trouble was de non ente . * but now some wits have lately risen in the church of rome , and they tell us another story . the soul followes the temperature of the body , and so original sin comes to be transmitted by contact : because the constitution of the body is the fomes or nest of the sin , and the souls concupiscence is deriv'd from the bodies lust . but besides that this fancy disappears at the first handling , and there would be so many original sins as there are several constitutions , and the guilt would not be equal , and they who are born eunuchs should be lesse infected by adam's pollution , by having lesse of concupiscence in the great instance of desires , [ and after all , concupiscence it self could not be a sin in the soul , till the body was grown up to strength enough to infect it ] besides all this , ( i say ) while one does not know how original sin can be derived , and another who thinks he can , names a wrong way , and both the waies infer it to be another kinde of thing then all the schools of learning teach [ and in the whole process it must be an impossible thing , because the instrument which hath all its operations by the force of the principal agent , cannot of it self produce a great change and violent effect upon the principal agent ] does it not too clearly demonstrate , that all that infinite variety of fancies agreeing in nothing but in an endless uncertainty , is nothing else but a being busie about the quiddities of a dream , and the constituent parts of a shadow ? but then , my lord , my discourse representing all this to be vanity and uncertainty , ought not to be call'd or suppos'd to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as he that ends the question between two schoolmen disputing about the place of purgatory , by saying they need not trouble themselves about the place ; for that which is not , hath no place at all ; ought not to be told he contends about a shadow , when he proves that to be true , which he suggested to the two trifling litigants . but as to the thing it self : i do not say there is no such thing as original sin , but it is not that which it is supposed to be : it is not our sin formally , but by imputation only ; and it is imputed so , as to be an inlet to sickness , death and disorder : but it does not introduce a necessity of sinning , nor damn any one to the flames of hell. so that original sin is not a non ens , unless that be nothing which infers so many real mischiefs . the next thing your lordship is pleas'd to note to me , is that in your wisdome you foresee , some will argue against my explication of the word damnation , in the ninth . article of our church , which affirms that original sin deserves damnation . concerning which , my lord , i do thus ( and i hope fairly ) acquit my self . 1. that it having been affirmed by s. austin that infants dying unbaptized are damn'd , he is deservedly called durus pater infantum , and generally forsaken by all sober men of the later ages : and it will be an intolerable thing to think the church of england guilty of that which all her wiser sons , and all the christian churches generally abhorre . i remember that i have heard that king james reproving a scottish minister , who refus'd to give private baptism to a dying infant , being askt by the minister , if he thought the childe should be damn'd for want of baptism ? answer'd , no , but i think you may be damn'd for refusing it : and he said well . but then my lord , if original sin deserves damnation , then may infants be damn'd if they die without baptism . but if it be a horrible affirmative , to say that the poor babes shall be made devils , or enter into their portion , if they want that ceremony , which is the only gate , the only way of salvation that stands open ; then the word [ damnation ] in the 9. article must mean something less , then what we usually understand by it : or else the article must be salved by expounding some other word to an allay and lessening of the horrible sentence ; and particularly the word [ deserves ] of which i shall afterwards give account . both these waies i follow . the first is the way of the schoolmen . for they suppose the state of unbaptized infants to be a poena damni ; and they are confident enough to say that this may be well suppos'd without inferring their suffering the pains of hell . but this sentence of theirs i admit and explicate with some little difference of expression . for so far i admit this pain of loss , or rather a deficiency from going to heaven , to be the consequence of adam's sin , that by it we being left in meris naturalibus , could never by these strengths alone have gone to heaven . now whereas your lordship in behalf of those whom you suppose may be captious , is pleas'd to argue . that as loss of sight or eyes infers a state of darkness or blindness : so the losse of heaven infers hell ; and if infants go not to heaven in that state , whither can they go but to hell ? and that 's damnation in the greatest sense . i grant it , that if in the event of things they do not go to heaven ( as things are now ordered ) it is but too likely that they go to hell : but i adde , that as all darkness does not infer horror and distraction of minde , or fearful apparitions and phantasms : so neither does all hell , or states in hell infer all those torments which the schoolmen signifie by a poena sensus ( for i speak now in pursuance of their way ) . so that there is no necessity of a third place ; but it concludes only that in the state of separation from gods presence there is a great variety of degrees and kinds of evil , and every one is not the extreme : and yet by the way , let me observe , that gregory nazianzen and nicetas taught that there is a third place for infants and heathens : and irenaeus affirm'd that the evils of hell were not eternal to all , but to the devils only and the greater criminals . but neither they nor we , nor any man else can tell whether hell be a place or no. it is a state of evil ; but whether all the damned be in one or in twenty places , we cannot tell . but i have no need to make use of any of this . for when i affirm that infants being by adam reduc'd and left to their meer natural state , fall short of heaven ; i do not say they cannot go to heaven at all , but they cannot go thither by their naturall powers , they cannot without a new grace and favour go to heaven . but then it cannot presently be inferred , that therefore they go to hell ; but this ought to be infer'd , which indeed was the real consequent of it ; therefore it is necessary that gods grace should supply this defect , if god intends heaven to them at all ; and because nature cannot , god sent a saviour by whom it was effected . but if it be asked , what if this grace had not come ? and that it be said , that without gods grace they must have gone to hell , because without it they could not go to heaven ? i answer , that we know how it is , now that god in his goodness hath made provisions for them : but if he had not made such provisions , what would have been we know not , any more then we know what would have followed , if adam had not sinned ; where he should have liv'd , and how long , and in what circumstances the posterity should have been provided for in all their possible contingencies . but yet , this i know , that it followes not , that if without this grace we could not have gone to heaven , that therefore we must have gone to hel. for although the first was ordinarily impossible , yet the second was absolutely unjust , and against gods goodness , and therefore more impossible . but because the first could not be done by nature , god was pleased to promise and to give his grace , that he might bring us to that state whither he had design'd us , that is , to a supernatural felicity . if adam had not fallen , yet heaven had not been a natural consequent of his obedience , but a gracious , it had been a gift still : and of adam though he had persisted in innocence , it is true to say , that without gods grace , that is , by the meer force of nature , he could never have arriv'd to a supernatural state , that is , to the joyes of heaven ; and yet it does not follow , that if he had remain'd in innocence , he must have gone to hell. just so it is in infants , hell was not made for man , but for devils ; and therefore it must be something besides meer nature that can bear any man thither : meer nature goes neither to heaven nor hell. so that when i say infants naturally cannot go to heaven , and that this is a punishment of adam's sin , he being for it punished with a loss of his gracious condition , and devolv'd to the state of nature , and we by him left so ; my meaning is , that this damnation which is of our nature , is but negative , that is , as a consequent of our patriarchs sin , our nature is left imperfect and deficient in order to a supernatural end , which the schoolmen call a poena damni , but improperly : they indeed think it may be a real event , and final condition of persons as well as things : but i affirm it was an evil effect of adam's sin : but in the event of things it became to the persons the way to a new grace , and hath no other event as to heaven and hell directly and immediately . in the same sense and to the same purpose i understand the word damnation in the 9. article . but the word [ damnation ] may very well , truly , and sufficiently signifie all the purposes of the article , if it be taken only for the effect of that sentence which was inflicted upon adam , and descended on his posterity , that is , for condemnation to death , and the evils of mortality . so the word is used by s. paul 1 cor. 11. 29. he that eateth and drinketh unworthily , eateth and drinketh damnation to himself . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word , but that it did particularly signifie temporal death and evils , appears by the instances of probation in the next words , for , for this cause some are weak amongst you , some are sick , and some are fallen asleep . this also in the article . original sin deserves damnation , that is , it justly brought in the angry sentence of god upon man , it brought him to death , and deserv'd it : it brought it upon us , and deserv'd it too . i do not say that we by that sin deserv'd that death , neither can death be properly a punishment of us till we superadde some evil of our own ; yet adam's sin deserv'd it so , that it was justly left to fall upon us , we as a consequent and punishment of his sin being reduc'd to our natural portion . in odiesis quod minimum est sequimur . the lesser sense of the word is certainly agreeable to truth and reason : and it were good we us'd the word in that sense which may best warrant her doctrine , especially for that use of the word , having the precedent of scripture . i am confirm'd in this interpretation by the 2. § . of the article : viz. of the remanency of concupiscence or original sin in the regenerate . all the sinfulness of original sin is the lust or concupiscence , that is , the proneness to sin . now then i demand , whether concupiscence before actual consent be a sin or no ? and if it be a sin , whether it deserves damnation ? that all sin deserves damnation , i am sure our church denies not . if therefore concupiscence before consent be a sin , then this also deserves damnation where ever it is : and if so , then a man may be damned for original sin even after baptism . for even after baptism , concupiscence ( or the sinfulness of original sin ) remains in the regenerate : and that which is the same thing , the same vitiousness , the same enmity to god after baptism , is as damnable , it deserves damnation as much as that did that went before . if it be replied , that baptism takes off the guilt or formal part of it , but leaves the material part behinde , that is , though concupiscence remains , yet it shall not bring damnation to the regenerate or baptized . i answer , that though baptismal regeneration puts a man into a state of grace and favour , so that what went before shall not be imputed to him afterwards , that is , adam's sin shall not bring damnation ( in any sense ) yet it hinders not , but that what is sinful afterwards shall be then imputed to him , that is , he may be damn'd for his own concupiscence . he is quitted from it as it came from adam ; but by baptism he is not quitted from it , as it is subjected in himself , if ( i say ) concupiscence before consent be a sin . if it be no sin , then for it , infants unbaptized cannot with justice be damn'd ; it does not deserve damnation : but if it be a sin , then so long as it is there , so long it deserves damnation ; and baptism did only quit the relation of it to adam ( for that was all that went before it ) but not the danger of the man. * but because the article supposes that it does not damn the regenerate or baptized , and yet that it hath the nature of sin , it follows evidently and undeniably , that both the phrases are to be diminished and understood in a favourable sense . as the phrase [ the nature of sin ] signifies ; so does [ damnation ] but [ the nature of sin ] signifies something that brings no guilt , because it is affirm'd to be in the regenerate , therefore [ damnation ] signifies something that brings no hell : but [ to deserve damnation ] must mean something lesse then ordinary , that is , that concupiscence is a thing not morally good , not to be allowed of , not to be nurs'd , but mortifi'd , fought against , disapprov'd , condemn'd and disallowed of men as it is of god. and truly my lord , to say that for adam's sin it is just in god to condemn infants to the eternal flames of hell : and to say , that concupiscence or natural inclinations before they pass into any act , could bring eternal condemnation from gods presence into the eternall portion of devils , are two such horrid propositions , that if any church in the world would expresly affirm them , i for my part should think it unlawful to communicate with her in the defence or profession of either , and do think it would be the greatest temptation in the world to make men not to love god , of whom men so easily speak such horrid things . i would suppose the article to mean any thing rather then either of these . but yet one thing more i have to say . the article is certainly to be expounded according to the analogy of faith , and the express words of scripture , if there be any that speak expresly in this matter . now whereas the article explicating original sin affirms it to be that fault or corruption of mans nature ( vitium naturae , not peccatum ) by which he is far gone from originall righteousness , and is inclin'd to evil : because this is not full enough , the article adds by way of explanation [ so that the flesh lusteth against the spirit ] that is , it really produces a state of evil temptations : it lusteth , that is , actually and habitually ; [ it lusteth against the spirit , and therefore deserves gods wrath and damnation ] so the article : therefore ; for no other reason but because the flesh lusteth against the spirit ; not because it can lust , or is apta nata to lust , but because it lusteth actually , therefore it deserves damnation : and this is original sin : or as the article expresses it , it hath the nature of sin ; it is the fomes , or matter of sin , and is in the original of mankinde , and deriv'd from adam as our body is , but it deserves not damnation in the highest sense of the word , till the concupiscence be actual . till then , the words of [ wrath and damnation ] must be meant in the less and more easie signfication , according to the former explication : and must only relate to the personal sin of adam . to this sense of the article i heartily subscribe . for besides the reasonableness of the thing , and the very manner of speaking us'd in the article ; it is the very same way of speaking , and exactly the same doctrine which we finde in s. james , ( jam. 1. 14. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : concupiscence , when it is impregnated , when it hath conceiv'd , then it brings forth sin : and sin when it is in production , and birth , brings forth death . but in infants , concupiscence is innocent and a virgin , it conceives not , and therefore is without sin , and therefore without death or damnation . * against these expositions i cannot imagine what can be really and materially objected . but my lord , i perceive the main outcry is like to be upon the authority of the harmony of confessions . concerning which i shall say this , that in this article the harmony makes as good musick as bels ringing backward ; and they agree , especially when they come to be explicated and untwisted into their minute and explicite meanings , as much as lutheran and calvinist , as papist and protestant , as thomas and scotus , as remonstrant and dordrechtan , that is , as much as pro and con , or but a very little more . i have not the book with me here in prison , and this neighbourhood cannot supply me , and i dare not trust my memory to give a scheme of it : but your lordship knows that in nothing more do the reformed churches disagree , then in this and its appendages ; and you are pleased to hint something of it , by saying that some speak more of this then the church of england : and andrew rivet , though unwillingly , yet confesses , de confessionibus nostris & earum syntagmate vel harmonia , etiamsi in non nullis capitibus non planè conveniant , dicam tamen , melius in concordiam redigi posse quàm in ecclesia romana concordantiam discordantium canonum , quo titulo decretum gratiani , quod canonistis regulas praefigit , solet insigniri . and what he affirmes of the whole collection , is most notorious in the article of original sin. for my own part i am ready to subscribe the first helvetian confession , but not the second . so much difference there is in the confessions of the same church . now whereas your lordship adds , that though they are fallible , yet when they bring evidence of holy writ , their assertions are infallible , and not to be contradicted : i am bound to reply , that when they do so , whether they be infallible or no , i will beleeve them , because then though they might , yet they are not deceived . but as evidence of holy writ had been sufficient without their authority : so without such evidence their authority is nothing . but then , my lord , their citing and urging the words of s. paul , rom. 5. 12. is so far from being an evident probation of their article , that nothing is to me a surer argument of their fallibility , then the urging of that which evidently makes nothing for them , but much against them : as 1. affirming expresly that death was the event of adam's sin ; the whole event , for it names no other ; temporal death ; according to that saying of s. paul , 1 cor. 15. in adam we all die . and 2. affirming this process of death to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is and ought to be taken to be the allay or condition of the condemnation . it became a punishment to them only who did sin ; but upon them also inflicted for adam's sake . a like expression to which is in the psalms , psal. 106. 32 , 33. they angred him also at the waters of strife , so that he punished moses for their sakes . here was plainly a traduction of evil from the nation to moses their relative : for their sakes he was punished , but yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as moses had sin'd : for so it followes , because they provoked his spirit , so that he spake unadvisedly with his lips . so it is between adam and us . he sin'd and god was highly displeased . this displeasure went further then upon adam's sin : for though that only was threatned with death , yet the sins of his children which were not so threatned , became so punished , and they were by nature heirs of wrath and damnation ; that is , for his sake our sins inherited his curse . the curse that was specially and only threatned to him , we when we sin'd did inherit for his sake . so that it is not so properly to be called , original sin , as an original curse upon our sin . to this purpose we have also another example of god transmitting the curse from one to another : both were sinners , but one was the original of the curse or punishment . so said the prophet to the wife of jeroboam , 1 king. 14. 16. [ he shall give israel up because of the sins of jeroboam , who did sin , and who made israel to sin ] jereboam was the root of the sin and of the curse . here it was also ( that i may use the words of the apostle ) that by the sin of one man [ jeroboam ] sin went out into all [ israel ] and the curse , captivity , or death by sin , and so death went upon all men [ of israel ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as much as all men [ of israel ] have sinned . if these men had not sinned , they had not been punished : i cannot say they had not been afflicted ; for david's childe was smitten for his fathers fault : but though they did sin , yet unless their root and principal had sinned , possibly they should not have so been punish'd : for his sake the punishment came . upon the same account it may be , that we may inherit the damnation or curse for adam's sake , though we deserve it ; yet it being transmitted from adam and not particularly threatned to the first posterity , we were his heirs , the heirs of death , deriving from him an original curse , but due also ( if god so pleased ) to our sins . and this is the full sense of the 12. verse , and the effect of the phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but your lordship is pleased to object that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does once signifie [ for as much as ] yet three times it signifies in or by . to this i would be content to submit , if the observation could be verified , and be material when it were true . but besides that it is so used in 2 cor. 5. 4. your lordship may please to see it used ( as not only my self , but indeed most men , and particularly the church of england does read it and expound it ) in mat. 26. 50. and yet if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is the same with in or by , if it be rendred word for word , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice in the scripture signifies [ for as much as ] as you may read rom. 8. 3. & heb. 2. 18. so that here are two places besides this in question , and two more ex abundanti to shew , that if it were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but said in words expresly as you would have it in the meaning , yet even so neither the thing , nor any part of the thing could be evicted against me : and lastly , if it were not only said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that that sense of it were admitted which is desired , and that it did mean in or by in this very place : yet the question were not at all the nearer to be concluded against me . for i grant that it is true [ in him we are all sinners ] as it is true that [ in him we all die ] that is , for his sake we are us'd as sinners ; being miserable really , but sinners in account and effect : as i have largely discoursed in my book . but then for the place here in question , it is so certain that it signifies the same thing ( as our church reads it ) that it is not sense without it , but a violent breach of the period without precedent or reason . and after all ; i have looked upon those places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to signifie in or by , and in one of them i finde it so , mar. 2. 4. but in act. 3. 16. & phil. 1. 3. i finde it not at all in any sense : but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed is used for in or by , in that of the acts ; and in the other it signifies , at or upon ; but if all were granted that is pretended to , it no way prejudices my cause , as i have already proved . next to these your lordship seems a little more zealous and decretory in the question upon the confidence of the 17 , 18 , & 19. verses of the 5. chapter to the romans . the sum of which as your lordship most ingeniously sums it up , is this . as by one many were made sinners : so by one many were made righteous , that by adam , this by christ. but by christ we are made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just , not by imputation only , but effectively and to real purposes ; therefore by adam we are really made sinners . and this your lordship confirms by the observation of the sense of two words here used by the apostle , the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies a sentence of guilt , or punishment for sin , and this sin to be theirs upon whom the condemnation comes , because god punishes none but for their own sin , ezek. 18. 2. from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clear from sin , so your lordship renders it : and in opposition to this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred , that is , guilty , criminal persons , really and properly . this is all which the wit of man can say from this place of s. paul , and if i make it appear that this is invalid , i hope i am secure . to this then , i answer : that the antithesis in these words here urg'd , ( for there is another in the chapter ) and this whole argument of s. paul is full and intire without descending to minutes . death came in by one man , much more shall life come by one man ; if that by adam , then much more this by christ : by him to condemnation , by this man to justification . this is enough to verifie the argument of s. paul , though life and death did not come in the same manner to the several relatives ; as indeed they did not : of which afterwards . but for the present : it runs thus . by adam we were made sinners ; by christ we are made righteous : as certainly one as the other , though not in the same manner of dispensation . by adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 death reigned ; by this man the reign of death shall be destroyed , and life set up in stead of it ; by him we were us'd as sinners , for in him we died : but by christ we are justified , that is , us'd as just persons , for by him we live . this is sufficient for the apostles argument , and yet no necessity to affirm that we are sinners in adam any more then by imputation : for we are by christ made just no otherwise then by imputation . in the proof or perswasion i will use no indirect arguments , as to say , that to deny us to be just by imputation is the doctrine of the church of rome and of the socinian conventicles , but expresly dislik'd by all the lutheran , calvinist , and zuinglian churches , and particularly by the church of england , and indeed by the whole harmony of confessions : this i say , i will not make use of ; not only because i my self do not love to be press'd by such prejudices rather then arguments ; but because the question of the imputation of righteousness is very much mistaken and misunderstood on all hands . they that say that christs righteousness is imputed to us for justification , do it upon this account , because they know all that we do is imperfect , therefore they think themselves constrain'd to flie to christ's righteousness , and think it must be imputed to us , or we perish . the other side , considering that this way would destroy the necessity of holy living ; and that in order to our justification , there were conditions requir'd on our parts , think it necessary to say that we are justified by inherent righteousness . between these the truth is plain enough to be read . thus : christ's righteousness is not imputed to us for justification directly and immediately ; neither can we be justified by our own righteousness : but our faith and sincere endevours are through christ accepted in stead of legal righteousness : that is ; we are justified through christ , by imputation , not of christs , nor our own righteousness : but of our faith and endevours of righteousness as if they were perfect : and we are justified by a non-imputation , viz. of our past sins , and present unavoidable imperfections : that is , we are handled as if we were just persons and no sinners . so faith was imputed to abraham for righteousness ; not that it made him so , legally , but evangelically , that is , by grace and imputation . and indeed my lord , that i may speak freely in this great question : when one man hath sin'd , his descendents and relatives , cannot possibly by him , or for him , or in him be made sinners properly and really . for in sin there are but two things imaginable : the irregular action ; and the guilt , or obligation to punishment . now we cannot in any sense be said to have done the action which another did , and not we : the action is as individual as the person ; and titius may as well be cajus , and the son be his own father , as he can be said to have done the fathers action ; and therefore we cannot possibly be guilty of it : for guilt is an obligation to punishment for having done it : the action and the guilt are relatives ; one cannot be without the other : something must be done inwardly or outwardly , or there can be no guilt . * but then for the evil of punishment , that may pass further then the action . if it passes upon the innocent , it is not a punishment to them ; but an evil inflicted by right of dominion ; but yet by reason of the relation of the afflicted to him that sin'd , to him it is a punishment . but if it passes upon others that are not innocent , then it is a punishment to both ; to the first principally ; to the descendents or relatives , for the others sake ; his sin being imputed so far . how far that is in the present case , and what it is , the apostle expresses thus : it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers . 18. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vers . 16. a curse unto condemnation , or a judgement unto condemnation , that is , a curse inherited from the principal ; deserv'd by him , and yet also actually descending upon us after we had sin'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is the judgement passed upon adam ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was on him ; but it prov'd to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a through condemnation when from him it passed upon all men that sin'd . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes differ in degrees : so the words are used by s. paul otherwhere ( 1 cor. 11. 32. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; a judgement to prevent a punishment , or a less to forestal a greater in the same kinde : so here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pass'd further ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was fulfilled in his posterity passing on further , viz. that all who sin'd should pass under the power of death as well as he : but this became formally and actually a punishment to them only who did sin personally : to them it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers . 17. the reign of death ; this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers . 21. the reign of sin in death : that is , the effect which adam's sin had , was only to bring in the reign of death , which is already broken by jesus christ , and at last shall be quite destroyed . but to say that sin here is properly transmitted to us from adam , formally , and so as to be inherent in us , is to say that we were made to do his action , which is a perfect contradiction . now then your lordship sees that what you note of the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i admit , and is indeed true enough , and agreeable to the discourse of the apostle , and very much in justification of what i taught . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a punishment for sin , and this sin to be theirs upon whom the condemnation comes . i easily subscribe to it : but then take in the words of s. paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by one sin , or by the sin of one the curse passed upon all men unto condemnation ; that is , the curse descended from adam ; for his sake it was propagated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a real condemnation , viz. when they should sin . for though this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the curse of death was threatned only to adam , yet upon gods being angry with him , god resolved it should descend : and if men did sin as adam , or if they did sin at all , though less then adam , yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the curse threatned to him should pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the same actual condemnation which fell upon him , that is , it should actually bring them under the reign of death . but then my lord , i beseech you let it be considered , if this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must suppose a punishment for sin , for the sin of him , his own sin that is so condemn'd , as your lordship proves perfectly out of ezek. 18. how can it be just that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation should pass upon us for adam's sin , that is , not for his own sin who is so condemn'd , but for the sin of another ? s. paul easily resolves the doubt , if there had been any . the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the reign of death passed upon all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as much as all men have sinned . and now why shall we suppose that we must be guilty of what we did not , when without any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is so much guilt of what we did really and personally ? why shall it be that we die only for adam's sin , and not rather as s. paul expresly affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in as much as all men have sinned , since by your own argument it cannot be in as much as all men have not sinned ; this you say cannot be , and yet you will not confess this which can be , and which s. paul affirms to have been indeed : as if it were not more just and reasonable to say , that from adam the curse descended unto the condemnation of the sins of the world , then to say the curse descended without consideration of their sins ; but a sin must be imagined to make it seem reasonable and just to condemn us . [ now i submit it to the judgement of all the world , which way of arguing is most reasonable and concluding : you my lord in behalf of others argue thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or condemnation cannot pass upon a man for any sin but his own : therefore every man is truly guilty of adam's sin , and that becomes his own . against this i oppose mine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or condemnation cannot pass upon a man for any sin but his own : therefore it did not pass upon man for adam's sin ; because adam's sin , was adam's , not our own : but we all have sinned , we have sins of our own , therefore for these the curse pass'd from adam to us . to back mine , besides that common notices of sense and reason defend it , i have the plain words of s. paul ; death passed upon all men , for as much as all men have sinned ; all men , that is , the generality of mankinde , all that liv'd till they could sin , the others that died before , died in their nature , not in their sin , neither adam's nor their own , save only that adam brought it in upon them , or rather left it to them , himself being disrobed of all that which could hinder it . now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which your lordship renders [ clear from sin ] i am sure no man is so justified in this world , as to be clear from sin ; and if we all be sinners , and yet healed as just persons , it is certain we are just by imputation only , that is , christ imputing our faith , and sincere , though not unerring obedience to us for righteousness : and then the antithesis must hold thus ; by christ comes justification to life , as by adam came the curse or the sin to the condemnation of death : but our justification which comes by christ is by imputation and acceptilation , by grace and favour : not that we are made really , that is , legally and perfectly righteous , but by imputation of faith and obedience to us , as if it were perfect : and therfore adam's sin was but by imputation only to certain purposes ; not real , or proper , not formal or inherent . for the grace by christ is more then the sin by adam : if therefore that was not legal and proper , but evangelical and gracious , favourable and imputative , much more is the sin of adam in us improperly , and by imputation . * and truly my lord , i think that no sound divine of any of our churches will say that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any other sense : not that christs righteousness is imputed to us without any inherent graces in us , but that our imperfect services , our true faith and sincere endevours of obedience are imputed to us for righteousness through jesus christ : and since it is certainly so , i am sure the antithesis between christ and adam can never be salved by making us sinners really by adam , and yet just or righteous by christ only in acceptation and imputation . for then sin should abound more then grace ; expresly against the honour of our blessed saviour , the glory of our redemption , and the words of s. paul. but rather on the contrary is it true , that though by christ we were really and legally made perfectly righteous , it follows not that we were made sinners by adam in the same manner and measure : for this similitude of s. paul ought not to extend to an equality in all things ; but still the advantage and prerogative , the abundance and the excess must be on the part of grace : for if sin does abound , grace does much more abound ; and we do more partake of righteousness by christ , then of sin by adam . christ and adam are the several fountains of emanation , and are compar'd aequè , but not aequaliter . therefore this argument holds redundantly , since by christ we are not made legally righteous , but by imputation only ; much less are we made sinners by adam . this in my sense is so infinitely far from being an objection , that it perfectly demonstrates the main question ; and for my part i mean to relie upon it . as for that which your lordship adds out of rom. 5. 19. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sinners , not by imitation , as the pelagians dream , but sinners really and effectively ; i shall not need to make any other reply ; but that 1. i do not approve of that gloss of the pelagians , that in adam we are made sinners by imitation ; and much less of that which affirms , we are made so properly and formally . but [ made sinners ] signifies , us'd like sinners ; so as [ justified ] signifies healed like just persons : in which interpretation i follow s. paul , not the pelagians ; they who are on the other side of the question , follow neither . and unless men take in their opinion before they read ; and resolve not to understand s. paul in this epistle , i wonder why they should fancy that all that he sayes sounds that way which they commonly dream of : but as men fancy , so the bels will ring . but i know yovr lordships grave and wiser judgement , sees not only this that i have now opened , but much beyond it , and that you will be a zealous advocate for the truth of god , and for the honour of his justice , wisdome and mercy . that which followes , makes me beleeve your lordship resolv'd to try me , by speaking your own sense in the line , and your temptation in the interline . for when your lordship had said that [ my arguments for the vindication of gods goodness and justice are sound and holy ] your hand run it over again and added [ as abstracted from the case of original sin. ] but why should this be abstracted from all the whole oeconomy of god , from all his other dispensations ? is it in all cases of the world unjust for god , to impute our fathers fins to us unto eternal condemnation ; and is it otherwise in this only ? certainly a man would think this were the more favourable case ; as being a single act , done but once , repented of after it was done , not consented to by the parties interested , not stipulated by god that it should be so , and being against all lawes and all the reason of the world : therefore it were but reason that if any where , here much rather gods justice and goodness should be relied upon as the measure of the event . * and if in other cases lawes be never given to ideots and infants and persons uncapable , why should they be given here ? but if they were not capable of a law , then neither could they be of sin ; for where there is no law , there is no transgression . and is it unjust to condemn one man to hell for all the sin of a thousand of his ancestors actually done by them ? and shall it be accounted just to damn all the world for one sin of one man ? but if it be said , that it is unjust to damn the innocent for the sin of another ; but the world is not innocent , but really guilty in adam . besides that this is a begging of the question , it is also against common sense , to say that a man is not innocent of that which was done before he had a being ; for if that be not sufficient , then it is impossible for a man to be innocent . and if this way of answer be admitted , any man may be damned for the sin of any father ; because it may be said here as well as there , that although the innocent must not perish for anothers fault , yet the son is not innocent as being in his fathers loyns when the fault was committed , and the law cals him and makes him guilty . and if it were so indeed , this were so far from being an excuse , to say that the law makes him guilty , that this were absolute tyranny , and the thing that were to be complain'd of . i hope , by this time your lordship perceives , that i have no reason to fear that i praevaricate s. paul's rule : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i only endevour to understand s. paul's words , and i read them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in proportion to , and so as they may not intrench upon the reputation of gods goodness and justice : that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be wise unto sobriety . but they that do so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to resolve it to be so whether god be honour'd in it , or dishonour'd , and to answer all arguments , whether they can or cannot be answered , and to efform all their theology to the ayre of that one great proposition , and to find out waies for god to proceed in , which he hath never told of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waies that are crooked and not to be insisted in , waies that are not right , if these men do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then i hope i shall have less need to fear that i do , who do none of these things . and in proportion to my security here , i am confident that i am unconcern'd in the consequent threatning . if any man shall evangelize , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any other doctrine then what ye have received , something for gospel which is not gospel , something that ye have not received , let him be accursed . my lord , if what i teach were not that which we have received , that god is just and righteous and true : that the soul that sins the same shall die : that we shall have no cause to say , the fathers have eaten sowre grapes , and the childrens teeth are set on edge : that god is a gracious father , pardoning iniquity , and therefore not exacting it where it is not : that infants are from their mothers wombs beloved of god their father : that of such is the kingdome of god : that he pities those souls who cannot discern the right hand from the left , as he declar'd in the case of the ninevites : that to infants there are special angels appointed who alwaies behold the face of god : that christ took them in his arms and blessed them , and therefore they are not hated by god , and accursed heirs of hell , and coheirs with satan : that the messias was promis'd before any children were born ; as certainly as that adam sin'd before they were born : that if sin abounds , grace does superabound ; and therefore children are with greater effect involv'd in the grace then they could be in the sin : and the sin must be gone before it could do them mischief : if this were not the doctrine of both testaments , and if the contrary were , then the threatning of s. paul might well be held up against me : but else my lord , to shew such a scorpion to him that speaks the truth of god in sincerity and humility , though it cannot make me to betray the truth and the honour of god , yet the very fear and affrightment which must needs seize upon every good man that does but behold it , or hear the words of that angry voice , shall and hath made me to pray not only that my self be preserved in truth , but that it would please god to bring into the way of truth all such as have erred and are deceived . my lord , i humbly thank your lordship for your grave and pious councel , and kisse the hand that reaches forth so paternal a rod. i see you are tender both of truth and me : and though i have not made this tedious reply to cause trouble to your lordship , or to steal from you any part of your precious time , yet because i see your lordship was perswaded induere personam , to give some little countenance to a popular error out of jealousie against a less usual truth , i thought it my duty to represent to your lordship such things , by which as i can , so i ought to be defended against captious objectors . it is hard when men will not be patient of truth , because another man offers it to them , and they did not first take it in , or if they did , were not pleas'd to own it . but from your lordship i expect , and am sure to finde the effects of your piety , wisdome and learning , and that an error for being popular shall not prevail against so necessary , though unobserved truth . a necessary truth i call it ; because without this i do not understand how we can declare gods righteousness and justifie him , with whom unrighteousnesse cannot dwell : but if men of a contrary opinion , can reconcile their usual doctrines of original sin with gods justice , and goodness and truth , i shall be well pleased with it , and think better of their doctrine then now i can . but untill that be done , it were well ( my lord ) if men would not trouble themselves or the church with impertinent contradictions ; but patiently give leave to have truth advanced , and god justified in his sayings and in his judgements , and the church improved , and all errors confuted , that what did so prosperously begin the reformation , may be admitted to bring it to perfection , that men may no longer go quâ itur , but quâ eundum est . the bp of rochester's letter to dr. taylor , with an account of the particulars there given in charge . worthy sir , — let me request you to weigh that of s. paul , ephes. 2. 5. which are urged by some ancients : and to remember , how often he cals concupiscence sin ; whereby it is urg'd that although baptism take away the guilt as concretively redounding to the person , yet the simple abstracted guilt , as to the nature remains : for sacraments are administred to persons , not to natures . i confess , i finde not the fathers so fully , and plainly speaking of original sin , till pelagius had pudled the stream : but , after this , you may finde s. jerom in hos. saying , in paradiso omnes praevaricati sunt in adamo . and s. ambrose in rom. 1. 5. manifestum est omnes peccasse in adam , quasi in massâ , ex eo igitur cuncti peccatores , quiae ex eo sumus omnes ; and as greg. 39 hom. in ezek. sine culpâ in mundo esse non potest , qui in mundum cum culpâ venit ; but s. austin is so frequent , so full and clear in his assertions , that his words & reasons will require your most judicious examinations , and more strict weighing of them ; he saith epist : 107. scimus secundum adam nos primâ nativitate contagium mortis contrahere ; nec liberamur à supplicio mortis aeternae nisi per gratiam renascamur in christo ; id. de verb. apost . ser , 4. peccatum à primo homine in omnes homines pertransiit , etenim illud peccatum non in fonte mansit , sed pertransiit , and rom. 5. ubi te invenit ? venundatum sub peccato , trahentem peccatum primi hominis , habentem peccatum antequam possis habere arbitrium . id. de praedestin . & grat . c. 2. si infans unius diei non sit sine peccato , qui proprium habere non potuit , conficitur , at illud traxerit alienum ; de quo apost . per unum hominem peccatum intravit in mundum ; quod qui negat , negat profectò nos esse mortales ; quoniam mors est poena peccati . sequitur , necesse est , poena peccatum . id. enchir . c. 9. 29. sola gratia redemptos discernit à perditis , quos in unam perditionis massam concreverat ab origine ducta communis contagio , id. de peccator , mer. & remiss . l. 1. c. 3. concupiscentia carnis peccatum est , quia inest illi inobedientia contra dominatum mentis , quid potest , aut potuit nasci ex servo , nisi servus ? ideo sicut omnis homo ab adamo est , ita & omnis homo per adamum servus est peccati . rom. 5. falluntur ergo omnino , qui dicunt mortem solam , non & ●peccatum transiisse in genus . humanum . prosper . resp . ad articulum augustino falsò impositum ; omnes homines praevaricationis reos , & damnationi obnexios nasci periturosque nisi in christo renascamur , asserimus . tho. 12. q. 8. secundum fidem catholicam tenendum est , quod primum peccatum primi hominis , originaliter transit in posteros , propter quod etiam pueri mox nati deferuntur ad baptismum ab interiore culpâ abluendi . contrarium est haeresis pelag. unde peccatum quod sic à primo parente derivatur , dicicitur originale , sicut peccatum , quod ab animâ derivatur ad membra corporis , dicitur actuale . bonavent . in 2. sent . dist . 31. sicut peccatum actuale tribuitur alicui ratione singularis personae : it a peccatum originale tribuitur ratione naturae ; corpus infectum traducitur , quia persona adae infecit naturam , & natura infecit personam . anima enim inficitur à carne per colligantiam , quum unita carni traxit ad se alterius proprietates . lombar . 2. sent. dist . 31. peccatum originale per corruptionem carnis , in animà fit : in vase enim dignoscitur vitium esse , quod vinum accescit . if you take into consideration the covenant made between almighty god and adam as relating to his posterity , it may conduce to the satisfaction of those who urge it for a proof of original sin. now that the work may prosper under your hands to the manifestation of gods glory , the edification of the church , and the satisfaction of all good christians , is the hearty prayer of your fellow servant in our most blessed lord christ jesu . jo. roffens . my lord , i perceive that you have a great charity to every one of the sons of the church , that your lordship refuses not to sollicite their objections , and to take care that every man be answered that can make objections against my doctrine ; but as your charity makes you refuse no work or labour of love : so shall my duty and obedience make me ready to perform any commandement that can be relative to so excellent a principle . i am indeed sorry your lordship is thus haunted with objections about the question of original sin ; but because you are pleas'd to hand them to me , i cannot think them so inconsiderable as in themselves they seem ; for what your lordship thinks worthy the reporting from others , i must think are fit to be answered and returned by me . in your lordships of nevember , 10. these things i am to reply to : let me request you to weigh that of s. paul ephes. 2. 5. the words are these [ even when we were dead in sins , ( god ) hath quickned us together with christ ] which words i do not at all suppose relate to the matter of original sin , but to the state of heathen sins , habitual idolatries and impurities ; in which the world was dead before the great reformation by christ. and i do not know any expositor of note that suspects any other sense of it ; and the second verse of that chapter makes it so certain and plain , that it is too visible to insist upon it longer . but your lordship addes further . and to remember how often he cals concupiscence sin ] i know s. paul reckons concupiscence to be one of the works of the flesh , and consequently such as excludes from heaven , col. 3. 5. evil concupiscence ] concupiscence with something superadded , but certainly that is nothing that is natural ; for god made nothing that is evil , and whatsoever is natural and necessary cannot be mortified ; but this may and must , and the apostle cals upon us to do it ; but that this is a superinducing , and an actual or habitual lusting appears by the following words , vers . 7. in which ye also walked sometimes when ye lived in them , such a concupiscence as that which is the effect of habitual sins or an estate of sins , of which the apostle speaks , rom. 7. 8. sin taking occasion by the commandement wrought in me all manner of concupiscence ; that is , so great a state of evil , such strong inclinations and desires to sin , that i grew as captive under it ; it introduced a necessity like those in s. peter , who had eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of an adulteress : the women had possessed their eyes , and therefore they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they could not cease from sin : because having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all concupiscence , that is the very spirit of sinful desires , they could relish nothing but the productions of sin , they could fancy nothing but colloquintida and toad-stools of the earth . * once more i finde s. paul speaking of concupiscence , 1 thess. 4. 5. let every man knew to possess his vessel in holiness and honour , not in the lust of concupiscence , as do the gentiles which know not god. in the lust of concupiscence , that is plainly in lustfulness and impurity : for it is a hebraism , where a superlative is usually expressed by the synonymon : as lutum coeni ; pluvia imbris ; so the gall of bitterness and the iniquity of sins ; robur virium ; the blackness of darkness , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the outer darkness , or the greatest darkness : so here the lust of concupiscence , that is , the vilest and basest of it . i know no where else that the apostle uses the word in any sense . but the like is to be said of the word lust , which the apostle often uses , for the habits produced or the pregnant desires , but never for the natural principle and affection , when he speaks of sin . but your lordship is pleased to adde a subtlety in pursuance of your former advices and notices , which i confess i shall never understand . although baptism take away the guilt as concretively redoundding to the person , yet the simple abstracted guilt as to the nature remains ; for sacraments are administred to persons , not to natures ] thus i suppose those persons from whom your lordship reports it , intended as an answer to a secret objection . for if concupiscence be a sin , and yet remains after baptism , then what good does baptism effect ? but if it be no sin after , then it is no sin before . to this it is answered as you see : there is a double guilt ; a guilt of person , and of nature . that is taken away , this is not : for , sacraments are given to persons , not to natures . but first , where is there such a distinction set down in scripture , or in the prime antiquity , or in any moral philosopher ? there is no humane nature but what is in the persons of men ; and though our understanding can make a separate consideration of these , or rather consider a person in a double capacity , in his personal and in his natural , that is ( if i am to speak sense ) a person may be considered in that which is proper to him , and in that which is common to him and others ; yet these two considerations cannot make two distinct subjects capable of such different events . i will put it to the trial . this guilt that is in nature , what is it ? is it the same thing that was in the person ? that is , is it an obligation to punishment ? if it be not , i know not the meaning of the word , and therefore i have nothing to do with it . if it be , then if this guilt or obligation to punishment remains in the nature after it is taken from the person , then if this concupiscence deserve damnation , this nature shall be damned , though the person be saved . let the objectors , my lord , choose which they will. if it does not deserve damnation , why do they say it does ? if it does , then the guilty may suffer what they deserve , but the innocent or the absolved must not ; the person then being acquitted , and the nature not acquitted , the nature shall be damn'd and the person be saved . but if it be said that the guilt remains in the nature to certain purposes , but not to all ; then i reply , so it does in the person ; for it is in the person after baptism , so as to be a perpetual possibility and proneness to sin , and a principle of trouble ; and if it be no otherwise in the nature , then this distinction is to no purpose ; if it be otherwise in the nature , then it brings damnation to it , when it brings none to the man , and then the former argument must return . but whether it prevail or no , yet i cannot but note , that what is here affirmed is expresly against the words commonly attributed to s. cyprian ( de ablutione pedum ) sic abluit quos parentalis labes infecerat , ut nec actualis nec originalis macula post ablutionem illam ulla sui vestigia derelinguat : how this supposing it of baptism can be reconcil'd with the guilt remaining in the nature , i confess i cannot give an account . it is expresly against s. austin ( tom. 9. tract . 41. in johan . epist. ad ocean . ) saying , deleta est tota iniquitas ! expresly against s. hierom , quo●odo justificati sumus & sanctificati , si peccatum aliquid in nobis relinquitur ? but again ( my lord ) i did suppose that concupiscence or original sin had been founded in nature , and had not been a personal but a natural evil . i am sure , so the article of our church affirms ; it is the fault and corruption of our nature . and so s. bonaventure affirms in the wo●ds cited by your lordship in your letter : sicui peccatum actuale tribuitur alicui ratione singularis persona : ita peccatum origiuis tribuitur ratione naturae . either then the sacrament must have effect upon our nature , to purifie that which is vitiated by concupiscence , or else it does no good at all . for if the guilt or sin be founded in the nature , ( as the article affirms ) and baptism does not take off the guilt from the nature , then it does nothing . now since your lordship is pleas'd in the behalf of the objectors so warily to avoid what they thought pressing , i will take leave to use the advantages it ministers : for so the serpent teaches us where to strike him , by his so warily and guiltily defending his head . i therefore argue thus . either baptism does not take off the guilt of original sin , or else there may be punishment where there is no guilt , or else natural death was not it which god threatned as the punishment of adam's fact . for it is certain , that all men die as well after baptism as before ; and more after then before . that which would be properly the consequent of this dilemma , is this , that when god threatned death to adam , saying , on the day thou eatest of the tree thou shalt die the death , he inflicted and intended to inflict the evils of a troublesome mortal life . for adam did not die that day , but adam began to be miserable that day , to live upon hard labour , to eat fruits from an accursed field , till he should return to the earth whence he was taken . ( gen. 3. 17 , 18 , 19. ) so that death in the common sense of the word was to be the end of his labour , not so much the punishment of the sin . for it is probable he should have gone off from the scene of this world to a better , though he had not sin'd ; but if he had not sin'd , he should not be so afflicted , and he should not have died daily till he had died finally , that is , till he had returned to his dust whence he was taken , and whither he would naturally have gone : and it is no new thing in scripture that miseries and infelicities should be called dying or death . ( exod. 10. 17. 1 cor. 15. 31. 2 cor. 1. 10. & 4. 10 , 11 , 12. & 11. 23. ) . but i only note this as probable ; as not being willing to admit what the socinians answer in this argument ; who affirm that god threatning death to the sin of adam , meant death eternal : which is certainly not true ; as we learn from the words of the apostle , saying , in adam we all die ; which is not true of death eternal , but it is true of the miseries and calamities of mankinde , and it is true of temporal death in the sense now explicated , and in that which is commonly received . but i add also this probleme . that which would have been , had there been no sin , and that which remains when the sin or guiltiness is gone , is not properly the punishment of the sin . but dissolution of the soul and body should have been , if adam had not sin'd , for the world would have been too little to have entertain'd those myriads of men which must in all reason have been born from that blessing of increase and multiply , which was given at the first creation ; and to have confin'd mankinde to the pleasures of this world , in case he had not fallen , would have been a punishment of his innocence ; but however , it might have been , though god had not been angry , and shall still be , even when the sin is taken off . the proper consequent of this will be , that when the apostle sayes , death came in by sin , and that death is the wages of sin , he primarily and literally means the solemnities , and causes , and infelicities , and untimeliness of temporal death , and not meerly the dissolution , which is directly no evil , but an inlet to a better state . but i insist not on this , but offer it to the consideration of inquisitive and modest persons . and now that i may return thither from whence this objection brought me ; i consider , that if any should urge this argument to me : baptism delivers from original sin. baptism does not deliver from concupiscence ; therefore concupiscence is not original sin. i did not know well what to answer ; i could possibly say something to satisfie the boyes & young men at a publique disputation , but not to satisfie my self when i am upon my knees and giving an account to god of all my secret and hearty perswasions . but i consider , that by concupiscence must be meant either the first inclinations to their object ; or the proper acts of election which are the second acts of concupiscence . if the first inclinations be meant , then certainly that cannot be a sin which is natural , and which is necessary . for i consider that concupiscence and natural desires are like hunger ; which while it is natural and necessary , is not for the destruction but conservation of man ; when it goes beyond the limits of nature , it is violent and a disease : and so is concupiscence ; but desires or lustings when they are taken for the natural propensity to their proper object , are so far from being a sin , that they are the instruments of felicity for this duration , and when they grow towards being irregular , they may , if we please , grow instruments of felicity in order to the other duration , because they may serve a vertue by being restrained ; and to desire that to which all men tend naturally , is no more a sin then to desire to be happy is a sin : desire is no more a sin then joy or sorrow is : neither can it be fancied why one passion more then another can be in its whole nature criminal ; either all or none are so ; when any of them growes irregular or inordinate , joy is as bad as desire , and fear as bad as either . but if by concupiscence we mean the second acts of it , that is , avoidable consentings , and deliberate elections , then let it be as much condemned as the apostle and all the church after him hath sentenc'd it ; but then it is not adam's sin , but our own by which we are condemned ; for it is not his fault that we choose ; if we choose , it is our own ; if we choose not , it is no fault . for there is a natural act of the will as well as of the understanding , and in the choice of the supreme good , and in the first apprehension of its proper object , the will is as natural as any other faculty ; and the other faculties have degrees of adherence as well as the will : so have the potestative and intellective faculties ; they are delighted in their best objects . but because these only are natural , and the will is natural sometimes , but not alwaies , there it is that a difference can be . for i consider , if the first concupiscence be a sin , original sin , ( for actual it is not ) and that this is properly , personally , and inherently our sin by traduction , that is , if our will be necessitated to sin by adam's fall , as it must needs be if it can sin when it cannot deliberate , then there can be no reason told , why it is more a sin to will evil , then to understand it : and how does that which is moral differ from that which is natural ? for the understanding is first and primely moved by its object , and in that motion by nothing else but by god , who moves all things : and if that which hath nothing else to move it but the object , yet is not free ; it is strange that the will can in any sense be free , when it is necessitated by wisdome and by power , and by adam , that is , from within and from without , besides what god and violence do and can do . but in this i have not only scripture and all the reason of the world on my side , but the complying sentences of the most eminent writers of the primitive church ; i need not trouble my self with citations of many of them , since calvin ( lib. 3. instit. c. 3. § 10. ) confesses that s. austin hath collected their testimonies and is of their opinion , that concupiscence is not a sin , but an infirmity only . but i will here set down the words of s. chrysostome ( homil. 13. in epist. rom. ) because they are very clear ; ipsae passiones in se peccatum non sunt effraenata verò ipsarum immoderantia peccatum operata est . concupiscentia quidem peccatum non est quando verò egressa modum foras eruperit , tunc demum adulterium fit , non à concupiscentia sed à nimio & illicito illius luxu . by the way i cannot but wonder why men are pleased , where ever they finde the word concupiscence in the new testament , presently to dream of original sin , and make that to be the sum total of it ; whereas concupiscence if it were the product of adam's fall , is but one small part of it ; [ et ut exempli gratia unam illarum tractem ] said s. chrysostome in the forecited place ; concupiscence is but one of the passions , and in the utmost extension of the word , it can be taken but for one half of the passion ; for not only all the passions of the concupiscible faculty can be a principle of sin , but the irascible does more hurt in the world ; that is more sensual , this is more devillish . the reason why i note this , is because upon this account it will seem , that concupiscence is no more to be called a sin then anger is , and as s. paul said , be angry , but sin not ; so he might have said , desire , or lust , but sin not . for there are some lustings and desires without sin , as well as some anger 's ; and that which is indifferent to vertue and vice , cannot of it self be a vice ; to which i add , that if concupiscence taken for all desires be a sin , then so are all the passions of the irascible faculty . why one more then the other is not to be told , but that anger in the first motions is not a sin , appears , because it is not alwaies sinful in the second ; a man may be actually angry , and yet really innocent : and so he may be lustful and full of desire , and yet he may be not only that which is good , or he may overcome his desires to that which is bad . i have now considered what your lordship received from others , and gave me in charge your self , concerning concupiscence . your next charge is concerning antiquity , intimating that although the first antiquity is not clearly against me , yet the second is . for thus your lordship is pleased to write their objection [ i confess i finde not the fathers so fully and plainly speaking of original sin , till pelagius had pudled the stream ; but after this you may finde s. jerom &c. ] that the fathers of the first 400 years did speak plainly and fully of it , is so evident as nothing more , and i appeal to their testimonies as they are set down in the papers annexed in their proper place ; and therefore that must needs be one of the little arts by which some men use to escape from the pressure of that authority , by which because they would have other men concluded , sometimes upon strict inquiry they finde themselves entangled . original sin as it is at this day commonly explicated , was not the doctrine of the primitive church ; but when pelagius had pudled the stream , s. austin was so angry that he stampt and disturb'd it more : and truly my lord , i do not think that the gentlemen that urg'd against me s. austin's opinion , do well consider that i profess my self to follow those fathers who were before him ; and whom s. austin did forsake as i do him in the question . they may as well press me with his authority in the article of the damnation of infants dying unbaptized , or of absolute predestination . in which article , s. austin's words are equally urged by the jansenists and molinists , by the remonstrants and contra-remonstrants , and they can serve both , and therefore cannot determine me . but then ( my lord ) let it be remembred , that they are as much against s. chrysostome as i am against s. austin , with this only difference ; that s. chrysostome speaks constantly in the argument , which s. austin did not , and particularly in that part of it which concerns concupiscence . for in the inquiry , whether it be a sin or no ; he speaks so variously , that though calvin complains of him , that he cals it only an infirmity , yet he also brings testimonies from him to prove it to be a sin , and let any man try if he can tie these words together . ( de peccator . mer. et remission l. 1. c. 3. ) concupiscentia carnis peccatum est , quia inest illi inobedientia contra dominatum mentis . which are the words your lordship quotes : concupiscence is a sin because it is a disobedience to the empire of the spirit . but yet in another place ; ( lib. 1. de civit . dei cap. 25. ) illa concupiscentialis inobedientia quanto magis absque culpa est in corpore non consentientis , si absque culpa est in corpore dormientis ? it is a sin and it is no sin , it is criminal , but is without fault ; it is culpable because it is a disobedience , and yet this disobedience without actual consent is not culpable . if i do beleeve s. austin , i must disbeleeve him ; and which part soever i take , i shall be reproved by the same authority . but when the fathers are divided from each other , or themselves , it is indifferent to follow either ; but when any of them are divided from reason and scripture , then it is not indifferent for us to follow them , and neglect these ; and yet if these who object s. austin's authority to my doctrine , will be content to subject to all that he saies , i am content they shall follow him in this too , provided that they will give me my liberty because i will not be tied to him that speaks contrary things to himself , and contrary to them that went before him ; and though he was a rare person , yet he was as fallible as any of my brethren at this day . he was followed by many ignorant ages , and all the world knowes by what accidental advantages he acquired a great reputation : but he who made no scruple of deserting all his predecessors , must give us leave upon the strength of his own reasons to quit his authority . all that i shall observe is this , that the doctrine of original sin as it is explicated by s. austin , had two parents ; one was the doctrine of the encratites , and some other hereticks , who forbad marriage , and supposing it to be evill , thought they were warranted to say , it was the bed of sin , and children the spawn of vipers and sinners . and s. austin himself , and especially s. hierom ( whom your lordship cites ) speaks some things of marriage , which if they were true , then marriage were highly to be refused , as being the increaser of sin rather then of children , and a semination in the flesh , and contrary to the spirit , and such a thing which being mingled with sin , produces univocal issues , the mother and the daughter are so like that they are the worse again . for if a proper inherent sin be effected by chaste marriages , then they are in this particular equal to adulterous embraces , and rather to be pardoned then allowed ; and if all concupiscence be vicious , then no marriage can be pure . these things it may be have not been so much considered , but your lordship i know remembers strange sayings in s. hierom , in athenag or as , and in s. austin , which possibly have been countenanced and maintained at the charge of this opinion . but the other parent of this is the zeal against the pelagian heresie , which did serve it self by saying too little in this article , and therefore was thought fit to be confuted by saying too much ; and that i conjecture right in this affair , i appeal to the words which i cited out of s. austin in the matter of concupiscence ; concerning which he speaks the same thing that i do , when he is disingaged ; as in his books de eivitate dei : but in his tractate de peccatorum meritis & remissione , which was written in his heat against the pelagians he speaks quite contrary . and who ever shall with observation read his one book of original sin against pelagius , his two books de nuptiis & concupiscentia to valerius , his three books to marcellinus , de peccatorum meritis & remissione , his four books to boniface , contra duas epistolas pelagianorum , his six books to claudius against julianus , and shall think himself bound to beleeve all that this excellent man wrote , will not only finde it impossible he should , but will have reason to say , that zeal against an error is not alwaies the best instrument to finde our truth . the same complaint hath been made of others ; and s. jerome hath suffer'd deeply in the infirmity . i shall not therefore trouble your lordship with giving particular answers to the words of s. jerom and s. ambrose , because ( besides what i have already said ) i do not think that their words are an argument fit to conclude against so much evidence , nor against a much less then that which i have every where brought in this article , though indeed their words are capable of a fair interpretation , and besides the words quoted out of s. ambrose are none of his ; and for aquinas , lombard , and bonaventure , your lordship might as well press me with the opinion of mr. calvin , knox and buchannan , with the synod of dort , or the scots presbyteries : i know they are against me , and therefore i reprove them for it , but it is no disparagement to the truth , that other men are in error . and yet of all the schoolmen , bonaventure should least have been urg'd against me , for the proverbs sake : for , adam non peccavit in bonaventura ; alexander of hales would often say , that adam never sin'd in bonaventure . but it may be he was not in earnest : no more am i. the last thing your lordship gives to me in charge in the behalf of the objectors , is that i would take into consideration the covenant made between almighty god and adam , as relating to his posterity . to this i answer , that i know of no such thing ; god made a covenant with adam indeed , and us'd the right of his dominion over his posterity , and yet did nothing but what was just ; but i finde in scripture no mention made of any such covenant as is dreamt of about the matter of original sin : only the covenant of works god did make with all men till christ came ; but he did never exact it after adam ; but for a covenant that god should make with adam , that if he stood , all his posterity should be i know not what ; and if he fell , they should be in a damnable condition , of this ( i say ) there is nec vola nec vestigium in holy scripture , that ever i could meet with : if there had been any such covenant , it had been but equity that to all the persons interessed it should have been communicated , and caution given to all who were to suffer , and abilities given to them to prevent the evil : for else it is not a covenant with them , but a decree concerning them ; and it is impossible that there should be a covenant made between two , when one of the parties knowes nothing of it . i will enter no further into this enquiry , but only observe , that though there was no such covenant , yet the event that hapned might without any such covenant have justly entred in at many doors . it is one thing to say that god by adam's sin was moved to a severer entercourse with his posterity , for that is certainly true ; and it is another thing to say that adam's sin of it self did deserve all the evill that came actually upon his children ; death is the wages of sin , one death for one sin ; but not 10000 millions for one sin ; but therefore the apostle affirms it to have descended on all , in as much as all men have sin'd , but if from a sinning parent a good childe descends ; the childs innocence will more prevail with god for kindness , then the fathers sin shall prevail for trouble . non omnia parentum peccata dii in liberos convertunt , sed siquis de malo nascitur bonus , tanquam benè affectus , corpore natus de morboso , is generis pana liberatur , tanquam ex improbitatis domo , in aliam famil●am datus : qui vero morbo in similitudinem generis refertur atque redigitur vitiosi , ei nimirum convenit tanquam haeredi debitas poeas vitii persolvere , said plutarch ( de iis qui sero à numine puniuntur . ex interpr . cluserii . ) god does not alwaies make the fathers sins descend upon the children . but if a good childe is born of a bad father , like a healthful body from an ill affected one , he is freed from the punishment of his stock , and passes from the house of wickedness into another family . but he who inherits the disease , he also must be heir of the punishment ; quorum natura amplexa est cognatam malitiam , hos justitia similitudinem pravitatis persequens supplicio affecit , if they pursue their kindreds wickedness , they shall be pursued by a cognation of judgement . other waies there are by which it may come to pass that the sins of others may descend upon us . he that is author or the perswader , the minister or the helper , the approver or the follower , may derive the sins of others to himself , but then it is not their sins only , but our own too , and it is like a dead taper put to a burning light and held there , this derives light and flames from the other , and yet then hath it of its own , but they dwell together and make one body . these are the waies by which punishment can enter , but there are evils which are no punishments , and they may come upon more accounts , by gods dominion , by natural consequence , by infection , by destitution and dereliction , for the glory of god , by right of authority , for the institution or exercise of the sufferers , or for their more immediate good . but that directly and properly one should be punish'd for the sins of others was indeed practised by some common-wealths ; utilitatis specie saepissimè in repub . peccari , said cicero , they do it sometimes for terror , and because their waies of preventing evil is very imperfect : and when pedianus secundus the pretor was kill'd by a slave , all the family of them was kill'd in punishment ; this was secundum veterem morem said tacit. ( annal. 14. ) for in the slaughter of marcellus the slaves fled for fear of such usage ; it was thus , i say , among the romans , but habuit aliquid iniqui , and god forbid we should say such things of the fountain of justice and mercy . but i have done , and will move no more stones , but hereafter carry them as long as i can , rather then make a noise by throwing them down ; i shall only add this one thing : i was troubled with an objection lately ; for it being propounded to me , why it is to be beleeved that the sin of adam could spoil the nature of man , and yet the nature of devils could not be spoiled by their sin which was worse ; i could not well tell what to say , and therefore i held my peace . the end . an advertisement to the reader . pag. 8 , & 9 there are seven lines misplaced , which are to be read thus : pag. 8. lin . 16. read , till the body was grown up to strength enough to infect it ] [ and in the whole process it must be an impossible thing , because the instrument which hath all its operations by the force of the principal agent , cannot of it self produce a great change and violent effect upon the principal agent ] besides all this , ( i say ) while one does not know how original sin can be derived , and another who thinks he can , names a wrong way , and both the waies infer it to be another kinde of thing then all the schools of learning teach : does it not too clearly demonstrate , — the names of several treatises and sermons written by jer. taylor d.d. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a course of sermons for all the sundaies in the year , together with a discourse of the divine institution , necessity and separation of the office ministerial , in fol. 2. episcopacy asserted , in 4. 3. the history of the life and death of the ever-blessed jesus christ , 2. edit . in fol. 4. the liberty of prophesying , in 4. 5. an apologie for authorised and set-formes of liturgie , in 4. 6. the rule and exercises of holy living , in 12. 7. the rule and exercises of holy dying , in 12. 8. the golden grove , or , a manual of daily prayers fitted to the daies of the week , together with a short method of peace and holiness . 9. the doctrine an practice of repentance rescued from popular errors , in a large 8. newly published . books written by h. hammond . d. d. a paraphrase and annotations upon all the books of the new test. by h. hammond d.d. in fol. 2. the practical catechism , with all other english treatises of h. hammond , d. d. in two volumes in 4. 3. dissertions quatuor , quibus episcopatus jura ex s. scripturis & primaeva antiquitate adstruuntur , contra sententiam d. blondelli & aliorum . authore henrico hammond , in 4. 4. a letter of resolution of six queries , in 12. 5. of schism . a defence of the church of england , against the exceptions of the romanists , in 12. 6. of fundamentals in a notion referring to practice , by h. hammond d. d. in 12. 7. six books of late controversie in defence of the church of england , in two volumes in 4. newly published . books newly published . doctor cousins devotions , in 12. the persecuted ministery , by william langley late of st. maries in the city of liechfield , minister , in 4. a discourse of auxiliary beauty , or artificial handsomenesse . in point of conscience between two ladies , in 8. lyford's legacy ; or , an help to young people . preparing them for the worthy receiving of the lords supper , in 12. the principles of holy christian religion : or the catechism of the church of england paraphrazed . by r. sherlock b. d. at borwick hall in lancashire . in 8. a discourse 1. of the holy spirit of god , his impressions and workings on the souls of men. 2. of divine revelation , mediate and immediate . 3. of error , heresie , and schism : the nature , kindes , causes , reasons , and dangers thereof : with directions for avoiding the same . by r. sherlock , b. d. in 4. the end . notes, typically marginal, from the original text notes for div a63754-e590 sueton. in vita . liber . c . 54. instit. l. 3. c. 23. sect. 7. vind. grat. l. 1. p. 1. digres . 4. c. 3. disp. 18. inst. lib. 3. cap. 23. sect. 23. lib. 1. ad bonifac. c. 2 . doctr. and pract. of repent . plinius . ep . 12.lib . psal. 56. by bp. king. boeth . lib. 3. metr . 1. 1 kings . 1. 21. zech. 14. 19. 2 cor. 5. 21. isai. 53. 10. hebr. 9. 28. 1 kings . 1. 21. rom. 5. 12. as by one man sinne entred into the world , and death by sin : and so death passed upon all men , for that all have sinned . 13. for untill the law , sin was in the world , but sin is not imputed where there is no law . 14. neverthelesse death reigned from adam to moses , even over them that had not sinned after the similitude of adam's transgression , who is the figure of him which was to come . 15. but not as the offence , so also is the free gift : for if through the offence of one many be dead much more the grace of god , & the gift by grace , which is by one man jesus christ hath abounded unto many . 16. and not as it was by one that sinned , so is the gift ; for the judgement was by one to condemnation , but the free gift is of many offences unto justification 17. for if by one offence [ so it is in the kings ms. or , ] if by one mans offence death reigned by one , much more they which receive abundance of grace , and of the gift of righteousnesse , shall reign in life by one jesus christ. 18. therefore as by the offence of one judgment came upon all men to condemnation : even so by the righteousnesse of one , the free gift came upon all men unto justification of life . 19. for as by one mans disobedience many were made sinners : so by the obedience of one shall many be made righteous . a choice manual containing what is to be believed, practised, and desired or prayed for; the prayers being fitted to the several days of the week. also festival hymns, according to the manner of the ancient church. composed for the use of the devout, especially of younger persons, by jeremy taylor, d.d. taylor, jeremy, 1613-1667. 1677 approx. 237 kb of xml-encoded text transcribed from 116 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a63668 wing t292 estc r219156 99830672 99830672 35125 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63668) transcribed from: (early english books online ; image set 35125) images scanned from microfilm: (early english books, 1641-1700 ; 2080:16) a choice manual containing what is to be believed, practised, and desired or prayed for; the prayers being fitted to the several days of the week. also festival hymns, according to the manner of the ancient church. composed for the use of the devout, especially of younger persons, by jeremy taylor, d.d. taylor, jeremy, 1613-1667. duppa, brian, 1588-1662. guide for the penitent: or, a modell drawn up for the help of a devout soul wounded with sin. the eleventh edition. [12], 216 p. : ill. printed by j. grover, for r. royston, bookseller to his most sacred majesty, london : 1677. half title: the golden grove. the eleventh edition. includes additional title page (a1v), engraved: the guide of instant-devotion together with a guide for the penitent. "a guide for the penitent. .." has a separate dated title page; pagination and register are continuous. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of 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remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng devotional literature -early works to 1800. prayer-books -early works to 1800. catechisms, english -early works to 1800. 2000-00 tcp assigned for keying and markup 2001-00 aptara keyed and coded from proquest page images 2001-08 kirk davis sampled and proofread 2005-03 ben griffin text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a choice manual , containing what is to be believed , practised , and desired or prayed for ; the prayers being fitted to the several days of the week . also festival hymns , according to the manner of the ancient church . composed for the use of the devout , especially of younger persons , by jeremy taylor , d. d. london , printed , by j. grover , for r. royston , bookseller to his most sacred majesty . 1677. the golden grove . the eleventh edition . the guide of infant-devotion together with a guide for the penitent a choice manual , containing what is to be believed , practised , and desired or prayed for ; the prayers being fitted to the several days of the week . also festival hymns , according to the manner of the ancient church . composed for the use of the devout , especially of younger persons , by jeremy taylor , d. d. london , printed , by j. grover , for r. royston , bookseller to his most sacred majesty . 1677. to the pious and devout . reader in this sad declension of religion , the seers , who are appointed to be the watchmen of the church , cannot but observe that the supplanters and underminers are gone out , and are digging down the foundations ; and having destroy'd all publick forms of ecclesiastical government , discou●…tenanc'd an excellent , liturgie , taken off the hinges of unity , disgrac'd the articles of religion , polluted publick assemblies , taken away all cognizance of schism , by mingling all sects , and giving countenance to that against which all power ought to stand upon their guard . there is now nothing left , but that we take care that men be christians : for concerning the ornament and advantages of religion , we cannot make that provision we desire ; incertis de salute de gloria minime certandum . for since they who have seen jerusalem in prosperity , and have forgotten the order of the morning and evening sacrifice , and the beauty of the temple will be tempted to neglect so excellent a ministration , and their assembling themselves together for peace , and holy offices , and be content with any thing that is brought to them , though it be but the husks and acorns of prodigals and swine , so they may enjoy their lands and their money with it ; we must now take care that the young men , who were born in the captivity , may be taught how to worship the god of israel after the manner of their fore-fathers , till it shall please god that religion shall return into the land , and dwell safely , and grow prosperously , but never did the excellency of episcopal government apppear so demonstratively and conspicuously as now : under their conduct and order we had a church so united , so orderly , so govern'd , a religion so setled , articles so true , sufficient , and confess'd canons so prudent and so obey'd , devotions so regular and constant , sacraments so adorn'd and ministred , churches so beauteous and religious , circumstances of religion so grave and prudent , so useful and apt for edification , that the enemies of our church , who serve the pope in all things , and jesus christ in some , who dare transgress an institution and ordidinance of christ , but dare not break a canon of the pope , did despair of prevailing against us and truth , and knew no hopes but by setting their faces against us to destroy this government , and then they knew they should triumph without any enemy : so balaam the son of bosor was sent for , to curse the people of the lord , in hope that the son of zippor might prevail against them that had long prospered under the conduct of moses and aaron . but now instead of this excellency of condition and constitution of religion , the people are fallen under the harrows and saws of impertinent and ignorant preachers , who think all religion is a sermon , and all sermons ought to be libels against truth and old governours , and expound chapters that the meaning may never be understood , and pray , that they may be thought able to talk , but not to hold their peace , they casting not to obtian any thing but wealth and victory , power and plunder : and the people have reap'd the fruits apt to grow upon such crab-stocks ; they grow idle and false , hypocrites and careless , they deny themselves nothing that is pleasant , they despise religion , forget government , and some never think of heaven , and they that do , think to go thither in such paths which all the ages of the church did give men warning of , lest they shoul that way go to the devil . but when men have try'd all that they can , it is to be supposed they will return to the excellency and advantages of the christian religion , as it is taught by the church of england ; for by destroying it no end can be serv'd but of sin and folly , faction and death eternal . for besides that no church , that is enemy to this , does worship god in that truth of propositions , in that unblameable and pious liturgie , and in preaching the necessities of holy life , so much as the church of england does ; besides this ( i say ) it cannot be persecuted by any governour that understands his own interest , unless he be first abused by false preachers , and then prefers his secret opinion before his publick advantage . for no church in the world is so great a friend to loyalty and obedience as she , and her sisters of the same perswasion . they that hate bishops have destroy'd monarchy , and they that would erect an ecclestical monarchy must consequently subject the temporal to it ; and both one and the other would be supream in consciences : and they that govern there with an opinion that in all things they ought to be attended to , will let their prince govern others , so long as he will be rul'd by them . and certainly for a prince to persecute the protestant religion , is as if a physician should endeavour to destroy all medicaments , and fathers kill their sons , and the master of ceremonies destroy all formalities and courtships , and as if the pope should root out all the ecclesiastick state. nothing so combines with government , if it be of god's appointment , as the religion of the church of england , because nothing does more adhere to the word of god , and disregard the crafty advantages of the world. if any man shall not decline to try his title by the word of god , it is certain there is not in the world a better guard for it than the true protestant religion , as it is taught in our church . but let things be as it please god ; it is certain that in that day when truth gets her victory , in that day we shall prevail against all god's enemies and ours , not in the purchaces and perquisites of the world , but in the rewards and returns of holiness and patience , and faith and charity ; for by these we worship god , and against this interest we cannot serve any thing else . in the mean time we must by all means secure the founndation , and take care that religion may be conveyed in all its material parts the same as it was , but by new and permitted instruments . for let us secure that our young men be good christians , it is easy to make them good protestants , unless they be abus'd with prejudice , and suck venom with their milk ; they cannot leave our communion till they have reason to reprove our doctrine . there is therefore in the following pages a compendium of what we are to believe , what to do , and what to desire . it is indeed very little ; but it is enough to begin with , and will serve all persons so long as they need milk , and not strong meat . and he that hath given the following assistances to thee , desires to be even a door-keeper in god's house , and to be a servant of the meanest of god's servants , and thinks it a worthy employment to teach the most ignorant , and make them to know christ , though but in the first rudiments of a holy institution . this only he affirms , that there is a more solid comfort and material support to a christian spirit in one article of faith , in one period of the lord's prayer , in one holy lesson , than in all the disputes of impertinent people , who take more pains to prove there is a purgatory , than to perswade men to avoid hell : and that a plain catechism can more instruct a soul , than the whole day's prate which some daily spit forth , to bid them get christ , and persecute his servants . christian religion is admirable for its wisdom , for its simplicity ; and he that presents the following papers to thee , designs to teach thee as the church was taught in the early days of the apostles ; to believe the christian faith , and to understand it ; to represent plain rules of good life ; to describe easie forms of prayer ; to bring into your assemblies hymns of glorification and thanksgiving , and psalms of prayer . by these easy paths they lead christ's little ones into the fold of their great bishop : and if by this any service be done to god , any ministery to the soul of a child or an ignorant woman , it is hoped that god will accept it : and it is reward enough , if by my ministery god will bring it to pass that any soul shall be instructed , and brought into that state of good things , that it shall rejoyce for ever . but do thou pray for him that desires this to thee , and endeavours it , jer. taylor . credenda , or , what is to be believed . a short catechism for the institution of young persons in the christian religion . quest. in what does true religion consist ? answ. in the knowledge of the one true god , and , whom he hath sent jesus christ , and in the worshipping and serving them . quest. what doest thou believe concerning god ? answ. 1. that there is is a god : 2. that he is one , 3. eternal , 4. almighty : 5. that he hath made all the world : 6. that he knows all things : 7. that he is a spirit ; not of any shape , or figure , or parts , or body : 8. that he is present in all places : 9. that his seat is in heaven , and he governs all the world , so that nothing happens without his order and leave : 10. that he is the fountain of justice , 11. of mercy , 12. of bounty or goodness : 13. that he is unalterably happy , and infinitely perfect : 14. that no evil can come near him : 15. and he is the rewarder of them that diligently seek him . quest. what other mystery is revealed concerning god ? answ. that god being one in nature , is also three in person ; expressed in scripture by the names of [ father , son , and holy spirit . ] the first person being known to us by the name of [ the father of our lord jesus christ. ] the second person is called [ the son , and the word of the father . ] the third is [ the spirit and promise of the father . ] and these are three and one after a secret manner , which we must believe , but cannot understand . quest. what is this god to us ? answ. he is our creator and father , and therefore he is our lord ; and we are his creatures , his sons , and his servants . quest. wherefore did god create and make us ? answ. that we might do him honour and service , and receive from him infinite felicities . quest. how did god make man ? answ. by the power of his word out of the slime of the earth , and he breathed into him the breath of life . quest. was man good or bad when god made him ? answ. man was made pure and innocent . quest. how then did man become sinful and miserable ? answ. by listening to the whispers of a tempting spirit , and breaking an easy commandment which god gave him as the first tryal of his obedience . quest. what evils and chages followed this sin , answ. adam , who was the first man and the first sinner , did both for himself and his posterity fall into the state of death , of sickness and misfortunes , and disorder both of body and soul : we were thrown out of paradise , and lost our immortality . quest. was man left in these evils without remedy ? answ. no ; but god , pitying his creature promised , that of the seed of the woman he would raise up a saviour and redeemer , who should restore us to god's favour , and to the felicity which we lost . quest. how did god perform the promise ? answ. by sending jesus christ to take upon him our nature , to die for our sins , to become our lord , and the author of holiness , and life , and salvation to mankind . quest. who is jesus christ ? answ. he is the son of god , the second person of the holy trinity , equal with the fathe , rtrue god without beginning of life or end of daies . quest. how then could he be our redeemer , and the promised seed of the woman ? answ. the son of god in the fulness of time , by the miracles of his mercy , took upon him humane nature , and united it after a wonderful manner to his godhead ; so that he was both god and man. he was born of a virgin , who conceived him not by any natural means , but by the power of the holy ghost , and was called jesus christ ; and his mother's name was mary of the seed of abraham , of the family of david . and all these things came to pass when augustus caesar was lord of the roman empire . quest. how did jesus christ work this promised redemption for us ? answ. by his holy and humble life , and his obedient dying a painful death for us upon the cross. quest. what benefits do we receive by the life and death of jesus christ ? answ. we are instructed by his doctrine , encouraged by his excellent example , we are reconciled to god by his death ; he hath given us an excellent law , and glorious promises , and himself hath received power to make good all those promises to his servants , and fearfully to destroy them that will not have him to reign over them . quest. what promises hath jesus christ made us in the gospel ? answ. he hath promised to give us all that we need in this life ; that every thing shall work together for our good ; that he will be with us in tribulation and persecution . he hath promised his graces and his holy spirit to enable us to do our duty ; and if we make use of these graces , he hath promised to give us more . he hath promised to forgive us our sins ; to hear our prayers ; to take the sting of death from us ; to keep our souls in safe custody after death ; and in his due time to raise our bodies from the grave , and to joyn them to our souls , and to give us eternal life , and joys that shall never cease . quest. how is jesus christ able to do all this for us ? answ. when he had suffered death , and was buried three days , god raised him up again , and gave him all power in heaven and earth made him head of the church , lord of men and angels , and the judge of the quick and dead . quest. by what means doth jesus christ our lord convey all these blessings to us ? answ. jesus christ had three offices , and in all he was mediator between god and man ; he is our prophet , our priest , and our king. quest. what was his office as he was a phophet ? answ. this office he finished on earth ; beginning when he was thirty years old to ●…each the gospel of the kingdom , faith and repentance . quest. when began his priestly office ? and wherein does it consist ? answ. it began at his death ; for he was himself the priest and the sacrifice , offering himself upon the altar of the cross for the sins of all the world. quest. did his priestly office then cease ? answ. no : he is a priest for ever , that is , unto the end of the world , and represents the same sacrifice to god in heaven , interceding and praying continually for us in the virtue of that sacrifice , by which he obtains relief of all our necessities . quest. what doth christ in heaven pray for on our behalf ? answ. that our sins may be pardoned , our infirmities pitied , our necessities relieved , our persons defended , our temptations overcome , that we may be reconciled to god , and be saved . quest. how is jesus christ also our king ? answ. when he arose from his grave , and had for forty days together conversed with his disciples , shewing himself alive by many infallible tokens , he ascended into heaven , and there sits at the right hand of god , all things being made subject to him , angels , and men , and devils , heaven and earth , the elements , and all the creatures ; and over all he reigns , comforting and defending his elect , subduing the power of the devil , taking out the sting of death , and making all to serve the glory of god , and to turn to the good of his elect. quest. how long must his kingdom last ? answ. till christ hath brought all his enemies under his feet , that is , till the day of judgment : in which day shall be performed the greatest acts of his kingly power ; for then he shall quite conquer death , triumph over the devils , throw his enemies into hell-fire , and carry all his elect to never-ceasing glories : and then he shall deliver up the kingdom to his father , that god may be all in all . quest. how is christ a mediator in all these offices . answ. a mediator signifies one that stands between god and us . as christ is a prophet , so he taught us his father's will , and ties us to obedience : as he is a priest , he is our redeemer , having paid a price for us even his most precious blood ; and our advocate , pleading for us , and mediating our pardon and salvaon : as he is a king , so he is our lord , our patron , and our judge ; yet it is the kingdom of a mediator , that is , in order to the world to come , but then to determine and end . and in all these he hath made a covenant between god and us of an everlasting interest . quest. what is the covenant which jusus christ our mediator hath made between god and us ? answ. that god will write his laws in our hearts , and will pardon us and defend us , and raise us up again at the last day , and give us an inheritance in his kingdom . quest. to what conditions hath he bound us on our parts . answ. faith and repentance . quest. when do we enter into this covenant ? answ. in our baptism , and at our ripe years , when we understand the secrets of the kingdom of christ , and undertake willingly what in our names was undertaken for us in our infancy . quest. what is the covenant of faith which we enter into in baptism ? answ. we promise to believe that jesus christ is the messias , or he that was to come into the world ; that he is the anointed of the lord , or the lord 's christ ; that he is the son of god , and the son of the virgin mary ; that he is god incarnate , or god manifested in the flesh ; that he is the mediator between god and man ; that he died for us upon the cross , and rose again the third day , and ascended into heaven , and shall be there till the day of judgment ; that then he shall be our judge ; in the mean time he is the king of the world , and head of the church . quest. what is the covenant of repentance ? answ. we promise to leave all our sins , and with a hearty and sincere endeavour to give up our will and affections to christ , and do what he hath commanded ( according to our power and weakness . ) quest. how if we fail of this promise through infirmity , and commit sin ? answ. still we are within the covenant of repentance , that is , within the promise of pardon , and possibility of returning from dead works and mortifying our lusts : and though this be done after the manner of men , that is , in weakness , and with some failings ; yet our endeavour must be hearty , and constant , and diligent , and our watchfulness and prayers for pardon must be lasting and persevering . quest. what ministeries hath christ appointed to help us in this duty ? answ. the ministery of the word and secraments , which he will accompany with his grace and his spirit . quest. what is a sacrament ? answ. an outward ceremony ordained by christ , to be a sign and a means of conveying his grace unto us . quest. how many sacraments are ordained by christ ? answ. two : baptism , and the supper of our lord. quest. what is baptism ? answ. an outward washing of the body in water , in the name of the father , son , and holy ghost : in which we are buried with christ in his death , after a sacramental manner , and are made partakers of christ's death and of his resurrection , teaching us , that we should rise from the death of sin to the life of righteousness . quest. vvhat is the sacrament of the lords supper ? answ. a ceremony of eating bread and drinking wine , being blessed and consecrated by god's minister in publick assemblies , in remembrance of christ's death and passion . quest. what benefits are done unto us by this sacrament ? answ. our souls are nourished by the body and blood of christ , our bodies are sealed to a blessed resurrection and to immortality ; our infirmities are strengthned , our graces encreased , our pardon made more certain : and when we present our selves to god , having received christ's body within us , we are sure to be accepted , and all the good prayers we make to god for our selves and others are sure to be heard . quest. who are fit to receive this sacrament ? answ. none but baptized christians , and such as repent of their sins , and heartily purpose to lead a good life . quest. what other ministeries hath christ ordained in his church to help us , and to bring so many great purposes to pass ? answ. jesus christ hath appointed ministers and embassadors of his own , to preach his word to us , to pray for us , to exhort and to reprove , to comfort and instruct , to restore and reconcile us , if we be overtaken in a fault , to visit the sick , to separato the vile from the precious , to administer the sacraments , and to watch for the good of our souls . quest. what are we tied to perform towards them ? answ. to pay them honour and maintenance , to obey them in all things according to the gospel , and to order our selves so that they may give account of our souls with chearfulness and joy . quest. which are the commandments and laws of jesus christ ? answ. they are many , but easy ; holy , but very pleasant to all good minds , to such as desire to live well in this world and in the world to come : and they are set down in the sermons of our blessed lord and of his apostles ; but especially in the 5 , 6 , 7. chapters of s. matthew . an exposition of the apostles creed i believe in god , i believe that there is a god , who is one , true , supreme and alone , infinitely wise , just , good , free , eternal , immense and blessed , and in him alone we are to put our trust . the father almighty , i believe that he is ( 1. ) the father of our lord jesus christ , and ( 2. ) of all that believe in him , whom he hath begotten by his word , and adopted to the inheritance of sons : and because he is our father , he will do us all that good ; to which we are created and designed by grace ; and because he is almighty , he is able to perform it all ; and therefore we may safely believe in him and relie upon him . maker of heaven & earth . he made the sun and the moon the stars , and all the regions of glory ; he made the air , the earth and the water , and all that live in them ; he made angels and men : and he who made them does , and he only can preserve them in the same being , and thrust them forwards to a better . he that preserves them does also govern them , and intends they should minister to his glory : and therefore we are to do worship and obedience to him in all that we can , and that he hath commanded . and in jesus christ , i also believe in jesus christ , who is and is called a saviour , and the anointed of the lord , promised to the patriarchs , whom god anointed with the holy spirit and with power , to become the great prophet , and declarer of his father's will to all the world ; telling us how god will be worshipped and served : he is anointed to be the mediator of the new covenant , and our high-priest , reconciling us to his father by the sacrifice of himself ; and to be the great king of all the world . and by this article we are christians , who serve and worship god the father through jesus christ. his only son. jesus christ is the son of god , he alone , of him alone . for god by his holy spirit caused him to be born of a virgin ; by his power he raised him from the dead , and gave him a new birth or being in the body . : he gave him all power , and all excellency . and beyond all this , he is the express image of his person , the brightness of his glory , equal to god , beloved before the beginning of the world , of a nature perfectly divine , very god by essence , and very man , by assumption : as god , all one in nature with the father , and as man , one person in himself . our lord ; jesus christ , god's only son , is the heir of all things and persons in his father's house : all angels and men are his servants , and all the creatures obey him . we are to believe in him , and by faith in him onely and in his name we shall be saved . who was conceived by the holy ghost , i believe that jesus christ was not begotten of a man , nor born by natural means , but that a divine power from god [ god 's holy spirit ] did overshadow the virgin-mother of christ , and made her in a wonderful manner to conceive jesus in her womb ; and by this his admirable manner of being conceived he was the son of god alone , and no man was his father . born of the virgin mary , though god was his father , and he begat him by the power of the holy ghost , and caused him miraculously to begin in the womb of his mother ; yet from her he also derived his humane nature , and by his mother he was of the family of king david , and called the son of man ; his mother being a holy person , not chosen to this great honour for her wealth or beauty , but by the good will of god , and because she was of rare exemplar modesty and humility : and she received the honour of being a mother to the son of god , and ever a virgin , and all generations shall call her blessed . suffered under pontius pilate . after that jesus passed through the state of infancy and childhood , being subject to his parents , and working in an humble . trade to serve his own and his mother 's needs , he grew to the estate of a man : he began to preach at the age of thirty years , and having for about three years and a half preached the gospel , and taught us his father's will , having spoken the gospel of his kingdom , and revealed to us the secrets of eternal life , and resurrection of the dead , regeneration , and renewing by the holy , spirit , perfect remission of sins , and eternal judgment ; at last , that he might reconcile the world to his father , he became a sacrifice for all our sins , and suffered himself to be taken by the malicious jews , and put to a painful and shameful death ; they being envious at him for the number of his disciples , and the reputation of his person , the innocence of his life , the mightiness of his miracles , and the power of his doctrine : and this death he suffered when pontius pilate was governour of judea . was crucified . jesus christ being taken by the rulers of the jews , bound and derided , buffeted and spit upon , accused weakly and persecuted violently ; at last , wanting matter and pretences to condemn him , they asked him of his person and office ; and because he affirmed that great truth , which all the world of good men long'd for , that he was the messias , and designed to sit on the right hand of the majesty on high , they resolved to call it blasphemy , and delivered him over to pilate , and by importunity and threats forced him , against his conscience , to give him up to be scourged , and then to be crucified . the souldiers therefore mocking him with a robe and reed , and pressing a crown of thorns upon his head , led him to the place of his death ; compelling him to bear his cross , to which they presently nail'd him ; on which for three hours he hanged in extreme torture , being a sad spectacle of the most afflicted and the most innocent person of the whole world . dead , when the holy jesus was wearied with tortures , and he knew all things were now fulfilled , and his father's wrath appeased towards mankind , his father pitying his innocent son groaning under such intolerable miseries , hastned his death ; and jesus commending his spirit into the hands of his father , cried with a loud voice , bowed his head , and died , and by his death sealed all the doctrines and revelations which he first taught the world and then confirmed by his bloud . he was consecrated our merciful high-priest , and by a feeling of our miseries and temptations , became able to help them that are tempted ; and for these his sufferings was exalted to the highest throne , and seat of the right hand of god ; and hath shewn , that to heaven there is no surer way than suffering for his name ; and hath taught us willingly to suffer for his sake , what himself hath already suffered for ours . he reconciled us to god by his death led us to god , drew us to himself , redeemed us from all iniquity , purchased us for his father , and for ever made us his servants and redeemed ones , that we being dead unto sin , might live unto god. and this death , being so highly beneficial to us , he hath appointed means to apply to us , and to represent to god for us in the holy sacrament of his last supper . and upon all these considerations , that cross which was a smart and shame to our lord , is honour to us , and as it turned to his glory , so also to our spiritual advantages . and buried . that he might suffer every thing of humane nature , he was by the care of his friends and disciples , by the leave of pilate , taken from the cross , and embalmed , ( as the manner of the jews was to bury ) and wrapp'd linnen , and buried in a new grave hewn out of a rock . and this was the last and lowest step of his humiliation . he descended into hell. that is he went down into the lower parts of the earth , ( as himself called it ) into the heart of the earth ; by which phrase the scripture understands the state of separation , or of souls severed from their bodies . by this his descending to the land of darkness , where all things are forgotten , he sanctified the state of death & separation , that none of his servants might ever after fear the jaws of death and hell ; whither he went , not to suffer torment , ( because he finished all that upon the cross ) but to triumph over the gates of hell , to verifie his death , and the event of his sufferings , and to break the iron bars of those lower prisons , that they may open and shut hereafter only at his command . the third day he rose again from the dead . after our lord jesus had abode in the grave the remaining part of the day of his passion , and all the next day , early in the morning upon the third day , by the power of god , he was raised from death and hell to light and life , never to return to death any more , and is become the first-born from the dead , the first-fruits of them that slept : and although he was put to death in the flesh , yet now , being quickned in the spirit , he lives for ever . and as we all die in adam , so in christ we all shall be made alive ; but every man in his own order : christ is the first ; and we , if we follow him in the regeneration , shall also follow him in the resurrection . he ascended into heaven , when our dearest lord was risen from the grave , he conversed with his disciples for forty days together , often shewing himself alive by infallible proofs , and once to five hundred of his disciples at once appearing . having spoken to them fully concerning the affairs of the kingdom , and the promise of the father ; leaving them some few things in charge for the present , he solemnly gave them his blessing , and in the presence of his apostles was taken up into heaven by a bright cloud and the ministery of angels , being gone before us , to prepare a place for us above all heavens , in the presence of his father , and at the foot of the throne of god. from which glorious presence we cannot be kept by the change of death and the powers of the grave , nor the depth of hell , nor the height of heaven ; but christ being lifted up shall draw all his servants unto him . and sitteth at the right hand of god the father almighty . i believe that jesus christ sitteth in heaven above all principalities and powers , being exalted above every name that is named in heaven and earth , that is above every creature above and below , all things being put under his feet . that he is always in the presence of his father , interceding for us , and governs all things in heaven and earth , that he may defend his church , and adorn her with his spirit , and procure and effect her eternal salvation , there he sits and reigns as king , and intercedes as our high-priest . he is a minister of the sanctuary , and of the true tabernacle which god made , and not man , the author and finisher of our faith , the captain of our confession , the great apostle of our religion , the great bishop of our souls , the head of the church , and the lord of heaven and earth . and therefore to him we are to pay dvino worship , service and obedience ; and we must believe in him , and in god by him , and rely entirely on the mercies of god through jesus christ. from thence he shall come in the clouds shining , and adorned with the glory of his father , attended by millions of bright angels , with the voice of an archangel , and a shout of all the heavenly , army , the trump of god ; and every eye shall see him , and they that pierced his hands and his ●…eet shall behold his majesty , his terror , and his glory : and all the families of the earth shall tremble at his presence , and the powers of heaven shall be shaken , and the whole earth and sea shall be broken in pieces and confusion ; for then he shall come to put an end to this world , and to judge the quick and the dead . for the father judgeth no man , but hath given all judgment to his son. and at this day of judgment the lord jesus shall sit in the air in a glorious throne ; and the angels having gathered together god's elect from the four corners of the world , all the kindreds of the earth , being brought before the judgment-seat , shall have the records of their conscience laid open , that is , all that ever they thought , or spake , or did , shall be brought to their memory , to convince the wicked of the justice of the judge in passing the fearful sentence upon them , and glorify the mercies of god towards his redeemed ones : and then the righteous judge shall condemn the wicked to the portion of devils for ever , to a state of torments , the second , and eternal , and intolerabl death ; and the godly , being placed on his right hand , shall hear the blessed sentence of absolution , and shall be led by christ to the participation of the glories of his father's kingdom for ever and ever . amen . i believe in the holy ghost [ or ] the holy spirit . who is the third person of the holy , undivided , ever-blessed trinity , which i worship and adore and admire , but look upon with wonder , and am not in a capacity to understand . i believe that the holy spirit into whose name , as of the father and the son , i was baptized , is the heavenly author , the captain , the teacher , and the witness of all the truths of the gospel : that as the father sent the son , so the son from heaven sent the holy spirit to lead the church into all truth , to assist us in all temptations , and to help us in the purchase of all vertue . this holy spirit proceeds from the father , and our lord jesus received him from his father , and sent him into the world ; who receiving the things of christ and declaring the same excellent doctrines , speaks whatsoever he hath heard from him ; and instructed the apostles , and builds the church ; and produces faith , and confirms our hope , and increases charity . and this holy spirit our blessed lord hath left with his church for ever , by which all the servants of god are enabled to do all things necessary to salvation , which by the force of nature they cannot do : and we speak by the spirit , and work by the spirit , when by his assistances any ways imparted to us we speak or do any thing of our duty . he it is who enlightens our understanding , sanctifies our will , orders and commands our affections ; he comforts our sorrows , supports our spirits in trouble , and enables us by promises , and confidences , and gifts , to suffer for the lord jesus and the gospel . and all these things god the father does for us by his son , and the son by the holy spirit , and the holy spirit by all means within and without , which are operative upon and proportionable to the nature of reasonable creatures . this is he who works miracles , gives the gifts of prophecy and of interpretation , that teaches us what and how to pray , that gives us zeal and holy desires ; who sanctifies children in baptism , and confirms them with his grace in comfirmation , and reproves the world , and consecrates bishops and all the ministers of the gospel , and absolves the penitent , and blesses the obedient , and comforts the sick , and excommunicates the refractory , and makes intercession for the saints : that is , the church and those whom he hath blessed , appointed and sanctified to these purposes , do all these ministeries by his authority and his commandment and his aids . this is he that testifies to our spirits that we are the sons of god , and that makes us to cry , abba , father ; that is , who inspires into us such humble confidences of our being accepted in our hearty and constant endeavours to please god , that we can with chearfulness and joy call god our father , and expect and hope for the portion of sons both here and hereafter , and in the certainty of this hope , to work out our salvation with fear and reverence , with trembling and joy , with distrust of our selves and mighty confidence in god. by this holy and ever-blessed spirit several persons in the church , and every man in his proportion , receives the gifts of wisdom , and utterance , and knowledge , and interpretation , and prophesie and healing , and goverement , and discerning of spirits , and faith , and tongues , and whatsoever can be necessary for the church in several ages and periods , for her beginning , for her continuance , for her in prosperity , and for her in persecution . this is the great promise of the father , and it is the gift of god , which he will give to all them that ask him , and who live piously and chastly , and are persons fit to entertain so divine a grace . this holy spirit god gives to some more , to some less , according as they are capable . they who obey his motions , and love his presence , and improve his gifts , shall have him yet more abundantly : but they that grieve the holy spirit shall loose that which they have ; and they that extinguish him belong not to christ , but are in the state of reprobation ; and they that blaspheme this holy spirit , and call him the spirit of the devil , or the spirit of error , or folly , or do malicious despites to him , that is , they who on purpose , considering and chusing , do him hurt by word or by deed , ( so far as lies in them ) shall for ever be separated from the presence of god and of christ , and shall never be forgiven in this world nor in the world to come . lastly , this holy spirit seals us to the day of redemption ; that is , god gives us his holy spirit as a testimony that he will raise us again at the last day , and give us a portion in the glories of his kingdom , in the inheritance of our lord jesus . the holy catholick church . i believe that there is and ought to be a visible company of men professing the service and discipline , that is , the religion , of the gospel , who agree together in the belief of all the truths of god revealed by jesus christ , and in confession of the articles of this creed , and agree together in praying and praising god through jesus christ , to read and hear the scriptures read and expounded , to provoke each other to love and to good works , to advance the honour of christ , and to propagate his faith and worship . i believe this to be a holy church , spiritual , and not civil and secular , but sanctified by their profession , and the solemn rites of it , professing holiness , and separating from the evil manners of heathens and wicked persons , by their laws and institutions . and this church is catholick ; that is , it is not confined to the nation of the jews , as was the old religion , but it is gathered out of all nations , and is not of a differing faith in differing places , but always did , doth , and ever shall profess the faith which the apostles preach'd , and which is contained in this creed ; with whosoever believes is a catholick and a christian , and he that believes not is neither . this catholick church i believe , that is , i believe whatsoever all good christians in all ages and in all places did confess to be the catholick and apostolick faith. the communion of saints , that is , the communion of all christians ; because by reason of their holy faith they are called saints in scripture , as being begotten by god into a lively faith , and cleansed by believing : and by this faith , and the profession of a holy life in obedience to jesus christ , they are separated from the world , called to the knowledge of the truth , justified before god , and indued with the holy spirit of grace , foreknown from the beginning of the world , and predestinated by god to be made conformable to the image of his son , here in holiness of life , hereafter in a life of glory ; and they who are saints in their belief and profession must be so also in their practice and conversation , that so they may make their calling and election sure , lest they be saints onely in name and title , in their profession and institution , and not in manners and holiness of living ; that is , lest they be so before men , and not before god. i believe that all people who desire the benefit of the gospel are bound to have a fellowship and society with these saints , and communicate with them in their holy things , in their faith , and in their hope , and in their sacraments , and in their prayers , and in their publick assemblies , and in their government : and must do to them all the acts of charity and mutual help which they can and are required to : and without this communion of saints , and a conjunction with them who believe in god through jesus christ , there is no salvation to be expected ; which communion must be kept in inward things always and in all persons , and testified by outward acts always , when it is possible , and may be done upon just and holy conditions . the forgiveness of sins . i believe that all the sins i committed before i came to the knowledge of the truth , and all the slips of humane infirmity , against which we heartily pray , and watch , and labour , and all the evil habits of which we repent so timely and effectually that we obtain their contrary graces and live in them , are fully remitted by the blood of christ ; which forgiveness we obtain by faith and repentance , and therefore are not justified by the righteousness of works , but by the righteousness of faith : and we are preserved in the state of forgiveness or justification by the fruits of a lively faith , and a timely active repentance . the resurrection of the body . i believe that at the last day all they whose sins are forgiven , and who lived and died in the communion of saints , and in whom the holy spirit did dwell , shall rise from their grves , their dead bones shall live and be clothed with flesh and skin , and their bodies together with their souls shall enter into the portion of a new life : and that this body shall no more see corruption , but shall rise to an excellent condition ; it shall be spiritual , powerful , immortal and glorious , like unto his glorious body , who shall then be our judge , is now our advocate , our saviour and our lord. and the life everlasting . i believe that they who have their part in this resurrection shall meet the lord in the air , and when the blessed sentence is pronounc'd upon them , they shall for ever be with the lord in joys unspeakable and full of glory , god shall w●…pe all tears from their eyes ; there shall be no fear or sorrow , no mourning or death ; a friend shall never go away from thence , and an enemy shall never enter ; there shall be fulness without want , light eternal brighter then the sun , day and no night , joy and no weeping , difference in degree and yet all full ; there is love without dissimulation , excellency without envy , multitudes without confusion , musick without discord ; there the understandings are rich , the will is satisfied , the affections are all love and all joy , and they shall reign with god and christ for ever and ever . amen . this is the catholick faith , which except a man believe faithfully he cannot be saved . tertull. de velandis virgin. regula quidem fidei ●…na omnino est , sola immobilis & irreformabilis , credendi , scilicet , in unicum deum omnipotentem , &c. hac lege fidei manente , caet●…ra jam disciplinae & conversationis admittunt novitatem correctionis , operante , scil . & proficiente usque in finem gratia dei. the rule of faith is wholly one , unalterable , never to be mended , never changed ; to wit , i believe in god , &c , this law of faith remaining , in other things you may encrease and grow . s. aug. de fide & symb. haec est fides , quae paucis verbis tenenda in symbolo novellis datur . quae pauca verba fiedelibus not a sunt : ut credendo subjugentur deo , subjugati recte vivant , recte vivendo cor mundent , corde mundo quod credunt , intelligant . this is the faith which in few words is given to novices . these few words are known to all the faithful ; that by believing they may be subject to god , by this subjection they may live well , by living-well they may purifie their hearts , and with pure hearts they may [ relish & ] understand what they do believe . max. taurin . de tradit . symb. symbolum tessera est & signaculum , quo inter fideles perfidosque secernitur . this creed is the badge or cognizance by which the faithful are discerned from unbelievers . hujus catholici symboli brevis & perfecta confessio , quae duodecim apostolorum totidem est signata sententiis , tam instructa est in munitione coelesti , ut omnes haereticorum opiniones solo possint gladio detruncari . leo m. ad pulcheriam aug. this short and perfect confession of this catholick creed , which was consigned by the sentences of twelve apostles , is so perfect a celestial armour , that all the opinions of hereticks may by this alone , as with a sword , be cut in pieces . agenda : or , things to be done . the diary or , a rule to spend each day religiously . sect . 1. 1. suppose every day to be a day of business : for your whole life is a race , and a battel ; a merchandise , and a journey . every day propound to your self a rosary or a chaplet of good works to present to god at night . 2. rise as soon as your health and other occasions shall permit ; but it is good to be as regular as you can , and as early . remember , he that rises first to prayer hath a more early title to a blessing . bnt he that changes night into day , labour into idleness , watchfulness into sleep , changes his hopes of blessing into a dream . 3. never let any one think it an excuse to lie in bed , because he hath nothing to do when he is up : for whoever hath a soul , and hopes to save that soul , hath work enough to do to make his calling and election sure , to serve god and to pray , to read and to meditate , to repent and to amend , to do good to others , and to keep evil from themselves . and if thou hast little to do , thou ought'st to imploy the more time in laying up for a greater crown of glory . 4. at your opening your eyes , enter upon the day with some act of piety . 1. of thanksgiving for the preservation of you the night past . 2. of the glorification of god for the works of the creation , or any thing for the honour of god. 5. when you first go off from your bed , solemnly and devoutly bow your head , and worship the holy trinity , the father , son and holy ghost . 6. when you are making ready , be as silent as you can , and spend that time in holy thoughts ; there being no way left to redeem that time from loss , but by meditation and short mental prayers . if you chuse to speak , speak somthing of god's praises , of his goodness , his mercies , or his greatness . ever resolving that the first fruits of thy reason and of all thy faculties shall be presented to god , to sanctfie the whole harvest of thy conversation . 7. be not curious , nor careless in your habit , but always keep these measures . 1. be not troublesome to thy self or to others by unhandsomness or uncleanness . 2. let it be according to your state and quality . 3. make religion to be the difference of your habit , so as to be best attired upon holy or festival daies . 8. in your dressing , let there be ejaculations fitted to the several actions of dressing : as at washing your hands and face , pray god to cleanse your soul from sin ; in putting on your cloaths , pray him to cloth your soul with the righteousness of your saviour and so in all the rest . for religion must not onely be the garment of your soul , to invest it all over ; but it must be also as the fringes to every of your actions , that something of religion appear in every one of them , besides the innocence of all of them . 9. as soon as you are dressed with the first preparation of your cloaths , that you can decently do it , kneel and say the lord's prayer ; then rise from your knees and do what is necessary for you in order to your farther dressing , or affairs of the house , which is speedily to be done ; and then finish your dressing according to the foregoing rules . 10. when you are dressed , retire your self to your closet , and go to your usual devotions ; which it is good that at the first prayers they were divided into seven actions of piety . 1. an act of adoration . 2. of thanksgiving . 3. of oblation . 4. of confession . 5. of petition . 6. of intercession . 7. of meditation , or serious , deliberate , useful reading of the holy scriptures . 11. i advise that your reading should be governed by these measures . 1. let it not be of the whole bible in order , but for your devotion use the new testament , and such portions of the old as contain the precepts of holy life . 2. the historical and less useful part , let it be read at such other times which you have of leisure from your domestick imployments . 3. those portions of scripture which you use in your prayers , let them not be long : a chapter at once , no more . but then what time you can afford , spend it in thinking and meditating upon the holy precepts w ch you read . 4. be sure to meditate so long , till you make some act of piety upon the occasion of what you meditate either that you get some new arguments against a sin , or some new incouragements to vertue ; some spiritual strength and advantage , or else some act of prayer to god , or glorification of him . 5. i advise that you would read your chapter in the midst of your prayers in the morning , if they be divided according to the number of the former actions ; because little interruptions will be apt to make your prayers less tedious , and your self more attent upon them . but if you find any other way more agreeing to your spirit and disposition , use your liberty without scruple . 12. before you go forth of your closet , after your prayers are done , set your self down a little while and consider what you are to do that day , what matter or business is like to imploy you or to tempt you ; and take particular resolution against that , whether it be matter of wrangling , or anger , or covetousness , or vain courtship , or feasting ; and when you enter upon it , remember upon what you resolved in your closet . if yo are likely to have nothing extraordinary that day , a general recommendation of the affairs of that day to god in your prayers will be sufficient : but if there be any thing foreseen that is not usual , be sure to be armed for it by a hearty , though a short , prayer , and an earnest prudent resolution before-hand , and then watch when the thing comes . 13. whosoever hath children or servants , let him or her take care that all the children and servants of the family say their prayers before they begin their work . the lord's prayer and the ten commandments , with the short verse at the end of every commandment which the church uses , and the creed , is a very good office for them , if they be not fitted for more regular offices . and to these also it were good that some proper prayer were apportioned , and they taught it . it were well if they would serve themselves of this form set down at the end of this diary . 14. then go about the affairs of your house and proper imployment , ever avoiding idleness , or too much earnestness of affection upon the things of the world : do your business prudently , temperately , diligently , humbly , charitably . 15. let there be no idle person in or about your family , of beggars or unimployed servants , but find them all work and meat , call upon them carefully , reprove them without reproaches or fierce railings . be a master or a mistress , and a friend to them , and exact of them to be faithful and diligent . 16. in your servants suffer any offence against your self rather than against god ; endure not that they should swear , or lie , or steal , or be wanton , or curse each other , or be railers , or slanderers , or tell-tales , or sowers of dissention in the family , or amongst neighbours . 17. in all your entercourse with your neighbours in the day , let your affairs be wholly matter of business or civility , and always managed with justice and charity : never let it be matter of curiosity or enquiry into the actions of others , always without censuring or rash judgment , without backbiting , slandering or detraction : do it not your self , neither converse with them that do . he or she that loves tale-bearers shall never be beloved , or be innocent . 18. before dinner and supper , as often as it is convenient or can be had , let the publick prayers of the church , or some parts of them be said publickly in the family , and let as many be present as you can . the same rule is also to be observed for sundays and holy-days , for their going to church . let no servant be always detained , but relieved and provided for by changes . 19. let your meal be temperate and wholesom according to your quality and the season , begun and ended with prayer : and be sure that in the course of your meal , and before you rise , you recollect your self , and send your heart up to god with some holy and short ejaculation ; remembring your duty , fearing to offend , or desiring and sighing after the eternal supper of the lamb. 20. after meal use what innocent refreshment you please , to refresh your mind or body with these measures . 1. let it not be too expensive of time . 2. let it not hinder your devotion , nor your business . 3. let it be always without violence or passion . 4. let it not then wholly take you up when you are at it ; but let your heart retire with some holy thoughts and sober recollections , lest your mind be seized upon by it , and your affections carried off from better things : secure your affections for god , and sober and severe imployment . here you may be refreshed , but take heed you neither dwell here , nor sin here . it is better never to use recreation , than at any time to sin by it : but you may use recreation , and avoid sin , and that 's the best temper . but if you cannot do both , be more careful of your soul than of your refreshment ; and that 's the best security . but then , in what you use to sin , carefully avoid it , and change your refreshment for some other instance in which you can be more innocent . 21. entertain no long discourse with any , but , if you can , bring in something to season it with religion : as god must be in all your thoughts , so , if it be possible , let him be in all your discourses , at least let him be at one end of it ; and when you can speak of him , be sure you forget not to think of him . 22. towards the declining of the day , be sure to retire to your private devotions : read , meditate and pray . in which i propound to you this method , on the lord's day meditate of the glories of the creation , of the works of god , and all his benefits to mankind , and to you in particular . then let your devotion be , humbly upon your knees to say over the 8 th and 9 th psalms , and sometimes the 104 th , with proper collects which you shall find or get : adding the form of thanksgiving which is in the rule of holy living , pag. 378. in the manner as is there directed , or some other of your own chusing . meditate on monday on 1. death tuesday 2. judgment wednesday 3. heaven thursday 4. hell. saying your usual prayers , and adding some ejaculations or short sayings of your own , according to the matter of your devotion . on friday recollect your sins that you have done that week , and all your life-time and let your devotion be to recite humbly and devoutly some penitential litanies , whereof you may serve your self in the rule of holy living , pag. 373. on saturday at the serne time , meditate on the passion of our blessed saviour and all the mysteries of our redemption , which you may do and pray together by using the forms made to that purpose in the rule of holy living , pag. 391. in all your devotions begin and end with the lord's prayer . upon these two days and sunday you may chuse some partions out of the life of christ , to read and help your meditation , proper to the mysteries you are appointed to meditate , or any other devout books . 23. read not much at a time ; but meditate as much as your time and capacity and disposition will give you leave : ever remembring , that little reading and much thinking , little speaking and much hearing , frequent and short prayers and great devotion is the best way to be wise , to be holy , to be devout . 24. before you go to bed , bethink your self of the day past : if nothing extraordinary hath hapned , your conscience is the sooner examined ; but if you have had any difference or disagreeing with any one , or a great feast , or great company , or a great joy , or a great sorrow , then recollect your self with the more diligence : ask pardon for what is amiss ; give god thanks for what was good . if you have omitted any duty , make amends next day ; and yet if nothing be found that was amiss , be humbled still , and thankful , and pray god for pardon if any thing be amiss that you know not of . if all these things be in your offices , for your last prayers be sure to apply them according to what you find in your examination : but if they be not , supply them with short ejaculations before you begin your last prayers , or at the end of them . remember also and be sure to take notice of all the mercies and deliverances of your self and your relatives that day . 25. as you are going to bed , as often as you can conveniently , or that you are not hindred by company , meditate of death and the preparations to your grave . when you lie down , close your eyes with a short prayer , commit your self into the hands of your faithful creator : and when you have done , trust him with your self , as you must do when you are dying . 26. if you awake in the night , fill up the intervals or spaces of your not sleeping by holy thoughts and aspirations , and remember the sins of your youth : and sometimes remember your dead , and that you shall die ; and pray to god to send to you and all mankind a mercy in the day of judgment . 27. upon the holy-days observe the same rules ; only let the matter of your meditations be according to the mystery of the day . as upon christmas-day meditate on the birth of our blessed saviour , and read the story and considerations which are in the life of christ : and to your ordinary devotions of every day add the prayer which is fitted to the mystery , which you shall find in the life of christ , or the rule of holy living . upon the day of the annunciation , or our lady-day , meditate on the incarnation of our blessed saviour ; and so upon all the festivals of the year . 28. set apart one day for fasting once a week , or once a fortnight , or once a month at least : but let it be with these cautions and measures . 1. do not chuse a festival of the church for your fasting-day . 2. eat nothing till your afternoondevotions be done , if the health of your body will permit it : if not , take something , though it be the less . 3. when you eat your meal , let it be no more than ordinary , lest your fasting day end in an intemperate evening . 4. let the actions of all the day be proportionable ot it ; abstain from your usual recreations on that day , and from greater mirth . 5. be sure to design before-hand the purposes of your fast , either for . repentance , or for mortification , or for the advantages of prayer , and let your devotins be accordingly . but be sure not to think fasting , or eating fish , or eating nothing of it self to be pleasing to god , but as it serves to one of these purposes . 6. let some part of that day extraordinary be set apart for prayer for the actions of repentance , for confession of sins , and for begging of those graces for whose sake you set apart that day . 7. be sure that on that day you set apart something for the poor ; for fasting and alms are the wings or prayer . 8. it is best to chuse that day for your fast which is used generally by all christians , as friday and saturday : but do not call it a fasting-day , unless also it be a day of extraordinary devotion and of alms. 29. from observation of all the days of your life , gather out the four extraordinaries . 1. all the great and shameful sins you have committed . 2. all the excellent or greater acts of piety which by god's grace you have performed . 3. all the great blessings you have received . 4. all the dangers and great sicknesses you have escaped : and upon all the days of your extraordinary devotions , let them be brought forth , and produce their acts of vertue . 1. repentance and prayers for pardon . 2. resolutions to proceed and increase in good works . 3. thanksgiving to god. 4. fear and watchfulness , lest we fall into worse , as a punishment for our sin . 30 keep a little catalogue of these , and at the foot of them set down what promises and vows you have made , and kept or broken , and do according as you are obliged . 31. receive the blessed sacrament as often as you can : endeavour to have it once a month , besides the solemn and great festivals of the year . 32. confess your sins often , hear the word of god , make religion the business of your life , your study , and chiefest care ; and be sure that in all things a spiritual guide take you by the hand . thou shalt always rejoyce in the evening , if thou dost spend the day vertuously . via pacis . a short method of peàce and holiness . with a manual of daily prayers fitted to the days of the week . sunday . decad the first . it is the highest wisdom , by despising the world to arrive at heaven : for they are blessed whose daily exercise it is to converse with god by prayer and obedience ; by love and patience . it is the extremest folly to labour for that which will bring torment in the end , and no satisfaction in the little enjoyment of it : to be unwearied in the pursuit of the world , and to be soon tir'd in whatsoever we begin to do for christ. watch over thy self , counsel thy self , reprove thy self , censure thy self , and judge thy self impartially ; whatever thou dost to others , do not neglect thy self . for every man profits so much as he does violence to himself . they that follow their own sensuality , stain their consciences , and lose the grace of god ; but he that endeavours to please god , whatever he suffers , is beloved of god. for it is not a question , whether we shall or shall not suffer : but whether we shall suffer for god , or for the world ; whether we shall take pains in religion , or in sin , to get heaven , or to get riches . what availeth knowledg without the fear of god ? a humble ignorant man is better than a proud scholar , who studies natural things , and knows not himself . the more thou knowest , the more grievously thou shalt be judged . many get no profit by their labour , because they contend for knowledge rather than for holy life ; and the time shall come , when it shall more avail thee to have subdu'd one lust , than to have known all mysteries . no man truly knows himself , but he groweth daily more contemptible in his own eyes . desire not to be known , and to be little esteem'd of by men . if all be well within , nothing can hurt us from without : for from inordinate love and vain fear comes all unquietness of spirit and distraction of our senses . he to whom all things are one , who draweth all things to one , and seeth all things in one , may enjoy true peace and rest of spirit . it is not much business that distracts any man , but the want of purity , constancy , and tendency towards god. who hinders thee more than the unmortified desires of thy own heart ? as soon as ever a man desires any thing inordinately , he is presently disquied in himself . he that hath not wholly subdued himself is quickly tempted nad overcome in small and trifling things . the weak in spirit is he that is in a manner subject to his appetite , and he quickly falls into indignation and contention and envy . he is truly gerat that is great in charity , and little in himself . monday . the second decad. we rather often believe and speak evil of others , than good . but they that are truly vertuous do not easily credit evil that is told them of their neighbours . for if others may do amiss , then may these also speak amiss . man is frail and prone to evil , and therefore may soon fail in words . be not rash in thy proceedings , nor confident and pertinacious in thy conceits . but consult with him that is wise , and seek to be instructed by a better than thy self . the more humble and resign'd we are to god , the more prudent we are in our affairs to men , and peaceable in our selves . the proud and the covetous can never rest . be not asham'd to be , or to be esteem'd poor in this world ; for he that hears god teaching him , will find that it is the best wisdom to withdraw all our affections from secular honour and troublesome riches , and to place them upon eternal treasures , and by patience , by humility , by suffering scorn and contempt , and all the will of god , to get the true riches . be not proud of well doing●… for the judgment of god is far differing from the judgment of men . lay not thy heart open to every one , but with the wise and them that fear god. converse not much with young people and strangers . flatter not the rich , neither do thou willingly or lightly appear before great personages . never be partaker with the persecutors . it is easier , and safer , and more pleasant , to live in obedience , than to be at our own disposing . always yield to others when there is cause ; for that is no shame , but honour : but it is a shame to stand stiff in a foolish or weak argument on resolution . the talk of worldly affairs hindereth much ; although recounted with a fair intention : we speak wllingly , but seldom return to silence . tuesday . the third decad , watch and pray , lest your time pass without profit or fruit . but devout discourses do greatly further our spiritual progress , if persons of one mind and spirit be gathered together in god. we should enjoy more peace , if we did not busie our selves with the words and deeds of other men , which appertain not to our charge . he that esteem's his progress in religion , to consist in exteriour observances , his devotion will quickly be at an end : but to free your selves of passions is to lay the axe to the root of the tree , and the true way of peace . it is good that we sometimes be contradicted and ill thought of , and that we always bear it well , even when we deserve to be well spoken of . perfect peace and security cannot be had in this world . all the saints have profited by tribulations ; and they that could not bear temptations became reprobates , and fell from god. think not all is well within when all is well without ; or that thy being pleas'd is a sign that god is pleas'd : but suspect every thing that is prosperous , unless it promotes piety , and charity and humility . do no evil , for no interest , and to please no man , for no friendship , and for no fear . god regards not how much we do , but from how much it proceeds . he does much that loves much . patiently suffer that from others which thou canst not mend in them , until god please to do it for thee ; and remember that thou mend thy self , since thou art so willing others should not offend in any thing . every man's vertue is best seen in adversity and temptation . wednesday . the fourth decad. begin every day to repent , not that thou shouldst at all defer it , or stand at the door , but because all that is past ought to seem little to thee , becanse it is so in it self : begin the next day with the same zeal , and the same fear , and the same humility , as if thou hadst never begun before . a little omission of any usual exercise of piety cannot happen to thee without some loss and considerable detriment , even though it be upon a considerable cause . be not slow in common and usual acts of piety and devotion , and quick and prompt at singularities : but having first done what thou art bound to , proceed to counsels and perfections , and the extraordinaries of religion , as you see cause . he that desires much to hear news is never void of passions and secular desires , and adherences to the world . complain not too much of hinderances of devotion : if thou let men alone , they will let thee alone ; and if you desire not to converse with them , let them know it , and they will not desire to converse with thee . draw not to thy self the affairs of others , neither involve thy self in the suits and parties of great personages . know that if any trouble happen to thee , it is what thou hast deserved , and therefore brought upon thy self . but if any comfort come to thee , it is a gift of god , and what thou didst not deserve . and remember , that oftentimes when thy body complains of trouble , it is not so much the greatness of trouble , as littleness of thy spirit , that makes thee to complain . he that knows how to suffer any thing for god , that desires heartily the will of god may be done in him , that studies to please others rather than himself , to do the will of his superior , not his own , that chuseth the least portion , and is not greedy for the biggest , that takes the lowest place , and does not murmur secretly ; he is in the best condition and state of things . let no man despair of mercy or success so long as he hath life and health . every man must pass through fire and water before he can come to refreshment . thursday . the fifth decad. soon may a man lose that by negligence which hath by much labour & a long time and a mighty grace scarcely been obtain'd . and what shall become of us before night , who are weary so early in the morning ? wo be to that man who would be at rest , even when he hath scarcely a foot-step of holiness appearing in his conversation . so think , and so do , as if thou wert to die to day , and at night to give an account of thy whole life . beg not a long life , but a good one ; for length of days often times prolongs the evil , and augments the guilt . it were well if that little time we live , we would live well . entertain the same opinions and thoughts of thy sin , and of thy present state , as thou wilt in the day of sorrow . thou wilt then think thy self very miserable and very foolish , for neglecting one hour , and one day of thy salvation : think so now , and thou wilt be more provident of thy time and of thy talent . for there will a time come , when every careless man shall desire the respite of one hour for prayer and repentance , and i know not who will grant it . happy is he that so lives , that in the day of death he rejoyces , and is not amazed . he that would die comfortably , may serve his ends by first procuring to himself a contempt of the would , a fervent desire of growing in grace , love of discipline , a laborious repentance , a prompt obedience , self-denial , and toleration of every cross accident for the love of christ , and a tender charity . while thou art well thou maies●… do much good , if thou wilt ; but when●… thou art sick , neither thou nor i can tel what thou shalt be able to do : it is no●… very much , nor very good . few me●● mend with sickness , as there are but few●… who by travel and a wandering life become devout . be not troubled nor faint in the●… labours of mortification , and the austerities of repentance ; for in hell one hour is more intollerable than a hundred years in the house of repentance : and try ; for if thou canst not endure god punishing thy follies gently , for a while , to amend thee , how wilt thou endure his vengeance for ever to undo thee ? in thy prayers wait for god , and think not every hearty prayer can procure every thing thou askest . those things which the saints did not obtain without many prayers , and much labour , and showrs of tears , and a long protracted watchfulness and industry , do thou expect also in its own time , and by its usual measures . do thou valiantly , and hope confidently , and wait patiently , and thou shalt find thou wilt not be deceived . be careful thou dost not speak a lie in thy prayers , which , though not observed , is frequently practis'd by careless persons , especially in the forms of confession , affirming things which they have not thought , professing sorrow which is not , making a vow they mean not . if thou meanest to be devout , and to enlarge thy religion , do it rather by increasing thy ordinary devotions then thy extraordinary . for if they be not regular , but come by chance , they will not last long . but if they be added to your ordinary offices , or made to be daily , thy spirit will by use and custom be made tender , and not willing to go less . friday . the sixth decad. he is a truly charitable and good man , who , when he receives injuries , grieves rather for the malice of him that injures him , than for his own suffering ; who willingly prays for him that wrongs him , and from his heart forgives all his fault ; who stays not , but quickly asks pardon of others for his errours or mistakes ; who sooner shews mercy than anger ; who thinks better of others than himself ; who offers violence to his appetite , and in all things endeavours to subdue the flesh to the spirit . this is an excellent abbreviature of the whole duty of a christian. no man can have felicity in two states of things . if he takes it in god here , in him he shall have it hereafter , for god will last for ever . but if he takes felicity in things of this world , where will his felicity be when this world is done ? either here alone or hereafter must be thy portion . avoid those things in thy self which in others do most displease thee . and remember that as thine eye observes others , so art thou observed by god , by angels , and by men . he that puts his confidence in god onely , is neither over-joyed in any great good things of this life , nor sorrowful for a little thing . let god be thy love and thy fear , and he also will be thy salvation and thy refuge . do not omit thy prayers for want of a good oratory or place to pray in , nor thy duty for want of temporal encouragements . for he that does both upon god's account , cares not how or what he suffers , so he suffer well , and be the friend of christ ; nor where nor when he prays , so he may do it frequently , fervently and acceptably . very often remember and meditate upon the wounds and stripes , the shame and the pain , the death and the burial of our lord jesus ; for nothing will more enable us to bear our cross patiently , injuries charitably , the labour of religion comfortably , and censuring words and detractions with meekness and quietness . esteem not thy self to have profited in religion , unless thou thinkest well of others , and meanly of thy self : therefore never accuse any but thy self ; and he that diligently watches himself will be willing enough to be silent concerning others . it is no great matter to live lovingly with good-natur'd , with humble and meek persons : but he that can do so with the froward , with the wilful and the ignorant , with the peevish and perverse , he only hath true charity : always remembring , that our solid true peace , and peace of god , consists rather in complying with others than in being complied with , in suffering and forbearing rather than in contention and victory . simplicity in our intentions and purity of affections are the two wings of a soul , investing it with the robes and resemblances of a seraphim . intend the honour of god principally and sincerely , and mingle not thy affections with any creature , but in just subordination to god , and to religion , and thou shalt have joy , if there be any such thing in this world. for there is no joy but in god , and no sorrow but in an evil conscience . take not much care what or who is for thee , or against thee ; the judgment of none is to be regarded if god's judgment be otherwise . thou art neither better nor worse in thy self for any account that is made of thee by any but by god alone : secure that to thee , and he will secure all the rest . saturday . the seventh decad. blessed is he that understands what it is to love jesus , and contends earnestly to be like him . nothing else can satisfie , or make us perfect . but be thou a bearer of his cross , as well as a lover of his kingdom . suffer tribulation for him , or from him , with the same spirit thou receivest consolation : follow him as well for the bitter cup of his passion as for the loaves ; and remember , that if it be a hard saying , take up my cross and follow me , it is a harder saying , go ye cursed into everlasting fire . no man can always have the same spiritual pleasure in his prayers . for the greatest saints have sometimes suffered the banishment of the heart , sometimes are fervent , sometimes they feel a barrenness of devotion : for this spirit comes and goes . rest therefore only in god , and in doing thy duty : and know that if thou beest over-joyed to day , this hour will pass away , and temptation and sadness will succeed . in all afflictions seek rather for patience than for comfort : if thou preservest that , this will return . any man would serve god , if he felt pleasure in it always ; but the vertuous does it when his soul is full of heaviness , and regards not himself , but god , and hates that consolation that lessens his compunction , but loves any thing whereby his is made more humble . that which thou dost not understand when thou readest , thou shalt understand in the day of thy visitation : for there are many secrets of religion which are not perceived till they be felt , and are not felt but in the day of a great calamity . he that prays , despairs not . but sad is the condition of him that cannot pray . happy are they that can and do , and love to do it . he that will be pleased in his prayers , must make his prayers his rule . all our duty is there set down , because in all our duty we beg the divine assistance : and remember , that you are bound to do all those duties , for the doing of which you have prayed for the divine assistance . be doing actions of religion as often as thou canst , and thy worldly pleasures as seldom , that if thou beest surprised by sudden death , it may be odds but thou mayest be taken at thy prayers , watch , and resist the devil in all his temptations and snares . his chief designs are these ; to hinder thy desire in good ; to put thee by from thy spiritual imployment , from prayers , especially from the meditation of the passion , from the remembrance of thy sins , from humble confession of them , from speedy repentance , from the custody of thy senses and of thy heart , from firm purposes of growing in grace , from reading good books , and frequent receiving the holy sacrament . it is all one to him , if he deceives the by a lye or by truth ; whether he amaze or trouble thee by love of the present , or fear of the future . watch him but in these things , and there will be no part left unarmed in which he can wound thee . remember how the proud have fallen , and they who have presumed upon their own strength have been disgraced ; and that the boldest and greatesttalkers in the days of peace , have been the most dejected and pusillanimous in the day of temptation . no man ought to think he hath found peace , when nothing troubles him ; or that god loves him , because he hath no enemy ; nor that all is well , because every thing is according to his mind ; nor that he is a holy person , because he prays with great sweetness and comfort . but he is at peace who is reconciled to god ; and god loves him , when he hath overcome himself ; and all is well , when nothing pleases him but god , being thankful in the midst of his afflctions ; and he is holy , who , when he hath lost his comfort , loses nothing of his duty , but is still the same , when god changes his face towards him . postulanda . or , things to be prayed for . a form of prayer , by way of paraphrase expounding the lord's prayer . our father . merciful and gracious , thou gavest us being , raising us from nothing , to be an excellent creation , efforming us after thy own image , tenderly feeding us , and conducting and strengthening us all our days : thou art our father by a more excellent mercy , adopting us in a new birth , to become partakers of the ininheritance of jesus : thou hast given us the portion and the food of sons ; o make us to do the duty of sons , that we may never loose our title to so glorious an inheritance . let this excellent name and title , by which thou hast vouchsafed to relate to us , be our glory and our confidence , our defence and guard , our ornament and strength , our dignity , and the endearment of obedience , the principle of a holy fear to thee our father , and of love to thee and to our brethren partakers of the same hope and dignity . unite every member of the church to thee in holy bands : let there be no more names of division , nor titles and ensigns of errour and partiality : let not us who are brethren contend , but in giving honor to each other and glory to thee , contending earnestly for the faith , but not to the breach of charity , nor the denying each others hope . but grant that we may all join in the promotion of the honour of thee our father , in celebrating the name , and spreading the family , and propagating the laws and institutions , the promises and dignities of our elder brother , that despising the transitory entertainments of this world , we may labour for and long after the inheritance to which thou hast given us title , by adopting us into the dignity of sons . for ever let thy spirit witness to our spirit that we are thy children : enable us to cry abba , father . which art in heaven . heaven is thy throne , the earth thy footstool . from thy throne thou beholdest all the dwellers upon earth , and triest out the hearts of men , and nothing is hid from thy sight . and as thy knowledge is infinite , so is thy power uncircumscribed as the utmost orb of heaven , and thou sittest in thy own essential happiness and tranquillity , immovable and eternal . that is our country , and thither thy servants are travelling ; there is our father , and that is our inheritance ; there our hearts are , for there our treasure is laid up till the day of recompence . hallowed be thy name . thy name , o god , is glorious , and in thy name is our hope and confidence . according to thy name , so is thy praise unto the world's end . they that love thy name shall be joyful in thee ; for thy name which thou madest to be proclaimed unto thy people , is , the lord , the lord god , merciful and gracious , long-suffering , and abundant in goodness and truth , keeping mercy for thousands , forgiving iniquity , and transgression , and sin , and that will by no means clear the guilty . in this glorious name we worship thee , o lord ; and all they that know thy name will put their trust in thee . the desire of our soul is to thy name , and to the remembrance of thee . thou art worthy , o lord , of honour , and praise , and glory , for ever and ever : we confess thy glories , we rejoyce in thy mercies ; we hope in thy name , and thy saints like it well : for thy name is praised unto the end of the world ; it is believed by faith , relied upon by a holy hope , and loved by a great charity . all thy church celebrates thee with praises , and offers to thy name the sacrifices of prayers and thanksgiving . thou , o god , didst frame our nature by thy own image , and now thou hast imprinted thy name upon us , we are thy servants , the relatives and domesticks of thy family , and thou hast honoured us with the gracious appellative of christians . o let us never dishonour so excellent a title , nor by unworthy usages prophane thy holy name , but for ever glorifie it . let our life be answerable to our dignity ; that our body may be chast , our thoughts clean , our words gracious , our manners holy , and our life usefull and innocent ; that men seeing our good works , may glorifie thee our father which art in heaven . thy kingdom come . thou reignest in heaven and earth : o do thou rule also in our hearts , advance the interest of religion , let thy gospel be placed in all the regions of the earth , and let all nations come and worship thee , laying their proud●… wills at thy feet , submitting their understandings to the obedience of jesus , conforming their affections to thy holy laws . let thy kingdom be set up gloriously over us , and do thou reign in our spirits by thy spirit of grace ; subdue every lust and inordinate appetite , trample upon our pride , mortifie all rebellion within us , and let all thine and our enemies be brought into captivity , that sin may never reign in our mortal bodies ; but that christ may reign in our understanding by faith , in the will , by charity , in the passions by mortifications , in all the members by a right and a chast use of them . and when thy kingdom that is within us hath flourished and is advanced to that height whither thou hast designed it , grant thy kingdom of glory may speedily succeed , and we thy servants be admitted to the peace and purity , the holiness and glories of that state where thou reignest alone , and art all in all . thy will be done in earth as it is in heaven . thy will , o god is the measure of holiness and peace ; thy providence the great disposer of all things , tying all events together , in order to thy glory and the good of thy servants , by a wonderful mysterious chain of wisdom . let thy will also be the measure of our desires : for we know that whatsoever thou saiest is true , and whatsoever thou doest is good . grant we may submit our wills to thine , being patient of evils which thou inflictest , lovers of the good which thou commandest , haters of all evil which thou forbiddest , pleased with all the accidents thou sendest ; that though our nature is weaker than angels , yet our obedience may be as humble , our conformity to thy will may arise up to the degrees of unity , and theirs cannot be more ; that as they in heaven , so we on earth may obey thy will promptly , chearfully , zealously , and with all our faculties : and grant , that as they there , so all the world here may serve thee with peace and concord , purity and love unfeigned , with one heart and one voice glorifying thee our heavenly father . grant that we may quit all our own affections , and suspect our reasonings , and go out of our selves , and all our own confidences ; that thou being to us all things , disposing all events , and guideing all our actions , and directing our intentions , and over-ruling all things in us and about us , we may be servants of thy divine will for ever . give us this day our daily bread. thou , o god , which takest care of our souls , do not despise our bodies which thou hast made and sanctified , and designed to be glorious . but now we are exposed to hunger and thirst , nakedness and weariness , want and inconvenience , give unno us neither poverty nor riches , but feed us with food convenient for us , and cloth us with fitting provisions , according to that state and condition wherein thou hast placed thy servants : that we may not be tempted with want , nor made contemptible by beggery , nor wanton or proud by riches , nor in love with any thing in this world ; but that we may use it as strangers and pilgrims , as the relief of our needs , the support of our infirmities , and the oil of our lamps , feeding us till we are quite spent in thy service . lord , take from thy servants sad carefulness and all distrust , and give us only such a proportion af temporal things as may inable us with comfort to do our duty . forgive us our trespasses , as we forgive them that trespass against us o dear god , unless thou art pleased to pardon us , in vain it is that we should live here , and what good will our life do us ? o look upon us with much mercy , for we have sinned grievously against thee . pardon the adherent imperfections of our life , the weakness of our duty , the carelesness of our spirit , our affected ignorance , our indiligence , our rashness and want of observation , our malice and presumptions . turn thine eyes from our impurities , and behold the brightness and purest innocence of the holy j●…sus ; and under his cover we plead our cause , not that thou shouldst judge our sins , but give us pardon , and blot out all our iniquities , that we may never enter into the horrible regions where there are torments without ceasing , a prison without ransom , reproaches without comfort , anguish without patience , darkness without light , a worm that never dies , and the fire that never goeth out . but be pleased also to give us great charity , that we may truly forgive all that trouble or injure us , that by this character thou mayest discern us to be thy sons and servants , disciples of the holy jesus ; lest our prayer be turned into sin , and thy grace be recalled , and thou enter into a final anger against thy servants . lead us not into temptation ; gracious father , we are weak and ignorant , our affections betray us , and make us willing to die ; our adversary the devil goeth up and down , seeking whom he may devour , he is busie and crafty , malicious and powerful , watchful and envious ; and we tempt our selves , running out to mischief , delighting in the approaches of sin , and love to have necessities put upon us , that sin may be unavoidable . pity us in the midst of these disorders , and give us spiritual strength , holy resolutions , a watchful spirit , the whole armour of god , and thy protection , the guard of angels , and the conduct of thy holy spirit , to be our security in the day of danger . give us thy grace to fly from all occasions to sin , that we may never tempt our selves , nor delight to be tempted ; and let thy blessed province so order the accidents of our lives , that we may not dwell near an enemy ; and when thou shalt try us , and suffer us to enter into combat , let us always be on thy side , and fight valiantly , resist the devil , and endure patiently , and persevere constantly unto the end , that thou mayest crown thy own work in us . but deliver us from evil . from sin and shame , from the malice and fraud of the devil , and from the falseness and greediness of men , from all thy wrath , and from all our impurities , good lord deliver thy servants . do not reserve any thing of thy wrath in store for us ; but let our sins be pardoned so fully , that thou maiest not punish our inventions . and yet if thou wilt not be intreated , but that it be necessary that we suffer , thy will be done : smite us here with a father's rod , that thou maiest spare us hereafter : let the sad accidents of our life be for good to us , not for evil ; for our amendment , not to exasperate or weary us , not to harden or confound us : and what evil soever it be that shall happen , let us not sin against thee . for ever deliver us from that evil , and for ever deliver us from the power of the evil one , the great enemy of mankind ; and never let our portion be in that region of darkness in that everlasting burning which thou hast prepared for the devil and his angels for ever . for thine is the kingdom , the power and the glory , for ever and ever . amen . so shall we thy servants advance the mightiness of thy kingdom , the power of thy majesty , and the glory of thy mercy , from generation to generation for ever . amen . litanies for all things and persons . o god the father of mercies , the father of our lord jesus christ , have mercy upon thy servants , and hear the prayers of us miserable sinners . o blessed jesus , the fountain of peace and pardon , our wisdom and our righteousness , our sanctification and redemption , have mercy upon thy servants , refuse not to hear the prayers of us miserable , sorrowful and returning sinners . o holy and divinest spirit of the father , help our infirmities ; for of our selves we know not what to ask , nor how to pray ; but do thou assist and be present in the desires of us miserable sinners . i. for pardon of sins . remember not , lord , the follies of our childhood , nor the lusts of our youth , the wildness of our head , nor the wandrings of our heart ; the infinite sins of our tongue , and the inexcusable errours of the days of vanity . lord , have mercy upon us poor miserable sinners . remember not , o lord , the growing iniquities of our elder age , the pride of our spirit , the abuse of our members , the greediness of our purposes , the peevishness and violence of all our passions and affections . lord , have mercy , &c. remember not , o lord , how we have been full of envy and malice , anger and revenge ; fierce and earnest in the purchases and vanities of the world , and lazy and dull , slow and soon weary in the things of god and of religion . lord , have mercy , &c. remember not , o lord , our uncharitable behaviour ●…towards those with whom we have conversed , our jealousies and suspitions , our evil surmisings and evil reportings , the breach of our promises to men , and the breach of all our holy vows made to thee our god. lord , have mercy , &c. remember not , o lord , how often we have omitted the several parts and actions of our duty ; for our sins of omission are infinite , and we have not sought after the righteousness of god , but have rested in carelesness and forgetfulness , in a false peace and a silent conscience . lord , have mercy , &c. o most gracious lord , enter not into judgment with thy servants , lest we be consumed in thy wrath and just displeasure ; from which , good lord , deliver us , and preserve thy servants for ever . ii. for deliverance from evils . from gross ignorance and stupid negligence , from a wandring head and a trifling spirit , from the violence and rule of passion , from a servile will and a commanding lust , from all intemperance , inordination and irregularity whatsoever . good lord , deliver and preserve thy servants for ever . from a covetous mind and greedy desires , from lustful thoughts and a wanton eye , from rebellious members and the pride and vanity of spirit , from false opinions and ignorant confidences , good lord , deliver , &c. from improvidence and prodigality , from envy and the spirit of slander , from idleness and sensuality , from presumption and despair , from sinful actions and all vitious habits , good lord , deliver , &c. from fierceness of rage and hastiness of spirit , from clamorous and reproachful language , from peevish anger and inhumane malice , from the spirit of contention and hasty and indiscreet zeal , good lord , deliver , &c. from a schismatical and heretical spirit , from tyranny and tumults , from sedition and factions , from envying the grace of god in our brother , from impenitence and hardness of heart , from obstinacy and apostasie , from delighting in sin and hating god and good men , good lord , deliver , &c. from fornication and adultery , from unnatural desires and unnatural hatreds , from gluttony and drunkenness , from loving and believing lyes , and taking pleasure in the remembrances of evil things , from delighting in our neighbour's misery and procuring it , from upbraiding others and hating reproof of our selves , good lord , deliver , &c. from impudence and shame , from contempt and scorn , from oppression and cruelty , from a pitiless and unrelenting spirit , from a churlish behaviour and undecent usages of our selves or others . good lord , deliver , &c. from famine and pestilence , from noisome and infectious deseases , from sharp and intolerable pains , from impatience and tediousness of spirit , from a state of temptation and hardened consciences , good lord , deliver , &c. from banishment and prison , from widowhood and want , from violence of pains and passions , from tempests and earthquakes , from the rage of fire and water , from rebellion and treason , from fretfulness and inordinate cares , from murmuring against god and disobedience to the divine commandment , good lord , deliver , &c. from delaying our rep●…ntance and persevering in sin , from false principles and prejudices , from un●…hankfulness and irreligion , from seducing others and being abused our selves , from the malice and craftiness of the devil , and the deceit and lyings of the world. good lord , deliver , &c. from wounds and murther , from precipices and falls , from fracture of bones and dislocation of joynts , from dismembring our bodies and all infatuation of our souls , from folly and madness , from uncertainty of mind and state , and from a certainty of sinning , good lord , deliver , &c. from thunder and lightning , from phantasms . spectres and illusions of the night , from sudden and great changes , from the snares of wealth and the contempt of beggery and extreme poverty , from being made an example and a warning to others by suffering sad judgments our selves , good lord , deliver , &c. from condemning others and justifying our selves , from misspending our time and abusing thy grace , from calling good evil and evil good , from consenting to folly and tempting others , good lord , deliver , &c. from excess in speaking and peevish silence , from looser laughing and immoderate weeping , from giving evil example to others or following any our selves , from giving or receiving scandal , from the horrible sentence of endless death and damnation , good lord , deliver , &c. from cursing and swearing , from uncharitable chiding and easiness to believe evil , from the evil spirit that walketh at noon and the arrow that flieth in darkness , from the angel of wrath and perishing in popular diseases good lord , deliver , &c. from the want of a spiritual guide , from a famine of the word and sacramants , from hurtful persecution , and from taking part with persecutors , good lord , deliver , &c. from drowning or being burnt alive , from sleepless nights and contentious days , from a melancholick and a confused spirit , from violent fears and the loss of reason , from a vitious life and a sudden and unprovided death , good lord , deliver , &c. from relying upon vain fancies and false foundations , from an evil and an amazed conscience , from sinning near the end of our life , and from despairing in the day of our death , good lord , deliver , &c. from hypocrisie and wilfulness , from self-love and vain ambition , from curiosity and carelesnes , from being tempted in the days of our weakness , from the prevailing of the flesh and grieving the spirit , from all thy wrath , and from all our sins , good lord , deliver , &c. iii. for gifts and graces . hear our prayer , o lord , and consider our desire , hearken unto us for thy truth and righteousness sake : o hide not thy face from us , neither cast away thy servants in displeasure . give unto us the spirit of prayer , frequent and fervent , holy and persevering ; an unreprovable●… faith , a just and an humble hope , and a never-failing charity . hear our prayers , o lord , and consider our desire . give unto us true humility , a meek and a quiet spirit , a loving and a friendly , a holy and a useful conversation , bearing the burthens of our neighbours , denying our selves , and studying to benefit others , and to please thee in all things . hear our prayers , &c give us a prudent and a sober , a just and a sincere , a temperate and a religious spirit , a great contempt of the world , a love of holy things , and a longing after heaven , and the instruments and paths that lead thither . hear our prayers , &c grant us to be thankful to our bene factors , righteous in performing promises , loving to our relatives , careful of our charges ; to be gentle and easie to be intreated , slow to anger , and fully instructed and readily prepared for every good work . hear our prayers , &c. give us a peaceable spirit and a peaceable life , free from debt and deadly sin ; grace to abstain from appearances of evil , and to do nothing but what is of good report , to confess christ and his holy religion , by a holy and obedient life , and a mind ready to die for him when he shall call us and assist us . hear our prayers , &c. give to thy servants a watchful and an observing spirit , diligent in doing our duty , inflexible to evil , obedient to thy word , inquisitive after thy will , pure and holy thoughts , strong and religious purposes , and thy grace to perform faithfully what we have promised in the day of our duty , or in the day of our calamity . hear our prayers , &c. o teach us to despise all vanity , to fight the battels of the lord manfully against the flesh , the world and the devil , to spend our time religiously and usefully , to speak gracious words , to walk always as in thy presence , to preserve our souls and bodies in holiness , fit for the habitation of the holy spirit of god. hear our prayers , &c. give us a holy and a perfect repentance , a well-instructed understanding , regular affections , a constant and a wise heart , a good name , a fear of thy majesty , and a love of all thy glories above all the things in the world for ever . hear our prayers , &c. give us a healthful body and a clear understanding , the love of our neighbours and the peace of the church , the publick use and comforts of thy holy word and sacraments , a great love to all christians , and obedience to our superiours ecclesiastical and civil all the days of our life . hear our prayers , &c. give us spiritual wisdom , that we may discern what is pleasing to thee , and follow what belongs unto our peace ; and let the knowledge and love of god , and of jesus christ our lord , be our guide and our portion all our days . hear our prayers , &c. give unto us holy dispositions , and an active industry in thy service , to redeem the time mis-spent in vanity : for thy pity sake take not vengeance of us for our sins , but sanctifie our souls and bodies in this life , and glorifie them hereafter . hear our prayers , &c. our father , &c. iv. to be added to the former li●…anies , according as our devotions and time will su●…fe●… . for all states of men and women , especially in the christian church . o blessed god , in mercy remember thine inheritance , and forget not the congregation of the poor for ever ; pity poor mankind , whose portion is misery and folly , shame and death . but thou art our redeemer , and the lifter up of our head , and under the shadow of thy wings shall be our help , until this tyranny be over-past . have mercy upon us , o god , and hid not thy self from our petition . preserve , o god , the catholick church in holiness and truth , in unity and peace , free from persecution , or glorious under it ; that she may for ever advance the honour of our lord jesus , for ever represent his sacrifice , and glorifie his person , and advance his religion , and be accepted of thee in her blessed lord ; that being filled with his spirit , she may partake of his glory . have mercy upon us , &c. give the spirit of government and holiness to all christian kings , princes and governours : grant that their people may obey them , and they may obey thee , and live in honesty and peace , justice and holy religion , being nursing-fathers to the church , advocates for the oppressed , patrons for the widows , and a sanctuary for the miserable and the fatherless ; that they may reign with thee for ever in the kingdom of the lord jesus . have mercy upon us , &c. give to thy servants the bishops , and all the clergy , the spirit of holiness and courage , of patience and humility , of prudence and diligence , to preach and declare thy will by a holy life and wise discourses ; that they may minister to the good of souls , and find a glorious reward in the day of our lord jesus . have mercy npon us , &c. give to our relatives [ our wives and children , our friends and benefactors , our charges , our family , &c. ] pardon and support , comfort in all their sorrows , strength in all temptations , the guard of angels to preserve them from evil , and the conduct of thy holy spirit to lead them into all good ; that they doing their duty , may feel thy mercies here , and partake of thy glories hereafter . have mercy upon us , &c. give to all christian kingdoms and commonwealths peace and plenty , health and holy religion ; to all families of religion and nurseries of piety zeal and holiness , prudence and unity , peace and contentedness ; to all schools of learning quietness and industry , freedom from wars and violence , factions and envy . have mercy upon us , &c. give to all married persons faith and love , charitable and wise compliances , sweetness of society and innocence of conversation ; to all virgins and widows great love of religion , a sober and a contented spirit , an unwearied attendance to devotion and the offices of holiness : protection to the fatherless , comfort to the disconsolate , patience and submission , health and spiritual advantages to the sick ; that they may feel thy comforts for the days wherein they have suffered adversity . have mercy upon us , &c. be thou a star and a guide to them that travel by land or sea , the confidence and comfort of them that are in storms and shipwrecks , the strength of them that toil in the mines and row in the gallies , an instructer to the ignorant ; to them that are condemned to die be thou a guide unto death : give chearfulness to every sad heart , spiritual strength and proportionable comfort to them that are afflicted by evil spirits ; pity the lunaticks , give life and salvation to all to whom thou hast given no understanding , accept the stupid and the fools to mercy : give liberty to prisoners , redemption to captives , maintenance to the poor , patronage and defence to the oppessed , and put a period to the iniquity and to the miseries of all mankind . have mercy upon us , &c. give unto our enemies grace and pardon , charity to us , and love to thee ; take away all anger from them , and all mistakes from us , all mis-interpretations and jealousies ; bring all sinners to repentance and holiness , and to all thy saints and servants give an increasing love , and a persevering duty : bring all turks , jews and infidels to the knowledge and confession of the lord jesus , and a participation of all the promises of the gospel , all the benefits of his passion ; to all hereticks give humility and ingenuity , repentance of their errours , and grace and power to make amends to the church and truth , and a publick acknowledgment of a holy faith , to the glory of the lord jesus . have mercy , &c. give to all merchants faithfulness and truth ; to the labouring husbandman health and fair seasons of the year , and reward his toil with the dew of heaven and the blessings of the earth ; to all artisans give diligence in their callings , and a blessing on their labours and on their familes ; to old men piety and perfect repentance , a liberal heart and an open hand , great religion and desires after heaven ; to young men give sobriety and chastity ; health and usefulness , an early piety and a persevering duty ; to all families visited with the rod of god give consolation , and a holy use of the affliction , and a speedy deliverance ; to us all pardon and holiness , and life eternal , through jesus christ , amen . the grace of our lord jesus christ , and the love of god , and the communication of the holy spirit , be with us all for ever . amen . a short prayer to be said every morning . i. o almighty god father of our lord jesus christ , the god of mercy and comfort , with reverence and fear , with humble confidence and strong desires , i approach to the throne of grace , begging of thee mercy and protection , pardon and salvation . o my god , i am a sinner , but sorrowful and repenting : thou art justly offended at me , but yet thou art my lord and my father , merciful and gracious . be pleased to blot all my sins out of thy remembrance , and heal my soul that i may never any more sin against thee . lord , open my eyes , that i may see my own infirmities , and watch against them ; and my own follies , that i may amend them ; and be pleased to give me perfect understanding in the way of godliness , that i may walk in it all the days of my pilgrimage . give me a spirit diligent in the works of my calling , chearful and zealous in religion , fervent and frequent in my prayers , charitable and useful in my conversation . give me a healthful and a chast body , a pure and a holy soul , a sanctified and an humble spirit ; and let my body and soul and spirit be preserved unblameable to the coming of the lord jesus . amen . ii. blessed by thy name , o god , and blessed be thy mercies , who hast preserved me this night from sin and sorrow , from sad chances and a violent death , from the malice of the devil and the evil effects of my own corrupted nature and infirmity . the out-goings of the morning and evening shall praise thee , and thy servants shall rejoyce in giving thee praise for the operation of thy hands . let thy providence and care watch over me this day and all my whole life , that i may never sin against thee by idleness or folly , by evil company or private sins , by word or deed , by thought or desire ; and let the imployment of my day leave no sorrow or the remembrance of an evil conscience at night ; but let it be holy and profitable , blessed and always innocent ; that when the days of my short abode are done , and the shadow is departed , i may die in thy fear and favour , and rest in a holy hope , and at last return to the joys of a blessed resurrection , through jesus christ : in whose name , and in whose words in behalf of my self , and all my friends , and all thy servants , i humbly and heartily pray , our father , &c. a prayer for the evening . eternal god , almighty father of men and angels , by whose care and providence i am preserved and blessed , comforted and assisted , i humbly beg of thee to pardon the sins and follies of this day , the weaknesses of my services and the strength of my passions , the rashness of my words and the vanity and evil of my actions . o just and dear god , how long shall i confess my sins , and pray against them , and yet fall under them ? o let it be so no more , let me never return to the follies of which i am ashamed , which bring sorrow and death , and thy displeasure worse than death . give me a command over my evil inclinations , and a perfect hatred of sin , and a love to thee above all the desires of this world . be pleased to bless and preserve me this night from all sin , and all violence of chance , and the malice of the spirits of darkness : watch over me in my sleep , and whether i sleep or wake , let me be thy servant . be thou first and last in all my thoughts , and the guide and continual assistance of all my actions . preserve my body , pardon the sin of my soul , and sanctifie my spirit . let me always live holily , and justly , and soberly ; and when i die , receive my soul into thine hands . o holy and ever blessed jesus , that i may lie in thy bosom , and long for thy coming , and hear thy blessed sentence at doomsday , and behold thy face , and live in thy kingdom , singing praises to god for ever and ever . amen . our father , &c. for sunday . a prayer against pride . i. oeternal god , merciful and glorious , thou art exalted far above all heavens ; thy throne , o god , is glory , and thy scepter is righteousness , thy will is holiness , and thy wisdom the great foundation of empire and government . i adore thy majesty , and rejoyce in thy mercy , and revere thy power , and confess all glory and dignity and honour to be thine alone , and theirs to whom thou shalt impart any ray of thy majesty , or reflexion of thy honour : but as for me , i am a worm and no man , vile dust and ashes , the son of corruption and the heir of rottenness , seized upon by folly , a lump of ignorance and sin , and shame and death . what art thou , o lord ? the great god of heaven and earth , the fountain of holiness and perfection infinite . but what am i ? so ignorant , that i know not what ; so poor , that i have nothing of my own ; so miserable , that i am the heir of sorrow and death ; and so sinful , that i am encompassed with shame and grief . ii. and yet , o my god , i am proud ; proud of my shame , glorying in my sin , boasting my infirmities ; for this is all that i have of my own , save only that i have multiplied my miseries by vile actions , every day dishonouring the work of thy hands : my understanding is too confident , my affections rebellious , my will refractory and disobedient ; and yet i know thou resistest the proud , and didst cast the morning stars , the angels , from heaven into chains of darkness , when they grew giddy and proud , walking upon the battlements of heaven , beholding the glorious regions that were above them . iii. thou , o god , who givest grace to the humble , do something also for the proud man ; make me humble and obedient . take from me the spirit of pride and hautiness , ambition and self-flattery , confidence and gaiety : teach me to think well , and to expound all things fairly of my brother , to love his worthiness , to delight in his praises , to excuse his errours , to give thee thanks for his graces , to rejoyce in all the good that he receives , and ever to believe and speak better things of him than of my self . iv. o teach me to love to be concealed and little esteem'd ; let me be truly humbled , and heartily ashamed of my sin and folly : teach me to bear reproaches evenly , for i have deserved them ; to refuse all honours done unto me , because i have not deserved them ; to return all to thee , for it is thine alone ; to suffer reproof thankfully , to amend all my faults speedily : and do thou invest my soul with the humble robe of my meek master and saviour jesus ; and when i have humbly , patiently , charitably and diligently served thee , change this robe into the shining garment of immortality , my confusion into glory , my folly to perfect knowledge , my weaknesses and dishonours to the strength and beauties of the sons of god. v. in the mean time use what means thou pleasest to conform me to the image of thy holy son ; that i may be gentle to others , and severe to my self ; that i may sit down in the lowest place , striving to go before my brother in nothing but in doing him and the honour , staying for my glory till thou shalt please in the day of recompences to reflect light from thy face , and admit me to behold thy glories . grant this for jesus christ's sake , who humbled himself to the death and shame of the cross , and is now exalted unto glory : unto him , with thee , o father , be glory and praise for ever and ever . amen . for monday . a prayer against covetousness . i. o almighty god , eternal treasure of all good things , thou fillest all things with plenteousness ; thou clothest the lilies of the field , and fecdest the young ravens that call upon thee : thou art all-sufficient in thy self , and all-sufficient to us . let thy providence be my store-house , my dispensation of temporal things the limit of my labour , my own necessity the measures of my desire : but never let my desires of this world be greedy , nor my labour immoderate , nor my care vexatious and distracting ; but prudent , moderate , holy , subordinate to thy will , the measure thou hast appointed for me . ii. teach me , o god , to despise the world , to labour for the true riches , to seek the kingdom of heaven and its righteousness , to be content with what thou providest , to be in this world like a stranger , with affections set upon heaven , labouring for and longing after the possessions of thy kingdom ; but never suffer my affections to dwell below : but give me a heart compassionate to the poor , liberal to the needy , open and free in all my communications , without base ends , or greedy designs , or unworthy arts of gain ; but let my strife be to gain thy favour , to obtain the blessedness of doing good to others , and giving to them that want , and the blessedness of receiving from thee pardon and support , grace and holiness , perseverance and glory , through jesus christ our lord. for tuesday . a prayer against lust. i. o eternal purity , thou art brighter than the sun , purer than the angels , and the heavens are not clean in thy sight ; with mercy behold thy servant , apt to be tempted with every object , and to be overcome by every enemy . i cannot , o god , stand in the day of battel and danger , unless thou coverest me with thy shield , and hidest me under thy wings . the fiery darts of the devil are ready to consume me , unless the dew of thy grace for ever descend upon me . thou didst make me after thine image : be pleased to preserve me so , pure and spotless , chast and clean , that my body may be a holy temple , and my soul a sanctuary to entertain thy divinest spirit , the spirit of love and holiness , the prince of purities . ii. reprove in me the spirit of fornication and uncleanness , and fill my soul with holy fires , that no strange fire may come into the temple of my body , where thou hast chosen to dwell . o cast out all those unclean spirits which have unhallowed the place where thy holy feet have trod ; pardon all my hurtful thoughts , all my impurities , that i , who am a member of christ , may not become the member of an harlot , nor the slave of the devil , nor a servant of lust and unworthy desires , but do thou purifie my love , and let me seek the things that are above , hating the garments spotted with the flesh , never any more grieving the holy spirit by filthy inclinations , with impure and phantastick thoughts ; but let my thoughts be holy , my soul pure , my body chast and healthful , my spirit severe , devout and religious every day more and more ; that at the day of our appearing i may be presented to god washed and cleansed pure and spotless , by the blood of the holy lamb , through jesus christ our lord , amen . for wednesday . a prayer against gluttony and drunkenness . i. o almighty father of men and angels , who hast of thy great bounty provided plentifully for all mankind , to support his state , to relieve his necessities to refresh his sorrows , to recreate his labours , that he may praise thee , and rejoice in thy mercies and bounty ; be thou gracious unto thy servant yet more , and suffer me not by my folly to change thy bounty into sin , thy grace into wantonness . give me the spirit of temperance and sobriety , that i may use thy creatures in the same measures and to the same purposes which thou hast designed , so as may best enable me to serve thee ; but not to make provision for the flesh , to fulfill the lusts thereof . let me not , as esau , prefer meat before a blessing ; but subdue my appetite , subjecting it to reason and the grace of god , being content with what is moderate and useful , and easie to be obtained , taking it in due time , receiving it thankfully , making it to minister to my body , that my body may be a good instrument of the soul , and the soul a servant of thy divine majesty for ever and ever . ii. pardon , o god , in whatsoever i have offended thee by meat and drink and pleasures ; and never let my body any more be oppressed with loads of sloth and delicacies , or my soul drowned in seas of wine or strong drink : but let my appetites be changed into spiritual desires , that i may hunger after the food of angels , and thirst for the wine of elect souls , and may account it meat and drink and pleasure to do thy will , o god. lord , let me eat and drink so , that my food may not become a temptation , or a sin , or a disease ; but grant that with so much caution and prudence i may watch over my appetite , that i may in the strength of thy mercies and refreshments , in the light of thy countenance , and in the paths of thy commandments , walk before thee all the days of my life acceptable ot thee in jesus christ , ever advancing his honour , and being filled with his spirit , that i may at last partake of his glory , through the same jesus christ our lord. amen . for thursday . a prayer against envy . i. o most gracious father , thou spring of an eternal charity , who hast so loved mankind , that thou didst open thy bosom , and send thy holy son to convey thy mercies to us : and thou didst create angels and men , that thou mightest have objects to whom thou mightest communicate thy goodness : give me grace to follow so glorious a precedent , that i may never envy the prosperity of any one , but rejoyce to honor him whom thou honourest , to love him whom thou lovest , to commend the vertuous , to discern the precious from the vile , giving honour to whom honour belongs ; that i may go to heaven in the noblest way of rejoycing in the good of others . ii. o dear god , never suffer the devil to rub his vilest leprosie of envy upon me ; never let me have the affections of the desperate and damned ; let it not be ill with me , when it is well with others : but let thy holy spirit so over-rule me for ever , that i may pity the afflicted , and be compassionate , and have a fellow-feeling of my brother's sorrows , and that i may as much as i can , promote his good , and give thee thanks for it , and rejoice with them that do rejoice ; never censuring his actions curstly , nor detracting from his praises spitefully , nor upbraiding his infelicities maliciously , but pleased in all things , which thou doest or givest ; that i may then triumph in spirit when thy kingdom is advanced , when thy spirit rules , when thy church is profited , when thy saiuts rejoice , when the devil's interest is destroyed , truly loving thee , and truly loving my brother ; that we may all together join in the holy communion of saints , both here and hereafter , in the measures of grace and glory , through jesus christ our lord. amen . for friday . a prayer against wrath and inordinate anger . i. o almighty judge of men and angels , whose anger is always the minister of justice , slow , but severe , not lightly arising , but falling heavily when it comes ; give to thy servant a meek and a gentle spirit , that i also may be slow to anger , and easie to mercy and forgiveness . give me a wise and a constant heart , that i may not be moved with every trifling mistake and inconsiderable accident in the conversation and entercourse of others , never be moved to an intemperate anger for any injury that is done or offered ; let my anger ever be upon a just cause , measured with moderation and reason , expressed with charity and prudence , lasting but till it hath done some good , either upon my self or others . ii. lord , let me be ever courteous , and easie to be intreated ; never let me fall into a peevish or contentious spirit , but follow peace with all men , offering forgiveness , inviting them by courtesies , ready to confess my own errours , apt to make amends , and desirous to be reconciled . let no sickness or cross accident , no imployment or weariness , make me angry , or ungentle and discontent , or unthankful , or uneasie to them that minister to me ; but in all things make me like unto the holy jesus . give me the spirit of a christian , charitable , humble , merciful and meek , useful and liberal , complying with every chance ; angry at nothing but my own sins , and grieving for the sins of others : that while my passion obeys my reason , and my reason is religious , and my religion is pure and undefiled , managed with humility , and adorned with charity , i may escape thy anger which i have deserved , and may dwell in thy love , and be thy son and servant for ever , through jesus christ our lord. amen . for saturday . a prayer against weariness in well-doing . i. o my god , merciful and gracious , my soul groans under the loads of its own infirmity , when my spirit is willing , my flesh is weak , my understanding foolish and imperfect , my will peevish & listless , my affections wandering after strange objects , my fancy wild and unfixed , all my senses minister to folly and vanity ; and though they were all made for religion , yet they least of all delight in that . o my god , pity me , and hear me when i pray , and make that i may pray acceptably . give me a love to religion , an unwearied spirit in the things of god. let me not relish or delight in the things of the world , in sensual objects and transitory possessions ; but make my eyes look up to thee , my soul be filled with thee , my spirit ravished with thy love , my understanding imployed in the meditation of thy law , all my powers and faculties of soul and body wholly serving thee , and delighting in such holy ministeries . ii. o most glorious god , what greater favour is there than that i may , and what easier imployment can there be than to pray to thee , to be admitted to thy presence , and to represent our needs , and that we have our needs supplied only for asking and desiring passionately and humbly ? but we rather quit our hopes of heaven , than buy it at the cheapest rate of humble prayer . this , o god , is the greatest infirmity and infelicity of man , and hath an intolerable cause , and is an insufferable evil . iii. o relieve my spirit with thy graciousness , take from me all tediousness of spirit , and give me a laboriousness that will not be tired , a hope that shall never fail , a desire of holiness not to be satisfied till it possesses , a charity that will always increase ; that i , making religion the business of my whole life , may turn all things into religion , doing all to thy glory , and by the measures of thy word and of thy spirit , that when thou shalt call me from this deliciousness of imployment , and the holy mysteries of grace , i may pass into the imployment of saints and angels , whose work it is with eternal joy and thanksgiving to sing praises to the mercies of the great redeemer of men , and saviour of men and angels , jesus christ our lord : to whom , with the father and the holy ghost , be all honour and worship , all service and thanks , all glory and dominion , for ever and ever . amen . a prayer to be said by a maiden , before she enters into the state of marriage . i , o most glorious god , and my most indulgent lord and gracious father , who dost bless us by thy bounty , pardon us by thy mercy , support and guide us by thy grace , and govern us sweetly by thy providence ; i give thee most humble and hearty thanks , that thou hast hitherto preserved me in my virgin-state with innocence and chastity in a good name and a modest report . it is thy goodness alone , and the blessed emanation of thy holy spirit , by which i have been preserved ; and to thee i return all praise and thanks , and adore and love thy goodness infinite . ii. and now , o lord , since by thy dispensation and over-ruling providence i am to change my condition , and enter into the holy state of marriage , which thou hast sanctified by thy institution , and blessed by they word and promises , and raised up to an excellent mystery , that it might represent the union of christ and his church ; be pleased to go along with thy servant in my entring into and passing through this state , that it may not be a state of temptation or sorrow , by occasion of my sins or infirmities , but of holiness and comfort , as thou host intended it to all that love and fear thy holy name . iii. lord , bless and preserve that dear person whom thou hast chosen to be my husband : let his life be long and blessed , comfortable and holy ; and let me also become a great blessing and comfort unto him , a sharer in all his joys , a refreshment in all his sorrows , a meet helper for him in all accidents and chances of the world . make me amiable for ever in his eyes , and very dear to him . unite his heart to me in the dearest union of love and holiness , and mine to him in all sweetness , and charity , and compliance . keep from me all morosity and ungentleness , all sullenness and harshness of disposition , all pride and vanity , all discontentedness aud unreasonableness of passion and humonr : and make me humble and obedient , charitable and loving , patient and contented , useful and observant ; that we may delight in each other according to thy blessed word and ordinance , and both of us may rejoyce in thee , having our portion in the love and service of god for ever and ever . iv. o blessed father , never suffer any mistakes or discontent , any distrustfulness or sorrow , any trifling arrests of fancy or unhandsom accident , to cause any unkindness between us : but let us so dearly love , so affectionately observe , so religiously attend to each other's good and content , that we may always please thee , and by this learn and practise our duty and greatest love to thee , and become mutual helps to each other in the way of godliness ; that when we have received the blessings of a married life , the comforts of society , the endearments of a holy and great affection , and the dowry of blessed children , we may for ever dwell together in the embraces of thy love and glories , feasting in the marriage-supper of the lamb to eternal ages , through jesus christ our lord. amen , amen . a prayer for a holy and a happy death . o eternal and holy jesus , who by death hast overcome death , and by thy passion hast taken out its sting , and made it to become one of the gates of heaven , and an entrance to felicity , have mercy upon me now and at the hour of my death : let thy grace accompany me all the days of my life , that i may by a holy conversation , and an habitual performance of my duty , wait for the coming of our lord , and be ready to enter with thee , at whatsoever hour thou shalt come . lord , let not my death be in any sense unprovided , nor untimely , nor hasty , but after the manner of men , having in it nothing extraordinary , but an extraordiry piety , and the manifestation of a great and miraculous mercy . let my sense and my understanding be preserved intire till the last of my days , and grant that i may die the death of the righteous , free from debt and deadly sin : having first discharged all my obligations of justice , leaving none miserable and unprovided in my departure ; but be thou the portion of all my friends and relatives , and let thy blessing descend upon their heads , and abide there till they shall meet me in the bosom of our lord. preserve me ever in the communion and peace of the church ; and bless my death-bed with the opportunity of a holy and a spiritual guide , with the assistance and guard of angels , with the reception of the holy sacrament , with patience and dereliction of my own desires , with a strong faith , and a firm and humbled hope , with just measures of repentance , and great treasures of charity to thee my god and to all the world , that my soul in the arms of the holy jesus may be deposited with safety and joy , there to expect the revelation of thy day , and then to partake the glories of thy kingdom , o eternal and holy jesus . amen . a guide for the penitent . or a model drawn up for the help of a devout soul wounded with sin. tertull. peccator omnium notarum , et nulli rei nisi poenitentiae natus . london , printed by j. grover , for r. royston , bookseller to his most sacred majesty mdclxxvii . to the christian reader . among the so troublesome multitude of books , and the no less troublesome scarcity of good ones , i have no reason to think this little piece will much increase the number of the one , or not serve to balance the trouble of the other : but i rather hope it may be acceptable and useful , if either the great eminence of the author , or the argument it self , or else the small bulk , which are things that use to render works of this kind considerable , be sufficient either to recommend or excuse it . for the necessity of the argument may recommend it not to most readers only , but very many writers too . and without doubt , many of those who have been ambitious to put themselves into the number of authors by publishing their abortive labours , will need the rules and offices of this manual , when their conscience shall cite them to repentance , and to ask god forgiveness for nourishing faction , and sowing the seeds of discord , and venting their crude notions to others trouble , and their own shame . for such men in the use of this little enchiridion may find more comfort , and do thimselves and the age more right , than in that small harvest of reputation their own voluminous labours could bring in , which are now very fitly preferred from the closet to the more worthy ministeries of the shop ond kitchin. but the most reverend author , to whose learned piety thou owest these following assistances , who in the sweetness and mildness of these lines has expressed the features and lineaments of his own candid , serene soul , did not address them for his own use in that kind . for that he was of the highest order of our church , he did not owe to his interest , which advances some , nor to his money , which prefers commonly too many , but wholly to his vertues and his learning , and those other eminent graces , that made his example as great in the church as was his dignity . and this little book is a great instance of his humility and charity , which he does in some kind still exercise , though he be now gone to receive his reward for them ; and as he used to look into the necessities of indigent persons to relieve them with his hand , so in this portuise he descends to converse with the weaknesses and solitariness of humble penitents , directing and improving their devotions , and instigating their repentance , and preparing a constant store-house of relief for them by his pen. and now if a person so eminent in grace , so innocent in life , needed such exercises as this , ( for what thou receivest here , know , courteous reader , it comes from his counsel , and from his daily experience and practise too ) consider whether thou thy self art not concerned to bring thy actions and life to as severe a scrutiny and a repentance as operative . if thou joynest with me in opinion , here is a directory ready at hand : but if not , thou needest it so much the more . for our sins , the less impression they make on our memory , the deeper they make on our conscience ; and he is in some cases the most guilty who presumes he is wholly innocent . retract therefore that conceit , and betake ●…hy self to thy closet and the practice of ●…his book , and god bless it to thy benefit and his own glory . a guide for the penitent . remembrances concerning the examination of your conscience . i. you are to consider the necessity of this duty . for if we take care that the rooms which we eat or sleep in should be kept clean , you cannot but think that the cleansing of the soul is a concernment infinitely beyond it : and for doing this there is no other way left but to search out every corner of it , and to cast out every sin , with every unclean thought that hath defiled it . ii. you are to remember , that there is a great measure of discretion to be used in the performance of this : so that you may neither omit it , when your own heart may tell you that there is something amiss in you which must be look'd after ; nor on the other side over-scrupulously pursue it , when you are not conscious to your self of any notable failings , but such as are incident to humane frailty : for if you do not wilfully pass over any of your greater offences , but confess particularly , and repent seriously of them , god will more easily pass by your lesser infirmities , being such as the holy prophet despaired of finding out , when he so sadly complained , who can tell how oft he offendeth ? iii. that though it may not only seem , but be impossible to you to recollect every failing , and that your scrupulous endeavouring of it may rather prove a torture to the conscience than an ease to it ; yet you are so far to exercise an inquisition upon your self , as by observing these lesser particulars ( though it be but in gross ) you may the better discover what the corruption of your nature sways you to ; and having discovered it , you are bound to strive to subdue it by degrees , and what you cannot for the present overcome , humbly to ask pardon for . iv. that though it be the duty of every day not to let the sun go down upon any sin that you have committed , without examining of the merits of it ; yet there are times when this ought to be more punctually and solemnly done , especially at such times as you set apart for humbling your soul with fasting , or for preparing your self for the devout receiving of the sacrament . v. for the manner of ordering this examination several methods have been prescribed , some by dividing the subject matter of it into thoughts , words and deeds ; others as sins are differenced by their several objects , either as being immediately sins against god , or against your neighbour , or against your own soul. others advise to set god's holy commandments before you , and to examine by that rule what you have done amiss . but in the chice of this you may free your self from all perplexity by taking his advice whom you shall chuse to be your spiritual guide . and the duty it self being once resolved upon , the mode of doing may easily be found out . advice concerning confession . i. that besides this examination of your conscience , ( which may be done in secret between god and your own soul ) there is great use of holy confession : which though it be not generally in all cases , and peremptorily commanded , as if without it no salvation could possibly be had ; yet you are advised by the church under whose discipline you live , that before you are to receive the holy sacrament , or when you are visited with any dangerous sickness , if you find any one particular sin or more that lies heavy upon you , to disburthen your self of it into the bosom of your confessor , who not only stands between god and you to pray for you , but hath the power of the keys committed to him , upon your true repentance to absolve you in christ's name from those sins which you have confessed to him . ii. you are to remember that you bring along with you to confession not only unfeigned sorrow and remorse of conscience for sins past , but settled resolutions for the time to come never to offend in the same kind again : for without this , confession is but a mere pageant , and rather a mockery of god , than any effectual means to reconcile you to him . iii. that having made choice of such a confessor who is every way qualified that you may trust your soul with him , you are advised plainly and sincerely to open your heart to him , and that laying aside all consideration of any personal weakness in him , you are to look upon him only as he is a trustee from god , and commissioned by him as his ministerial deputy to hear , and judge , and absolve you . iv. that the manner of your confession be in an humble posture on your knees , as being made to god rather than man : and for the matter of it , let it be severe and serious ; but yet so as it may be without any inordinate anxiety and unnecessary scruples , which serve only to entangle the soul , and instead of setting you free , ( which is the benefit to be looked for by confession ) perplex you the more . v. that for the frequency of doing this , you are to consult with your own necessities : and as your physician is not sent for upon every small diftemper , which your own care may rectifie ; so neither are you obliged upon every failing to be over-scrupulous , or to think it a point of necessity presently to confess it : for the confessor cannot be always present , but your god is , to whom if you apply your self with prayers and penitence , confessing in his ears alone whatever you have done amiss , and stedfastly believing that through the merits of your saviour they shall never be imputed to you , you may be confident that your absolution is at that time sealed in heaven , but the comfortable declaration of it you are to look for from the priest. advice concerning devout receiving the holy and blessed sacrament . i. you are first to consider seriously the infinite love of your saviour , who not only offered himself for you as a sacrifice upon the cross , but that this might never be forgotten by you , left the blessed memory of it in his holy sacrament , which as often as you devoutly and faithfully receive , you are effectually made partaker of all the merits of his precious death and passion . ii. that for the frequency of doing this ( if your own conscience doth not speak home to you ) you refer your self to your spiritual guide , who knowing the temper of your soul , and how you stand disposed , may best direct you . only i shall add this , that the oftener you apply your self to do it , your life will be the purer , your heart the chearfuller , and the better armed against all temptations . iii. that three times in the year at least , especially on those solemn festivals observed by all christians , who have not utterly cast off obedience to the church , and order in their devotions , you lay aside all excuses , and every sin that then besets you , and seriously prepare your self for so great a blessing . iv. that as soon as you wake that morning , ( and the sooner you awake the better sign it is that your mind is set upon it ) you rouse your self up with a fervent expectation of receiving that day the bread that came from heaven , which whosoever is rightly partaker of shall not perish , but have life everlasting . v. as for the precedent days of preparation , how many they should be , or how they should be imployed , you are to refer your self to your guide , who may advise you not to be over-scrupulous of the time , ( for the primitive christians communicated every day ; ) and if your life be innocent from great offences , your preparation need not be long . only be sure you bring with you faith and charity , clean hands and a penitent heart : which if you do , be confident the master of the feast will not find fault with you for want of a wedding-garment . vi. that upon the blessed day of your receiving you do more vigorously prepare your self by lifting up your heart and hands to god , and offering up your private prayers , ( fitted for that purpose with all possible devotion . ) and that being done , you may compose your self in quiet and in silence till the time of the morning sacrifice be come ; when being called to a more publick oratory , you may be the fitter to go with an humbly confidence to meet your saviour , and with that ardour and affection as a chaste virgin goes to an holy marriage . vii . that during the celebration of this holy sacrament you attend earnestly to what is done by the priest. when he breaks the bread , imagine to your self that you see the body of your dear saviour torn and crucified , and when he pours out the wine , consider that his blood was thus poured out upon the altar of the cross : and last of all , when he that consecrates shall stand before you , ready in particular to apply it , you may then think that you see christ himself reaching out his own body and blood to you , to feed your soul unto eternal life . viii . that farther you are really to believe the words as they are spoken , this is my body , this is my blood ; and not to doubt , but that it is effectually made good to you in the receiving , without any dispute at all , or scrupulous inquiring into the manner of it , which neither christ hath revealed , and neither men nor angels are able to pry into . ix . that the celebration of these holy mysteries being ended , you are to retire with all thankfulness of heart for having been admitted to that heavenly feast , wherein your saviour , who gave himself for you on the cross , hath now more particularly given himself to you in the sacrament , never to depart from you , unless you again wilfully offend him ; which you are the more earnestly to beware , lest by frequent relapses the sacrament it self prove not only useless , but dangerous to you , and your latter end prove worse than your beginning . advice concerning fasting . i. you are to consider fasting either as a duty enjoined by the church or as a voluntary undertaking of your own . your obedience is required to the former in every particular as far as it is enjoyned , unless the want of health or some other accidents may unavoidably hinder you , wherein not only the bishop may dispense with you , but he that hath the charge of your soul , especially if the necessity be evident . ii. besides the ordinary fasts prescribed by the church , you are advised to set aside some day , either weekly or ( at least ) monthly , wherein you may mourn in private , not only for your own sins and personal calamities , but for those publick judgments now fallen on the whole church and nation , and those crying sins which have occasioned them ; offering up your earnest prayers to god for the removing of them , which , when they come from a mortified body and a contrite heart , are such a sacrifice that god , ( who deceives no man ) being true to his promises , cannot possibly despise . iii. that the fast for the time designed be such as may in some measure be afflictive to you , abstaining totally that day from all manner of food , if the condition of your health will bear it ; or if that cannot be , that you be so moderate in your feeding , that it may appear that you rather serve your necessities in eating than satisfie your appetite . iv. that you imploy this day ( or such a part of it ( at least ) as you may keep free to your self ) as a retreat from the world , the business and the pleasures of it , that so you may with the more freedom make up the accounts between god and your own soul , and by prayer and penitence reconcile your self to him ; for without this , fasting is of no use . expressions of humiliation preparatory to the following devotions . righteousness , o lord , belongs unto thee ; but unto me confusion of face , the vainest , the vilest , the sinfullest of all the children of men . lord , i am vile in mine own eyes , and i will be yet more vile , because my sins have made me vile in thine . i am not worthy of the air i breath , of the earth i tread upon , or of the sun that shines upon me ; much less worthy to lift up either hands or eyes to heaven . for thou hast said that no unclean thing shall come within thy sight : and how then shall i appear , who am so miserably defiled ? if the man according to thine own heart could say that he was a worm , and no man , o what am i ? if abraham , who had the honour to be called thy friend , could say that he was but dust and ashes , o what am i ? o my god , thou madest me of nothing ; and thou feest how i have spoiled this work of thine , for i have made my self worse than nothing . for i am still in my sins , and what to do i know not . acts of resolution to second this humiliation . but this i will do ; i will confess my wickedness , and be sorry for my sins . i will stand aloof with the publican , and smite my breast , and say , lord , be merciful to me a sinner . i will return with the prodigal , and say , father , i am not worthy to be called thy child ; make me as one of thine hired servants . i will not suffer mine eyes to sleep , nor mine eye-lids to slumber , till i have by the mediation of thy dear son obtained my pardon . and what shall i say more ? i will pour out my prayers in the bitterness of my spirit ; and if my dry eyes want tears , i will call unto my heart for tears of blood , wherewith i may supply them . and therefore now , lord , call my sins to my remembrance : and when thou hast done so , blot them out of thy remembrance , and pardon me . a litany of confession to be made use of by the penitent soul that finds it self burthened with a true sense of sin. i. wo , wo unto me , o god , that being a creature of thine , and made by thee capable of enjoying everlasting felicity , i have lived so wickedly and leudly , that , unless thy mercy prevent it , i shall utterly forfeit the very end of my creation . but i repent , o my god , i repent . i am utterly ashamed of it . lord , be thou merciful to me a sinner . ii. wo , wo unto me , o god , that i have trifled away so many of my youngest days without knowing thee , or taking any notice of those strict duties which i did owe unto thee ; that i was so long a child in all things , excepting innocence , and that only by an over-hasty spring of early wickedness i was more than a child . but i repent , o my god , i repent . i accuse , and judge , and condemn my self for it . lord , be thou merciful to me a sinner . iii. wo , wo unto me , o god , that as i grew up , the seeds of corruption which i brought with me into the world grew up along with me , and by insensible degrees ( which i observed not ) pride and folly and lust took possession of me , and sin hath reigned in my mortal body . but i repent , o my god , i repent . i am infinitely confounded at it . lord , be thou merciful to me a sinner . iv. wo , wo unto me , o god , that being washed in the waters of baptism from the guilt of that original corruption which i brought with me into the world , i have since that time so many ways actually defiled my self , that i can no longer pretend by any former contract with thee , that i am either a child of thine , a member of thy christ , or an heir of the kingdom of heaven . but i repent , o my god , i repent . i am utterly confounded at it . lord , be thou merciful to me a sinner . v. wo unto me , o god , that having been received into the bosom of thy church , ( which so many millions of souls have not had the happiness to be ) i have ingratefully dishonoured thy holy faith by an unholy life ; and having so often confessed thee with my tongue , i have denied thee in my life and actions . but i repent , o my god , i repent . i accuse , and judge , and condemn my self for it . lord , be thou merciful to me a sinner . vi. wo , wo unto me , o god , that having abjured the devil and all his works , and given up my name to christ , to fight under the banner of his cross , i have on the contrary treacherously complied with his enemy in many things , and shall be found ( i fear ) to have been more diligent in serving him , than i have been in serving thee . but i repent , o my god , i repent . i am confounded and astonished at it . lord , be thou merciful to me a sinner . vii . wo , wo unto me , o god , that being obliged by that high calling of being a christian to renounce the pomps and vanities of the world , i have so infinitely failed in this , that i have doted on nothing more : for those very vanities have been my idols , and my seduced heart hath gone a whoring after them . but i repent , o my god , i repent . i am ashamed and confounded at it . lord , be thou merciful to me a sinner . viii . wo , wo unto me , o god , that being farther bound by that most solemn vow , utterly to forsake the sinful lusts of the flesh , i have , instead of forsaking them pursued and hunted after them , and when other temptations have failed , have been apt enough to kindle my own fire , and to be a tempter to my self . but i repent , o my god , i repent . i hate , and loath , and abhar my self for it . lord , be thou merciful to me a sinner . ix . wo , wo unto me , o god , that knowing thy revealed will to be the law to which i was bound in all obedience to submit my self , i , like an insolent rebel , have not only set up my own will , in opposition to thine , but many times preferred it before thine , and have listned more to the false oracles of flesh and blood than to all thy holy commandments . but i repent , o my god , i repent . i accuse , and judge , and condemn my self for it . lord , be thou merciful to me a sinner . x. wo , wo unto me , o god , that being made according to thine image , ( the greatest honour that could be done thy creature ) i have dashed so many blurs and spots and foul sins upon it , so defaced all the lines and features of it , that , unless the holy spirit please to renew that image in me again , i tremble to think what i must one day hear , depart from me , i know you not . but i repent , o my god , i repent . i am ashamed and confounded at it . lord , be thou merciful to me a sinner . xi . wo , wo unto me , o god , that having received a rational soul from thee , to be a moral light and guide unto my actions , i have been so brutish as to follow my sensual appetite instead of it , and have made no farther use of reason than to find out vain excuses to cozen my own soul into all the by-ways of sin and errour . but i repent , o my god , i repent . i accuse , and judge , and condemn my self for it . lord , be thou merciful to me a sinner . xii . wo , wo unto me , o god , that being endowed with memory to serve as a magazine to treasure up thy precepts and holy counsels in , i have stuft it so miserably full with the idea's of former vanities and sin , that i have left no room for thee at all . but i repent , o my god , i repent . i infinitely condemn my self for it . lord , be thou merciful to me a sinner . xiii . wo , wo unto me , o god , that having received a heart from thee to be the seat of clean and holy affections , and the only temple for thy holy spirit to dwell in , i have so unworthily abused and altered the property of it , that it is now become a den of thieves , and an unhandsome receptacle of all uncleanness . but i repent , o my god , i repent . i hate , and loath , and abhor my self for it . lord , be thou merciful to me a sinner . xiv . wo , wo unto me , o god , that my wretched heart being corrupted , my imagination hath run wildly after with a swarm of vain and sinful thoughts , which like importunate flies , being driven away light again and again upon my destracted soul , and intermingle with the best of my devotions . but i repent , o my god , i repent . i am infinitely troubled and grieved for it . lord , be thou merciful to me a sinner . xv. wo , wo unto me , o god , that mine eyes , being greedy after vanity , have been upon all occasions as open windows to let in sin ; but when by the same way they should have issued out penitential tears , to wash away the stains those sins had made , there hath been no passage found for them . but i repent , o my god , i repent . i am inwardly grieved and deplore my self for it . lord , be thou merciful to me a sinner . xvi . wo , wo unto me , o my god , that , for the entertaining of vain conversation , i have left mine ears too often open to light and vain and sinful discourses , and in all my inquiries have hearkned more to what the world saith abroad , than to what thy holy spirit and my own conscience saith within me . but i repent , o my god , i repent . i accuse , and judge , and condemn my self for it . lord , be thou merciful to me a sinner . xvii . wo , wo unto me , o god , that i have not resolved , with thy servant david , to take care of my ways , that i offend not in my tongue , but have many times vainly and inconsiderately let it loose , and , either to please the company or my self , i have spoken words which might unhappily prove occasions of sin both to them and me , without regard , or remembring how great flames such little sparks might kindle . but i repent , o my god , i repent . i do infinitely condemn my self for it . lord , be thou merciful to me a sinner . xviii . wo , wo unto me , o god , that all the parts and faculties of my soul and body have been abused , and have not served the laws of their creator , but have so eagerly and constantly pursued the corrupt desires of a seduced heart , that i have cause to fear that either my whole life may be looked upon as one continued sin , or at least as having admitted so few inconsiderable pauses , that if thou shouldst enter into strict judgment with me , i should not have the confidence to say when , or where , or wherein i have been innocent . but i repent , o my god , i repent . i am confounded and astonished at it . lord , be thou merciful to me a sinner . xix . wo unto me , o god , that i have wretchedly failed even in my best endeavours , that i have been cold in my devotions , weary of my prayers , inconstant to good purposes , dull and heavy in the way to heaven , but quick and active in all the ways of sin , having made it the whole business of my life , rather to seem to be religious , than really to be so . but i repent , o my god , i repent . i accuse , and judge , and condemn my self for it . lord , be thou merciful to me a sinner . xx. wo , wo unto me , o god , that i have not washed mine hands in innocency , when i have gone unto thine altar , nor made mine heart ready to receive the bread that came from heaven , but have failed in my preparations , and have not sufficiently considered either mine own unworthiness , or the high secrets of so great a mystery . but i repent , o my god , i repent . i am grieved and troubled at it . lord , be thou merciful to me a sinner . xxi . wo , wo unto me , o god , that having so often received those inestimable pledges of thy love , the precious body and blood of thy dear son in the holy sacrament , i have been so unwary as to admit my former sins under the same roof with thee , and have unhappily done what lay in me to drive thee from me . but i repent , o my god , i repent . i am infinitely ashamed at it . lord , be thou merciful to me a sinner . xxii . wo , wo unto me , o god , that my repentance , the only plank left me in the shipwrack of my soul , hath been so weak , so slight , and so unsteady , that every small blast of a new temptation hath been able to drive me from it , and by frequent relapses into sin , gives me cause enough to repent , even of my vain repentance . but i repent again , o god , again i i repent . i hate , and loath , and abhor my self for it . lord , be thou merciful to me a sinner . xxiii . wo , wo unto me , o god , that having received my life and being and preservation from thee , with so many advantages to have made me happy in this world , and blessed in the next , i have been so abominably unthankful , that i have cast all these thy blessings behind me and returned thee nothing back for all thy favours , but affronts , and injuries , and sins . but i repent , o my god , i repent . i am confounded and astonished at it . lord , be thou merciful to me a sinner . xxiv . wo , wo unto me , o god , that being redeemed by the death and passion of thy dear and only son , i have not laid his bitter agonies to heart , nor made right use of the precious ransom which was laid down for me : that i have not yet sued out my pardon with such penitent tears as thou requirest , nor laid hold of the benefits of it by a lively faith ; but have chosen rather stupidly to continue in my sins , and to neglect the blood of the covenant as an unholy thing . but i repent , o my god , i repent . i hate , and loath , and abhor my self for it . lord , be thou merciful to me a sinner . xxv . wo , wo unto me o god , that thy holy spirit i have grieved , thy counsels i have rejected , thy motions i have quenched , and have entertained the lusts and vanities nf this life with far more earnest and passionate affections than all thy holy inspirations . but i repent , o my god , i repent . i am utterly ashamed and confounded at it . lord , be thou merciful to me a sinner . xxvi . wo , wo unto me , o god , that having thus far opened my guilty heart before thee , i have left so many sins behind , that i cannot number them ; some that i have really forgot , some that i would forget , if my conscience would give me leave ; sins known , that i cannot conceal , and sins secret , such as i have taken so much care to hide from others , that they are now become hidden from my self . but whatsoever they are , or wheresoever they are registred , whether in my own conscience or in any other record , that may be proved against me in the day of judgment , i call the whole court of heaven to witness , that i do sadly repent my self of them all ; that i do abhor my self for them all ; that i resolve stedfastly to renounce them all . lord , be thou merciful to me a sinner . amen . amen . the penitent soul having made this or the like confession , prepares and stirs up it self to true contrition . what shall i say more unto thee , o thou that art the judge of the whole earth ? or what shall i do more ? i have ransacked my breast and laid it open ; i have spread it before thee , as hezekiah the blaspheming letter of his enemy . i do not desire that there should be so much as any fold , or pleight , or corner of it hidden from thee . or if this be not enough to transact this great business of my soul between me and thee alone , and that possibly i may flatter my self in the several acts of my intended penitence , i am ready to go farther , and ( to make my self the more ashamed of sinning ) with all humility to confess these sins of mine to some of those servants of thine , whom thou hast placed between mee and thee , and to whom alone under thee thou hast so clearly given the power of absolution . o deal with me then as thou didst with thy servant david , who no sooner confessed his sins , but thou forgavest him all his iniquities . but are there not they who confess their sins , and have the impudence to glory in them , or at least pass them over without any act of real contrition , or any remorse at all ? but , o my god , ( if my heart deceive me not ) i am none of those ; for i can neither glory in my shame , nor can i be satisfied with my self when i appear with dry eyes before thee . after this preparation these express acts of contrition may follow . for i am grieved , o my god , i am grieved passionately , heartily grieved that ever i offended thee . that i , the work of thy hands , have sinned against thee my maker . that i , the price of thy blood , have sinned against thee my jesus , who hadst so much love for me as to be content to die for me . that i , the chosen temple of thy holy spirit , have sinned against him who sanctified me . for this i grieve , and mourn , and my heart is wounded within me . and having done all this , yet i have not done ; for still i am grieved : grieved that i can grieve no more , that my head is not a continual spring , and mine eyes fountains of tears . wo is me , wretch as i am , that i who have been so easie , so forward , so eager to sin , should not be so untoward , so heavy , so unable to repent . wo is me , that i should be still so drowsie , so dead asleep in sin , that i should not be yet awake , and sensible of the condition i am in . o that i had died before my unworthy soul had given way to those strst sins , which hath drawn so foul a train after them . but , o my god , though i cannot wait on thee among the innocent , yet deny me not a room among the penitent . remember , o my god , that though ahab had sold himself to work wickedness , yet because he prayed , and fasted , and humbled himself before thee , thou hadst so much regard even of this outward penitence of his , as to promise not to bring the evil upon him in his days . but , lord , if my heart deceives me not , i do not only outwardly and seemingly , but really and cordially repent . and therefore for the evil that i have deserved , o my god , rather let the punishment light upon me in this world than in the next . rather let me perform the penance of my tears here , than reserve it for that sad time , when a whole sea of tears will do no good . and having said all this , if my repentance be yet imperfect , ( as i know it cannot but want many grains , if weighed in this just balance ) let the bitter sufferings of thy dear son jesus be cast into the scale , and then i shall not fear if thou enter into judgment with me . but of my self , o god , i am utterly unable ; and which way to satisfie thee i know not . i dare not say so much as the servant in the gospel did , master , have patience with me , and i will pay thee all . but rather , master , have patience with me , for i can pay thee nothing at all , unless thy bounty be so great as to give it me to pay thee . i can fast from a meal sometimes , ( though it be with much ado ) and i can pray , though coldly enough ; and if the fit and qualm of my devotion holds out longer , i can strain for a tear or two to sprinkle upon my dry devotions . but should i fast my self into air and emptiness , and weep my self into water ; should i tear the skin from this sinsul flesh of mine , i should never be able to satisfie for the least of those millions of millions of sins , which , through the several moments of my life , either ignorantly or knowingly , weakly or wilfully , i have sinned against thee . what i have transgressed against others , i am not only sorry for , but ready , as far as my power will reach , to satisfie . but for my sins against thee , my god , i must lay my hand upon my mouth for ever , for i have nothing to return or answer . but the comfort is , ( and blessed shall be my soul if rightly i lay hold on it ) that it is thou , o my blessed jesu , who hast satisfied for me , one drop of whose blood is enough to satisfie for the sins of a thousand worlds . and this being so , will thy offended eather be so rigorous as to require the same payment again ? especially will he require it of me , a poor , a broken , and a bankrupt sinner ? canst thou exact the utmost farthing of him who hath not a mite of his own to pay thee ? the transition which the penitent makes from the acts of contrition to the acts of resolution for amendment of life , without which all sorrow for sin is in vain . but because by thy infinite mercy , o my god , thou hast satisfied for me already , shall i therefore fold my arms , and sit down and do nothing towards it ? or which is worse , shall i go on ? shall i continue in my sins that grace may abound ? now god forbid . no , i here resolve rather to die the death , than ever wilfully to sin against thee more . i do here resolve utterly to avoid the temptations and approaches towards those former sins which have hitherto so miserably betrayed me . i do here resolve ( thy holy spirit assisting me ) upon all the duties of a new life ; to be hereafter more wary in my ways , and more constant to good resolutions , to love thee above all the pleasures and interests of this life , and sadly to consider what an infinite loser i should be , if to gain all that my corrupt heart desires i should lose thee : if after all this i should be so miserably forgetful both of my self and thee , as shamefully to relapse into any of those sins which i have now repented of . i do here once more resolve to abhor and loath my self for it , and not to let my conscience sleep or admit of any rest , till i have with bitter tears and a sharp reiterated repentance obtained my pardon . having thus far made his resolution , the penitent betakes himself to prayer . and now o thou great searcher of all hearts , who seest that i am of my self weak and mutable , and no better than a reed shaken with the wind , o shew thy strength in my weakness : fasten and confirm me in these good purposes , and so bind them with cords unto thine altar , that i may never start from thee more , or be any longer of that herd , whose good resolutions are as a dream in the night ; or if they last longer , they are but as the next morning dew , and as soon vanish away . o give me the resolution of thy servant joshua ; i and my house will serve the lord. o give me the heart of thy servant david , who so passionately makes his protestations . i will take no wicked thing in hand , i hate the sins of unfaithfulness , there shall no such cleave unto me . i will walk in my house with a perfect heart . i have sworn , and am stedfastly purposed to keep thy righteous judgements . lord , i am not able to think one of these good thoughts without thee , much less to resolve upon them . but i , who without thee am able to do nothing , may venture to say as thine apostles did , that in thee i am able to do all things . lord , give me the strength to do what thou requirest , and then require of me what thou pleasest . amen . after these resolutions the penitent prepares himself with an humble soul and bended knees to beg pardon . o the god of my life , and the unexhausted fountain of mercy which can never be drawn dry , i have now by the assistance of thy holy spirit gone through ( though with weak and trembling steps ) the whole exercise of repentance : for i have confessed my sins , and thou hast promised ( upon my confession of them ) not to impute them to me ; i have gone one step farther , for i have repented of my sins , and thou hast promised again that upon my repentance thou wilt remember them no more ; and because thy holy word hath taught me that a new life is the only life of a true repentance , i have this day in thy sight , and in the presence of all the holy angels that attend thee in the conversion of a sinner , made my firm resolution never to fall again into the sins which i have repented of . and now what remains for a poor penitent to do more , but humbly and earnestly to beg thy pardon ? the penitent's prayer . o god the father , who canst not be thought so cruel as to make me only to destroy me , have mercy on me . o god the son , who knowing thy father's will , didst make it thy business to come into the world to save me , have mercy on me . o god the holy ghost , who to the same end didst sanctifie me in my baptism , and hast so often since breathed holy thoughts and motions on me , have mercy on me . o holy and blessed and glorious trinity , whom in three persons i adore as my one and onely true god , have mercy on me . hear me , o lord. help me , o lord. save me , or else i perish . lord , carest thou not that i perish ? thou that wouldest have all men saved ? thou who wouldst have none to perish ? and wilt thou now shew thine anger against a worm , against a leaf , against a vapour that vanisheth before thee ? o remember how short my time is , and deliver not my soul into the power of hell. for , alas ! what profit is there in my bloud ? or who shall ever give thee thanks in that bottomless pit ? no , let me live in thy sight ? let me live , o my god , that my soul may praise thee . forget me as i have been disobedient , provoking thee to anger ; and regard me as i am distressed , crying out to thee for help . look not upon me as i am a sinner ; but consider me as i am thy creature . a sinner i am , i confess , a sinner of no ordinary strain ; but let not this hinder thee , o my god , for upon such sinners thou gettest the greatest glory . o remember for whose sake it was that thou camest from the bosom of thy father , and didst let thy self down so low as to be content to be born of thine own humble handmaid . remember for whom it was that thy tender body was torn , & scourged , and crucified , and thy precious blood shed . was it not for the sins of the whole world ? and shall i be so narrow-hearted to my own soul , or so injurious to thy glory , as to think that in all this crowd , thou hast particularly excepted me ? or , which is as great a dishonour to thee , can i possibly imagine that thou diedst only for sinners of a lower kind , and leftest such as i am without remedy ? what had become then of him who filled jerusalem with blood ? what of the noted woman who had lived in a trade of sin ? nay , what had become of thine own disciple who with oaths and curses thrice denied thee ? o how easie is it for thee to forgive ? for it is thy nature . how proper is it for thee to save ? for it is thy name . how suitable is it to thy only end of coming into the world ? for it is thy business . and when i consider that i am the chief of sinners , may i not urge the father , and say , shall the very chief of thy business be left undone ? mercy , mercy , good lord. i ask not of thee any longer the things of this world : neither power , nor honours , nor riches , nor pleasures . no , my god , dispose of them to whom thou pleasest , so that thou givest me mercy . o that i could hear thee once say , as thou didst to him in the gospel , my son , be of good chear , thy sins are forgiven thee . how would my drooping spirits revive at such a sound ? and my now wounded soul break forth into hymns and praises and hallelujahs for a mercy so utterly undeserved of me , and which the angels which fell could never hear of ? but , o my weak soul , what dost thou fear ? or what dost thou scruple at ? for thou art not yet in such a desperate condition , but thou mayest expect that what was said to him may possibly be said to thee . nay , be confident ( though it be with a mixture of fear and trembling ) that if thou dost not act the part of an hypocrite all this while , thy saviour stands ready at the very doors of thy heart , to breath the very same words in a heavenly whisper to thee ; be of good chear , thy sins are forgiven thee . return then unto thy rest , o my soul , for thy sins are forgiven thee . only take this counsel along with thee , sin no more , lest a worse thing fall unto thee . o that i could never sin against thee more ; never purposely , deliberately , wilfully sin against thee more . and for those sins of daily incursion , those over-familiar corruptions of my nature , which thou hast not yet given me strength enough to conquer ; lord , either subdue them to me by degrees , or lay them not to my charge . but wherein soever my conscience most accuseth me , therein , o my god , be thou most merciful unto me . save me , o god , as a brand snatched out of the fire . receive me , o my jesu , as a sheep that hath wandred , but is now returned to the great shepherd and bishop of my soul. the jubile of the penitent soul after the sense of pardon obtained . rejoyce over me , o god the father ; that this thy child was lost , but is found , was dead , but is alive again . rejoyce over me , o god the son , that thy loud cries and tears , and bitter agonies which for my sake thou enduredst upon the cross , were ●…ot so unhappily lost , as to be cast away in vain upon me . rejoyce over me , o god the holy ghost , that thy so many secret and powerful touches have at last got the upper hand of me . rejoyce over me , o ye holy angels , a great part of whose ministery it is , to rejoyce at the conversion of a sinner . rejoyce over thy self , o my soul , that thou hast received so much grace from heaven this day , as sadly to confess thy sins , seriously to repent of them , and stedfastly to resolve never to be guilty more of so much bruitishness , as to be likened to the dog that returns to his vomit , or to the swine wallowing in the mire . the penitent closeth all with this short prayer . let this day , o my god , be noted in thy book . do not thou forget my prayers , nor suffer me to forget my resolutions . for though i am weak , though i am unworthy , though i am unprofitable , yet i am thy servant . and here upon my bended knees i humbly beg of thee , that i may live and die so . lord hear my prayers , and let my cry come unto thee . lord , pardon my prayers , and let not my coldness and wanderings , and infinite unworthiness turn them into sin . lord , hear my prayers , and let my cry come unto thee . amen . amen . festival hymns . celebrating the mysteries and chief festivals of the year , according to the manner of the ancient church : fitted to the fancy and devotion of the younger and pious persons . apt for memory , and to be joined to their other prayers . hymns for advent , or the weeks immediately before the birth of our blessed saviour . i. when , lord , o when shall we our dear salvation see ? arise , arise , our fainting eyes have long'd all night , and 't was a long one too . man never yet could say . he saw more than one day , one day of eden's seven : the guilry hour there blasted with the breath of sin and death hath ever since worn a nocturnal hue . but thou hast given us hopes that we at length another day shall see , wherein each vile neglected place , gilt with the aspect of thy face , shall be like that , the porch & gate of heaven how long , dear god , how long ! see how the nations throng : all humane kind , knit and combin'd into one body , look for the their head. pity our multitude . lord , we are vile and rude , headless and senseless , without thee , of al things but the want of thy blestface . o haste apace , and thy bright self to this our body wed that , through the influx of thy power , each part that er'st confusion wore may put on order , and appear spruce as the childhood of the year , when thou to it shalt so united be . amen . the second hymn foradvent ; or christ's coming to jerusalem in triumph . lord , come away , why dost thou stay ? thy rode is ready , and thy paths made straight with longing expectation wait the consecration of thy beautious feet . ride on triumphantly , behold we lay our lusts and proud wills in thy way . hosanna ! welcome to our hearts . lord , here thou hast a temple too , and full as dear as that of sion , and as full of sin . nothing but thieves and robbers dwell therein . enter , and chase them forth , and clense the floor ; crucifie them , that they may never more profane that holy place , where thou hast chose to set thy face . and then , if our stiff tongues shall be mute in the praises of thy deity , the stones out of the temple wall shall cry aloud and call hosanna ! and thy glorious footsteps greet . amen . hymns for christmas-day i. mysterious truth ! that the self-same should be a lamb , a shepherd , and a lion too ! yet such was he whom first the sheperds knew , when they themselves became sheep to the shepherd-lamb . shepherd of men and angels , lamb of god , lion of judah , by these titles keep the wolf from thy indangered sheep . bring all the world unto thy fold ; let jews and gentiles hither come in numbers great that can't be told , and call thy lambs , that wander , home . glory be to god on high , all glories be to th' glorious deity . the second hymn ; being a dialogue between three shepherds . where is this blessed babe that hath made all the world so full of joy and expectation ; that glorious boy that crowns each nation with a triumphant wreath of blessedness ? where should he be but in the throng , and among his angel-ministers , that sing and take wing just as may echo to his voice , and rejoyce , when wing and tongue and all may so procure their happiness ? but he hath other waiters now , a poor cow , an ox and mule stand and behold , and wonder , that a stable should enfold him that can thunder . chorus . o what a gracious god have we ! how good ! how great ! even as our misery . the third hymn : of christ's birth in an inn. the blessed virgin travail'd without pain and lodged in an inn , a glorious star the sign , but of a greater guest than ever came that way : for there he lay that is the god of night and day , and over all the pow'rs of heaven doth reign . it was the time of great augustus tax , and then he comes that pays all sums , even the whole price of lost humanity . and sets us free from the ungodly empirie of sin , and satan , and of death . o make our hearts , blest god , thy lodging-place , and in our brest be pleas'd to rest ; for thou lov'st temples better than an inn : and cause that sin may not profane the deity within , and fully o're the ornaments of grace . amen . a hymn for christmas-day . a wake , my soul , and come away , put on thy best array , lest if thou longer stay , thou lost some minutes of so blest a day . go run and bid good morrow to the sun , welcome his safe return to capricorn , and that great morn wherein a god was born , whose story none can tell but he whose every word 's a miracle . to day almightiness grew weak , the world it self was mute , and could not speak . that jacob's star which made the sun to dazzle , if he durst look on , now mantled o're in bethlehem's night borrow'd a star to shew him light . he that begirt each zone , to whom both poles are one , who grasp'd the zodiack in 's hand , and made it move or stand , is now by nature man , by stature but a span ; eternity is now grown short , a king is born without a court ; the water thirsts , the fountain's dry , and life , being born , made apt to die . chorus . then let our praises emulate and vie with his humility : since he 's exil'd from skies , that we might rise , from low estate of men let 's sing him up agen . each man wind up's heart to bear a part in that angelick quire ; and show his glory high , as he was low . let 's sing t'wards men good will and charity , peace upon earth , glory to god on high . hallelujah , hallelujah . a hymn upon st. john's day . this day we sing the friend of our eternal king , who in his bosom lay , and kept the keys of his profound and glorious mysteries : which to the world dispensed by his hand , made it stand fix'd in amazement to behold that light , which came from the throne of the lamb , to invite our wretched eyes ( which nothing else could see but fire and sword , hunger and miserie ) t' anticipate by their ravish't sight the beauty of celestial delight . mysterious god , regard me when i pray : and when this load of clay shall fall away , o let thy gracious hand conduct me up , where on the lamb 's rich viands i may sup ; and in this last supper i may with thy friend in thy sweet bosom lie for ever in eternity . allelujah . upon the day of the holy innocents . mournful judah shreeks and cries at the obsequies of their babes , that cry more that they lose the paps , than that they die . he that came with life to all brings the babes a funeral , to redeem from slaughter him who did redeem us all from sin . they like himself went spotless hence , a sacrafice to innocence , which now does ride trampling upon herod's pride , passing from their fontinels of clay to heaven a milky and a bloody way . all their tears and groans are dead , and they to rest and glory fled . lord , who wert pleas'd so many babes should fall , whilst each sword hop'd , that every of the all was the desired king , make us to be in innocence like them , in glory thee . amen . upon the epiphany , and the three wise men of the east coming to worship jesus . a comet dangling in the air presag'd the ruin both of death and sin , and told the wise man of a king , the king of glory , and the sun of righteousness , who then begun to draw towards that blessed hemisphere . they from the farthest east this new and unknown light pursue , till they appear in this blest infant-king's propitious eye , and pay their homage to his royalty . persia might then the rising sun adore , it was idolatry no more . great god , they gave to thee myrrhe , frankincense and gold : but , lord , with what shall we present our selves before thy majesty , whom thou redeem'dst when we were sold ? w'have nothing but our selves , and scarce that neither ; vile dirt and clay : yet it is soft , and may impression take . accept it , lord , and say , this thou hadst rather ; stamp it , and on this sordid metal make thy holy image , and it shall out-shine the beauty of the golden mine . amen . a meditation of the four last things .   death , for the time of lent especially . judgment , heaven , hell. a meditation of death . death , the old serpent's son , thou hadst a sting once like thy sire , that carried hell and ever-burning fire : but those black days are done ; thy foolish spite buried thy sting . in the profound and wide wound of our saviour's side . and now thou art become a tame and harmless thing , a thing we dare not fear since we hear that our triumphant god , to punish thee for the affront thou didst him on the tree , hath snatcht the keys of hell out of thy hand , and made thee stand a porter to the gate of life , thy mortal enemy . o thou who art that gate , command that he may , when we die , and thither flee , let us into the courts of heaven through thee . allelujah . the prayer . my soul doth pant tow'rds thee , my god , source of eternal life : flesh fights with me●… oh end the strife , and part us , that in peace i may unclay my wearied spirit , and take my flight to thy eternal spring , where , for his sake who is my king , i may wash all my tears away that day . thou conqueror of death , glorious triumpher o're the grave , whose holy breath was spent to save lost mankind , make me to be styl'd thy child ; and take me when i die , and go unto my dust , my soul above the sky with saints enroll , that in thy arms for ever i may lie . amen . of the day of judgment . great judge of all , how we vile wretches quake ! our guilty bones do ake , our marrow freezes , when we think of the consuming fire of thine ire ; and horrid phials thou shalt make the wicked drink , when thou the wine-press of thy wrath shalt tread with feet of lead . sinful , rebellious clay ! what unknown place shall hide it from thy face ? when earth shall vanish from thy sight . the heavens , that never err'd , but observ'd thy laws , shall from thy presence take their flight , and , kill'd with glory , their bright eyes stark dead start from their head ; lord , how shall we , thy enemies , endure to see so bright , so killing majesty ? mercy , dear saviour : thy judgment-seat we dare not , lord , intreat ; we are condemn'd already there . mercy : vouchsafe one look of life . lord , we can read thy saving jesus here , and in his name our own salvation see . lord , set us free ; the book of sun is cross'd within , our debts are paid by thee . mercy . of heaven . o beautious god , uncircumscribed treasure of an eternal pleasure , thy throne is seated far above the highest star , where thou prepar'st a glorious place within the brightness of thy face for every spirit to inherit that builds his hopes on thy merit , and loves thee with an holy charity . what ravish'd heart , scraphick tongue or eyes , clear as the morning's rise , can speak , or think , or see that bright eternity , where the great king 's transparent throne is of an intire jasper stone ? there the eye o' th' chrysolite , and a skie of diamonds , rubies , chrysoprase , and above all the holy face makes an eternal clarity . when thou thy jewels up dost bind , that day remember us , we pray ; that where the beryll lies and the crystal 'bove the skies , there thou may'st appoint us place within the brightness of thy face , and our soul in the scrowl of life and blissfulness enrowl , that we may praise thee to eternity . allelujah . of hell. horrid darkness , sad and sore , and an eternal night , groans and shrieks , and thousand more in the want of glorious light ; every corner hath a snake in the accursed lake . seas of fire , beds of snow are the best delights below ; a viper from the fire is his hire that knows not moments from eternity . glorious god of day and night , spring of eternal light , allelujahs , hymns and psalms and coronets of palms fill thy people ever more . o mighty god , let not thy bruising rod crush our loins with an eternal pressure ; o let thy mercy be the measure : for if thou keepest wrath in store , we all shall die , and none be left to glorifie thy name , and tell how thou hast sav'd our souls from hell. mercy . on the conversion of st. paul. full of wrath , his threatning breath belching nought but chains and death , saul was arrested in his way by a voice and a light , that if a thousand days should join rays to beautifie one day , it would not shew so glorious and so bright . on his amazed eyes it night did fling , that day might break within ; and by those beams of faith make him of a child of wrath become a vessel full of glory . lord , curb us in our dark and sinful way . we humbly pray , when we down horrid precipices run with seet that thirst to be undone , that this may be our story . allelujah . on the purification of the blessed virgin. pure and spotless was the maid that to the temple came , a pair of turtle-doves she paid , although she brought the lamb. pure and spotless though she were , her body chast and her soul fair , she to the temple went to be purifi'd , and try'd that she was spotless and obedient . o make us to follow so blest precedent , and purifie our souls , for we are cloath'd with sin and misery . from our conception one imperfection , and a continued state of sin , hath fullied all our faculties within . we present our souls to thee full of need and misery ; and for redemption a lamb the purest , whitest that e're came a sacrifice to thee , even he that bled upon the tree . on good-friday . the lamb is eaten , and is yet again preparing to be slain . the cup is full and mixt , and must be drunk : wormwood and gall to this are draughts to beguile care withall . yet the decree is fixt , doubled knees and groans and cries , prayers and sighs and flowing eyes could not intreat . his sad soul sunk under the heavy pressure of our sin , the pains of death and hell about him dwell . his fathers burning wrath did make his very heart , like melting wax , to sweat rivers of blood through the pure strainer of his skin : his boyling body stood bubling all o're , as if the wretched whole were but one door to let in pain and grief , and turn out all relief . o thou , who for our sake didst drink up this bitter cup , remember us , we pray , in thy day , when down the strugling throats of wicked men the dregs of thy just fury shall be thrown . oh then let thy unbounded mercy think on us , for whom thou underwent'st this heavy doom , and give us of the well of life to drink . amen . on the annunciation to the blessed virgin. a winged harbinger from bright heav'n flown bespeaks a lodging-room for the mighty king of love , the spotless structure of a virgin-womb o're-shadow'd with the wings of the blest dove : for he was travelling to earth , but did desire to lay by the way , that he might shift his cloaths , and be a perfect man as well as we . how good a god have we ! who for our sake , to save us from the burning lake , did change the order of creation : at first he made man like himself in his own image ; now , in the more blessed reparation , the heaven's bow , eternity took the measure of a span , and said , let us make our self like man , and not from man the woman take , but from the woman , man. allelujah : we adore his name whose goodness hath no store . allelujah . easter-day . what glorious light ! how bright a sun after so sad a night does now begin to dawn ! bless'd were those eyes that did behold this sun when he did first unfold his glorious beams , and now begin to rise . it was the holy tender sex that saw the first ray : saint peter and the other had the reflex , the second glimpse o' th' day . innocence had the first , and he that fled , and then did penance , next did see the glorious sun of righteousness in his new dress of triumph , immortality and bliss . o dearest god preserve our souls in holy innocence ; or if we do amiss , make us to rise again to th' life of grace , ( face , that we may live with thee , and see thy glorious the crown of holy penitence . allelujah . on the day of ascension . he is risen higher , not set : indeed a cloud did with his leave make bold to shrowd the sun of glory from mouut olivet . at pentecost hee'i shew himself again , when every ray shall be a tongue to speak all comforts , and inspire our souls with their coelestial fire ; that we the saints among may sing and love and reign . amen . on the feast of pentecost , or whitsunday . tongues of fire from heaven descend with a mighty rushing wind , to blow it up and make a living fire of heavenly charity and pure desire , where they their residence should take . on the apostles sacred heads they sit , who now like beacons do proclaim and tell th' invasion of the host of hell , and give men warning to defend themselves from the inraged brunt of it . lord , let the flames of holy charity and all her gifts and graces slide into our hearts , and there abide ; that thus refined , we may soar above with it unto the element of love , even unto thee , dear spirit , and there eternal peace and rest inherit . amen . penitential hymns . i. lord , i have sinn'd , and the black number swells to such a dismal sum , that should my stony heart and eyes , and this whole sinful trunk , a flood become , and run to tears , their drops could not suffice to count my score , much less to pay : but thou , my god , hast blood in store , and art the patron of the poor . yet since the balsame of thy blood , although it can , will do no good , unless the wounds be cleans'd with tears before ; thou in whose sweet , but pensive , face laughter could never steal a place , teach but my heart and eyes to melt away . and then one drop of balsam will suffice . amen . ii. great god , and just ! how canst thou see , dear god , our misery , and not in mercy set us free ? poor miserable man ! how wert thou born , weak as the dewy jewels of the morn , wrapt up in tender dust , guarded with sins and lust , who like court-flatterers wait to serve themselves in thy unhappy fate ? wealth is a snare , and poverty brings in inlets for theft , paving the way for sin : each perfum'd vanity doth gently breath sin in thy soul , and whispers it to death . our faults like ulcerated sores do go o're the sound flesh , and do corrupt that too . lord , we are sick , spotted with sin , thick as a crusty leper's skin . like naaman , bid us wash , yet let it be in streams of blood that flow from thee . then will we sing , touch'd by the heavenly dove 's bright wing , hallelujabs , psalms and praise to god the lord of night and days ; ever good and ever just , ever high , who ever must thus be sung , is still the same : eternal praises crown his name . amen . a prayer for charity . full of mercy , full of love , look upon us from above ; thou who taught'st the blind man's night to entertain a double light , thine and the day's , ( and that thine too : ) the lame away his crutches threw ; the parched crust of leprosie return'd unto its infancy ; the dumb amazed was to hear his own unchain'd tongue strike his ear : thy powerful mercy did even chase the devil from his usurp'd place , where thou thy self should'st dwell , not he . o let thy love our pattern be : let thy mercy teach one brother to forgive and love another ; that copying thy mercy here , thy goodness may hereafter rear our souls unto thy glory , when our dust shall cease to be with ●…en . amen . the end notes, typically marginal, from the original text notes for div a63668-e660 john 17.3 . 1 john 2. 23. deut. 6. 2. exod. 20. 2 , 3. rev. 1.4 . psal. 90. 2. 1 tim. 1. 17. gen. 1. 1. exod. 20. 11. heb. 3. 4. isa. 40. 12. job 42. 2 , 3. psal. 139. 1 , &c. psal. 147. 5. exod. 34. 6 , 7. 1 tim. 6. 1 , 16. john 4. 24 1 king. 8. 27. amos 3. 6. psal. 139. 1 , 9. acts 7. 48 , 49. ps . 2. 4. & 103. 16. & 115. 3. isa. 11. 4. & 44. 6. job . 9.4 , &c. deut. 32. 39. gen. 18. 25. deut. 32.4 . exod : 34. 7. psal. 103. 8. & 25. 8. & 86. 5. psal. 51. 2 jam. 1.17 . heb. 11.6 . mat. 28.19 . joh. 14. 16 , 26. & 15. 26. 1 cor. 12. 4 , 5 , 6. 2 cor. 13 . 13. 1 john 5. 7. 1 john. 1. 18. & 3. 16. luke 24. 49. acts 1. 4. & 3. 33. colos. 1. 16. acts 1. 7. 24. 1 cor. 8. 6. & 1 cor. 6. 18. gal. 1. 4. phil. 2. 22. dan. 2. 47. zach. 4. 14. & 14. 9. mat. 11. 25. psal. 145. 10 , 11. acts 14. 15. gen. 2. 7. eccles. 7. 29. ecclus 15. 14. gen. 2. pro tot . rom. 5. 12. & 3. 23 & 6. 20. eph. 2. 3. gen. 3. 15. gal. 4. 4. 1 pet. 1.20 . john 3. 16. heb. 2. 14 , 15 , &c. joh 8. 25 , 18. heb. 2. 9. & 16 , 17 , 18. luke 1. 74 , 75. isa. 9. 6. 1 tim. 3. 16. 1 john. 5. 20. isa. 35. 4 , 5. joh. 1.2 & 18. & joh. 8. 5 , 8. rev. 1. 8. heb. 13. 8. & 1.8 . phil. 2. 6. rom. 9. 5. gal. 4. 4. rom. 1. 3. acts 2. 30. & 3. 32. & 3. 22. heb. 1. 1. & 2. 11. acts 13.23 . deut. 18. 15. mat. 1. 18. mat. 1. 21. luk. 2. 4 , 5 , &c. heb. 29.10 . read the 3. & 4. & 5. chapters to the hebr. eph. 2. 13 , 14 , 15. luk. 19. 27. & 24. 46 , 47. mat. 6.25 , &c. rom. 8.28 . john 13.33 . acts 14.22 . 2 cor. 1.4 . mat. 8.11,12 . & 11.20,21 . joh. 6.44,45.2 pet. 3.4 . acts 2.38 . & 3.19 , luke 18.7 . mat. 7.7 . col. 2.13 . 1 cor. 15.54,55,57 . rev. 14. 13. 1 cor. 15. 22. 1 cor. 6. 14. 2 cor. 4. 14. john 6. 40. mat. 28 6,18 . phil. 2.9 , &c. heb. 2. 9. & 5.6 . & 1.8 . tit. 2.13,14 . eph. 3.14,15,20 . 1 cor. 11. 3. eph. 5. 23. col. 2. 10. acts 10. 42. 2 tim. 4. 1. & 8 17 , 31. 1 pet. 4. 5. 1 tim. 2.5 . heb. 8.6 . & 9.15 . & 12.24 . john 1.18 . luke 3.23 . john 5.43 . luke 24. 19. acts 3.23 , &c. heb. 5.5,7,8 , &c. heb. 7.per tot . heb. 7.24,25 . rom. 8.33,34 . 1 john 2.1 . heb. 4 . 14 , 15,16 . heb. 1.3,8 . psal. 110.1 . 1 thes. 1.10 . acts 1.3 . luke 24.51 . & 1.33 . 1 pet. 3.23 . psal. 110.1 . 1 cor. 15.24.25,28 . mat. 25.34.41 . gal. 3.20 . heb. 8.6 . & 9.15 . & 12.24 . ●…cor . 15.24 . heb. 8.6 . & 10. 13. heb. 10.16 . & 12.24 . jer. 31. 31. mark 16. 16. matth. 4. 17. acts 8.37 . & 2. 13. acts 2.38.41 . & 3.19 . 1 john 2.9 . matth. 16. 16. & 1. 18. 1 tim. 3.16 . rom. 14.9 . acts 1.9 . & 3.21 . & 17.31 . rev. 1. 5. & 17. 14. luke 1.75 . tit. 2.11,12 . 1 pet. 2.1,2,3.2 pet. 1.4 , &c. heb. 12.1,2 . 1 john 2.12 . & 5. 16,17 . gal. 6.1 . & 5.24,25 . rom. 10.15 . eph. 2.20 . & 4.11,12 . 1 cor. 12. 28. 2 cor. 5. 20. mat. 28.20 . mat. 28.19 . & 26.26 . 1 cor. 11.21 . gal. 3.27 . — eph. 5.26 . 1 cor. 12.23 . — col. 2.11,12 . rom. 6.4 . — acts 2. 38. john 3.5 . — acts 22.16 . tit. 3.5 . — heb. 10.22 . 1 pet. 3.21 . 1 cor. 11.23,24,25 . matth. 26.26 . mark 14.22 . luke 22.19 . 1 cor. 10.16 . matth. 26.28 . 1 cor. 11.27,28,29 . 2 cor. 5.18 . acts 20.28.1 pet. 5.2 . gal. 1.16 . james 5.14 . gal. 6.6 . 1 tim. 5.17 . heb. 13.17 read also rom. 12. eph. 5 , & 9. chapters . 1 thes. 5. luke 6.35 . deut. 10.17 . & 6.4 . mar. 12.29,32 . 1 cor. 8.4 . john 17. 3. 1 thes. 1. 9. ps. 90.2 . & 93.2 . & 77.13 & 95.3 . & 147.5 . rom. 16.27 . 1 tim. 1. 17. 2 chron. 19. 7. psal. 119. 137. 1 chron. 16.34 . psal. 34.8 . & 135.3 , 5. exod. 33.19 . 1 , tim. 1.11 . john 8. 38. rom. 8.29,32 . 1 cor. 8.6 . & 15.24 . matt. 24.36 . heb. 2.11 . 1 pet. 1.23 . gal. 4.4 . isa. 65.17 . & 66.22 . acts 4 24. psal. 36.7,8 . matt. 6.26 . & 10.29,30 . rev. 14.7 . matt. 4.10 . matt. 1.21 . john 3.34 . acts 10.38 . & 3.22,23 . heb. 12.24 . & 1.8 . & 6.16,21 . rev. 1.5 . acts 11.26 . & 26.28 . 1 pet. 4.19 . luke 1.32 . rom. 1.3,4.1 . joh. 5.9 , &c. heb. 1.5 . joh. 1.11 . col. 1.17,18 . heb. 1.3 . john 5.19 . phil. 2.6 . john 3.25 . col. 2.9,10 . john 17.24 . mat. 28.18 . acts 2.36 . psal. 2.6,7 , &c. 1 cor. 8.6 . heb. 1.6 . 1 pet. 1.21 . luke 1.35 . gal. 4.4 . luke 1.32 . luke 1.26 , &c. matt. 1.18 . luke 1.48 . matt. 1.25 . luke . 2.51 . luke 3.23 . joh. 3.4 , &c. acts 13.39 . mat. 25.31,32 . luke 22 . 63.&c . john 18.12 . &c. matth. 26 . & 27. matth. 27. mark 15. luke 23. john 19. ibidem . john 18.30 . phil. 2.8 . col. 1.20 . isa. 53.10 . heb. 7.25 . & 9.12 . & 7.18 . luk. 23.46 . job 10.17,18 . & 12.32 . & 11.51 . eph. 2.13.14 . heb. 2.10 . col. 1.21,22 . tit. 2.14 . john. 6.51 . 1 pet. 2.24 & 4.13 . 2 tim. 2.11 . gal. 6. 14. matth. 27 . mark 15. eph. 4.9 . matt. 12.40 . acts 2.27 . hos. 13.14 . 1 cor. 15.54 . &c. matt. 16.18 rev. 20.13,14 . rev. 1.17,18 . mark 16. 1. acts 10. 40. rom. 14.9 . acts 5.30 , &c. col. 1.18 . matth. 28.1 . 1 pet. 3.18 . & 1.3 . eph. 1.17 . 1 cor. 15.20 , &c. luk. 24.45,50 . matth. 21.17 . joh. 20 & 21. acts 1.9 . 1 cor. 15.6,45,47 . heb. 6.19 . rom. 8.38.39 . 1 john 3.2 . phil. 2.8,9 , &c. eph. 1.17,22 . rom. 8. 34. heb. 7. 27. 2. pet. 1. 4. heb. 12. 2. 1. pet. 1.20 , 21. heb. 1. 6. john 14.3 . matth. 24. 30. 1 thes. 4. 16. rev. 1. 7. acts 1. 11. 2 tim. 4. 1. joh. 5. 22 , 23. 1 thes. 4. 16 , 17. matth. 25. 32. acts 10. 24. mat. 25.34 , &c. matth. 28. 19. john 15. 26. acts 15. 32. 16. 13. — & 3. 33. 6. 45. — 24. 7. 16 , 17. — 13. 5. 37. 1 , 2 , 2. — 20.28 . luke 12.12 john 17. 37. 14. 16 16. 13 , 8 mat. 10. 8 , 9. eph. 1. 17. & 3.16 . 1 cor. 2. 10 , 11.12 . rom. 8. 14 , 15 , 16. rom. 14. 17. & 15. 13 , 19. 1 thes. 1 . 6. luke 24.49 . & 4.18 . acts 2. 33 , 38. eph. 4. 7 , 30. 1 cor. 3.16 . eph. 1. 13. acts 7.51 . rom. 1. 14. 2. thes. 5. 19. mark. 3. 29. 2 cor. 1. 22. & 5. 5. 1. th●… . 3. 15. eph. 3. 21. heb. 2. 12.10 , 24 . ●… 1 cor. 14 . 26 , &c. mat. 18.17,18 . acts 12. 5. 1 cor. 1. gal. 1 . 8,9 . col. 2. 8 , 9. heb. 13. 8 , 9 acts 26. 10. & 9. 12 , 32. 1. cor. 6.11 . & 1. 2. matth. 22. 14. 1 pet. 1. 2 , 14 , 15 , 16. 2 pet. 3. 11. matth. 18.17,18 . heb. 10. 25. 1 cor. 11.23 , &c. e●…h . 4. 13. 5 , 6 , 7 , 21 6. 18 phil. 2.4 . & 1.27 . rom. 16 . 16 , 17. 1 john. 3.18 . 1 pet. 1.22 . rom. 3.28 . acts 2.38 . & 13.38 . 1. john 2.1,2,12 . gal. 6.2 . john 20.23 . mark 16.16.2 pet. 1.5 , &c. eph. 1.13 . 1 pet. 11.5,16,17,18 . jam. 2.17,20 , &c. 1 john 3. 21 , &c. heb. 12. 14 , 15 , 16. 1 cor. 15.29 , &c. matth. 22.31 . rom. 8.11,23 . john 6.39 . phil. 3.20 . 2 cor. 4.1 . 2 thes. 4.17 . rev. 21.4 . rev. 22.5 . matth. 25.34 . notes for div a63668-e8780 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. chrys. hom. 3.de lazaro b. taylor's opuscula the measures of friendship : with additional tracts : to which is now added his moral demonstration proving that the religion of jesus christ is from god : never before printed in this volume. selections. 1678 taylor, jeremy, 1613-1667. 1678 approx. 224 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(eebo-tcp ; phase 1, no. a64062) transcribed from: (early english books online ; image set 106845) images scanned from microfilm: (early english books, 1641-1700 ; 1132:1) b. taylor's opuscula the measures of friendship : with additional tracts : to which is now added his moral demonstration proving that the religion of jesus christ is from god : never before printed in this volume. selections. 1678 taylor, jeremy, 1613-1667. [6], 207 p., [1] leaf of plates : port. printed for rich. royston ..., london : 1678. includes frontispiece portrait. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng friendship. conduct of life -early works to 1800. 2005-02 tcp assigned for keying and markup 2005-04 spi global keyed and coded from proquest page images 2005-05 judith siefring sampled and proofread 2005-05 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion non magna sequimur sed bivimus nihil opinionis gratia omnia conscen●iae faciam . b. taylor' 's opvscvla . the measures of friendship . with additional tracts . to which is now added , his moral demonstration , proving that the religion of jesus christ is from god. never before printed in this volume . ecclus . 14.15 . do good unto thy friend before thou dye . greg nyssen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . london , printed for rich. royston , bookseller to his most sacred majesty , 1678. the works of jer . taylor late b. of down and connor , in five volumes , extant . viz. vol. i. a collection of polemical discourses , new and old , against papist and fanatick . folio . vol. ii. several tracts addressed to the promotion of practical religion , folio . vol. iii. ductor dubitantium : or , the rule of conscience , wherein all particular cases may be resolved , in five books , folio . vol. iv. the history of the life and death of the holy jesus , with the lives and martyrdoms of the apostles , fol. vol. v. a course of sermons for all the sundays in the year , with a supplement of divers more , preached upon several occasions , fol. also . the rule of holy living and holy dying , in octavo . the golden grove , or a guide to devotion , in 12 o. the contents . a discourse of the nature and offices of friendship . pag. 1. five letters more , to persons changed , and tempted to a change in their religion . the i. letter . a copy of the first letter written to a gentlewoman newly seduced to the church of rome . pag. 77. the ii. letter . written to a person newly converted to the church of england . pag. 119. the iii. letter . written to a gentleman that was tempted to the communion of the romish church . pag. 131. the iv. letter . to the same person . pag. 141. the v. letter . to the same person . pag. 143. a discourse , proving that the christian religion is from god. pag. 153. a discourse of the nature and offices of friendship . in a letter to the most ingenious and excellent m rs . katherine phillips . madam , the wise bensirach advised that we should not consult with a woman concerning her of whom she is jealous , neither with a coward in matters of war , nor with a merchant concerning exchange ; and some other instances he gives of interested persons , to whom he would not have us hearken in any matter of counsel . for where ever the interest is secular or vicious , there the biass is not on the side of truth or reason , because these are seldom serv'd by profit and low regards . but to consult with a friend in the matters of friendship is like consulting with a spiritual person in religion ; they who understand the secrets of religion , or the interior beauties of friendship are the fittest to give answers in all inquiries concerning the respective subjects ; because reason and experience are on the side of interest ; and that which in friendship is most pleasing and most useful , is also most reasonable and most true ; and a friends fairest interest is the best measure of the conducting friendships : and therefore you who are so eminent in friendships could also have given the best answer to your own inquiries , and you could have trusted your own reason , because it is not only greatly instructed by the direct notices of things , but also by great experience in the matter of which you now inquire . but because i will not use any thing that shall look like an excuse , i will rather give you such an account which you can easily reprove , then by declining your commands , seem more safe in my prudence , then open and communicative in my friendship to you . you first inquire how far a dear and a perfect friendship is authoriz'd by the principles of christianity ? to this i answer ; that the word [ friendship ] in the sense we commonly mean by it , is not so much as named in the new-testament ; and our religion takes no notice of it . you think it strange ; but read on before you spend so much as the beginning of a passion or a wonder upon it . there is mention of [ friendship with the world , ] and it is said to be enmity with god ; but the word is no where else named , or to any other purpose in all the new-testament . it speaks of friends often ; but by friends are meant our acquaintance , or our kindred , the relatives of our family or our fortune , or our sect ; something of society , or something of kindness there is in it ; a tenderness of appellation and civility , a relation made by gifts , or by duty , by services and subjection ; and i think , i have reason to be confident , that the word friend ( speaking of humane entercourse ) is no other-ways used in the gospels or epistles , or acts of the apostles : and the reason of it is , the word friend is of a large signification ; and means all relations and societies , and whatsoever is not enemy ; but by friendships , i suppose you mean , the greatest love , and the greatest usefulness , and the most open communication , and the noblest sufferings , and the most exemplar faithfulness , and the severest truth , and the heartiest counsel , and the greatest union of minds , of which brave men and women are capable . but then i must tell you that christianity hath new christened it , and calls this charity . the christian knows no enemy he hath ; that is , though persons may be injurious to him , and unworthy in themselves , yet he knows none whom he is not first bound to forgive , which is indeed to make them on his part to be no enemies , that is , to make that the word enemy shall not be perfectly contrary to friend , it shall not be a relative term and signifie something on each hand , a relative and a correlative ; and then he knows none whom he is not bound to love and pray for , to treat kindly and justly , liberally and obligingly . christian charity is friendship to all the world ; and when friendships were the noblest things in the world , charity was little , like the sun drawn in at a chink , or his beams drawn into the centre of a burning-glass ; but christian charity is friendship , expanded like the face of the sun when it mounts above the eastern hills : and i was strangely pleas'd when i saw something of this in cicero ; for i have been so push'd at by herds and flocks of people that follow any body that whistles to them , or drives them to pasture , that i am grown afraid of any truth that seems chargeable with singularity : but therefore i say , glad i was when i saw laelius in cicero discourse thus : amicitia ex infinitate generis humani quam conciliavit ipsa natura , contracta res est , & adducta in angustum ; ut omnis charitas , aut inter duos , aut inter paucos jungeretur . nature hath made friendships , and societies , relations and endearments ; and by something or other we relate to all the world ; there is enough in every man that is willing , to make him become our friend ; but when men contract friendship , they inclose the commons ; and what nature intended should be every mans , we make proper to two or three . friendship is like rivers and the strand of seas , and the air , common to all the world ; but tyrants , and evil customs , wars , and want of love have made them proper and peculiar . but when christianity came to renew our nature , and to restore our laws , and to increase her priviledges , and to make her aptness to become religion , then it was declared that our friendships were to be as universal as our conversation ; that is , actual to all with whom we converse , and potentially extended unto those with whom we did not . for he who was to treat his enemies with forgiveness and prayers , and love and beneficence was indeed to have no enemies , and to have all friends . so that to your question , how far a dear and perfect friendship is authoriz'd by the principles of christianity ? the answer is ready and easie . it is warranted to extend to all mankind ; and the more we love , the better we are , and the greater our friendships are , the dearer we are to god ; let them be as dear , and let them be as perfect , and let them be as many as you can ; there is no danger in it ; only where the restraint begins , there begins our imperfection ; it is not ill that you entertain brave friendships and worthy societies : it were well if you could love , and if you could benefit all mankind ; for i conceive that is the summe of all friendship . i confess this is not to be expected of us in this world ; but as all our graces here are but imperfect , that is , at the best they are but tendencies to glory , so our friendships are imperfect too , and but beginnings of a celestial friendship , by which we shall love every one as much as they can be loved . but then so we must here in our proportion ; and indeed that is it that can make the difference ; we must be friends to all : that is , apt to do good , loving them really , and doing to them all the benefits which we can , and which they are capable of . the friendship is equal to all the world , and of it self hath no difference ; but is differenced only by accidents , and by the capacity or incapacity of them that receive it . nature and religion are the bands of friendships ; excellency and usefulness are its great indearments : society and neighbourhood , that is , the possibilities and the circumstances of converse are the determinations and actualities of it . now when men either are unnatural , or irreligious , they will not be friends ; when they are neither excellent nor useful , they are not worthy to be friends ; when they are strangers or unknown , they cannot be friends actually and practically ; but yet , as any man hath any thing of the good , contrary to those evils , so he can have and must have his share of friendship . for thus the sun is the eye of the world ; and he is indifferent to the negro , or the cold russian , to them that dwell under the line , and them that stand near the tropicks , the scalded indian , or the poor boy that shakes at the foot of the riphean hills ; but the fluxures of the heaven and the earth , the conveniency of abode , and the approaches to the north or south respectively charge the emanations of his beams ; not that they do not pass always from him , but that they are not equally received below , but by periods and changes , by little inlets and reflections , they receive what they can ; and some have only a dark day and a long night from him , snows and white cattel , a miserable life , and a perpetual harvest of catarrhes and consumptions , apoplexies and dead palsies ; but some have splendid fires , and aromatick spices , rich wines , and well digested fruits , great wit and great courage ; because they dwell in his eye , and look in his face , and are the courtiers of the sun , and wait upon him in his chambers of the east ; just so is it in friendships : some are worthy , and some are necessary ; some dwell hard by and are fitted for converse ; nature joyns some to us , and religion combines us with others ; society and accidents , parity of fortune , and equal dispositions do actuate our friendships : which of themselves and in their prime disposition are prepared for all mankind according as any one can receive them . we see this best exemplified by two instances and expressions of friendships and charity : viz. alms and prayers ; every one that needs relief is equally the object of our charity ; but though to all mankind in equal needs we ought to be alike in charity ; yet we signifie this severally and by limits , and distinct measures : the poor man that is near me , he whom i meet , he whom i love , he whom i fancy , he who did me benefit , he who relates to my family , he rather then another , because my expressions being finite and narrow , and cannot extend to all in equal significations , must be appropriate to those whose circumstances best fit me : and yet even to all i give my alms ; to all the world that needs them ; i pray for all mankind , i am grieved at every sad story i hear ; i am troubled when i hear of a pretty bride murdered in her bride-chamber by an ambitious and enrag'd rival ; i shed a tear when i am told that a brave king was misunderstood , then slandered , then imprisoned , and then put to death by evil men : and i can never read the story of the parisian massacre , or the sicilian vespers , but my blood curdles , and i am disorder'd by two or three affections . a good man is a friend to all the world ; and he is not truly charitable that does not wish well , and do good to all mankind in what he can ; but though we must pray for all men , yet we say special litanies for brave kings and holy prelates , and the wise guides of souls ; for our brethren and relations , our wives and children . the effect of this consideration is , that the universal friendship of which i speak , must be limited , because we are so : in those things where we stand next to immensity and infinity , as in good wishes and prayers , and a readiness to benefit all mankind , in these our friendships must not be limited ; but in other things which pass under our hand and eye , our voices and our material exchanges ; our hands can reach no further but to our arms end , and our voices can but sound till the next air be quiet , and therefore they can have entercourse but within the sphere of their own activity ; our needs and our conversations are served by a few , and they cannot reach to all ; where they can , they must ; but where it is impossible , it cannot be necessary . it must therefore follow , that our friendships to mankind may admit variety as does our conversation ; and as by nature we are made sociable to all , so we are friendly ; but as all cannot actually be of our society , so neither can all be admitted to a special , actual friendship ; of some entercourses all men are capable , but not of all ; men can pray for one another , and abstain from doing injuries to all the world , and be desirous to do all mankind good , and love all men ; now this friendship we must pay to all because we can , but if we can do no more to all , we must shew our readiness to do more good to all by actually doing more good to all them to whom we can . to some we can , and therefore there are nearer friendships to some then to others , according as there are natural or civil nearnesses , relations and societies ; and as i cannot express my friendships to all in equal measures and significations , that is , as i cannot do benefits to all alike : so neither am i tied to love all alike : for although there is much reason to love every man ; yet there are more reasons to love some than others ; and if i must love because there is reason i should ; then i must love more , where there is more reason ; and where there 's a special affection and a great readiness to do good and to delight in certain persons towards each other , there is that special charity and indearment which philosophy calls friendship ; but our religion calls love or charity . now if the inquiry be concerning this special friendship . 1. how it can be appropriate , that is , who to be chosen to it ; 2. how far it may extend ; that is , with what expressions signified ; 3. how conducted ? the answers will depend upon such considerations which will be neither useless nor unpleasant . 1. there may be a special friendship contracted for any special excellency whatsoever ; because friendships are nothing but love and society mixt together ; that is , a conversing with them whom we love ; now for whatsoever we can love any one , for that we can be his friend ; and since every excellency is a degree of amability , every such worthiness is a just and proper motive of friendship , or loving conversation . but yet in these things there is an order and proportion . therefore 2. a good man is the best friend , and therefore soonest to be chosen , longer to be retain'd ; and indeed never to be parted with , unless he cease to be that for which he was chosen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . where vertue dwells there friendship make , but evil neighbourhoods forsake . but although vertue alone is the worthiest cause of amability , and can weigh down any one consideration ; and therefore to a man that is vertuous every man ought to be a friend ; yet i do not mean the severe , and philosophical excellencies of some morose persons who are indeed wise unto themselves , and exemplar to others : by vertue here i do not mean justice and temperance , charity and devotion ; for these i am to love the man , but friendship is something more then that : friendship is the nearest love and the nearest society of which the persons are capable : now justice is a good entercourse for merchants , ●s all men are that buy and sell ; and temperance makes a man good company , and helps to make a wise man ; but a perfect friendship requires something else , these must be in him that is chosen to be my friend ; but for these i do not make him my privado ; that is , my special and peculiar friend : but if he be a good man , then he is properly fitted to be my correlative in the noblest combination . and for this we have the best warrant in the world : for a just man scarcely will a man die ; the syriac interpreter reads it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an unjust man scarcely will a man die ; that is , a wicked man is at no hand fit to receive the expression of the greatest friendship ; but all the greek copies that ever i saw , or read of , read it as we do ; for a righteous man or a just man , that is , justice and righteousness is not the nearest indearment of friendship ; but for a good man some will even dare to die : that is , for a man that is sweetly disposed , ready to do acts of goodness and to oblige others , to do things useful and profitable , for a loving man , a beneficent , bountiful man , one who delights in doing good to his friend , such a man may have the highest friendship ; he may have a friend that will die for him . and this is the meaning of laelius : vertue may be despised , so may learning and nobility ; at una est amicitia in rebus humanis de cujus utilitate omnes consentiunt : only friendship is that thing , which because all know to be useful and profitable , no man can despise ; that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , goodness or beneficence makes friendships . for if he be a good man he will love where he is beloved , and that 's the first tie of friendship . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that was the commendation of the bravest friendship in theocritus , they lov'd each other with a love that did in all things equal prove . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the world was under saturn's reign when he that lov'd was lov'd again . for it is impossible this nearness of friendship can be where there is not mutual love ; but this is secured if i choose a good man ; for he that is apt enough to begin alone , will never be behind in the relation and correspondency ; and therefore i like the gentiles litany well , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let god give friends to me for my reward , who shall my love with equal love regard ; happy are they , who when they give their heart find such as in exchange their own impart . but there is more in it than this felicity amounts to . for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good man is a profitable , useful person , and that 's the band of an effective friendship . for i do not think that friendships are metaphysical nothings , created for contemplation , or that men or women should stare upon each others faces , and make dialogues of news and prettinesses , and look babies in one anothers eyes . friendship is the allay of our sorrows , the ease of our passions , the discharge of our oppressions , the sanctuary to our calamities , the counsellor of our doubts , the clarity of our minds , the emission of our thoughts , the exercise and improvement of what we meditate : and although i love my friend because he is worthy , yet he is not worthy if he can do no good . i do not speak of accidental hindrances and misfortunes by which the bravest man may become unable to help his child ; but of the natural and artificial capacities of the man. he only is fit to be chosen for a friend , who can do those offices for which friendship is excellent . for ( mistake not ) no man can be loved for himself ; our perfections in this world cannot reach so high ; it is well if we would love god at that rate , and i very much fear , that if god did us no good , we might admire his beauties , but we should have but a small proportion of love towards him ; and therefore it is , that god to endear the obedience , that is , the love of his servants , signifies what benefits he gives us , what great good things he does for us . i am the lord god that brought thee out of the land of egypt : and does job serve god for nought ? and he that comes to god , must believe that he is , and that he is a rewarder : all his other greatnesses are objects of fear and wonder , it is his goodness that makes him lovely : and so it is in friendships . he only is fit to be chosen for a friend who can give counsel , or defend my cause , or guide me right , or relieve my need , or can and will , when i need it , do me good : only this i add : into the heaps of doing good , i will reckon [ loving me ] for it is a pleasure to be beloved , but when his love signifies nothing but kissing my cheek , or talking kindly , and can go no further , it is a prostitution of the bravery of friendship to spend it upon impertinent people who are ( it may be ) loads to their families , but can never ease my loads : but my friend is a worthy person when he can become to me instead of god , a guide or a support , an eye , or a hand ; a staff , or a rule : there must be in friendship something to distinguish it from a companion , and a country man , from a school-fellow or a gossip , from a sweet-heart or a fellow-traveller : friendship may look in at any one of these doors , but it stays not any where till it come to be the best thing in the world : and when we consider that one man is not better than another , neither towards god nor towards man , but by doing better and braver things , we shall also see , that that which is most beneficent is also most excellent ; and therefore those friendships must needs be most perfect , where the friends can be most useful . for men cannot be useful but by worthinesses in the several instances : a fool cannot be relyed upon for counsel , nor a vitious person for the advantages of vertue , nor a begger for relief , nor a stranger for conduct , nor a tatler to keep a secret , nor a pittiless person trusted with my complaint , nor a covetous man with my childs fortune , nor a false person without a witness , nor a suspicious person with a private design ; nor him that i fear with the treasures of my love : but he that is wise and vertuous , rich and at hand , close and merciful , free of his money and tenacious of a secret , open and ingenuous , true and honest , is of himself an excellent man ; and therefore fit to be loved ; and he can do good to me in all capacities where i can need him , and therefore is fit to be a friend . i confess we are forced in our friendships to abate some of these ingredients ; but full measures of friendship , would have full measures of worthiness ; and according as any defect is in the foundation ; in the relation also there may be imperfection : and indeed i shall not blame the friendship so it be worthy , though it be not perfect ; not only because friendship is charity , which cannot be perfect here , but because there is not in the world a perfect cause of perfect friendship . if you can suspect that this discourse can suppose friendship to be mercenary , and to be defective in the greatest worthiness of it , which is to love our friend for our friends sake , i shall easily be able to defend my self ; because i speak of the election and reasons of choosing friends : after he is chosen do as nobly as you talk , and love as purely as you dream , and let your conversation be as metaphysical as your discourse , and proceed in this method , till you be confuted by experience ; yet till then , the case is otherwise when we speak of choosing one to be my friend : he is not my friend till i have chosen him , or loved him ; and if any man enquires whom he shall choose or whom he should love , i suppose it ought not to be answered , that we should love him who hath least amability ; that we should choose him who hath least reason to be chosen : but if it be answered , he is to be chosen to be my friend who is most worthy in himself , not he that can do most good to me ; i say , here is a distinction but no difference ; for he is most worthy in himself who can do most good ; and if he can love me too , that is , if he will do me all the good he can , that i need , then he is my friend and he deserves it . and it is impossible from a friend to separate a will to do me good : and therefore i do not choose well , if i choose one that hath not power ; for if it may consist with the nobleness of friendship to desire that my friend be ready to do me benefit or support , it is not sense to say , it is ignoble to desire he should really do it when i need ; and if it were not for pleasure or profit , we might as well be without a friend as have him . among all the pleasures and profits , the sensual pleasure and the matter of money are the lowest and the least ; and therefore although they may sometimes be used in friendship , and so not wholly excluded from the consideration of him that is to choose , yet of all things they are to be the least regarded . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . when fortune frowns upon a man , a friend does more than money can . for there are besides these , many profits and many pleasures ; and because these only are sordid , all the other are noble and fair , and the expectations of them no disparagements to the best friendships . for can any wise or good man be angry if i say , i choose this man to be my friend , because he is able to give me counsel , to restrain my wandrings , to comfort me in my sorrows ; he is pleasant to me in private , and useful in publick ; he will make my joys double , and divide my grief between himself and me ? for what else should i choose ; for being a fool , and useless ; for a pretty face or a smooth chin ? i confess it is possible to be a friend to one that is ignorant , and pitiable , handsome and good for nothing , that eats well , and drinks deep , but he cannot be a friend to me ; and i love him with a fondness or a pity , but it cannot be a noble friendship . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . said menander . by wine and mirth and every days delight we choose our friends , to whom we think we might our souls intrust ; but fools are they that lend their bosom to the shadow of a friend . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plutarch calls such friendships , the idols and images of friendship . true and brave friendships are between worthy persons ; and there is in mankind no degree of worthiness , but is also a degree of usefulness , and by every thing by which a man is excellent , i may be profited : and because those are the bravest friends which can best serve the ends of friendships , either we must suppose that friendships are not the greatest comforts in the world , or else we must say , he chooses his friend best , that chooses such a one by whom he can receive the greatest comforts and assistances . 3. this being the measure of all friendships ; they all partake of excellency , according as they are fitted to this measure : a friend may be counselled well enough though his friend be not the wisest man in the world , and he may be pleased in his society though he be not the best natured man in the world ; but still it must be , that something excellent is , or is apprehended , or else it can be no worthy friendship ; because the choice is imprudent and foolish . choose for your friend him that is wise and good , and secret and just , ingenuous and honest ; and in those things which have a latitude , use your own liberty ; but in such things which consist in an indivisible point , make no abatements ; that is , you must not choose him to be your friend that is not honest and secret , just and true to a tittle ; but if he be wise at all , and useful in any degree , and as good as you can have him , you need not be ashamed to own your friendships ; though sometimes you may be ashamed of some imperfections of your friend . 4. but if you yet enquire further , whether fancy may be an ingredient in your choice ? i answer , that fancy may minister to this as to all other actions in which there is a liberty and variety ; and we shall find that there may be peculiarities and little partialities , a friendship , improperly so called , entring upon accounts of an innocent passion and a pleas'd fancy ; even our blessed saviour himself loved saint john and lazarus by a special love , which was signified by special treatments ; and of the young man that spake well and wisely to christ , it is affirmed , jesus loved him : that is , he fancied the man , and his soul had a certain cognation and similitude of temper and inclination . for in all things where there is a latitude , every faculty will endeavour to be pleased , and sometimes the meanest persons in a house have a festival ; even sympathies and natural inclinations to some persons , and a conformity of humours , and proportionable loves , and the beauty of the face , and a witty answer may first strike the flint and kindle a spark , which if it falls upon tender and compliant natures may grow into a flame ; but this will never be maintained at the rate of friendship , unless it be fed by pure materials , by worthinesses which are the food of friendship : where these are not , men and women may be pleased with one anothers company , and lye under the same roof , and make themselves companions of equal prosperities , and humour their friend ; but if you call this friendship , you give a sacred name to humour or fancy ; for there is a platonick friendship as well as a platonick love ; but they being but the images of more noble bodies are but like tinsel dressings , which will shew bravely by candle-light , and do excellently in a mask , but are not fit for conversation , and the material entercourses of our life . these are the prettinesses of prosperity and good-natured wit ; but when we speak of friendship , which is the best thing in the world ( for it is love and beneficence ; it is charity that is fitted for society ) we cannot suppose a brave pile should be built up with nothing ; and they that build castles in the air , and look upon friendship , as upon a fine romance , a thing that pleases the fancy , but is good for nothing else , will do well when they are asleep , or when they are come to elysium ; and for ought i know in the mean time may be as much in love with mandana in the grand cyrus , as with the infanta of spain , or any of the most perfect beauties and real excellencies of the world : and by dreaming of perfect and abstracted friendships , make them so immaterial that they perish in the handling and become good for nothing . but i know not whither i was going ; i did only mean to say that because friendship is that by which the world is most blessed and receives most good , it ought to be chosen amongst the worthiest persons , that is , amongst those that can do greatest benefit to each other ; and though in equal worthiness i may chuse by my eye , or ear , that is , into the consideration of the essential i may take in also the accidental and extrinsick worthinesses ; yet i ought to give every one their just value ; when the internal beauties are equal , these shall help to weigh down the scale , and i will love a worthy friend that can delight me as well as profit me , rather than him who cannot delight me at all , and profit me no more ; but yet i will not weigh the gayest flowers , or the wings of butterflies against wheat ; but when i am to chuse wheat , i may take that which looks the brightest : i had rather see thyme and roses , marjoram and july-flowers that are fair and sweet and medicinal , than the prettiest tulips that are good for nothing : and my sheep and kine are better servants than race-horses and gray-hounds : and i shall rather furnish my study with plutarch and cicero , with livy and polybius , than with cassandra and ibrahim bassa ; and if i do give an hour to these for divertisement or pleasure , yet i will dwell with them that can instruct me , and make me wise and eloquent , severe and useful to my self and others . i end this with the saying of laelius in cicero : amicitia non debet consequi utilitatem , sed amicitiam utilitas . when i chuse my friend , i will not stay till i have received a kindness ; but i will chuse such an one that can do me many if i need them : but i mean such kindnesses which make me wiser , and which make me better ; that is , i will when i chuse my friend , chuse him that is the bravest , the worthiest and the most excellent person : and then your first question is soon answered ; to love such a person and to contract such friendships is just so authorized by the principles of christianity , as it is warranted to love wisdom and vertue , goodness and beneficence , and all the impresses of god upon the spirits of brave men . 2. the next inquiry is how far it may extend ? that is , by what expressions it may be signified ? i find that david and jonathan loved at a strange rate ; they were both good men ; though it happened that jonathan was on the obliging side ; but here the expressions were ; jonathan watched for davids good ; told him of his danger , and helped him to escape ; took part with davids innocence against his fathers malice and injustice ; and beyond all this , did it to his own prejudice ; and they two stood like two feet supporting one body ; though jonathan knew that david would prove like the foot of a wrestler , and would supplant him , not by any unworthy or unfriendly action , but it was from god ; and he gave him his hand to set him upon his own throne . we find his parallels in the gentile stories : young athenodorus having divided the estate with his brother xenon ; divided it again when xenon had spent his own share ; and lucullus would not take the consulship till his younger brother had first enjoyed it for a year ; but pollux divided with castor his immortality ; and you know who offer'd himself to death being pledg for his friend ; and his friend by performing his word rescued him as bravely : and when we find in scripture that for a good man some will even dare to die ; and that aquila and priscilla laid their necks down for s. paul ; and the galatians would have given him their very eyes , that is , every thing that was most dear to them , and some others were near unto death for his sake ; and that it is a precept of christian charity , to lay down our lives for our brethren , that is , those who were combined in a cause of religion , who were united with the same hopes , and imparted to each other ready assistances , and grew dear by common sufferings , we need enquire no further for the expressions of friendships : greater love than this hath no man , than that he lay down his life for his friends ; and this we are oblig'd to do in some cases for all christians ; and therefore we may do it for those who are to us in this present and imperfect state of things , that which all the good men and women in the world shall be in heaven , that is , in the state of perfect friendships . this is the biggest ; but then it includes and can suppose all the rest ; and if this may be done for all , and in some cases must for any one of the multitude , we need not scruple whether we may do it for those who are better than a multitude . but as for the thing it self , it is not easily and lightly to be done ; and a man must not die for humour , nor expend so great a jewel for a trifle : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : said philo ; we will hardly die when it is for nothing , when no good , no worthy end is served , and become a sacrifice to redeem a foot boy . but we may not give our life to redeem another : unless 1. the party for whom we die be a worthy and an useful person ; better for the publick , or better for religion , and more useful to others than my self . thus ribischius the german died bravely when he became a sacrifice for his master , maurice duke of saxony ; covering his masters body with his own , that he might escape the fury of the turkish souldiers . succurram perituro , sed ut ipse non peream , nisi si futurus ero magni hominis , aut magnae rei merces , said seneca . i will help a dying person if i can ; but i will not die my self for him , unless by my death i save a brave man , or become the price of a great thing ; that is , i will die for a prince , for the republick , or to save an army , as david expos'd himself to combat with the philistin for the redemption of the host of israel : and in this sense , that is true ; praestat ut pereat unus , quam vnitas , better that one perish than a multitude . 2. a man dies bravely when he gives his temporal life to save the soul of any single person in the christian world . it is a worthy exchange , and the glorification of that love by which christ gave his life for every soul. thus he that reproves an erring prince wisely and necessarily , he that affirms a fundamental truth , or stands up for the glory of the divine attributes , though he die for it , becomes a worthy sacrifice . 3. these are duty , but it may be heroick and full of christian bravery , to give my life to rescue a noble and a brave friend ; though i my self be as worthy a man as he ; because the preference of him is an act of humility in me ; and of friendship towards him ; humility and charity making a pious difference , where art and nature have made all equal . some have fancied other measures of treating our friends . one sort of men say that we are to expect that our friends should value us as we value our selves : which if it were to be admitted , will require that we make no friendship with a proud man ; and so far indeed were well ; but then this proportion does exclude some humble men who are most to be valued , and the rather because they undervalue themselves . others say that a friend is to value his friend as much as his friend values him ; but neither is this well or safe , wise or sufficient ; for it makes friendship a meer bargain , and is something like the country weddings in some places where i have been ; where the bridegroom and the bride must meet in the half way , and if they fail a step , they retire and break the match : it is not good to make a reckoning in friendship ; that 's merchandise , or it may be gratitude , but not noble friendship ; in which each part strives to out do the other in significations of an excellent love : and amongst true friends there is no fear of losing any thing . but that which amongst the old philosophers comes nearest to the right , is that we love our friends as we love our selves , if they had meant it as our blessed saviour did , of that general friendship by which we are to love all mankind , it had been perfect and well ; or if they had meant it of the inward affection , or of outward justice ; but because they meant it of the most excellent friendships , and of the outward significations of it , it cannot be sufficient : for a friend may and must sometimes do more for his friend than he would do for himself . some men will perish before they will beg or petition for themselves to some certain persons ; but they account it noble to do it for their friend , and they will want rather than their friend shall want ; and they will be more earnest in praise or dispraise respectively for their friend than for themselves . and indeed i account that one of the greatest demonstrations of real friendship , that a friend can really endeavour to have his friend advanced in honour , in reputation , in the opinion of wit or learning before himself . aurum & opes , & rura frequens donabit amicus : qui velit ingenio cedere rarus erit . sed tibi tantus inest veteris respectus amici , carior ut me sit quam tua fama tibi . lands , gold and trifles many give or lend ; but he that stoops in fame is a rare friend ; in friendships orb thou art the brightest star , before thy fame mine thou preferrest far . but then he pleased to think that therefore i so highly value this signification of friendship , because i so highly value humility . humility and charity are the two greatest graces in the world ; and these are the greatest ingredients which constitute friendship and express it . but there needs no other measures of friendship , but that it may be as great as you can express it ; beyond death it cannot go , to death it may , when the cause is reasonable and just , charitable and religious : and yet if there be any thing greater than to suffer death ( and pain and shame to some are more insufferable ) a true and noble friendship shrinks not at the greatest trials . and yet there is a limit even to friendship . it must be as great as our friend fairly needs in all things where we are not tied up by a former duty , to god , to our selves , or some pre-obliging relative . when pollux heard some body whisper a reproach against his brother castor , he killed the slanderer with his fist : that was a zeal which his friendship could not warrant . nulla est excusatio si amici causâ peccaveris , said cicero . no friendship can excuse a sin : and this the braver romans instanced in the matter of duty to their country . it is not lawful to fight on our friends part against our prince or country ; and therefore when caius blosius of cuma in the sedition of gracchus appeared against his country , when he was taken he answered , that he loved tiberius gracchus so dearly , that he thought fit to follow him whithersoever he led ; and begg'd pardon upon that account . they who were his judges were so noble , that though they knew it no fair excuse : yet for the honour of friendship they did not directly reject his motion : but put him to death , because he did not follow , but led on gracchus , and brought his friend into the snare : for so they preserved the honours of friendship on either hand , by neither suffering it to be sullied by a foul excuse , nor yet rejected in any fair pretence . a man may not be perjured for his friend . i remember to have read in the history of the low-countries , that grimston and redhead , when bergenapzoom was besieged by the duke of parma , acted for the interest of the queen of englands forces a notable design ; but being suspected and put for their acquittance to take the sacrament of the altar , they dissembled their persons , and their interest , their design and their religion , and did for the queens service ( as one wittily wrote to her ) give not only their bodies but their souls , and so deserved a reward greater than she could pay them : i cannot say this is a thing greater than a friendship can require , for it is not great at all , but a great villany , which hath no name , and no order in worthy entercourses ; and no obligation to a friend can reach as high as our duty to god : and he that does a base thing in zeal for his friend , burns the golden thred that ties their hearts together ; it is a conspiracy , but no longer friendship . and when cato lent his wife to hortensius , and socrates lent his to a merry greek , they could not amongst wise persons obtain so much as the fame of being worthy friends , neither could those great names legitimate an unworthy action under the most plausible title . it is certain that amongst friends their estates are common ; that is , by whatsoever i can rescue my friend from calamity , i am to serve him , or not to call him friend ; there is a great latitude in this , and it is to be restrained by no prudence , but when there is on the other side a great necessity neither vicious nor avoidable : a man may chuse whether he will or no ; and he does not sin in not doing it , unless he have bound himself to it : but certainly friendship is the greatest band in the world , and if he have professed a great friendship , he hath a very great obligation to do that and more ; and he can no ways be disobliged but by the care of his natural relations . i said , [ friendship is the greatest bond in the world , ] and i had reason for it , for it is all the bands that this world hath ; and there is no society , and there is no relation that is worthy , but it is made so by the communications of friendship , and by partaking some of its excellencies . for friendship is a transcendent , and signifies as much as vnity can mean , and every consent , and every pleasure , and every benefit , and every society is the mother or the daughter of friendship . some friendships are made by nature , some by contract , some by interest , and some by souls . and in proportion to these ways of uniting , so the friendships are greater or less , vertuous or natural , profitable or holy , or all this together . nature makes excellent friendships , of which we observe something in social parts ; growing better in each others neighbourhood than where they stand singly : and in animals it is more notorious , whose friendships extend so far as to herd and dwell together , to play , and feed , to defend and fight for one another , and to cry in absence , and to rejoyce in one anothers presence . but these friendships have other names less noble , they are sympathy , or they are instinct . but if to this natural friendship there be reason superadded , something will come in upon the stock of reason which will ennoble it ; but because no rivers can rise higher than fountains , reason shall draw out all the dispositions which are in nature and establish them into friendships , but they cannot surmount the communications of nature ; nature can make no friendships greater than her own excellencies . nature is the way of contracting necessary friendships ; that is , by nature such friendships are contracted without which we cannot live , and be educated , or be well , or be at all . in this scene , that of parents and children is the greatest , which indeed is begun in nature , but is actuated by society and mutual endearments . for parents love their children because they love themselves , children being but like emissions of water , symbolical , or indeed the same with the fountain ; and they in their posterity see the images and instruments of a civil immortality ; but if parents and children do not live together , we see their friendships and their loves are much abated , and supported only by fame and duty , by customs and religion , which to nature are but artificial pillars , and make this friendship to be complicated , and to pass from its own kind to another . that of children to their parents is not properly friendship , but gratitude and interest , and religion , and whatever can supervene of the nature of friendship comes in upon another account ; upon society and worthiness and choice . this relation on either hand makes great dearnesses : but it hath special and proper significations of it , and there is a special duty incumbent on each other respectively . this friendship and social relation is not equal , and there is too much authority on one side , and too much fear on the other to make equal friendships ; and therefore although this is one of the kinds of friendship , that is of a social and relative love and conversation , yet in the more proper use of the word ; [ friendship ] does do some things which father and son do not ; i instance in the free and open communicating counsels , and the evenness and pleasantness of conversation ; and consequently the significations of the paternal and filial love as they are divers in themselves and unequal , and therefore another kind of friendship than we mean in our inquiry ; so they are such a duty which no other friendship can annul : because their mutual duty is bound upon them by religion long before any other friendships can be contracted ; and therefore having first possession must abide for ever . the duty and love to parents must not yield to religion , much less to any new friendships : and our parents are to be preferred before the corban ; and are at no hand to be laid aside but when they engage against god : that is , in the rights which this relation and kind of friendship challenges as its propriety , it is supreme and cannot give place to any other friendships ; till the father gives his right away , and god or the laws consent to it ; as in the case of marriage , emancipation , and adoption to another family : in which cases though love and gratitude are still obliging , yet the societies and duties of relation are very much altered , which in the proper and best friendships can never be at all . but then this also is true : that the social relations of parents and children not having in them all the capacities of a proper friendship , cannot challenge all the significations of it : that is , it is no prejudice to the duty i owe there , to pay all the dearnesses which are due here , and to friends there are some things due which the other cannot challenge : i mean , my secret , and my equal conversation , and the pleasures and interests of these , and the consequents of all . next to this is the society and dearness of brothers and sisters : which usually is very great amongst worthy persons ; but if it be considered what it is in it self , it is but very little ; there is very often a likeness of natural temper , and there is a social life under the same roof , and they are commanded to love one another , and they are equals in many instances , and are endeared by conversation when it is merry and pleasant , innocent and simple , without art and without design . but brothers pass not into noble friendships upon the stock of that relation : they have fair dispositions and advantages , and are more easie and ready to ferment into the greatest dearnesses , if all things else be answerable . nature disposes them well towards it , but in this inquiry if we ask what duty is passed upon a brother to a brother even for being so ? i answer , that religion and our parents and god and the laws appoint what measures they please ; but nature passes but very little , and friendship less ; and this we see apparently in those brothers who live asunder , and contract new relations , and dwell in other societies : there is no love , no friendship without the entercourse of conversation : friendships indeed may last longer than our abode together , but they were first contracted by it , and established by pleasure and benefit , and unless it be the best kind of friendship ( which that of brothers in that meer capacity is not ) it dies when it wants the proper nutriment and support : and to this purpose is that which was spoken by solomon : [ better is a neihbour that is near , than a brother that is far off : ] that is , although ordinarily , brothers are first possessed of the entries and fancies of friendship , because they are of the first societies and conversations , yet when that ceases and the brother goes away , so that he does no advantage , no benefit of entercourse ; the neighbour that dwells by me , with whom if i converse at all , either he is my enemy and does , and receives evil ; or if we converse in worthinesses and benefit and pleasant communication , he is better in the laws and measures of friendship than my distant brother . and it is observable that [ brother ] is indeed a word of friendship and charity and of mutual endearment , and so is a title of the bravest society ; yet in all the scripture there are no precepts given of any duty and comport which brothers , that is , the descendents of the same parents are to have one towards another in that capacity , and it is not because their nearness is such that they need none : for parents and children are nearer , and yet need tables of duty to be described ; and for brothers , certainly they need it infinitely if there be any peculiar duty ; cain and abel are the great probation of that , and you know who said , fratrum quoque gratia rara est : it is not often you shall see two brothers live in amity . but the scripture which often describes the duty of parents and children , never describes the duty of brothers ; except where by brethren are meant all that part of mankind who are tied to us by any vicinity and indearment of religion or country , of profession and family , of contract or society , of love and the noblest friendships ; the meaning is , that though fraternity alone be the endearment of some degrees of friendship , without choice and without excellency ; yet the relation it self is not friendship , and does not naturally infer it , and that which is procured by it , is but limited and little ; and though it may pass into it , as other conversations may , yet the friendship is accidental to it ; and enters upon other accounts , as it does between strangers ; with this only difference that brotherhood does oftentimes assist the valuation of those excellencies for which we entertain our friendships . fraternity is the opportunity and preliminary disposition to friendship , and no more . for if my brother be a fool or a vitious person , the love to which nature and our first conversation disposes me , does not end in friendship , but in pity and fair provisions , and assistances ; which is a demonstration that brotherhood is but the inclination and address to friendship : and though i will love a worthy brother more than a worthy stranger ; if the worthiness be equal , because the relation is something , and being put into the scales against an equal worthiness must needs turn the ballance , as every grain will do in an even weight ; yet when the relation is all the worthiness that is pretended , it cannot stand in competition with a friend : for though a friend-brother is better than a friend-stranger , where the friend is equal , but the brother is not : yet a brother is not better than a friend ; but as solomons expression is [ there is a friend that is better than a brother , ] and to be born of the same parents is so accidental and extrinsick to a mans pleasure or worthiness , or spiritual advantages , that though it be very pleasing and useful that a brother should be a friend , yet it is no great addition to a friend that he also is a brother : there is something in it , but not much . but in short , the case is thus . the first beginnings of friendship serve the necessities ; but choice and worthiness are the excellencies of its endearment and its bravery ; and between a brother that is no friend , and a friend that is no brother , there is the same difference as between the disposition , and the act or habit : a brother if he be worthy is the readiest and the nearest to be a friend , but till he be so , he is but the twi-light of the day , and but the blossome to the fairest fruit of paradise . a brother does not always make a friend , but a friend ever makes a brother and more : and although nature sometimes finds the tree , yet friendship engraves the image ; the first relation places him in the garden , but friendship sets it in the temple , and then only it is venerable and sacred : and so is brotherhood when it hath the soul of friendship . so that if it be asked which are most to be valued , brothers or friends ; the answer is very easie ; brotherhood is or may be one of the kinds of friendship , and from thence only hath its value , and therefore if it be compared with a greater friendship must give place : but then it is not to be asked which is to be preferred , a brother or a friend , but which is the better friend ; memnon or my brother ? for if my brother says i ought to love him best , then he ought to love me best ; valiant * if he does , then there is a great friendship , and he possibly is to be preferred ; if he can be that friend which he pretends to be , that is , if he be equally worthy : but if he says , i must love him only because he is my brother , whether he loves me or no , he is ridiculous ; and it will be a strange relation which hath no correspondent : but suppose it , and add this also , that i am equally his brother as he is mine , and then he also must love me whether i love him or no ; and if he does not , he says , i must love him though he be my enemy ; and so i must ; but i must not love my enemy though he be my brother more then i love my friend ; and at last if he does love me for being his brother , i confess that this love deserves love again ; but then i consider , that he loves me upon an incompetent reason : for he that loves me only because i am his brother , loves me for that which is no worthiness , and i must love him as much as that comes to , and for as little reason ; unless this be added , that he loves me first : but whether choice and union of souls , and worthiness of manners , and greatness of understanding , and usefulness of conversation , and the benefits of counsel , and all those endearments which make our lives pleasant and our persons dear , are not better and greater reasons of love and dearness than to be born of the same flesh , i think amongst wise persons needs no great inquiry . for fraternity is but a cognation of bodies , but friendship is an union of souls which are confederated by more noble ligatures . my brother , if he be no more , shall have my hand to help him , but unless he be my friend too , he cannot challenge my heart : and if his being my friend be the greater nearness , then friend is more than brother , and i suppose no man doubts but that david lov'd jonathan far more than he lov'd his brother eliah . one inquiry more there may be in this affair , and that is , whether a friend may be more than a husband or wife ; to which i answer , that it can never be reasonable or just , prudent or lawful : but the reason is , because marriage is the queen of friendships , in which there is a communication of all that can be communicated by friendship : and it being made sacred by vows and love , by bodies and souls , by interest and custome , by religion and by laws , by common counsels , and common fortunes ; it is the principal in the kind of friendship , and the measure of all the rest : and there is no abatement to this consideration , but that there may be some allay in this as in other letter friendships by the incapacity of the persons : if i have not chosen my friend wisely or fortunately , he cannot be the correlative in the best union ; but then the friend lives as the soul does after death , it is in the state of separation , in which the soul strangely loves the body and longs to be reunited , but the body is an useless trunk and can do no ministeries to the soul ; which therefore prays to have the body reformed and restored and made a brave and a fit companion : so must these best friends , when one is useless or unapt to the braveries of the princely friendship , they must love ever , and pray ever , and long till the other be perfected and made fit ; in this case there wants only the body , but the soul is still a relative and must be so for ever . a husband and a wife are the best friends , but they cannot always signifie all that to each other which their friendships would ; as the sun shines not upon a valley which sends up a thick vapour to cover his face ; and though his beams are eternal , yet the emission is intercepted by the intervening cloud . but however all friendships are but parts of this ; a man must leave father and mother and cleave to his wife , that is [ the dearest thing in nature is not comparable to the dearest thing of friendship : ] and i think this is argument sufficient to prove friendship to be the greatest band in the world ; add to this , that other friendships are parts of this , they are marriages too , less indeed than the other , because they cannot , must not be all that endearment which the other is ; yet that being the principal , is the measure of the rest , and are all to be honoured by like dignities , and measured by the same rules , and conducted by their portion of the same laws : but as friendships are marriages of the soul , and of fortunes and interests , and counsels ; so they are brotherhoods too ; and i often think of the excellencies of friendships in the words of david , who certainly was the best friend in the world [ ecce quam bonum & quam jucundum fratres habitare in unum : ] it is good and it is pleasant that brethren should live like friends , that is , they who are any ways relative , and who are any ways social and confederate should also dwell in unity and loving society , for that is the meaning of the word [ brother ] in scripture [ it was my brother jonathan ] said david ; such brothers contracting such friendships are the beauties of society , and the pleasure of life , and the festivity of minds : and whatsoever can be spoken of love , which is god's eldest daughter , can be said of vertuous friendships ; and though carneades made an eloquent oration at rome against justice , and yet never saw a panegyrick of malice , or ever read that any man was witty against friendship . indeed it is probable that some men , finding themselves by the peculiarities of friendship excluded from the participation of those beauties of society which enamel and adorn the wise and the vertuous , might suppose themselves to have reason to speak the evil words of envy and detraction ; i wonder not that all those unhappy souls which shall find heaven gates shut against them , will think they have reason to murmur and blaspheme : the similitude is apt enough , for that is the region of friendship , and love is the light of that glorious countrey , but so bright that it needs no sun : here we have fine and bright rayes of that celestial flame , and though to all mankind the light of it is in some measure to be extended , like the treasures of light dwelling in the south , yet a little do illustrate and beautifie the north , yet some live under the line , and the beams of friendship in that position are imminent and perpendicular . i know but one thing more in which the communications of friendship can be restrained ; and that is , in friends and enemies : amicus amici , amicus meus non est : my friends friend is not always my friend ; nor his enemy mine ; for if my friend quarrel with a third person with whom he hath had no friendships , upon the account of interest ; if that third person be my friend , the nobleness of our friendships despises such a quarrel ; and what may be reasonable in him , would be ignoble in me ; sometimes it may be otherwise , and friends may marry one anothers loves and hatreds , but it is by chance if it can be just , and therefore because it is not always right it cannot be ever necessary . in all things else , let friendships be as high and expressive till they become an union , or that friends like the molionidae be so the same that the flames of their dead bodies make but one pyramis ; no charity can be reproved ; and such friendships which are more than shadows , are nothing else but the rayes of that glorious grace drawn into one centre , and made more active by the union ; and the proper significations are well represented in the old hieroglyphick , by which the ancients depicted friendship : in the beauties and strength of a young man , bare-headed , rudely clothed , to signifie its activity , and lastingness , readiness of action , and aptnesses to do service ; upon the fringes of his garment was written mors & vita , as signifying that in life and death the friendship was the same ; on the forehead was written summer and winter , that is , prosperous and adverse accidents and states of life ; the left arm and shoulder was bare and naked down to the heart to which the finger pointed , and there was written longè & propè : by all which we know that friendship does good far and near : in summer and winter , in life and death , and knows no difference of state or accident but by the variety of her services : and therefore ask no more to what we can be obliged by friendship ; for it is every thing that can be honest and prudent , useful and necessary . for this is all the allay of this universality , we may do any thing or suffer any thing , that is wise or necessary , or greatly beneficial to my friend , and that in any thing , in which i am perfect master of my person and fortunes . but i would not in bravery visit my friend when he is sick of the plague , unless i can do him good equal at least to my danger , but i will procure him physicians and prayers , all the assistances that he can receive , and that he can desire , if they be in my power : and when he is dead , i will not run into his grave and be stifled with his earth ; but i will mourn for him , and perform his will , and take care of his relatives , and do for him as if he were alive , and i think that is the meaning of that hard saying of a greek poet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to me though distant let thy friendship fly , though men be mortal , friendships must not die , of all things else there 's great satiety . of such immortal abstracted pure friendships indeed there is no great plenty , and to see brothers hate each other , is not so rare as to see them love at this rate . the dead and the absent have but few friends , say the spaniards ; but they who are the same to their friend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when he is in another countrey , or in another world , these are they who are fit to preserve the sacred fire for eternal sacrifices , and to perpetuate the memory of those exemplar friendships of the best men which have filled the world with history and wonder : for in no other sense but this , can it be true ; that friendships are pure loves ; regarding to do good more than to receive it : he that is a friend after death , hopes not for a recompense from his friend , and makes no bargain either for fame or love ; but is rewarded with the conscience and satisfaction of doing bravely : but then this is demonstration that they choose friends best who take persons so worthy that can and will do so : this is the profit and usefulness of friendship ; and he that contracts such a noble union , must take care that his friend be such who can and will ; but hopes that himself shall be first used , and put to act it : i will not have such a friendship that is good for nothing , but i hope that i shall be on the giving and assisting part ; and yet if both the friends be so noble , and hope and strive to do the benefit , i cannot well say which ought to yield ; and whether that friendship were braver that could be content to be unprosperous so his friend might have the glory of assisting him ; or that which desires to give assistances in the greatest measures of friendship : but he that chooses a worthy friend that himself in the days of sorrow and need might receive the advantage , hath no excuse , no pardon , unless himself be as certain to do assistances when evil fortune shall require them . the sum of this answer to this enquiry i give you in a pair of greek verses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . friends are to friends as letter gods , while they honour and service to each other pay . but when a dark cloud comes , grudge not to lend thy head , thy heart , thy fortune to thy friend . 3. the last inquiry is , how friendships are to be conducted ? that is , what are the duties in presence and in absence ; whether the friend may not desire to enjoy his friend as well as his friendship ? the answer to which in a great measure depends upon what i have said already : and if friendship be a charity in society , and is not for contemplation and noise , but for material comforts and noble treatments and usages , this is no peradventure , but that if i buy land , i may eat the fruits , and if i take a house i may dwell in it ; and if i love a worthy person , i may please my self in his society : and in this there is no exception , unless the friendship be between persons of a different sex : for then not only the interest of their religion , and the care of their honour , but the worthiness of their friendship requires that their entercourse be prudent and free from suspicion and reproach : and if a friend is obliged to bear a calamity , so he secure the honour of his friend , it will concern him to conduct his entercourse in the lines of a vertuous prudence , so that he shall rather lose much of his own comfort , than she any thing of her honour ; and in this case the noises of people are so to be regarded , that next to innocence they are the principal . but when by caution and prudence and severe conduct , a friend hath done all that he or she can to secure fame and honourable reports ; after this , their noises are to be despised ; they must not fright us from our friendships , nor from her fairest entercourses ; i may lawfully pluck the clusters from my own vine , though he that walks by , calls me thief . but by the way ( madam ) you may see how much i differ from the morosity of those cynicks who would not admit your sex into the communities of a noble friendship . i believe some wives have been the best friends in the world ; and few stories can out do the nobleness and piety of that lady that suck'd the poysonous , purulent matter from the wound of our brave prince in the holy land , when an assasine had pierc'd him with a venom'd arrow ; and if it be told that women cannot retain counsel , and therefore can be no brave friends ; i can best confute them by the story of porcia , who being fearful of the weakness of her sex , stabb'd her self into the thigh to try how she could bear pain ; and finding her self constant enough to that sufferance , gently chid her brutus for not daring to trust her , since now she perceived that no torment could wrest that secret from her , which she hoped might be intrusted to her . if there were not more things to be said for your satisfaction , i could have made it disputable whether have been more illustrious in their friendships men or women ? i cannot say that women are capable of all those excellencies by which men can oblige the world ; and therefore a female friend in some cases is not so good a counsellor as a wise man , and cannot so well defend my honour ; nor dispose of reliefs and assistances if she be under the power of another : but a woman can love as passionately , and converse as pleasantly , and retain a secret as faithfully , and be useful in her proper ministeries ; and she can die for her friend as well as the bravest roman knight ; and we find that some persons have engag'd themselves as far as death upon a less interest than all this amounts to : such were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the greeks call them , the devoti of a prince or general , the assasines amongst the saracens , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the old galatians : they did as much as a friend could do ; and if the greatest services of a friend can be paid for by an ignoble price , we cannot grudge to vertuous and brave women that they be partners in a noble friendship , since their conversation and returns can add so many moments to the felicity of our lives ; and therefore , though a knife cannot enter as far as a sword , yet a knife may be more useful to some purposes ; and in every thing , except it be against an enemy . a man is the best friend in trouble , but a woman may be equal to him in the days of joy : a woman can as well increase our comforts , but cannot so well lessen our sorrows : and therefore we do not carry women with us when we go to fight ; but in peaceful cities and times , vertuous women are the beauties of society and the prettinesses of friendship . and when we consider that few persons in the world have all those excellencies by which friendship can be useful and illustrious , we may as well allow women as men to be friends ; since they can have all that which can be necessary and essential to friendships , and these cannot have all by which friendships can be accidentally improved ; in all some abatements will be made ; and we shall do too much honour to women if we reject them from friendships because they are not perfect : for if to friendships we admit imperfect men , because no man is perfect : he that rejects women does find fault with them because they are not more perfect than men , which either does secretly affirm that they ought and can be perfect , or else it openly accuses men of injustice and partiality . i hope you will pardon me that i am a little gone from my undertaking , i went aside to wait upon the women and to do countenance to their tender vertues : i am now return'd , and , if i were to do the office of a guide to uninstructed friends , would add the particulars following : madam , you need not read them now , but when any friends come to be taught by your precept and example how to converse in the noblest conjurations , you may put these into better words and tell them , 1. that the first law of friendship is , they must neither ask of their friend what is undecent ; nor grant it if themselves be askt . for it is no good office to make my friend more vicious or more a fool ; i will restrain his folly , but not nurse it ; i will not make my groom the officer of my lust and vanity . there are villains who sell their souls for bread , that offer sin and vanity at a price : i should be unwilling my friend should know i am vicious ; but if he could be brought to minister to it , he is not worthy to be my friend : and if i could offer it to him , i do not deserve to clasp hands with a vertuous person . 2. let no man chuse him for his friend whom it shall be possible for him ever after to hate , for though the society may justly be interrupted , yet love is an immortal thing , and i will never despise him whom i could once think worthy of my love . a friend that proves not good is rather to be suffered , than any enmities be entertained : and there are some outer offices of friendship and little drudgeries in which the less worthy are to be imployed , and it is better that he be below stairs than quite thrown out of doors . 3. there are two things which a friend can never pardon , a treacherous blow and the revealing of a secret , because these are against the nature of friendship ; they are the adulteries of it , and dissolve the union ; and in the matters of friendship which is the marriage of souls ; these are the proper causes of divorce : and therefore i shall add this only , that secrecy is the chastity of friendship , and the publication of it is a prostitution and direct debauchery ; but a secret , treacherous wound is a perfect and unpardonable apostasie . i remember a pretty apologue that bromiard tells , a fowler in a sharp frosty morning having taken many little birds for which he had long watched , began to take up his nets ; and nipping the birds on the head laid them down . a young thrush espying the tears trickling down his cheeks by reason of the extreme cold , said to her mother , that certainly the man was very merciful and compassionate that wept so bitterly over the calamity of the poor birds . but her mother told her more wisely , that she might better judge of the man's disposition by his hand than by his eye ; and if the hands do strike treacherously , he can never be admitted to friendship , who speaks fairly and weeps pitifully . friendship is the greatest honesty and ingenuity in the world. 4. never accuse thy friend , nor believe him that does ; if thou dost , thou hast broken the skin ; but he that is angry with every little fault breaks the bones of friendship ; and when we consider that in society and the accidents of every day , in which no man is constantly pleased or displeased with the same things ; we shall find reason to impute the change unto our selves ; and the emanations of the sun are still glorious , when our eyes are fore : and we have no reason to be angry with an eternal light , because we have a changeable and a mortal faculty . but however , do not think thou didst contract alliance with an angel , when thou didst take thy friend into thy bosom ; he may be weak as well as thou art , and thou mayest need pardon as well as he , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . theog . that man loves flattery more than friendship , who would not only have his friend , but all the contingencies of his friend to humour him . 5. give thy friend counsel wisely and charitably , but leave him to his liberty whether he will follow thee or no : and be not angry if thy counsel be rejected : for , advice is no empire , and he is not my friend that will be my judge whether i will or no. neoptolemus had never been honoured with the victory and spoils of troy if he had attended to the tears and counsel of lycomedes , who being afraid to venture the young man , fain would have had him sleep at home safe in his little island . he that gives advice to his friend and exacts obedience to it , does not the kindness and ingenuity of a friend , but the office and pertness of a school-master . 6. never be a judge between thy friends in any matter where both set their hearts upon the victory : if strangers or enemies be litigants , what ever side thou favourest , thou gettest a friend , but when friends are the parties thou losest one . 7. never comport thy self so , as that thy friend can be afraid of thee : for then the state of the relation alters when a new and troublesome passion supervenes . odervnt quos metvvnt . perfect love casteth out fear , and no man is friend to a tyrant ; but that friendship is tyranny where the love is changed into fear , equality into empire , society into obedience ; for then all my kindness to him also will be no better than flattery . 8. when you admonish your friend , let it be without bitterness ; when you chide him , let it be without reproach ; when you praise him , let it be with worthy purposes and for just causes , and in friendly measures ; too much of that is flattery , too little is envy ; if you do it justly , you teach him true measures : but when others praise him , rejoyce , though they praise not thee , and remember that if thou esteemest his praise to be thy disparagement , thou art envious , but neither just nor kind . 9. when all things else are equal prefer an old friend before a new . if thou meanest to spend thy friend , and make a gain of him till he be weary , thou wilt esteem him as a beast of burden , the worse for his age ; but if thou esteemest him by noble measures , he will be better to thee by thy being used to him , by trial and experience , by reciprocation of indearments , and an habitual worthiness . an old friend is like old wine , which when a man hath drunk , he doth not desire new , because he saith the old is better . but every old friend was new once ; and if he be worthy keep the new one till he become old . 10. after all this , treat thy friend nobly , love to be with him , do to him all the worthinesses of love and fair endearment , according to thy capacity and his ; bear with his infirmities till they approach towards being criminal ; but never dissemble with him , never despise him , never leave him . * give him gifts and upbraid him not , ‖ and refuse not his kindnesses , and be sure never to despise the smalness or the impropriety of them . confirmatur amor beneficio accepto : a gift ( saith solomon ) fasteneth friendships ; for as an eye that dwells long upon a star must be refreshed with lesser beauties and strengthened with greens and looking-glasses , lest the sight become amazed with too great a splendor ; so must the love of friends sometimes be refreshed with material and low caresses ; lest by striving to be too divine it become less humane : it must be allowed its share of both : it is humane in giving pardon and fair construction , and openness and ingenuity , and keeping secrets ; it hath something that is divine , because it is beneficent ; but much because it is eternal . the end . five letters more , to persons changed , and tempted to a change in their religion . by the same author . the i. letter . a copy of the first letter written to a gentlewoman newly seduced to the church of rome . m. b. i was desirous of an opportunity in london to have discoursed with you concerning something of nearest concernment to you , but the multitude of my little affairs hindred me , and have brought upon you this trouble to read a long letter , which yet i hope you will be more willing to do , because it comes from one who hath a great respect to your person , and a very great charity to your soul : i must confess i was on your behalf troubled when i heard you were fallen from the communion of the church of england , and entred into a voluntary , unnecessary schism , and departure from the laws of the king , and the communion of those with whom you have always lived in charity , going against those laws in the defence and profession of which your husband died , going from the religion in which you were baptized , in which for so many years , you lived piously and hoped for heaven , and all this without any sufficient reason , without necessity or just scandal ministred to you ; and to aggravate all this , you did it in a time when the church of england was persecuted , when she was marked with the characterisms of her lord , the marks of the cross of jesus , that is , when she suffered for a holy cause and a holy conscience , when the church of england was more glorious than at any time before ; even when she could shew more martyrs and confessors than any church this day in christendom , even then when a king died in the profession of her religion , and thousands of priests , learned and pious men suffered the spoiling of their goods rather than they would forsake one article of so excellent a religion ; so that seriously it is not easily to be imagined that any thing should move you , unless it be that which troubled the perverse jews , and the heathen greek , scandalum crucis , the scandal of the cross ; you stumbled at that rock of offence , you left us because we were afflicted , lessened in outward circumstances and wrapped in a cloud ; but give me leave only to remind you of that sad saying of the scripture , that you may avoid the consequent of it ; they that fall on this stone shall be broken in pieces , but they on whom it shall fall shall be grinded to powder . and if we should consider things but prudently , it is a great argument that the sons of our church are very conscientious and just in their perswasions , when it is evident , that we have no temporal end to serve , nothing but the great end of our souls , all our hopes of preferment are gone , all secular regards , only we still have truth on our sides , and we are not willing with the loss of truth to change from a persecuted to a prosperous church , from a reformed to a church that will not be reformed ; lest we give scandal to good people that suffer for a holy conscience , and weaken the hands of the afflicted ; of which if you had been more careful , you would have remained much more innocent . but i pray , give me leave to consider for you , because you in your change considered so little for your self , what fault , what false doctrine , what wicked and dangerous proposition , what defect , what amiss did you find in the doctrine and liturgy and discipline of the church of england ? for its doctrine , it is certain it professes the belief of all that is written in the old and new testament , all that which is in the three creeds , the apostolical , the nicene , and that of athanasius , and whatsoever was decreed in the four general councils , or in any other truly such , and whatsoever was condemned in these , our church hath legally declared it to be heresie . and upon these accounts above four whole ages of the church went to heaven ; they baptized all their catechumens into this faith , their hopes of heaven was upon this and a good life , their saints and martyrs lived and died in this alone , they denied communion to none that professed this faith . this is the catholick faith , so saith the creed of athanasius ; and unless a company of men have power to alter the faith of god , whosoever live and die in this faith , are intirely catholick and christian. so that the church of england hath the same faith without dispute that the church had for 400. or 500. years , and therefore there could be nothing wanting here to saving faith , if we live according to our belief . 2. for the liturgy of the church of england , i shall not need to say much , because the case will be very evident ; first , because the disputers of the church of rome have not been very forward to object any thing against it , they cannot charge it with any evil : 2. because for all the time of king edw. 6. and till the eleventh year of queen elizabeth , your people came to our churches and prayed with us , till the bull of pius quintus came out upon temporal regards , and made a schism by forbidding the queens subjects to pray as by law was here appointed , though the prayers were good and holy , as themselves did believe . that bull enjoyned recusancy , and made that which was an act of rebellion , and disobedience , and schism , to be the character of your roman catholicks . and after this , what can be supposed wanting in order to salvation ? we have the word of god , the faith of the apostles , the creeds of the primitive church , the articles of the four first general councils , a holy liturgy , excellent prayers , perfect sacraments , faith and repentance , the ten commandments , and the sermons of christ , and all the precepts and counsels of the gospel ; we teach the necessity of good works , and require and strictly exact the severity of a holy life ; we live in obedience to god , and are ready to die for him , and do so when he requires us so to do ; we speak honourably of his most holy name , we worship him at the mention of his name , we confess his attributes , we love his servants , we pray for all men , we love all christians , even our most erring brethren , we confess our sins to god and to our brethren whom we have offended , and to god's ministers in cases of scandal , or of a troubled conscience . we communicate often , we are enjoyned to receive the holy sacrament thrice every year at least ; our priests absolve the penitent , our bishops ordain priests , and confirm baptized persons , and bless their people and intercede for them ; and what could here be wanting to salvation ? what necessity forced you from us ? i dare not suspect it was a temporal regard that drew you away , but i am sure it could be no spiritual . but now that i have told you , and made you to consider from whence yon went , give me leave to represent to you , and tell you whither you are gone , that you may understand the nature and conditions of your change : for do not think your self safe , because they tell you that you are come to the church ; you are indeed gone from one church to another , from a better to a worse , as will appear in the induction ; the particulars of which before i reckon , give me leave to give you this advice ; if you mean in this affair to understand what you do ; it were better you enquired what your religion is , than what your church is ; for that which is a true religion to day , will be so to morrow and for ever ; but that which is a holy church to day , may be heretical at the next change , or may betray her trust , or obtrude new articles in contradiction to the old , or by new interpretations may elude ancient truths , or may change your creed , or may pretend to be the spouse of christ when she is idolatrous , that is , adulterous to god : your religion is that which you must , and therefore may competently understand ; you must live in it ; and grow in it , and govern all the actions of your life by it ; and in all questions concerning the church , you are to choose your church by the religion , and therefore this ought first and last to be enquired after . whether the roman church be the catholick church , must depend upon so many uncertain enquiries , is offered to be proved by so long , so tedious a method , hath in it so many intrigues and labyrinths of question , and is ( like a long line ) so impossible to be perfectly straight , and to have no declination in it when it is held by such a hand as yours , that unless it be by material enquiries into the articles of the religion , you can never hope to have just grounds of confidence . in the mean time you can consider this ; if the roman church were the catholick , that is , so as to exclude all that are not of her communion , then the greek churches had as good turn turks as remain damned christians , and all that are in the communion of all the other patriarchal churches in christendom , must also perish like heathens , which thing before any man can believe , he must have put off all reason , and all modesty , and all charity ; and who can with any probability think that the communion of saints in the creed is nothing but the communion of roman subjets , and the article of the catholick church was made up to dispark the inclosures of jerusalem , but to turn them into the pale of rome , and the church is as limited as ever it was , save only that the synagogue is translated to rome , which i think you will easily believe was a proposition the apostles understood not . but though it be hard to trust to it , it is also so hard to prove it , that you shall be able to understand the measures of that question and therefore your salvation can never depend upon it . for no good or wise person can believe that god hath tied our salvation to impossible measures , or bound us to an article that is not by us cognoscible , or intends to have us conducted by that which we cannot understand ; and when you shall know that learned men , even of the roman party are not agreed concerning the catholick church that is infallibly to guide you , some saying that it is the virtual church , that is , the pope ; some , that it is the representative church , that is , a council ; some , that it is the pope and the council , the virtual church and the representative church together ; some that neither of these , nor both together are infallible ; but only , the essential church , or the diffusive church is the catholick , from whom we must at no hand dissent ; you will quickly find your self in a wood , and uncertain whether you have more than a word in exchange for your soul , when you are told you are in the catholick church . but i will tell you what you may understand , and see and feel , something that your self can tell whether i say true or no concerning it . you are now gone to a church that protects it self by arts of subtilty and arms , by violence and persecuting all that are not of their minds , to a church in which you are to be a subject of the king so long as it pleases the pope : in which you may be absolved from your vows made to god , your oaths to the king , your promises to men , your duty to your parents in some cases : a church in which men pray to god , and to saints in the same form of words in which they pray to god , as you may see in the offices of saints , and particularly of our lady : a church in which men are taught by most of the principal leaders to worship images with the same worship with which they worship god and christ , or him or her whose image it is , and in which they usually picture god the father , and the holy trinity , to the great dishonour of that sacred mystery , against the doctrine and practice of the primitive church , against the express doctrine of scripture , against the honour of a divine attribute ; i mean , the immensity and spirituality of the divine nature ; you are gone to a church that pretends to be infallible , and yet is infinitely deceived in many particulars , and yet endures no contradiction , and is impatient her children , should enquire into any thing her priests obtrude . you are gone from receiving the whole sacrament to receive it but half ; from christ's institution to a humane invention , from scripture to uncertain traditions , and from ancient traditions to new pretences , from prayers which ye understood to prayers which ye understand not , from confidence in god to rely upon creatures , from intire dependence upon inward acts to a dangerous temptation of resting too much in outward ministeries , in the external work of sacraments and of sacramentals : you are gone from a church whose worshipping is simple , christian and apostolical , to a church where mens consciences are loaden with a burden of ceremonies greater than that in the days of the jewish religion ( for the ceremonial of the church of rome is a great book in folio ) greater i say than all the ceremonies of the jews contained in leviticus , &c. you are gone from a church where you were exhorted to read the word of god , the holy scriptures from whence you found instruction , institution , comfort , reproof , a treasure of all excellencies , to a church that seals up that fountain from you , and gives you drink by drops out of such cisterns as they first make , and then stain , and then reach out : and if it be told you that some men abuse scripture , it is true , for if your priests had not abused scripture , they could not thus have abused you , but there is no necessity they should , and you need not , unless you list ; any more than you need to abuse the sacraments or decrees of the church , or the messages of your friend , or the letters you receive , or the laws of the land , all which are liable to be abused by evil persons , but not by good people and modest understandings . it is now become a part of your religion to be ignorant , to walk in blindness , to believe the man that hears your confessions , to hear none but him , not to hear god speaking but by him , and so you are liable to be abused by him , as he please , without remedy . you are gone from us , where you were only taught to worship god through jesus christ , and now you are taught to worship saints and angels with a worship at least dangerous , and in some things proper to god ; for your church worships the virgin mary with burning incense and candles to her , and you give her presents , which by the consent of all nations used to be esteemed a worship peculiar to god , and it is the same thing which was condemned for heresie in the collyridians , who offered a cake to the virgin mary ; a candle and a cake make no difference in the worship ; and your joyning god and the saints in your worship and devotions , is like the device of them that fought for king and parliament , the latter destroys the former . i will trouble you with no more particulars , because if these move you not to consider better , nothing can . but yet i have two things more to add of another nature , one of which at least may prevail upon you , whom i suppose to have a tender and a religious conscience . the first is , that all the points of difference between us and your church are such as do evidently serve the ends of covetousness and ambition , of power and riches , and so stand vehemently suspected of design , and art , rather than truth of the article and designs upon heaven . i instance in the pope's power over princes and all the world ; his power of dispensation , the exemption of the clergy from jurisdiction of princes , the doctrine of purgatory and indulgences which was once made means to raise a portion for a lady , the neece of pope leo the tenth ; the priests power advanced beyond authority of any warrant from scripture , a doctrine apt to bring absolute obedience to the papacy ; but because this is possibly too nice for you to suspect or consider , that which i am sure ought to move you is this . that you are gone to a religion in which though through god's grace prevailing over the follies of men , there are i hope , and charitably suppose many pious men that love god , and live good lives , yet there are very many doctrines taught by your men , which are very ill friends to a good life . i instance in your indulgences and pardons , in which vitious men put a great confidence , and rely greatly upon them . the doctrine of purgatory which gives countenance to a sort of christians who live half to god and half to the world , and for them this doctrine hath found out a way that they may go to hell and to heaven too . the doctrine that the priests absolution can turn a trifling repentance into a perfect and a good , and that suddenly too , and at any time , even on our death-bed , or the minute before your death , is a dangerous heap of falshoods , and gives licence to wicked people , and teaches men to reconcile a wicked debauched life , with the hopes of heaven . and then for penances and temporal satisfaction , which might seem to be as a plank after the shipwrack of the duty of repentance , to keep men in awe , and to preserve them from sinking in an ocean of impiety , it comes to just nothing by your doctrine ; for there are so many easie ways of indulgences and getting pardons , so many con-fraternities , stations , priviledg'd altars , little offices , agnus dei's , amulets , hallowed devices , swords , roses , hats , church-yards , and the fountain of these annexed indulgences the pope himself , and his power of granting what , and when , and to whom he list , that he is a very unfortunate man that needs to smart with penances ; and after all , he may choose to suffer any at all , for he may pay them in purgatory if he please , and he may come out of purgatory upon reasonable terms , in case he should think it fit to go thither ; so that all the whole duty of repentance seems to be destroyed with devices of men that seek power and gain , and find errour and folly ; insomuch that if i had a mind to live an evil life , and yet hope for heaven at last , i would be of your religion above any in the world. but i forget i am writing a letter : i shall therefore desire you to consider upon the premises , which is the safer way . for surely it is lawful for a man to serve god without images ; but that to worship images is lawful , is not so sure . it is lawful to pray to god alone , to confess him to be true , and every man a liar , to call no man master upon earth , but to rely upon god teaching us ; but it is at least hugely disputable and not at all certain that any man , or society of men can be infallible , that we may put our trust in saints , in certain extraordinary images , or burn incense and offer consumptive oblations to the virgin mary , or make vows to persons , of whose state , or place , or capacities , or condition we have no certain revelation : we are sure we do well when in the holy communion we worship god and jesus christ our saviour , but they who also worship what seems to be bread , are put to strange shifts to make themselves believe it to be lawful . it is certainly lawful to believe what we see and feel ; but it is an unnatural thing upon pretence of faith to disbelieve our eyes , when our sense and our faith can better be reconciled , as it is in the question of the real presence , as it is taught by the church of england . so that unless you mean to prefer a danger before safety , temptation to unholiness before a severe and a holy religion , unless you mean to lose the benefit of your prayers by praying what you perceive not , and the benefit of the sacrament in great degrees by falling from christ's institution , and taking half instead of all ; unless you desire to provoke god to jealousie by images , and man to jealousie in professing a religion in which you may in many cases have leave to forfeit your faith and lawful trust , unless you will still continue to give scandal to those good people with whom you have lived in a common religion , and weaken the hearts of gods afflicted ones , unless you will choose a catechism without the second commandment , and a faith that grows bigger or less as men please , and a hope that in many degrees relyes on men and vain confidences , and a charity that damns all the world but your selves ; unless you will do all this , that is , suffer an abuse in your prayers , in the sacrament , in the commandments , in faith , in hope , in charity , in the communion of saints , and your duty to your supreme , you must return to the bosom of your mother the church of england from whence you have fallen , rather weakly than maliciously , and i doubt not but you will find the comfort of it all your life , and in the day of your death , and in the day of judgment . if you will not , yet i have freed mine own soul , and done an act of duty and charity , which at least you are bound to take kindly if you will not entertain it obediently . now let me add this , that although most of these objections are such things which are the open and avowed doctrines or practices of your church , and need not to be proved as being either notorious or confessed ; yet if any of your guides shall seem to question any thing of it , i will bind my self to verifie it to a tittle , and in that too which i intend them , that is , so as to be an objection obliging you to return , under the pain of folly or heresie , or disobedience , according to the subject matter . and though i have propounded these things now to your consideration , yet if it be desired i shall represent them to your eye , so that even your self shall be able to give sentence in the behalf of truth . in the mean time give me leave to tell you of how much folly you are guilty in being moved by such mock-arguments as your men use when they meet with women and tender consciences and weaker understanding . the first is ; where was your church before luther ? now if you had called upon them to speak something against your religion from scripture , or right reason , or universal tradition , you had been secure as a tortoise in her shell ; a cart pressed with sheaves could not have oppressed your cause or person , though you had confessed you understood nothing of the mysteries of succession doctrinal or personal . for if we can make it appear that our religion was that which christ and his apostles taught , let the truth suffer what eclipses or prejudices can be supposed , let it be hid like the holy fire in the captivity , yet what christ and his apostles taught us is eternally true , and shall by some means or other be conveyed to us ; even the enemies of truth have been conservators of that truth by which we can confute their errors . but if you still ask where it was before luther ? i answer it was there where it was after ; even in the scriptures of the old and new testament ; and i know no warrant for any other religion ; and if you will expect i should shew any society of men who professed all the doctrines which are now expressed in the confession of the church of england ; i shall tell you it is unreasonable ; because some of our truths are now brought into our publick confessions that they might be oppos'd against your errors ; before the occasion of which there was no need of any such confessions , till you made many things necessary to be professed , which are not lawful to be believed . for if we believe your superinduc'd follies , we shall do unreasonably , unconscionably , and wickedly ; but the questions themselves are so useless abstracting from the accidental necessity which your follies have brought upon us , that it had been happy if we had never heard of them more than the saints and martyrs did in the first ages of the church ; but because your clergy have invaded the liberty of the church , and multiplied the dangers of damnation , and pretend new necessities , and have introduc'd new articles , and affright the simple upon new pretensions , and slight the very institution and the commands of christ and of the apostles , and invent new sacramentals constituting ceremonies of their own head , and promise grace along with the use of them , as if they were not ministers but lords of the spirit , and teach for doctrines the commandments of men , and make void the commandment of god by their tradition , and have made a strange body of divinity ; therefore it is necessary that we should immure our faith by the refusal of such vain and superstitious dreams : but our faith was completed at first , it is no other than that which was delivered to the saints , and can be no more for ever . so that it is a foolish demand to require that we should shew before luther a systeme of articles declaring our sense in these questions : it was long before they were questions at all ; and when they were made questions , they remained so , a long time ; and when by their several pieces they were determined , this part of the church was oppressed with a violent power ; and when god gave opportunity , then the yoke was broken ; and this is the whole progress of this affair . but if you will still insist upon it , then let the matter be put into equal ballances , and let them shew any church whose confession of faith was such as was obtruded upon you at trent : and if your religion be pius quartus his creed at trent , then we also have a question to ask , and that is where was your religion before trent ? the council of trent determined that the souls departed before the day of judgment enjoy the beatifical vison . it is certain this article could not be shewn in the confession of any of the ancient churches ; for most of the fathers were of another opinion . but that which is the greatest offence of christendom is not only that these doctrines which we say are false were yet affirmed , but that those things which the church of god did always reject , or held as uncertain , should be made articles of faith , and so become parts of your religion ; and of these it is that i again ask the question which none of your side shall ever be able to answer for you : where was your religion before trent ? i could instance in many particulars ; but i shall name one to you , which because the thing of it self is of no great consequence , it will appear the more unreasonable and intolerable that your church should adopt it into the things of necessary belief , especially since it was only a matter of fact , and they took the false part too . for in the 21. sess. chap. 4. it is affirmed , that although the holy fathers did give the sacrament of the eucharist to infants , yet they did it without any necessity of salvation ; that is , they did not believe it necessary to their salvation , which is notoriously false , and the contrary is marked out with the black-lead of every man almost that reads their works ; and yet your council says this is fine controversiâ credendum ; to be believed without all controversie : and all christians forbidden to believe or teach otherwise . so that here it is made an article of faith amongst you , that a man shall neither believe his reason nor his eyes : and who can shew any confession of faith in which all the trent doctrine was professed and enjoyned under pain of damnation ? and before the council of constance , the doctrine touching the popes power was so new , so decried , that as gerson says he hardly should have escaped the note of heresie that would have said so much as was there defined : so that in that article which now makes a great part of your belief , where was your religion before the council of constance ? and it is notorious that your council of constance determined the doctrine of the half-communion with a non obstante to christ's institution , that is , with a defiance to it , or a noted , observed neglect of it , and with a profession it was otherwise in the primitive church . where then was your religion before john hus and hierom of prague's time , against whom that council was convened ? but by this instance it appears most certainly that your church cannot shew her confessions immediately after christ , and therefore if we could not shew ours immediately before luther , it were not half so much ; for since you receded from christ's doctrine we might well recede from yours ; and it matters not who or how many or how long they professed your doctrine , if neither christ nor his apostles did teach it : so that if these articles constitute your church , your church was invisible at the first , and if ours was invisible afterwards , it matters not ; for yours was invisible in the days of light , and ours was invisible in the days of darkness . for our church was always visible in the reflections of scripture , and he that had his eyes of faith and reason might easily have seen these truths all the way which constitute our church . but i add yet farther , that our church before luther was there where your church was , in the same place and in the same persons ; for divers of the errors which have been amongst us reformed , were not the constituent articles of your church before luther's time ; for before the last councils of your church a man might have been of your communion upon easier terms ; and indulgences were indeed a practice , but no article of faith before your men made it so , and that very lately , and so were many other things besides . so that although your men cozen the credulous and the simple by calling yours the old religion , yet the difference is vast between truth and their affirmative , even as much as between old errors and new articles . for although ignorance and superstition had prepared the ore , yet the councils of constance and basil , and trent especially , were the sorges and the mint . lastly , if your men had not by all the vile and violent arts of the world stopped the mouths of dissenters , the question would quickly have been answered , or our articles would have been so confessed , so owned and so publick , that the question could never have been asked ; but in despite of all opposition , there were great numbers of professors who did protest and profess and practise our doctrines contrary to your articles ; as it is demonstrated by the divines of germany in illyricus his catalogus testium veritatis , and in bishop mortons appeal . but with your next objection you are better pleased , and your men make most noise with it . for you pretend that by our confession salvation may be had in your church ; but your men deny it to us ; and therefore by the confession of both sides you may be safe , and there is no question concerning you ; but of us there is great question , for none but our selves say that we can be saved . i answer , 1. that salvation may be had in your church , is it ever the truer because we say it ? if it be not , it can add no confidence to you , for the proposition gets no strength by your affirmative . but if it be , then our authority is good or else our reason ; and if either be , then we have more reason to be believed speaking of our selves ; because we are concerned to see that our selves may be in a state of hope ; and therefore we would not venture on this side if we had not greater reason to believe well of our selves than of you . and therefore believe us when it is more likely that we have greater reason , because we have greater concernments , and therefore greater considerations . 2. as much charity as your men pretend us to speak of you , yet it is a clear case our hope of your salvation is so little that we dare not venture our selves on your side . the burger of oldwater being to pass a river in his journey to daventry , had his man try the ford ; telling him he hoped he should not be drowned , for though he was afraid the river was too deep , yet he thought his horse would carry him out , or at least , the boats would fetch him off . such a confidence we may have of you , but you will find that but little warranty , if you remember how great an interest it is that you venture . 3. it would be remembred that though the best ground of your hope is not the goodness of your own faith , but the greatness of our charity ; yet we that charitably hope well of you , have a fulness of assurance of the truth and certainty of our own way ; and however you can please your selves with images of things as having no firm footing for your trifling confidence , yet you can never with your tricks out face us of just and firm adherencies ; and if you were not empty of supports , and greedy of bulrushes , snatching at any thing to support your sinking cause , you would with fear and trembling consider the direct dangers which we demonstrate to you to be in your religion rather than flatter your selves with collateral , weak , and deceitful hopes of accidental possibilities , that some of you may escape . 4. if we be more charitable to you than you are to us , acknowledge in us the beauty and essential form of christian religion ; be sure you love as well as make use of our charity ; but if you make our charity an argument against us , remember that you render us evil in exchange for good ; and let it be no brag to you that you have not that charity to us ; for therefore the donatists were condemned for hereticks and schismaticks because they damn'd all the world , and afforded no charity to any that was not of their communion . 5. but that our charity may be such indeed , that is , that it may do you a real benefit , and not turn into wormwood and colloquintida , i pray take notice in what sense it is that we allow salvation may possibly be had in your church . we warrant it not to any , we only hope it for some , we allow it to them as to the sadducees in the law , and to the corinthians in the gospel who denied the resurrection ; that is , till they were sufficiently instructed , and competently convinced , and had time and powers to out-wear their prejudices and the impresses of their education and long perswasion . but to them amongst you who can and do consider and yet determine for error and interest , we have a greater charity , even so much as to labour and pray for their conversion , but not so much fondness as to flatter them into boldness and pertinacious adherencies to matters of so great danger . 6. but in all this afrair , though your men are very bold with god and leap into his judgment-seat before him , and give wild sentences concerning the salvation of your own party and the damnation of all that disagree , yet that which is our charity to you , is indeed the fear of god , and the reverence of his judgments ; we do not say that all papists are certainly damn'd ; we wish and desire vehemently that none of you may perish ; but then this charity of judgment relates not to you , nor is derived from any probability which we see in your doctrines that differ from ours ; but because we know not what rate and value god puts upon the article ; it concerns neither you nor us to say , this or that man shall be damn'd for his opinion ; for besides that this is a bold intrusion into that secret of god which shall not be opened till the day of judgment , and besides that we know not what allays and abatements are to be made by the good meaning and the ignorance of the man ; all that can concern us is to tell you that you are in error , that you depart from scripture , that you exercise tyranny over souls , that you leave the divine institution , and prevaricate gods commandment , that you divide the church without truth and without necessity , that you tie men to believe things under pain of damnation which cannot be made very probable , much less certain ; and therefore that you sin against god and are in danger of his eternal displeasure ; but in giving the final sentence as we have no more to do than your men have , yet so we refuse to follow your evil example ; and we follow the glorious precedent of our blessed lord ; who decreed and declared against the crime , but not against the criminal before the day . he that does this , or that , is in danger of the council , or in danger of judgment , or liable and obnoxious to the danger of hell fire ; so we say of your greatest errors ; they put you in the danger of perishing ; but that you shall or shall not perish , we leave it to your judge ; and if you call this charity , it is well , i am sure it is piety and the fear of god. 7. whether you may be saved , or whether you shall be damned for your errors , does neither depend upon our affirmative nor your negative , but according to the rate and value which god sets upon things . whatever we talk , things are as they are , not as we dispute , or grant , or hope ; and therefore it were well if your men would leave abusing you and themselves with these little arts of indirect support . for many men that are warranted , yet do eternally perish , and you in your church damn millions who i doubt not shall reign with jesus eternally in the heavens . 8. i wish you would consider , that if any of our men say salvation may be had in your church , it is not for the goodness of your new propositions , but only because you do keep so much of that which is our religion , that upon the confidence of that we hope well concerning you . and we do not hope any thing at all that is good of you or your religion as it distinguishes from us and ours : we hope that the good which you have common with us may obtain pardon directly or indirectly , or may be an antidote of the venome , and an amulet against the danger of your very great errors , so that if you can derive any confidence from our concession , you must remember where it takes root ; not upon any thing of yours , but wholly upon the excellency of ours ; you are not at all safe , or warranted for being papists , but we hope well of some of you , for having so much of the protestant : and if that will do you any good , proceed in it , and follow it whithersoever it leads you . 9. the safety that you dream of which we say to be on your side , is nothing of allowance or warranty , but a hope that is collateral , indirect and relative ; we do not say any thing whereby you can conclude yours to be safer than ours , for it is not safe at all , but extremely dangerous ; we affirm those errors in themselves to be damnable , some to contain in them impiety , some to have sacriledge , some idolatry , some superstition , some practices to be conjuring and charming and very like to witchcraft , as in your hallowing of water , and baptizing bells , and exorcizing demoniacks ; and what safety there can be in these , or what you can fancy we should allow to you , i suppose you need not boast of . now because we hope some are saved amongst you , you must not conclude yours to be safe ; for our hope relies upon this . there are many of your propositions in which we differ from you , that thousands amongst you understand and know nothing of , it is to them as if they were not , it is to them now as it was before the council , they hear not of it . and though your priests have taken a course that the most ignorant do practise some of your abominations most grosly , yet we hope this will not be laid upon them who ( as s. austin's expression is ) cautâ sollicitudine quaerunt veritatem , corrigi parati cùm invenerint : do according as they are able warily and diligently seek for truth , and are ready to follow it when they find it ; men who live good lives , and repent of all their evils known and unknown . now if we are not deceived in our hopes , these men shall rejoyce in the eternal goodness of god , which prevails over the malice of them that misguide you ; but if we be deceived in our hopes of you , your guides have abus'd you , and the blind leaders of the blind will fall together . for , 10. if you will have the secret of this whole affair , this it is . the hopes we have of any of you , ( as it is known ) principally relies upon the hopes of your repentance . now we say that a man may repent of an error which he knows not of ; as he that prays heartily for the pardon of all his sins and errors known and unknown ; by his general repentance may obtain many degrees and instances of mercy . now thus much also your men allow to us ; those who live well , and die in a true though but general repentance of their sins and errors even amongst us , your best and wisest men pronounce to be in a favable condition . here then we are equal , and we are as safe by your confession as you are by ours . but because there are some bigots of your faction fierce and fiery who say that a general repentance will not serve our turns , but it must be a particular renunciation of protestancy ; these men deny not only to us but to themselves too , all that comfort which they derive from our concession , and indeed which they can hope for from the mercies of god. for be you sure we think as ill of your errors as you can suppose of our articles ; and therefore if for errors ( be they on which side it chances ) a general repentance will not serve the turn without an actual dereliction , then flatter not your selves by any thing of our kindness to your party ; for you must have a particular if a general be not sufficient . but if it be sufficient for you , it is so for us , in case we be in error as your men suppose us ; but if it will not suffice us for remedy to those errors you charge us with , neither will it suffice you ; for the case must needs be equal as to the value of repentance and malignity of the error : and therefore these men condemn themselves and will not allow us to hope well of them ; but if they will allow us to hope , it must be by affirming the value of a general repentance ; and if they allow that , they must hope as well of ours as we of theirs : but if they deny it to us , they deny it to themselves , and then they can no more brag of any thing of our concession . this only i add to this consideration ; that your men do not , cannot charge upon us any doctrine that is in its matter and effect impious ; there is nothing positive in our doctrine , but is either true or innocent , but we are accus'd for denying your superstructures : ours therefore ( if we be deceived ) is but like a sin of omission ; yours are sins of commission in case you are in the wrong ( as we believe you to be ) and therefore you must needs be in a greater danger than we can be supposed , by how much sins of omission are less than sins of commission . 11. your very way of arguing from our charity is a very fallacy and a trick that must needs deceive you if you rely upon it . for whereas your men argue thus : the protestants say we papists may be saved ; and so say we too : but we papists say that you protestants cannot , therefore it is safest to be a papist ; consider that of this argument if it shall be accepted , any bold heretick can make use , against any modest christian of a true perswasion . for , if he can but out-face the modesty of the good man , and tell him he shall be damn'd ; unless that modest man say as much of him , you see impudence shall get the better of the day . but it is thus in every error . fifteen bishops of jerusalem in immediate succession were circumcised , believing it to be necessary so to be : with these other christian churches who were of the uncircumcision did communicate : suppose now that these bishops had not only thought it necessary for themselves but for others too ; this argument you see was ready : you of the uncircumcision who do communicate with us , think that we may be saved though we are circumcised , but we do not think that you who are not circumcised can be saved , therefore it is the safest way to be circumcised : i suppose you would not have thought their argument good , neither would you have had your children circumcised . but this argument may serve the presbyterians as well as the papists . we are indeed very kind to them in our sentences concerning their salvation ; and they are many of them as unkind to us ; if they should argue so as you do , and say , you episcopal men think we presbyterians though in errors can be saved , and we say so too : but we think you episcopal men are enemies of the kingdom of jesus christ ; and therefore we think you in a damnable condition , therefore it is safer to be a presbyterian : i know not what your men would think of the argument in their hands , i am sure we had reason to complain that we are used very ill on both hands for no other cause but because we are charitable . but it is not our case alone ; but the old catholicks were used just so by the donatists in this very argument , as we are used by your men . the donatists were so fierce against the catholicks , that they would re-baptize all them who came to their churches from the other : but the catholicks , as knowing the donatists did give right baptism , admitted their converts to repentance , but did not re-baptize them . upon this score , the donatists triumphed , saying , you catholicks confess our baptism to be good , and so say we : but we donatists deny your baptism to be good ; therefore it is safer to be of our side than yours . now what should the catholicks say or do ? should they lie for god and for religion , and to serve the ends of truth say the donatists baptism was not good ? that they ought not . should they damn all the donatists , and make the rent wider ? it was too great already . what then ? they were quiet , and knew that the donatists sought advantages by their own fierceness , and trampled upon the others charity ; but so they hardned themselves in error , and became evil , because the others were good . i shall trouble you no further now , but desire you to consider of these things with as much caution , as they were written with charity . till i hear from you , i shall pray to god to open your heart and your understanding , that you may return from whence you are fallen , and repent , and do your first work , which that you may do , is the hearty desire of your very affectionate friend and servant , jer . taylor . the ii. letter . written to a person newly converted to the church of england . madam , i bless god i am safely arrived where i desired to be after my unwilling departure from the place of your abode and danger : and now because i can have no other expression of my tenderness , i account that i have a treble obligation to signifie it by my care of your biggest and eternal interest . and because it hath pleased god to make me an instrument of making you to understand in some fair measure the excellencies of a true and holy religion , and that i have pointed out such follies and errors in the roman church , at which your understanding being forward and pregnant , did of it self start as at imperfect ill-looking propositions , give me leave to do that now which is the purpose of my charity , that is , teach you to turn this to the advantage of a holy life , that you may not only be changed but converted . for the church of england whither you are now come is not in condition to boast her self in the reputation of changing the opinion of a single person , though never so excellent ; she hath no temporal ends to serve which must stand upon fame and noises ; all that she can design , is to serve god , to advance the honour of the lord , and the good of souls , and to rejoyce in the cross of christ. first , therefore i desire you to remember that as now you are taught to pray both publickly and privately , in a language understood , so it is intended your affections should be forward , in proportion to the advantages which your prayer hath in the understanding part . for though you have been often told and have heard , that ignorance is the mother of devotion , you will find that the proposition is unnatural and against common sense and experience ; because it is impossible to desire that of which we know nothing , unless the desire it self be fantastical and illusive : it is necessary that in the same proportion in which we understand any good thing , in the same we shall also desire it , and the more particular and minute your notices are , the more passionate and material also your affections will be towards it ; and if they be good things for which we are taught to pray , the more you know them the more reason you have to love them ; it is monstrous to think that devotion , that is , passionate desires of religious things , and the earnest prosecutions of them should be produced by any thing of ignorance or less perfect notices in any sense . since therefore you are taught to pray , so that your understanding is the praecentor or the master of the quire , and you know what you say ; your desires are made humane , religious , express , material ( for these are the advantages of prayers and liturgies well understood ) be pleased also to remember , that now if you be not also passionate and devout for the things you mention , you will want the spirit of prayer , and be more inexcusable than before . in many of your prayers before ( especially the publique ) you heard a voice but saw and perceived nothing of the sense , and what you understood of it was like the man in the gospel that was half blind , he saw men walking like trees , and so you possibly might perceive the meaning of it in general ; you knew where they came to the epistle , when to the gospel , when the introit , when the pax , when any of the other more general periods were ; but you could have nothing of the spirit of prayer , that is , nothing of the devotion and the holy affections to the particular excellencies which could or ought there to have been represented , but now you are taught how you may be really devout , it is made facil and easie , and there can want nothing but your consent and observation . 2. whereas now you are taken off from all humane confidences , from relying wholly and almost ultimately upon the priests power and external act , from reckoning prayers by numbers , from forms and out-sides , you are not to think that the priests power is less , that the sacraments are not effective , that your prayers may not be repeated frequently ; but you are to remember , that all outward things and ceremonies , all sacraments and institutions work their effect in the vertue of christ , by some moral instrument ; the priests in the church of england can absolve you as much as the roman priests could fairly pretend ; but then we teach that you must first be a penitent and a returning person , and our absolution does but manifest the work of god , and comfort and instruct your conscience , direct and manage it ; you shall be absolved here , but not unless you live an holy life ; so that in this you will find no change but to the advantage of a strict life ; we will not flatter you and cozen your dear soul by pretended ministeries , but we so order our discourses and directions that all our ministrations may be really effective , and when you receive the holy sacrament of the eucharist , or the lords supper , it does more good here than they do there , because if they consecrate rightly , yet they do not communicate you fully ; and if they offer the whole representative sacrifice , yet they do not give you the whole sacrament ; only we enjoyn that you come with so much holiness , that the grace of god in your heart may be the principal , and the sacrament in our hands may be the ministring and assisting part : we do not promise great effects to easie trifling dispositions , because we would not deceive , but really procure to you great effects ; and therefore you are now to come to our offices with the same expectations as before , of pardon , of grace , of sanctification ; but you must do something more of the work your self , that we may not do less in effect than you have in your expectation ; we will not to advance the reputation of our power deceive you into a less blessing . 3. be careful that you do not flatter your self , that in our communion you may have more ease and liberty of life ; for though i know your pious soul desires passionately to please god and to live religiously , yet i ought to be careful to prevent a temptation , lest it at any time should discompose your severity : therefore as to confession to a priest ( which how it is usually practised among the roman party , your self can very well account , and you have complain'd sadly , that it is made an ordinary act , easie and transient , sometime matter of temptation , oftentimes impertinent , but ) suppose it free from such scandal to which some mens folly did betray it , yet the same severity you 'l find among us ; for though we will not tell a lie to help a sinner , and say that is necessary which is only appointed to make men do themselves good , yet we advise and commend it , and do all the work of souls to all those people that will be saved by all means ; to devout persons , that make religion the business of their lives , and they that do not so in the churches of the roman communion , as they find but little advantage by periodical confessions , so they feel but little awfulness and severity by the injunction ; you must confess to god all your secret actions , you must advise with a holy man in all the affairs of your soul , you will be but an ill friend to your self if you conceal from him the state of your spiritual affairs : we desire not to hear the circumstance of every sin , but when matter of justice is concerned or the nature of the sin is changed , that is , when it ought to be made a question ; and you will find that though the church of england gives you much liberty from the bondage of innumerable ceremonies and humane devices , yet in the matter of holiness you will be tied to very great service , but such a service as is perfect freedom , that is , the service of god and the love of the holy jesus , and a very strict religious life ; for we do not promise heaven , but upon the same terms it is promised us , that is , repentance towards god , and faith in our lord jesus : and as in faith we make no more to be necessary than what is made so in holy scripture , so in the matter of repentance we give you no easie devices , and suffer no lessening definitions of it , but oblige you to that strictness which is the condition of being saved , and so expressed to be by the infallible word of god ; but such as in the church of rome they do not so much stand upon . madam , i am weary of my journey , and although i did purpose to have spoken many things more , yet i desire that my not doing it may be laid upon the account of my weariness , all that i shall add to the main business is this . 4. read the scripture diligently , and with an humble spirit , and in it observe what is plain , and believe and live accordingly . trouble not your self with what is difficult , for in that your duty is not described . 5. pray frequently and effectually ; i had rather your prayers should be often than long . it was well said of petrarch , magno verborum fraeno uti decet cum superiore colloquentem . when you speak to your superior you ought to have a bridle upon your tongue , much more when you speak to god. i speak of what is decent in respect of our selves and our infinite distances from god : but if love makes you speak , speak on , so shall your prayers be full of charity and devotion , nullus est amore superior , ille te coget ad veniam , qui me ad multiloquium ; love makes god to be our friend , and our approches more united and acceptable ; and therefore you may say to god , the same love which made me speak , will also move thee to hear and pardon : love and devotion may enlarge your litanies , but nothing else can , unless authority does interpose . 6. be curious not to communicate but with the true sons of the church of england , lest if you follow them that were amongst us , but are gone out from us , because they were not of us ) you be offended and tempted to impute their follies to the church of england . 7. trouble your self with no controversies willingly , but how you may best please god by a strict and severe conversation . 8. if any protestant live loosely , remember that he dishonours an excellent religion , and that it may be no more laid upon the charge of our church , than the ill lives of most christians may upon the whole religion . 9. let no man or woman affright you with declamations and scaring words of heretick , and damnation , and changeable ; for these words may be spoken against them that return to light , as well as to those that go to darkness , and that which men of all sides can say , it can be of effect to no side upon its own strength or pretension . the end . post-script . madam , if you shall think it fit that these papers pass further than your own eye and closet , i desire they may be consign'd into the hands of my worthy friend dr. wedderburne : for i do not only expose all my sickness to his cure , but i submit my weaknesses to his censure , being as confident to find of him charity for what is pardonable , as remedy for what is curable : but indeed madam i look upon that worthy man as an idea of friendship , and if i had no other notices of friendship or conversation to instruct me than his , it were sufficient : for whatsoever i can say of friendship . i can say of his , and as all that know him reckon him amongst the best physicians , so i know him worthy to be reckoned amongst the best friends . the iii. letter . written to a gentleman that was tempted to the communion of the romish church . sir , you needed not to make the preface of an excuse for writing so friendly , and so necessary a letter of inquiry . it was your kindness to my person which directed your addresses hither ; and your duty which ingag'd you to inquire somewhere . i do not doubt but you , and very many other ingenious and conscientious persons , do every day meet with the tempters of the roman church , who like the pharisees compass sea and land to get a proselyte ; at this i wonder not ; for as demetrius said , by this craft they get their living : but i wonder that any ingenious person , and such as i perceive you to be , can be shaken by their weak assaults : for their batteries are made up with impossible propositions , and weak and violent prejudices respectively ; and when they talk of their own infallibility , they prove it with false mediums ( say we ) with fallible mediums as themselves confess ; and when they argue us of an uncertain faith , because we pretend to no infallibility , they are themselves much more uncertain , because they build their pretence of infallibility upon that which not only can , but will deceive them : and since they can pretend no higher for their infallibility than prudential motives , they break in pieces the staff upon which they lean , and with which they strike us . but sir , you are pleased to ask two questions . 1. whether the apostles of our blessed lord did not orally deliver many things necessary to salvation which were not committed to writing ? to which you add this assumentum , ( in which because you desire to be answered , i suppose you meant it for another question ) viz. whether in those things which the church of rome retains , and we take no notice of , she be an innovator , or a conserver of tradition ; and whether any thing which she so retains was or was not esteemed necessary ? the answer to the first part , will conclude the second . i therefore answer , that whatsoever the apostles did deliver as necessary to salvation , all that was written in the scriptures : and that to them who believe the scriptures to be the word of god , there needs no other magazine of divine truths but the scripture . and this the fathers of the first and divers succeeding ages do unanimously affirm . i will set down two or three , so plain that either you must conclude them to be deceivers , or that you will need no more but their testimony . the words of s. basil are these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. every word and every thing ought to be made credible , or believ'd by the testimony of the divinely-inspired scripture : both for the confirmation of good things , and also for the reproof of the evil . s. cyril of jerusalem , catech . 12. illuminat . saith , attend not to my inventions , for you may possibly be deceiv'd : but trust no word unless thou dost learn it from the divine scriptures : and in catech. 4. illum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. for it behoves us not to deliver so much as the least thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the divine and holy mysteries of faith without the divine scriptures , nor to be moved with probable discourses : neither give credit to me speaking , unless what is spoken be demonstrated by the holy scriptures . for that is the security of our faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is derived not from witty inventions , but from the demonstration of divine scriptures . omne quod loquimur debemus affirmare de scripturis sanctis : so s. hierom in psal. 89. and again , hoc quia de scripturis authoritatem non habet , eadem facilitate contemnitur quâ probatur , in matth. 23. si quid dicitur absque scripturâ auditorum cogitatio claudicat . so s. chrysostom in psal. 95. homil . theodoret , dial . 1. cap. 6. brings in the orthodox christian saying to eranistes : bring not to me your logismes and syllogismes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i rely only upon scriptures . i could reckon very , very many more , both elder and later : and if there be any universal tradition consigned to us by the universal testimony of antiquity : it is this , that the scriptures are a perfect repository of all the will of god , of all the faith of christ : and this i will engage my self to make very apparent to you , and certain against any opposer . upon the supposition of which it follows , that whatever the church of rome obtrudes as necessary to salvation , and an article of faith that is not in scripture , is an innovation in matter of faith , and a tyranny over consciences : which whosoever submits to , prevaricates the rule of the apostle , commanding us , that we stand fast in the liberty , with which christ hath set us free . to the other questions ; whether an ecclesiastical tradition be of equal authority with divine ? i answer negatively : and i believe i shall have no adversary in it , except peradventure some of the jesuited bigots . an ecclesiastical tradition , viz. a positive constitution of the church delivered from hand to hand ; is in the power of the church to alter : but a divine is not . ecclesiastical traditions in matters of faith there are none , but what are also divine ; as for rituals ecclesiastical descending by tradition , they are confessedly alterable : but till they be altered by abrogation , or desuetude , or contrary custome , or a contrary reason , or the like , they do oblige by vertue of that authority whatsoever it is that hath power over you . i know not what d. p. g. did say , but i am confident they who reported it of him , were mistaken : he could not say or mean what is charged upon him . i have but two things more to speak to . one is , you desire me to recite what else might impede your compliance with the roman church ? i answer , truth and piety hinder you . for you must profess the belief of many false propositions , and certainly believe many uncertain things , and be uncharitable to all the world but your own party , and make christianity a faction , and you must yield your reason a servant to man , and you must plainly prevaricate an institution of christ , and you must make an apparent departure from the church in which you received your baptism and the spirit of god , if you go over to rome . but sir , i refer you to the two letters i have lately published at the end of my discourse of friendship ; and i desire you to read my treatise of the real presence : and if you can believe the doctrine of transubstantiation , you can put off your reason and your sense , and your religion , and all the instruments of credibility when you please : and these are not little things ; in these you may perish : an error in these things is practical ; but our way is safe , as being upon the defence , and intirely resting upon scripture , and the apostolical churches . the other thing i am to speak to is , the report you have heard of my inclinations to go over to rome . sir , that party which needs such lying stories for the support of their cause , proclaim their cause to be very weak , or themselves to be very evil advocates . sir , be confident , they dare not tempt me to do so , and it is not the first time they have endeavoured to serve their ends by saying such things of me . but i bless god for it ; it is perfectly a slander , and it shall i hope , for ever prove so . sir , if i may speak with you , i shall say very many things more for your confirmation . pray to god to guide you ; and make no change suddenly : for if their way be true to day , it will be so to morrow ; and you need not make hast to undo your self . sir , i wish you a setled mind and a holy conscience ; and that i could serve you in the capacity of your very loving friend and servant in our blessed lord , jer . taylor . the iv. letter . to the same person . sir , i perceive that you are very much troubled ; and i see also that you are in great danger ; but that also troubles me , because i see they are little things and very weak and fallacious that move you . you propound many things in your letter in the same disorder as they are in your conscience : to all which i can best give answers when i speak with you ; to which because you desire , i invite you , and promise you a hearty endeavour to give you satisfaction in all your material inquiries . sir , i desire you to make no hast to change , in case you be so miserable as to have it in your thoughts : for to go over to the church of rome is like death , there is no recovery from thence without a miracle ; because unwary souls ( such are they who change from us to them ) are with all the arts of wit and violence strangely entangled and ensur'd , when they once get the prey . sir , i thank you for the paper you inclosed . the men are at a loss , they would fain say something against that book , but know not what . sir , i will endeavour if you come to me , to restore you to peace and quiet ; and if i cannot effect it , yet i will pray for it , and i am sure , god can . to his mercy i commend you and rest your very affectionate friend in our blessed lord , jer . taylor . the v. letter . to the same person . sir , the first letter which you mention in this latter of the 10 th , of march , i received not ; i had not else failed to give you an answer ; i was so wholly unknowing of it , that i did not understand your servant's meaning when he came to require an answer . but to your question which you now propound , i answer . quest. whether without all danger of superstition or idolatry we may not render divine worship to our blessed saviour , as present in the blessed sacrament or host , according to his humane nature in that host ? answ. we may not render divine worship to him ( as present in the blessed sacrament according to his humane nature ) without danger of idolatry : because he is not there according to his humane nature , and therefore , you give divine worship to a non ens , which must needs be idolatry . for idolum nihil est in mundo , saith s. paul , and christ as presen● : by his humane nature in the sacrament is a non ens ; for it is not true , there is no such thing . he is present there by his divine power , and his divine blessing , and the fruits of his body , the real effective consequents of his passion : but for any other presence , it is idolum , it is nothing in the world . adore christ in heaven ; for the heavens must contain him till the time of restitution of all things . and if you in the reception of the holy sacrament worship him whom you know to be in heaven ; you cannot be concerned in duty to worship him in the host ( as you call it ) any more than to worship him in the host at nostre dame when you are at s. peters in rome : for you see him no more in one place than another ; and if to believe him to be there in the host at nostre dame be sufficient to cause you to worship him there , then you are to do so to him at rome , though you be not present : for you believe him there ; you know as much of him by faith in both places , and as little by sense in either . but however , this is a thing of infinite danger . god is a jealous god : he spake it in the matter of external worship , and of idolatry ; and therefore do nothing that is like worshipping a meer creature , nothing that is like worshipping that which you are not sure it is god : and if you can believe the bread when it is blessed by the priest is god almighty , you can if you please believe any thing else . to the other parts of your question , viz. whether the same body be present really and substantially , because we believe it to be there ; or whether we do believe it to be there because god hath manifestly revealed it to be so , and therefore we revere and adore it accordingly . i answer , 1. i do not know whether or no you do believe him to be there really and substantially . 2. if you do believe it so , i do not know what you mean by really and substantially . 3. whatsoever you do mean by it , if you do believe it to be there really and substantially in any sense , i cannot tell why you believe it to be so : you best know your own reasons and motives of belief ; for my part , i believe it to be there really in the sense i have explicated in my book ; and for those reasons which i have there alledged ; but that we are to adore it upon that account , i no way understand . if it be transubstantiated and you are sure of it : then you may pray to it , and put your trust in it ; and believe the holy bread to be coeternal with the father , and with the holy ghost . but it is strange that the bread being consecrated by the power of the holy ghost , should be turn'd into the substance and nature of god , and of the son of god : if so , does not the son at that time proceed from the holy ghost , and not the holy ghost from the son ? but i am ashamed of the horrible proposition . sir , i pray god keep you from these extremest dangers . i love and value you , and will pray for you and be , dear sir , your very affectionate friend to serve you , jer . taylor . a discourse proving that the christian religion is from god. mr. royston , 't is reported you are making a new impression of some small tracts of doctor taylor , the late most reverend bishop of down ; it will be very advisable for you to take the demonstration of christian religion , which is inserted in his cases of conscience , pag. 124. of the first edition , and let that follow the rest ; for 't is a discourse which will be as useful for the generality of people in this age , as any you can pick out of the whole body of his works ; and being heretofore inserted in the middle of a large book , is not made so common to them , nor so purchaseable , as your pursuing this design will render it ; and hereby you will do a work very acceptable to the friends of christian truth and vertue , as well as to yours a. b. a discourse proving that the christian religion is from god. this discourse of all the disputables in the world , shall require the fewest things to be granted ; even nothing but what was evident , even nothing but the very subject of the question , viz. that there was such a man as jesus christ , that he pretended such things and taught such doctrines : for he that will prove these things to be from god , must be allowed that they were from something or other . but this postulate i do not ask for need , but for orders sake and art ; for what the histories of that age reported as a publick affair , as one of the most eminent transactions of the world , that which made so much noise , which caused so many changes , which occasioned so many wars , which divided so many hearts , which altered so many families , which procured so many deaths , which obtained so many laws in favour , and suffered so many rescripts in the disfavour of its self ; that which was not done in a corner , but was 33. years and more in acting ; which caused so many sects , and was opposed by so much art , and so much power that it might not grow , which filled the world with noise , which effected such great changes in the bodies of men by curing the diseased , and smiting the contumacious or the hypocrites , which drew so many eyes , and fill'd so many tongues , and imployed so many pens , and was the care and the question of the whole world at that time , and immediately after ; that which was consigned by publick acts and records of courts , which was in the books of friends and enemies , which came accompanied and remarked with eclipses and stars and prodigies of heaven and earth , that which the jews even in spite and against their wills confessed , and which the witty adversaries intending to overthrow , could never so much as challenge of want of truth in the matter of fact and story ; that which they who are infinitely concerned that it should not be believed , or more , that it had never been , do yet only labour to make to appear not to have been divine : certainly , this thing is so certain that it was , that the defenders of it need not account it a kindness to have it presupposed ; for never was any story in the world that had so many degrees of credibility , as the story of the person , life and death of jesus christ : and if he had not been a true prophet , yet that he was in the world , and said and did such things cannot be denied ; for even concerning mahomet we make no question but he was in the world , and led a great part of mankind after him , and what was less proved we infinitely believe ; and what all men say , and no man denies , and was notorious in it self , of this we may make further inquiries whether it was all that which it pretended , for that it did make pretences and was in the world , needs no more probation . but now whether jesus christ was sent from god and delivered the will of god , we are to take accounts from all the things of the world which were on him , or about him , or from him . consider first his person : he was foretold by all the prophets : he , i say , for that appears by the event , and the correspondencies of their sayings to his person : he was described by infallible characterisms which did fit him , and did never fit any but him ; for when he was born , then was the fulness of time , and the messias was expected at the time when jesus did appear , which gave occasion to many of the godly then to wait for him , and to hope to live till the time of his revelation : and they did so , and with a spirit of prophecy which their own nation did confess and honour , glorified god at the revelation : and the most excellent and devout persons that were conspicuous for their piety did then rejoyce in him , and confess him ; and the expectation of him at that time was so publick and famous , that it gave occasion to divers impostors to abuse the credulity of the people in pretending to be the messias ; but not only the predictions of the time , and the perfect synchronisms did point him out , but at his birth a strange star appeared , which guided certain levantine princes and sages to the inquiry after him ; a strange star which had an irregular place and an irregular motion , that came by design , and acted by counsel , the counsel of the almighty guide , it moved from place to place , till it stood just over the house where the babe did sleep ; a star of which the heathen knew much , who knew nothing of him ; a star which chalcidius affirmed to have signified the descent of god for the salvation of man ; a star that guided the wise chaldees to worship him with gifts ( as the same disciple of plato does affirm , and ) as the holy scriptures deliver ; and this star could be no secret ; it troubled all the country ; it put herod upon strange arts of security for his kingdom , it effected a sad tragedy accidentally , for it occasioned the death of all the little babes in the city , and voisinage of bethlehem : but the birth of this young child which was thus glorified by a star , was also signified by an angel , and was effected by the holy spirit of god , in a manner which was in it self supernatural ; a virgin was his mother , and god was his father , and his beginning was miraculous ; and this matter of his birth of a virgin was proved to an interested and jealous person , even to joseph the supposed father of jesus , it was affirmed publickly by all his family , and by all his disciples , and published in the midst of all his enemies , who by no artifice could reprove it , a matter so famous , that when it was urged as an argument to prove jesus to be the messias , by the force of a prophecy in isaiah [ a virgin shall conceive a son ] they who obstinately refused to admit him , did not deny the matter of fact , but denied that it was so meant by the prophet , which if it were true , can only prove that jesus was more excellent than was foretold by the prophets , but that there was nothing less in him than was to be in the messias ; it was a matter so famous that the arabian physicians who can affirm no such things of their mahomet , and yet not being able to deny it to be true of the holy jesus , endeavour to elevate and lessen the thing , by saying , it is not wholly beyond the force of nature , that a virgin should conceive , so that it was on all hands undeniable , that the mother of jesus was a virgin , a mother without a man. this is that jesus at whose presence before he was born , a babe in his mothers belly also did leap for joy , who was also a person extraordinary himself , conceived in his mothers old age , after a long barrenness , signified by an angel in the temple , to his father officiating his priestly office , who was also struck dumb for his not present believing : all the people saw it , and all his kindred were witnesses of his restitution , and he was named by the angel , and his office declared to be the fore-runner of the holy jesus ; and this also was foretold by one of the old prophets ; for the whole story of this divine person is a chain of providence and wonder , every link of which is a verification of a prophecy , and all of it is that thing which from adam to the birth of jesus was pointed at and hinted by all the prophets , whose words in him passed perfectly into the event . this is that jesus who as he was born without a father , so he was learned without a master , he was a man without age , a doctor in a child's garment , disputing in the sanctuary at 12. years old . he was a sojourner in egypt , because the poor babe born of an indigent mother was a formidable rival to a potent king , and this fear could not come from the design of the infant , but must needs arise from the illustriousness of the birth , and the prophecies of the child , and the sayings of the learned , and the journey of the wise-men , nd the decrees of god ; this journey and the return were both managed by the conduct of an angel and a divine dream , for to the son of god all the angels did rejoyce to minister . this blessed person made thus excellent by his father , and glorious by miraculous consignations , and illustrious by the ministery of heavenly spirits , and proclaimed to mary and to joseph by two angels , to the shepherds by a multitude of the heavenly host , to the wise men by a prophecy and by a star , to the jews by the shepherds , to the gentiles by the three wise men , to herod by the doctors of the law , and to himself perfectly known by the inchasing his humane nature in the bosom and heart of god , and by the fulness of the spirit of god , was yet pleased for 30. years together to live an humble , a laborious , a chast and a devout , a regular and an even , a wise and an exemplar , a pious and an obscure life , without complaint , without sin , without design of fame , or grandeur of spirit , till the time came that the clefts of the rock were to open , and the diamond give its lustre , and be worn in the diadems of kings , and then this person was wholly admirable ; for he was ushered into the world by the voice of a loud crier in the wilderness , a person austere and wise , of a strange life , full of holiness and full of hardness , and a great preacher of righteousness , a man believed by all the people that he came from god , one who in his own nation gathered disciples publickly , and ( which amongst them was a great matter ) he was the doctor of a new institution , and baptized all the country ; yet this man so great , so rever'd , so followed , so listned to by king and people , by doctors and by ideots , by pharisees and sadducees , this man preached jesus to the people , pointed out the lamb of god , told that he must increase , and himself from all that fame must retire to give him place ; he received him to baptism after having with duty and modesty declared his own unworthiness to give , but rather a worthiness to receive baptism from the holy hands of jesus ; but at the solemnity god sent down the holy spirit upon his holy son , and by a voice from heaven , a voice of thunder ( and god was in that voice ) declared that this was his son , and that he was delighted in him . this voice from heaven was such , so evident , so certain a conviction of what it did intend to prove , so known and accepted as the way of divine revelation under the second temple , that at that time every man that desired a sign honestly , would have been satisfied with such a voice ; it being the testimony by which god made all extraordinaries to be credible to his people from the days of ezra , to the death of the nation ; and that there was such a voice , not only then , but divers times after , was as certain , and made as evident as things of that nature can ordinarily be made . for it being a matter of fact , cannot be supposed infinite , but limited to time and place , heard by a certain number of persons , and was as a clap of thunder upon ordinary accounts , which could be heard but by those who were within the sphere of its own activity ; and reported by those to others , who are to give testimony as testimonies are required , which are credible under the test of two or three disinterested , honest , and true men , and though this was done in the presence of more , and oftner than once , yet it was a divine testimony but at first , but is to be conveyed by the means of men ; and as god thundred from heaven at the giving of the law , though that he did so , we have notice only from the books of moses received from the jewish nation ; so he did in the days of the baptist , and so he did to peter , james , and john , and so he did in the presence of the pharisees and many of the common people ; and as it is not to be supposed that all these would joyn their divided interests , for and against themselves for the verification of a lye , so if they would have done it , they could not have done it without reproof of their own parties , who would have been glad by the discovery only to disgrace the whole story ; but if the report of honest and just men so reputed , may be questioned for matter of fact , or may not be accounted sufficient to make faith when there is no pretence of men to the contrary , besides that we can have no story transmitted to us , nor records kept , no acts of courts , no narratives of the days of old , no traditions of our fathers ; so there could not be left in nature any usual instrument whereby god could after the manner of men declare his own will to us , but either we should never know the will of heaven upon earth , or it must be that god must not only tell it once but always , and not only always to some men , but always to all men ; and then as there would be no use of history , or the honesty of men , and their faithfulness in telling any act of god in declaration of his will , so there would be perpetual necessity of miracles , and we could not serve god directly with our understanding , for there would be no such thing as faith , that is , of assent without conviction of understanding , and we could not please god with believing , because there would be in it nothing of the will , nothing of love and choice ; and that faith which is , would be like that of thomas , to believe what we see or hear , and god should not at all govern upon earth unless he did continually come himself : for thus , all government , all teachers , all apostles , all messengers would be needless , because they could not shew to the eye what they told to the ears of men ; and it might as well be disbelieved in all courts and by all princes , that this was not the letter of a prince , or the act of a man , or the writing of his hand , and so all humane entercourse must cease , and all senses but the eye be useless as to this affair , or else to the ear all voices must be strangers but the principal , if i say , no reports shall make faith : but it is certain , that when these voices were sent from heaven and heard upon earth , they prevailed amongst many that heard them not , and disciples were multiplied upon such accounts , or else it must be that none that did hear them could be believed by any of their friends and neighbours ; for if they were , the voice was as effective at the reflex and rebound as in the direct emission , & could prevail with them that believed their brother or their friend , as certainly as with them that believed their own ears and eyes . i need not speak of the vast numbers of miracles which he wrought ; miracles which were not more demonstrations of his power than of his mercy ; for they had nothing of pompousness and ostentation , but infinitely of charity and mercy , and that permanent and lasting and often : he opened the eyes of the blind , he made the crooked straight , he made the weak strong , he cured fevers with the touch of his hand , and an issue of blood with the hem of his garment , and sore eyes with the spittle of his mouth and the clay of the earth ; he multiplied the loaves and fishes , he raised the dead to life , a young maiden , the widows son of naim , and lazarus , and cast out devils by the word of his mouth , which he could never do but by the power of god. for satan does not cast out satan , nor a house fight against it self , if it means to stand long , and the devil could not help jesus , because the holy jesus taught men virtue , called them from the worshipping devils , taught them to resist the devil , to lay aside all those abominable idolatries by which the devil doth rule in the hearts of men : he taught men to love god , to fly from temptations to sin , to hate and avoid all those things of which the devil is guilty , for christianity forbids pride , envy , malice , lying , and yet affirms that the devil is proud , envious , malicious , and the father of lies ; and therefore where ever christianity prevails , the devil is not worshipped , and therefore he that can think that a man without the power of god could over-turn the devils principles , cross his designs , weaken his strengths , baffle him in his policies , befool him and turn him out of possession , and make him open his own mouth against himself as he did often , and confess himself conquered by jesus and tormented , as the oracle did to augustus caesar , and the devil to jesus himself , he i say , that thinks a meer man can do this , knows not the weaknesses of a man , nor the power of an angel ; but he that thinks this could be done by compact , and by consent of the devil , must think him to be an intelligence without understanding , a power without force , a fool and a sot to assist a power against himself , and to persecute the power he did assist , to stir up the world to destroy the christians , whose master and lord he did assist to destroy himself ; and when we read that porphyrius an heathen , a professed enemy to christianity , did say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that since jesus was worshipped , the gods could help no man , that is , the gods which they worshipped ; the poor baffled enervated daemons : he must either think that the devils are as foolish as they are weak , or else that they did nothing towards this declination of their power ; and therefore that they suffer it by a power higher than themselves , that is , by the power of god in the hand of jesus . but besides that god gave testimony from heaven concerning him ; he also gave this testimony of himself to have come from god , because that he did gods will ; for he that is a good man and lives by the laws of god and of his nation , a life innocent and simple , prudent and wise , holy and spotless , unreproved and unsuspected , he is certainly by all wise men said in a good sense to be the son of god , but he who does well and speaks well , and calls all men to glorifie and serve god , and serves no ends but of holiness and charity , of wisdom of hearts and reformation of manners , this man carries great authority in his sayings , and ought to prevail with good men in good things , for good ends , which is all that is here required . but his nature was so sweet , his manners so humble , his words so wise and composed , his comportment so grave and winning , his answers so seasonable , his questions so deep , his reproof so severe and charitable , his pity so great and merciful , his preachings so full of reason and holiness , of weight and authority , his conversation so useful and beneficent , his poverty great but his alms frequent , his family so holy and religious , his and their imployment so profitable , his meekness so incomparable , his passions without difference , save only where zeal or pity carried him on to worthy and apt expressions , a person that never laughed , but often wept in a sense of the calamities of others ; he loved every man and hated no man , he gave counsel to the doubtful , and instructed the ignorant , he bound up the broken hearts , and strengthened the feeble knees , he relieved the poor , and converted the sinners , he despised none that came to him for relief , and as for those that did not he went to them ; he took all occasions of mercy that were offered him , and went abroad for more ; he spent his days in preaching and healing , and his nights in prayers and conversation with god , he was obedient to laws and subject to princes , though he was the prince of judaea in right of his mother , and of all the world in right of his father ; the people followed him , but he made no conventions , and when they were made , he suffered no tumults , when they would have made him a king he withdrew himself , when he knew they would put him to death he offered himself ; he knew mens hearts , and conversed secretly , and gave answer to their thoughts and prevented their questions ; he would work a miracle rather than give offence , and yet suffer every offence rather than see god his father dishonored , he exactly kept the law of moses , to which he came to put a period , and yet chose to signify his purpose onely by doing acts of mercy upon their sabbath , doing nothing which they should call a breach of a commandment , but healing sick people , a charity which themselves would do to beasts , and yet they were angry at him for doing it to their brethren : in all his life , and in all his conversation with his nation , he was innocent as an angel of light , and when by the greatness of his worth , and the severity of his doctrine , and the charity of his miracles , and the noises of the people , and his immense fame in all that part of the world , and the multitude of his disciples , and the authority of his sermons , and his free reproof of their hypocrisie , and his discovery of their false doctrines and weak traditions , he had branded the reputation of the vicious rulers of the people , and they resolved to put him to death , they who had the biggest malice in the world , and the weakest accusations were forced to supply their want of articles against him by making truth to be his fault , and his office to be his crime , and his open confession of what was asked him to be his article of condemnation , and yet after all this they could not perswade the competent judge to condemn him , or to find him guilty of any fault , and therefore they were forced to threaten him with caesar's name , against whom then they would pretend him to be an enemy , though in their charge they neither proved , nor indeed laid it against him , and yet to whatsoever they objected he made no return , but his silence and his innocence were remarkable and evident , without labour and reply , and needed no more argument than the sun needs an advocate to prove that he is the brightest star in the firmament . well , so it was , they crucified him , and when they did they did as much put out the eye of heaven as destroy the son of god ; for when with an incomparable sweetness , and a patience exemplar to all ages of sufferers , he endured affronts , examinations , scorns , insolencies of rude ungentle tradesmen , cruel whippings , injurious , unjust and unreasonable usages from those whom he obliged by all the arts of endearment and offers of the biggest kindness , at last he went to death as to the work which god appointed him that he might become the worlds sacrifice , and the great example of holiness , and the instance of representing by what way the world was to be made happy [ even by sufferings and so entring into heaven ] that he might ( i say ) become the saviour of his enemies , and the elder brother to his friends , and the lord of glory , and the fountain of its emanation . then it was that god gave new testimonies from heaven ; the sun was eclipsed all the while he was upon the cross , and yet the moon was in the full ; that is , he lost his light , not because any thing in nature did invest him , but because the god of nature ( as a heathen at that very time confessed , who yet saw nothing of this sad iniquity ) did suffer . the rocks did rend , the veil of the temple divided of it self and opened the inclosures , and disparked the sanctuary , and made it pervious to the gentiles eye ; the dead arose , and appeared in jerusalem to their friends , the centurion and divers of the people smote their hearts , and were by these strange indications convinced that he was the son of god. his garments were parted , and lots cast upon his inward coat , they gave him vinegar and gall to drink , they brake not a bone of him , but they pierced his side with a spear , looking upon him whom they had pierced ; according to the prophecies of him , which were so clear and descended to minutes and circumstances of his passion , that there was nothing left by which they could doubt whether this were he or no who was to come into the world : but after all this , that all might be finally verified and no scruple left , after three days burial , a great stone being rolled to the face of the grave and the stone sealed , and a guard of souldiers placed about it , he arose from the grave , and for forty days together conversed with his followers and disciples , and beyond all suspicion was seen of 500. brethren at once , which is a number too great to give their consent and testimony to a lye , and it being so publickly and confidently affirmed at the very time it was done , and for ever after urged by all christians , used as the most mighty demonstration , proclaimed , preached , talked of , even upbraided to the gain-sayers , affirmed by eye-witnesses , perswaded to the kindred and friends and the relatives and companions of all those 500. persons who were eye-witnesses , it is infinitely removed from a reasonable suspicion ; and at the end of those days was taken up into heaven in the sight of many of them , as elias was in the presence of elisha . now he of whom all these things are true , must needs be more than a meer man , and that they were true was affirmed by very many eye-witnesses , men who were innocent , plain men , men that had no bad ends to serve , men that looked for no preferment by the thing in this life ; men to whom their master told they were to expect not crowns and scepters , not praise of men or wealthy possessions , not power and ease , but a voluntary casting away care and attendance upon secular affairs that they might attend their ministery ; poverty and prisons , trouble and vexation , persecution and labour , whippings and banishment , bonds and death , and for a reward they must stay till a good day came , but that was not to be at all in this world ; and when the day of restitution and recompence should come , they should never know till it came , but upon the hope of this and the faith of jesus , and the word of god so taught , so consigned , they must rely wholly and for ever . now let it be considered , how could matters of fact be proved better ? and how could this be any thing , but such as to rely upon matters of fact ? what greater certainty can we have of any thing that was ever done which we saw not , or heard not , but by the report of wise and honest persons ? especially since they were such whose life and breeding was so far from ambition and pompousness , that as they could not naturally and reasonably hope for any great number of proselytes , so the same that could be hop'd for amongst them , as it must be a matter of their own procuring , and consequently uncertain , so it must needs be very inconsiderable , not fit to outweigh the danger and the loss , nor yet at all valuable by them whose education and pretences were against it ? these we have plentifully . but if these men are numerous and united , it is more . then we have more ; for so many did affirm these things which they saw and heard , that thousands of people were convinced of the truth of them : but then if these men offer their oath , it is yet more , but yet not so much as we have , for they sealed those things with their blood ; they gave their life for a testimony ; and what reward can any man expect , if he gives his life for a lye ? who shall make him recompence , or what can tempt him to do it knowingly ? but after all , it is to be remembred , that as god hates lying , so he hates incredulity ; as we must not believe a lye , so neither stop up our eyes and ears against truth ; and what we do every minute of our lives in matters of little and of great concernment , if we refuse to do in our religion which yet is to be conducted as other humane affairs are , by humane instruments and arguments of perswasion proper to the nature of the thing , it is an obstinacy that is as contrary to humane reason as it is to divine faith . these things relate to the person of the holy jesus , and prove sufficiently that it was extraordinary , that it was divine , that god was with him , that his power wrought in him ; and therefore that it was his will which jesus taught , and god signed . but then if nothing of all this had been , yet even the doctrine it self proves it self divine and to come from god. for it is a doctrine perfective of humane nature , that teaches us to love god and to love one another , to hurt no man , and to do good to every man , it propines to us the noblest , the highest , and the bravest pleasures of the world ; the joys of charity , the rest of innocence , the peace of quiet spirits , the wealth of beneficence , and forbids us only to be beasts and to be devils , it allows all that god and nature intended , and only restrains the excrescencies of nature , and forbids us to take pleasure in that which is the only entertainment of devils , in murders and revenges , malice and spiteful words and actions ; it permits corporal pleasures where they can best minister to health and societies , to conversation of families and honour of communities , it teaches men to keep their words that themselves may be secured in all their just interests , and to do good to others that good may be done to them ; it forbids biting one another that we may not be devour'd by one another ; and commands obedience to superiours , that we may not be ruined in confusions ; it combines governments , and confirms all good laws , and makes peace , and opposes and prevents wars where they are not just , and where they are not necessary . it is a religion that is life and spirit , not consisting in ceremonies and external amusements , but in the services of the heart , and the real fruit of lips and hands , that is , of good words and good deeds , it bids us to do that to god which is agreeable to his excellencies , that is , worship him with the best thing we have , and make all things else minister to it ; it bids us to do that to our neighbour , by which he may be better : it is the perfection of the natural law , and agreeable to our natural necessities , and promotes our natural ends and designs : it does not destroy reason , but instructs it in very many things , and complies with it in all , it hath in it both heat and light ; and is not more effectual than it is beauteous ; it promises every thing that we can desire , and yet promises nothing but what it does effect ; it proclaims war against all vices , and generally does command every vertue ; it teaches us with ease to mortifie those affections which reason durst scarce reprove , because she hath not strength enough to conquer , and it does create in us those vertues which reason of her self never knew , and after they are known , could never approve sufficiently : it is a doctrine in which nothing is superfluous or burdensome , nor yet is there any thing wanting which can procure happiness to mankind , or by which god can be glorified : and if wisdom , and mercy , and justice , and simplicity , and holiness , and purity , and meekness , and contentedness , and charity , be images of god and rays of divinity , then that doctrine in which all these shine so gloriously , and in which nothing else is ingredient must needs be from god ; and that all this is true in the doctrine of jesus needs no other probation but the reading the words . for that the words of jesus are contained in the gospels , that is , in the writings of them , who were eye-witnesses and ear-witnesses of the actions and sermons of jesus , is not at all to be doubted ; for in every sect we believe their own records of doctrine and institution ; for it is madness to suppose the christians to pretend to be servants of the laws of jesus , and yet to make a law of their own which he made not : no man doubts but that the alcoran is the law of mahomet , that the old testament contains the religion of the jews ; and the authority of these books is proved by all the arguments of the religion , for all the arguments perswading to the religion are intended to prove no other than is contained in those books ; and these having been for 1500. years and more , received absolutely by all christian assemblies , if any man shall offer to make a question of their authority , he must declare his reasons , for the disciples of the religion have sufficient presumption , security and possession , till they can be reasonably disturb'd ; but that now they can never be is infinitely certain , because we have a long , immemorial , universal tradition that these books were written in those times , by those men whose names they bear , they were accepted by all churches at the very first notice , except some few of the later , which were first received by some churches , and then consented to by all , they were acknowledged by the same , and by the next age for genuine , their authority published , their words cited , appeals made to them in all questions of religion , because it was known and confessed that they wrote nothing but that they knew , so that they were not deceived ; and to say they would lie must be made to appear by something extrinsecal to this inquiry , and was never so much as plausibly pretended by any adversaries , and it being a matter of another mans will , must be declared by actions , or not at all . but besides the men that wrote them were to be believed because they did miracles , they wrote prophecies , which are verified by the event , persons were cured at their sepulchres , a thing so famous that it was confessed even by the enemies of the religion : and after all , that which the world ought to rely upon , is the wisdom and the providence and the goodness of god ; all which it concerned to take care that the religion , which himself so adorned and proved by miracles and mighty signs , should not be lost , nor any false writings be obtruded in stead of true , left without our fault the will of god become impossible to be obeyed . but to return to the thing : all those excellent things which singly did make famous so many sects of philosophers , and remarked so many princes of their sects , all them united , and many more which their eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dark and dim could not see , are heaped together in this system of wisdom and holiness . here are plain precepts full of deepest mystery ; here are the measures of holiness and approaches to god describ'd ; obedience and conformity , mortification of the body , and elevations of the spirit , abstractions from earth , and arts of society and union with heaven , degrees of excellencies , and tendences to perfection , imitations of god , and conversations with him ; these are the heights and descents , upon the plain grounds of natural reason , and natural religion , for there is nothing commanded but what our reason by nature ought to choose , and yet nothing of natural reason taught but what is heightned and made more perfect by the spirit of god ; and when there is any thing in the religion , that is against flesh and blood , it is only when flesh and blood is against us , and against reason , when flesh and blood either would hinder us from great felicity , or bring us into great misery : to conclude , it is such a law , that nothing can hinder men to receive and entertain , but a pertinacious baseness and love to vice , and none can receive it but those who resolve to be good and excellent ; and if the holy jesus had come into the world with less splendor of power and mighty demonstrations , yet even the excellency of what he taught , makes him alone fit to be the master of the world. but then let us consider what this excellent person did effect , and with what instruments he brought to great things to pass . he was to put a period to the rites of moses , and the religion of the temple , of which the jews were zealous even unto pertinacy ; to reform the manners of all mankind , to confound the wisdom of the greeks , to break in pieces the power of the devil to destroy the worship of all false gods , to pull down their oracles , and change their laws , and by principles wise and holy to reform the false discourses of the world. but see what was to be taught , a trinity in the unity of the god-head , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is the christian arithmetick , three are one and one are three , so lucian in his philopatris , or some other derides the christian doctrine ; see their philosophy , ex nihilo nihil fit . no : ex nihilo omnia , all things are made of nothing ; and a man god and a god man , same person finite and infinite , born in time , and yet from all eternity , the son of god , but yet born of a woman , and she a maid , but yet a mother ; resurrection of the dead , re-union of soul and body ; this was part of the christian physicks or their natural philosophy . but then certainly their moral was easie and delicious . it is so indeed , but not to flesh and blood , whose appetites it pretends to regulate or to destroy , to restrain or else to mortifie : fasting and penance , and humility , loving our enemies , restitution of injuries , and self-denial , and taking up the cross , and losing all our goods , and giving our life for jesus : as the other was hard to believe , so this is as hard to do . but for whom and under whose conduct was all this to be believed , and all this to be done , and all this to be suffered ? surely for some glorious and mighty prince , whose splendor as far out-shines the roman empire as the jewels of cleopatra out-shined the swadling clothes of the babe at bethlehem . no it was not so neither . for all this was for jesus whom his followers preached ; a poor babe born in a stable , the son of a carpenter , cradled in a cratch , swadled in poor clouts ; it was for him whom they indeed call'd a god , but yet whom all the world knew , and they themselves said , was whip'd at a post , nailed to a cross ; he fell under the malice of the jews his countrymen , and the power of his roman lords , a cheap and a pitiful sacrifice without beauty and without splendor . the design is great , but does not yet seem possible ; but therefore let us see what instruments the holy jesus chose to effect these so mighty changes , to perswade so many propositions , to endear so great sufferings , to overcome so great enemies , to master so many impossibilities which this doctrine and this law from this master were sure to meet withal . here , here it is that the divinity of the power is proclaimed . when a man goes to war he raises as great an army as he can to out-number his enemy , but when god fights , three hundred men that lap like a dogg are sufficient ; nay one word can dissolve the greatest army . he that means to effect any thing must have means of his own proportionable , and if they be not , he must fail , or derive them from the mighty . see then with what instruments the holy jesus sets upon this great reformation of the world . twelve men of obscure and poor birth , of contemptible trades and quality , without learning , without breeding ; these men were sent into the midst of a knowing and wise world to dispute with the most famous philosophers of greece , to out-wit all the learning of athens , to out-preach all the roman orators ; to introduce into a newly setled empire , which would be impatient of novelties and change , such a change as must destroy all their temples , or remove thence all their gods : against which change all the zeal of the world , and all the passions , and all the seeming pretences which they could make , must needs be violently opposed : a change that introduced new laws , and caused them to reverse the old , to change that religion under which their fathers long did prosper , and under which the roman empire obtained so great a grandeur , for a religion which in appearance was silly and humble , meek and peaceable , not apt indeed to do harm , but exposing men to all the harm in the world , abateing their courage , blunting their swords , teaching peace and unactiveness , and making the souldiers arms in a manner useless , and untying their military girdle ; a religion which contradicted their reasons of state , and erected new judicatories , and made the roman courts to be silent and without causes ; a religion that gave countenance to the poor and pitiful ( but in a time when riches were adored , and ambition esteemed the greatest nobleness , and pleasure thought to be the chiefest good ) it brought no peculiar blessing to the rich or mighty , unless they would become poor and humble in some real sense or other ; a religion that would change the face of things , and would also pierce into the secrets of the soul , and unravel all the intrigues of hearts , and reform all evil manners , and break vile habits into gentleness and counsel : that such a religion in such a time , preached by such mean persons , should triumph over the philosophy of the world , and the arguments of the subtle , and the sermons of the eloquent , and the power of princes , and the interest of states , and the inclinations of nature , and the blindness of zeal , and the force of custom , and the pleasures of sin , and the busie arts of the devil , that is , against wit , and power , and money , and religion , and wilfulness , and fame , and empire , which are all the things in the world that can make a thing impossible ; this i say could not be by the proper force of such instruments ; for no man can span heaven with an infants palm , nor govern wise empires with diagrams . it were impudence to send a footman to command caesar to lay down his arms , to disband his legions , and throw himself into tyber , or keep a tavern next to pompeys theatre ; but if a sober man shall stand alone unarm'd , undefended , or unprovided , and shall tell that he will make the sun stand still , or remove a mountain , or reduce xerxes his army to the scantling of a single troop , he that believes he will and can do this , must believe he does it by a higher power than he can yet perceive , and so it was in the present transaction . for that the holy jesus made invisible powers to do him visible honors , that his apostles hunted the daemons from their tripods , their navels , their dens , their hollow pipes , their temples , and their altars , that he made the oracles silent , as lucian , porphyrie , celsus , and other heathens confess ; that against the order of new things , which let them be never so profitable or good do yet suffer reproach , and cannot prevail unless they commence in a time of advantage and favour , yet that this should flourish like the palm by pressure , grow glorious by opposition , thrive by persecution , and was demonstrated by objections , argues a higher cause than the immediate instrument ; now how this higher cause did intervene is visible and notorious : the apostles were not learned , but the holy jesus promised that he would send down wisdom from above , from the father of spirits ; they had no power , but they should be invested with power from on high ; they were ignorant and timorous , but he would make them learned and confident , and so he did : he promised that in a few days he would send the holy ghost upon them , and he did so , after ten days they felt and saw a glorious immission from heaven , lights of movable fire sitting upon their heads , and that light did illuminate their hearts , and the mighty rushing wind inspired them with a power of speaking divers languages , and brought to their remembrances all that jesus did and taught , and made them wise to conduct souls , and bold to venture , and prudent to advise , and powerful to do miracles , and witty to convince gain-sayers , and hugely instructed in the scriptures , and gave them the spirit of government , and the spirit of prophecy . this thing was so publick that at the first notice of it three thousand souls were converted on that very day , at the very time when it was done ; for it was certainly a visible demonstration of an invisible power , that ignorant persons who were never taught , should in an instant speak all the languages of the roman empire ; and indeed this thing was so necessary to be so , and so certain that it was so , so publick and so evident , and so reasonable , and so useful , that it is not easie to say whether it was the indication of a greater power , or a greater wisdom ; and now the means was proportionable enough to the biggest end ; without learning they could not confute the learned world ; but therefore god became their teacher : without power they could not break the devils violence , but therefore god gave them power ; without courage they could not contest against all the violence of the jews and gentiles ; but therefore god was their strength and gave them fortitude ; without great caution and providence they could not avoid the traps of crafty persecutors , but therefore god gave them caution , and made them provident , and as besaleel 〈◊〉 a●oli●h received the spirit of god , the spirit of understanding to enable them to work excellently in the tabernacle , so had the apostles to make them wise for the work of god and the ministeries of his diviner tabernacle , which god pitched , not man. immediately upon this , the apostles to make a fulness of demonstration and an undeniable conviction gave the spirit to others also , to jews and gentiles and to the men of samaria , and they spake with tongues and prophesied , then they preached to all nations , and endured all persecutions , and cured all diseases , and raised the dead to life , and were brought before tribunals , and confessed the name of jesus , and convinced the blasphemous jews out of their own prophets , and not only prevailed upon women and weak men , but even upon the bravest and wisest . all the disciples of john the baptist , the nazarens and ebionites , nicodemus and joseph of arimathea , sergius the president , dionysius an athenian judge , and polycarpus , justinus and irenaeus , athenagoras and origen , tertullian and clemens of alexandria , who could not be such fools as upon a matter not certainly true but probably false , to unravel their former principles , and to change their liberty for a prison , wealth for poverty , honor for disreputation , life for death , if by such exchange they had not been secured of truth and holiness and the will of god. but above all these was saul , a bold and a witty , a zealous and learned young man , who going with letters to persecute the christians of damascus , was by a light from heaven called from his furious march , reproved by god's angel for persecuting the cause of jesus , was sent to the city , baptized by a christian minister , instructed and sent abroad , and he became the prodigy of the world for learning and zeal , for preaching and writing , for labor and sufferance , for government and wisdom ; he was admitted to see the holy jesus after the lord was taken into heaven , he was taken up into paradise , he conversed with angels , he saw unspeakable rayes of glory , and besides that himself said it , who had no reason to lie , who would get nothing by it here but a conjugation of troubles , and who should get nothing by it hereafter if it were false ; besides this i say , that he did all those acts of zeal and obedience for the promotion of the religion does demonstrate he had reason extraordinary for so sudden a change , so strange a labour , so frequent and incomparable sufferings : and therefore as he did and suffered so much upon such glorious motives , so he spared not to publish it to all the world , he spake it to kings and princes , he told it to the envious jews ; he had partners of his journey who were witnesses of the miraculous accident , and in his publication he urged the notoriousness of the fact , as a thing not feigned , not private , but done at noon day under the test of competent persons , and it was a thing that proved it self , for it was effective of a present , a great , and a permanent change . but now it is no new wonder but a pursuance of the same conjugation of great and divine things , that the fame and religion of jesus was with so incredible a swiftness scattered over the face of the habitable world , from one end of the earth unto the other ; it filled all asia immediately , it passed presently to europe , and to the furthest africans , and all the way it went it told nothing but an holy and an humble story , that he who came to bring it into the world , died an ignominious death , and yet this death did not take away their courage , but added much : for they could not fear death for that master , whom they knew to have for their sakes suffered death , and came to life again . but now infinite numbers of persons of all sexes , and all ages , and all countries came in to the holy crucifix , and he that was crucified in the reign of tiberius , was in the time of nero , even in rome it self , and in nero's family by many persons esteem'd for a god ; and it was upon publick record that he was so acknowledged ; and this was by a christian , justin martyr , urged to the senate , and to the emperors themselves , who if it had been otherwise could easily have confuted the bold allegation of the christian , who yet did die for that jesus who was so speedily reputed for a god ; the cross was worn upon breasts , printed in the air , drawn upon fore-heads , carried on banners , put upon crowns imperial ; and yet the christians were sought for to punishments , and exquisite punishments sought forth for them ; their goods were confiscate , their names odious , prisons were their houses , and so many kinds of tortures invented for them that domitius vlpianus hath spent seven books in describing the variety of tortures the poor christian was put to at his first appearing , and yet in despite of all this , and ten thousand other objections and impossibilities , whatsoever was for them made the religion grow , and whatsoever was against them made it grow ; if they had peace , the religion was prosperous , if they had persecution , it was still prosperous : if princes favored them , the world came in because the christians lived holily ; if princes were incensed , the world came in because the christians died bravely . they sought for death with greediness , they desired to be grinded in the teeth of lions , and with joy they beheld the wheels and the bended trees , the racks and the gibbets , the fires and the burning irons , which were like the chair of elias to them , instruments to carry them to heaven , into the bosom of their beloved jesus . who would not acknowledge the divinity of this person , and the excellency of this institution , that should see infants to weary the hands of hangmen for the testimony of jesus ? and wise men preach this doctrine for no other visible reward , but shame and death , poverty and banishment ? and hangmen converted by the blood of martyrs springing upon their faces which their impious hands & cords have strain'd through their flesh ? who would not have confessed the honour of jesus , when he should see miracles done at the tombs of martyrs , and devils tremble at the mention of the name of jesus , and the world running to the honour of the poor nazaren , and kings and queens killing the feet of the poor servants of jesus ? could a few fishermen and a publican effect all this for the son of a poor maiden of judaea ? can we suppose all the world , or so great a part of mankind can consent by chance , or suffer such changes for nothing ? or for any thing less than this ? the son of the poor maiden was the son of god , and the fishermen spake by a divine spirit , and they catched the world with holiness and miracles , with wisdom and power bigger than the strength of all the roman legions . and what can be added to all this , but this thing alone to prove the divinity of jesus ? he is a god , or at least is taught by god who can foretell future contingencies ; and so did the holy jesus , and so did his disciples . our blessed lord while he was alive foretold that after his death his religion should flourish more than when he was alive : he foretold persecutions to his disciples ; he foretold the mission of the holy ghost to be in a very few days after his ascension , which within ten days came to pass ; he prophesied that the fact of mary magdalen in anointing the head and feet of her lord , should be publick and known as the gospel it self , and spoken of in the same place ; he foretold the destruction of jerusalem and the signs of its approach , and that it should be by war , and particularly after the manner of prophets symbolically , nam'd the nation should do it ; pointing out the roman eagles , he foretold his death , and the manner of it , and plainly before-hand published his resurrection , and told them it should be the sign to that generation , viz. the great argument to prove him to be the christ , he prophesied that there should arise false christs after him , and it came to pass to the extreme great calamity of the nation ; and lastly , he foretold that his beloved disciple s. john should tarry upon the earth till his coming again , that is , to his coming to judgment upon jerusalem ; and that his religion should be preached to the gentiles , that it should be scattered over all the world , and be received by all nations , that it should stay upon the face of the earth till his last coming to judge all the world , and that the gates of hell should not be able to prevail against his church ; which prophecie is made good thus long , till this day , and is as a continual argument to justifie the divinity of the author : the continuance of the religion helps to continue it , for it proves that it came from god , who foretold that it should continue ; and therefore it must continue because it came from god , and therefore it came from god because it does and shall for ever continue according to the word of the holy jesus . but after our blessed lord was entred into glory , the disciples also were prophets ; agabus foretold the dearth that was to be in the roman empire in the days of claudius caesar , and that s. paul should be bound at jerusalem ; s. paul foretold the entring in of hereticks into asia after his departure ; and he and s. peter and s. jude and generally the rest of the apostles had two great predictions , which they used not only as a verification of the doctrine of jesus , but as a means to strengthen the hearts of the disciples who were so broken with persecution : the one was , that there should arise a sect of vile men who should be enemies to religion and government , and cause a great apostasie , which happened notoriously in the sect of the gnosticks , which those three apostles and s. john notoriously and plainly do describe : and the other was , that although the jewish nation did mightily oppose the religion , it should be but for a while , for they should be destroyed in a short time , and their nation made extremely miserable ; but for the christians , if they would fly from jerusalem and go to pella , there should not a hair of their head perish : the verification of this prophecy the christians extremely long'd for and wondred it staid so long , and began to be troubled at the delay , and suspected all was not well , when the great proof of their religion was not verified ; and while they were in thoughts of heart concerning it , the sad catalysis did come , and swept away 1100000. of the nation , and from that day forward the nation was broken in pieces with intolerable calamities , they are scattered over the face of the earth , and are a vagabond nation , but yet like oyl in a vessel of wine , broken into bubbles but kept in their own circles , and they shall never be an united people till they are servants of the holy jesus ; but shall remain without priest or temple , without altar or sacrifice , without city or country , without the land of promise , or the promise of a blessing , till our jesus is their high priest , and the shepherd to gather them into his fold : and this very thing is a mighty demonstration against the jews by their own prophets , for when isaiah and jeremiah , and malachi had prophesied the rejection of the jews and the calling of the gentiles , and the change of the old law , and the introduction of a new by the messias , that this was he , was therefore certain , because he taught the world a new law , and presently after the publication of this , the old was abrogate , and not only went into desuetude , but into a total abolition among all the world , and for those of the remnant of the scattered jews who obstinately blaspheme , the law is become impossible to them , and they placed in such circumstances that they need not dispute concerning its obligation : for it being external and corporal , ritual and at last made also local , when the circumstances are impossible , the law that was wholly ceremonial and circumstantial must needs pass away , and when they have lost their priesthood , they cannot retain the law , as no man takes care to have his beard shaved when his head is off . and it is a wonder to consider how the anger of god is gone out upon that miserable people , and that so great a blindness is fallen upon them , it being evident and notorious , that the old testament was nothing but a shadow and umbrage of the new , that the prophecies of that are plainly verified in this ; that all the predictions of the messias are most undeniably accomplished in the person of jesus christ , so that they cannot with any plausibleness or colour be turned any other way , and be applied to any other person , although the jews make illiterate allegations , and prodigious dreams , by which they have fool'd themselves for 1600. years together , and still hope without reason , and are confident without revelation , and pursue a shadow while they quit the glorious body ; while in the mean time the christian prays for his conversion , and is at rest in the truth of jesus , and hath certain unexpressible confidencies and internal lights , clarities of the holy spirit of god , and loves to the holy jesus produc'd in his soul , that he will die when he cannot dispute , and is satisfied and he knows not how , and is sure by comforts , and comforted by the excellency of his belief , which speaks nothing but holiness , and light and reason , and peace and satisfactions infinite , because he is sure that all the world can be happy if they would live by the religion of jesus , and that neither societies of men nor single persons can have felicity but by this , and that therefore god who so decrees to make men happy , hath also decreed that it shall for ever be upon the face of the earth , till the earth it self shall be no more . amen . now if against this vast heap of things any man shall but confront the pretences of any other religion , and see how they fail both of reason and holiness , of wonder and divinity , how they enter by force , and are kept up by humane interests , how ignorant and unholy , how unlearned and pitiful are their pretences , the darknesses of these must add great eminency to the brightness of that . for the jews religion which came from heaven is therefore not now to be practised , because it did come from heaven , and was to expire into the christian , it being nothing but the image of this perfection ; and the jews needed no other argument but this , that god hath made theirs impossible now to be done , for he that ties to ceremonies and outward usages , temples and altars , sacrifices and priests , troublesome and expensive rites and figures of future signification , means that there should be an abode and fixt dwelling , for these are not to be done by an ambulatory people ; and therefore since god hath scattered the people into atomes and crumbs of society , without temple or priest , without sacrifice or altar , without vrim or thummim , without prophet or vision , even communicating with them no way but by ordinary providence , it is but too evident , that god hath nothing to do with them in the matter of that religion , but that it is expired , and no way obligatory to them or pleasing to him which is become impossible to be acted ; whereas the christian religion is as eternal as the soul of a man , and can no more cease than our spirits can die , and can worship upon mountains and caves , in fields and churches , in peace and war , in solitude and society , in persecution and in sun-shine , by night and by day , and be solemnized by clergy and laity in the essential parts of it , and is the perfection of the soul , and the highest reason of man , and the glorification of god. but for the heathen religions ir is evidently to be seen , that they are nothing but an abuse of the natural inclination which all men have to worship a god , whom because they know not , they guess at in the dark ; for that they know there is and ought to be something that hath the care and providence of their affairs . but the body of their religion is nothing but little arts of governments , and stratagems of princes , and devices to secure the government of new usurpers , or to make obedience to the laws sure , by being sacred , and to make the yoke that was not natural , pleasant by something that is . but yet for the whole body of it who sees not that their worshippings could not be sacred , because they were done by something that is impure , they appeased their gods with adulteries and impure mixtures , by such things which cato was ashamed to see , by gluttonous eatings of flesh , and impious drinkings , and they did litarein humano sanguine , they sacrificed men and women and children to their damons , as is notorious in the rites of bacchus omesta amongst the greeks , and of jupiter , to whom a greek and a greekess , a galatian and a galatess were yearly offered , in the answers of the oracles to caichas , as appears in homer and virgil ; who sees not that crimes were warranted by the example of their immortal gods , and that what did dishonor themselves , they sang to the honor of their gods , whom they affirmed to be passionate and proud , jealous and revengeful , amorous and lustful , fearful and impatient , drunken and sleepy , weary and wounded , that the religions were made lasting by policy and force , by ignorance , and the force of custom , by the preferring an inveterate error , and loving of a quiet and prosperous evil , by the arguments of pleasure , and the correspondencies of sensuality , by the fraud of oracles , and the patronage of vices , and because they feared every change as an earthquake , as supposing overturnings of their old error to be the eversion of their well established governments : and it had been ordinarily impossible that ever christianity should have entered , if the nature and excellency of it had not been such as to enter like rain into a fleece of wool , or the sun into a window without noise or violence , without emotion and disordering the political constitution , without causing trouble to any man but what his own ignorance or peevishness was pleased to spin out of his own bowels , but did establish governments , secure obedience , made the laws firm , and the persons of princes to be sacred ; it did not oppose force by force , nor strike princes for justice ; it defended it self against enemies by patience , and overcame them by kindness , it was the great instrument of god to demonstrate his power in our weaknesses , and to do good to mankind by the imitation of his excellent goodness . lastly , he that considers concerning the religion and person of mahomet , that he was a vicious person , lustful and tyrannical , that he propounded incredible and ridiculous propositions to his disciples , that it entred by the sword , by blood and violence , by murder and robbery , that it propounds sensual rewards and allures to compliance by bribing our basest lusts , that it conserves it self by the same means it entred ; that it is unlearned and foolish , against reason , and the discourses of all wise men , that it did no miracles and made false prophecies : in short , that in the person that founded it , in the article it perswades , in the manner of prevailing , in the reward it offers it is unholy and foolish and rude ; it , must needs appear to be void of all pretence , and that no man of reason can ever be fairly perswaded by arguments , that it is the daughter of god and came down from heaven . since therefore there is nothing to be said for any other religion , and so very much for christianity , every one of whose pretences can be proved as well as the things themselves do require , and as all the world expects such things should be proved ; it follows that the holy jesus is the son of god , that his religion is commanded by god , and is that way by which he will be worshipped and honoured , and that there is no other name under heaven by which we can be saved , but only by the name of the lord jesus . he that puts his soul upon this cannot perish ; neither can he be reproved who hath so much reason and argument for his religion . sit anima mea cum christianis ; i pray god my soul may be numbred amongst the christians . the end . notes, typically marginal, from the original text notes for div a64062-e620 martial . l. 8. ep . 18. prov. 27.10 . * vt praestem pyladen , aliquis mihi praestet oresten . hoc non fit verbis , marce , ut ameris , ama . mar. l .6 . ep . 11. * extra , fortunim est quicquid donatur amicis ; quas dederis solas semper babchis opes . mart. l 5. ep . 43. et tamen hoc vitium , sed non leve , sit licet unum , quod colit ingratas pauper amicitias . quis largitur opes veteri fidoque sodali ? ep . 19. ‖ non bellè quoedam faciunt duo : sufficit unus huic operi : si vis ut loquàr ipse tace . crede mibi quamvis ingentia . posthume dones , author is pereunt garralitate sui . ep . 53. notes for div a64062-e5220 de potest . eccles. cons. 12. ethic. definit 26. notes for div a64062-e7750 euseb. lib. 5. c. 1. praep . evang. a discourse of artificial beauty, in point of conscience between two ladies with some satyrical censures on the vulgar errors of these times. gauden, john, 1605-1662. 1662 approx. 288 kb of xml-encoded text transcribed from 137 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a42480 wing g353 estc r8975 12418135 ocm 12418135 61772 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a42480) transcribed from: (early english books online ; image set 61772) images scanned from microfilm: (early english books, 1641-1700 ; 277:18) a discourse of artificial beauty, in point of conscience between two ladies with some satyrical censures on the vulgar errors of these times. gauden, john, 1605-1662. taylor, jeremy, 1613-1667. [9], 262 p. : ill. printed for r. royston ..., london : 1662. written by john gauden. this is a later ed. of discourse of auxiliary beauty, which has been attributed to both gauden and j. taylor. cf. halkett & laing (2nd ed.). reproduction of original in yale university library. marginal notes. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng beauty, personal. cosmetics -moral and ethical aspects. 2005-02 tcp assigned for keying and markup 2005-03 apex covantage keyed and coded from proquest page images 2005-04 emma (leeson) huber sampled and proofread 2005-04 emma (leeson) huber text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion νουν χρη θεασαθαι . euripid. a discourse of artificial beauty , in point of conscience , between two ladies . with some satyrical censures on the vulgar errors of these times . london , printed for r. royston at the angel in ivy-lane . m dc lxii . the publisher to the ingenuous reader . reader , this discourse ( of which ( as i am certainly informed ) a woman was not onely the chief occasion , but ( the author and writer ) coming to my hands , and seeming to referre onely to some ornamental toyes , fitter for ladies cabinets and fingers then for the rougher hands and severer eyes of this martial age , i had almost condemned , upon the view of the title , to eternal silence ; partly out of a principle of piety , as loth to adde to the vanity of a very vain age ; but chiefly out of a worser temper which i had of a long time contracted , by reason of many popular prejudices and sinister censures , which had vehemently set me against all things of art used by any women , whereby to repair or advance the quickness of their complexions , or beauty of their looks , beyond that portion which god and nature had given them . not that i am a cynical or stoical enemy to that softer sex , ( which tempers humane spirits and societies with so much sweetness and civility : ) but ( i confess ) i was so perfectly scandalized against all auxiliary beauty ( which applies any colouring or tincture to set off the face ) that i condemned this piece ( after the mode of vulgar and precipitant zeal ) unread and unheard , to be burned , as judah did tamar , gen. 38. 24. concluding it to be the essay of some wanton wit and idle pen , which was more a parasite to female fooleries and vanities , then a lover of pristine gravity and sobriety . yet by a principle of innate justice which i owe to self-preservation , ( making me very loth to be hanged without a legal trial ) i was secretly ashamed to condemn it till i had made some examination of its guilt . hence i ventured the loss of so much time as to arraign and read it . which act of high justice ( before i had farre advanced ) taught me , to my great reproach and shame , how unjust judges , how cruel tyrants prejudice and custome are , which condemn all they disaffect , and disaffect before they understand , and are loth to understand contrary to prepossessions ; like procrustes , either cropping or stretching all new comers to the stinted measure of their wonted fancies and opinions . but not trusting to the balance of my own judgement ( which now began by a secret charm to be strongly enclined to approve the whole discourse , for its manner ingenuous , and for its design innocent ) i put it to the test of two or three severe censors , persons of socratick brows and catonian looks , wholly bred up in academical shades , and no way partial to the delights of women . these having at first ( as i did ) with very much coyness and prejudice begun to peruse it , yet , upon sober and second views , they laid aside their ponderous brows , and exchanging their terrible frowns for unaffected smiles , with joynt and liberal suffrages they assured me , that never any thing on so slight a subject was discoursed and written with more ingenuity and elegancy : that although it undertook fairly to discuss things which were but skin-deep and superficial ; yet it brought them so home to a profound and notable case of conscience , that it could not justly be denied its weight and place among the more serious discourses of this age , and the more meritorious pieces of that sex ; having that in the floridness , candor , and acuteness of its disputation , which might more then compensate the seeming slightness and inconsiderableness of the things disputed ; endeavouring by a gentler kind of piety and civiler sanctity ( then were heretofore used in england ) to reconcile ladies countenances with their consciences , which some either more rustick or rigid spirits have ( a long time ) sought to keep at most deadly fewds and implacable distances , condemning all women ( without miraculous help ) for ever to lie under the burthen and discountenance of either natural or accidental defects , not allowing them to use the least relief , never so obvious in nature , and not less innocent then easie in art. the justice or injustice of which severities is here so soberly and impartially considered , that i do not only look upon it as a noble essay what great wits can doe in small matters ; but ( in good earnest ) i esteem it a very necessary debate in a case so much ( they say ) practised by many women of unspotted worth and honour , and yet so much censured as sinful and abominable by others of very warm and commendable piety . this discourse ( as an impartial glass ) lets the world see what oppositions and what solutions may be made in point of conscience , as to any artificial helps of handsomness ; that accordingly every one may practise , either chearfully and discreetly using them as other innocent ornaments , if hereby satisfied of the lawfulness , or wholly forbearing them if they find the objections overweigh the answers . it is pity sober women should be denied such reliefs and advantages as god's indulgence allows them : and it is a shame they should use them ( though never so privately and undiscernably ) if god hath in scripture or nature and conscience forbidden them . besides this great design of stating ladies consciences in a case so much concerning their faces and looks ( which they cannot but highly consider while they see themselves , or appear to others ) some ( it may be ) will be pleased ( as i was ) at that generous freedom & civility in it , which dare encounter and discuss so popular and prevalent an opinion as that is which ( among us ) denies all subsidies or aids to womens beauties or complexions . lastly , finding it was none of the most dangerous problems which the audacious liberty of these times hath ventured upon , i conceived it might be as worthy of sober persons leisure to read it , as of my pains to publish it . these three motives , conscience , civility and gain , meeting together , tempted me beyond all resistance to make it what i am , ingenuous reader , yours to serve you . the objections contained in this book . object . 1. against all painting the face as unlawful . p. 1. object . 2. jezebel ' s sad fate urged against all painting the face . p. 7. object . 3. other places of scripture urged against painting the face . p. 18. object . 4. urged against all superfluous ornaments of women , and so against painting . p. 33. object . 5. painting the face against the seventh commandment forbidding all adultery . p. 44. object . 6. painting the face argues an heart unsatisfied with god's works and disposings , jam. 4. 7. p. 66. object . 7. painting the face a badge of vanity and appearance of evil . p. 101. object . 8. painting the face a mark of pride , arrogancy and hypocrisie . p. 126. object . 9. the fathers and modern divines much against all painting the face . p. 138. object . 10. painting the face very scandalous , and so unlawful . p. 178. object . 11. painting the face a thing of ill ▪ report , and so not to be followed . p. 194. object . 12. painting the face unlawful , because doubtful at best , and not of faith . p. 228. object . 13. of peter martyr against painting the face , from many scripture instances . p. 247. the moderate and charitable conclusion of the dispute . p. 258. eccles. 9. 8. let thy garments alwayes be white , and let thy head lack no oyntment . prov. 31. 30. favour is deceitful , and beauty is vain ; but a woman that feareth the lord she shall be praised . a discourse of artificial handsomness , in point of conscience , between two ladies . objection i. against all painting the face , as unlawful . madam , i am not more pleased to see you look so well beyond what you were wont , then i am jealous ( to be free with you ) lest a person so esteemed as you are for modesty and piety , should use some colour or tincture to advance your complexion ; which indeed i take to be no better then that odious and infamous way of painting , every where in all ages so much and so justly spoken against , both by god and good men ; being a most ungodly practice , though generally ( as they say ) now used in england ( more or less ) by persons of quality , who not content with natures stock of beauty , do ( not by a fine , but filthy , art ) adde something to the advantage , as they think , of their complexions ; but i fear , to the deforming of their souls , and defiling of their consciences . answer . i do not onely approve your ladiships friendly freedome , but i take it as some degree of special favour that you speak your thoughts to my face , and not after the secret censurings or back-biting whispers of some , who ( less able to confute what they blame , then to justifie what they suspect ) arraign before the rash tribunal of their judgements every face whose handsomness they either envy , if natural , or grievously reproach , if they think it hath any thing artificial beyond what themselves are wonted to or acquainted with ; who ( yet ) in other things do as much contend against the defects , deformities and decaies of nature and age , as may be , by washings , anointings and plasterings , by many secret medicaments and close receits , which may either fill and plump their skins , if flat and wrinkled , or smooth and polish them , if rugged and chapt , or clear and brighten them , if tann'd and freckled : onely in the point of colour or tinctures added in the least kind or degree they are not more scrupulous then censorious ; as if every one that used these had forsaken christ's banner , and now fought under the devil's colours . your nobleness ( madam ) is more just and civil , in giving me opportunity to answer for my self , that either i may confess and forsake what you suspect , if you convince me of the evil of it ; or continue with a good conscience to doe what you are jealous of , if i can assert it to be lawful and good . first then , if i should deny what your ladiship suspects , it would be very hard to prove it ; since what you fancy as additional , is not beyond the ordinary proportion of what is natural to my age and complexion . besides , the looks ( you know ) of our sex , as to paleness or redness , admit as many changes as the moon , by natural variations ; which are many times in women not more sudden , then much to their injury or advantage : so impertinent must they needs be , whose eyes are over-curious to find fault at art there where they have no cause but to commend nature , unless they were made womens confessors , which i believe few are in this case ; so that they must needs blame most-what rashly , and oft unjustly , because they onely guess uncertainly . but because i perceive your ladiship hath a great zeal in this particular , ( which i must interpret a commendable and christian tenderness against any thing suspected for sin , which cannot be small to a gainsaying conscience , whose eye will not endure the least mote any more then the heart can the least wound ) i will deal so liberally with your ladiship as to grant you this supposal , whereupon to fix any discourse which may ( as you think ) batter down with a mighty engine all auxiliary beauty or additional handsomness . and truly it is not my fear , but my request to you , ( of whose pious abilities the world hath a great and just account ) that your ladiship would let me see , by rational and clear arguings , what you have against it , beyond those vulgar flashes and easie flourishes of some great sticklers and declaimers against all such female arts ; ( to which i have been much wonted ) who with shame and folly , as solomon sayes , ( even sometimes in the pulpit as well as in the press ) resolve of matters of sin and cases of conscience , before they consider or understand them , calling for fire from heaven upon all they dislike , as the disciples did , without ever advising with christ : which confidence hath made many well-meaning people very much startle at and condemn all such complexionary adornings , as if they impudently outfaced god and man , as if they fought with an high hand and brazen forehead against reason and religion , nature and grace , humanity and christianity . after this rate of bold oratory many women have been more scared then convinced , more distracted with scruples and terrours then satisfied with truth , as to the nature of many things pretended to be sins and violations of conscience ; which must be measured not by the bulk , but weight , not the noise , but force of mens words : 't is not the cry , but the fleece , which sober persons regard . but i will in this rather suspect at present my own incapacity , then any want of solidity or charity in the sermons and censures of so many as bitterly inveigh against all artificial beauty ; hoping to learn from your ladiship what may , upon just grounds , make me subscribe to their and your severities in this point : though , i confess , after some diligent search into other books , and chiefly the holy scriptures , i am as yet so remiss and charitable in my censure of those little artifices used by many sober persons , that , as i will not undertake to justifie all those that use them , so nor dare i condemn all who may use and doe the same things with farre different minds and to very distant ends . objection ii. jezebel's sad fate urged against all painting the face . truly , madam , i absolutely think ( without any mincing or distinction ) all colour or complexion added to our skins or faces , beyond what is purely natural , to be a sin , as being flatly against the word of god ; which i suppose you grant to be the indispensable and unchangeable rule of all moral holiness , from which we may not warp in the least degree upon any pretensions to advance our honors , estates , healths , or beauties . first then , if your ladiship look into 2 kings 9. 30. you shall see wicked jezebel , though a queen , yet not tolerated or excused , but foully branded and heavily punished , for painting her eyes or face : for which she was afterward , by a most deformed destiny , justly devoured of dogs ; as the most reverend lord primate of armagh observes in his larger catechism upon the 7th command . which fearful stroke of divine vengeance , and censure of so learned and pious a person , ( making that her painting a most meritorious and principal cause of her so sad destiny ) are sufficient , i think , to scare the most adventurous woman from any such sinful and accursed practice . answer . madam , as i allow your rule , the word of god , which is the only balance of the sanctuary where sins are to be weighed ; so i am not ignorant of that story to which your ladiship ( as all others in this dispute ) doth much referre : nor am i a stranger to that gloss or observation thence made against all painting or tincturing of the face by that most worthy prelate , with whose so quick and sharp a stroke i was ( at first reading that passage ) so startled , that i had no rest , till i advised with another person of great judgement and sober piety , who made it clear to me , that that excellent bishop , however then he thought fit ( after the wonted oratory and freedome of some of the fathers ) to make a popular pass or stroke of his potent pen against what he might suspect to be then much used , and abused too , in the english world ; yet ( for certain ) he was too wise and judicious a divine , to fix that signal and heavy judgement of god onely , or chiefly , ( or indeed at all ) upon jezebel's painting , which was an after-act , and as to that time or instant in the story , comes at least 14. years behind that dreadful doom which was by the prophet elisha foretold upon the score of naboth's blood unjustly shed , and his inheritance cruelly usurped ; which is 1 kings 21. 23. so that her painting her eyes or face , mentioned in the place you urge , is indeed ( among other occasional circumstances ) recorded , but to a farre different end or use , then either to lay the weight of the subsequent punishment , or the guilt of any sin , upon that act more then upon the other concomitant actions therewith recited . among which this of her painting is indeed set down chiefly , to shew , that no advantages of outward beanty , natural or artificial , ( though set off with the curiosity and majesty of a queen ) are sufficient to make any person the object of either love or pity , where foul and enormous sins have so debased and deformed their souls to god , as murther , idolatry and oppression had done jezebel's ; for which sins ( as is expresly said ) that tragedy befell her ( which was foretold long before she is brought in so dressed and adorned . ) which thunderbolt of god's vengeance she in vain sought to disarm or avoid by using any charms , attractives or lenitives of outward beauty , if that were her design : which truly is not very probable , at her years ; and toward jehu , a declared enemy . nor do indeed the actions of jezebel signify ( as that gentleman tole me ) any amorous intention whereby to allure jehu ; since her words reproach him with so just and bitter a sarcasme as that is , had zimri peace who stew his master ? so that jezebel at this time seems rather resolved not so much to court , as to scorn , jehu , disdaining to deprecate her ruine , or owe her life to such an enemy : and therefore she puts her self into a posture of majesty ; as shewing that height and greatness of mind , which could own her self in the pomp and splendor of a princess , even then when she expected her enemy and her end ; that she might at least perish ( as she thought ) with the more reputation of a comely person and undaunted spirit , which abhorred to humble and abase it self , after the manner of fearful and squalid suppliants , in sackcloth , or to abate any of those accustomed ornaments with which she used ( as a queen ) to entertain her self in her prosperity . so that my learned friend concluded ( in my opinion very rationally ) that the lord primate's inference ( for which she was justly eaten up by dogs ) may no more be applied to this particular of jezebel's painting her eyes or face , then to her adorning or dressing of her head , or her looking out of a window , or her speaking such words as she did to jehu's face : all which are recorded in the same story , immediately before her precipitate ruine . which actions in themselves cannot be branded for sins , nor are they noted there for such , further then they may be relatively considered as to the mind and end of the doer or speaker , whereby to gratifie pride , passion , or any other wickedness . and in this respective consideration , not onely jezebel's painting and dressing , but her very eating and drinking , her sleeping and clothing , her native strength and beauty , her civil honor and power might be relatively sins ; as the scripture tells us , the plowing of the wicked is sin , and his praying is abomination ; so his prosperity becomes a snare , and his plenty a poison to his soul , when the good gifts and creatures of a good god are by evil minds perverted to be weapons of unrighteousness , and instruments of sin , to satisfie those lusts , whose inordinateness , and not their desire , fights against god and the soul. so then your ladiship cannot be so blind , as not to see that the bare historical narration of jezebel's painting her eyes , among other actions , ( which you confess to be innocent in themselves , and whereof you make no scruple ) if it did referre to any wanton design ( which is very unlikely at that time , in a queen whose proud and violent spirit might ( now ) justly be carried away with other passions and transports then those of lust , ) yet it doth no way argue or import the use of that or other things therewith mentioned to be in themselves any sins to all that then did , or after should , use the like applications , words or actions , out of far different minds , and to far different ends ; which are beyond all dispute the proper grounds and rules of all moral denominations as to good or evil , in those mediate actions , agents and instruments , whose freedome in nature falls not under any special restraint of god's command , forbidding them by any positive law : ( as he did many things in point of food , clothes , fashions , and other civil actions among the jews . ) it is a gross mistake in architecture , to think that every small stud bears the main stress and burthen of the building , which lies ( indeed ) upon the principal timbers : and it is an horrible wresting of scripture , to make every recited circumstance in any place to bear the whole weight of the story and event . you cannot think that dives went to hell onely because he was a rich man clothed in purple and fine linen , and faring deliciously or sumptuously every day ; all which things many persons of as good as great quality , of no less vertue and piety then honour and estate , daily enjoy without any blame . nor was it lazarus his poverty and dunghil , or his sores and the charitable tongues of the dogs , that brought him to heaven . the luxury , pride , and uncharitableness of the one ; the patience , humility , and sanctity of the other , made that grand discrimination of their fates . nor may your ladiship think , that the beheading of john baptist is any valid argument ( however it be popularly used by some ) against all dancing , as if it were absolutely evil and unlawful in it self ; not onely mixt of both sexes , but alone and single , as that of herodias was , who is said ( there ) to have danced , not with , but before herod and the company , ( which yet i know your ladiship and other sober persons , not onely use themselves , but also approve , as to the breeding and behaviour of their children . ) that sad event ( which is odiously , but fallaciously , laid to the charge of dancing ) was the proper effect not of the orderly motions of herodias her feet , but of the inordinate strokes of her affections ; her wanton pride and impious despite against not so much the person as the doctrine of that holy man , who never reproved ( that we read ) hers or others dancing , ( as to the civil custome of the countrey or court ) but her adulterous compliances with herod's lust : john was not a stumbling-block to her feet , but an eye-sore to her eyes , and a corrosive to her ears , by his chast monitions and holy severities . so herod's sudden crumbling into worms , may be justly urged against the pride and arrogance of any mortal in god's sight : but it is misapplied against the purple , thrones and orations of princes . in like sort i believe jezebel's painting , and otherwaies dressing or adorning her self , set down in that place , to be no more prejudice in point of sin , against a sober , modest and ingenuous use of those things , then leah's bargaining with rachel for her sons mandrakes was any charm or cause of her conceiving that night with childe by her hired husband . if all that jezebel , or other notorious sinners mentioned in scripture , did at any time , in order to accomplish any evil design , is therefore to be branded and avoided as a sin , we may not call a solemn assembly or keep a fast , because jezebel did both , in order to palliate with shews of justice and prefacings of religion her detestable murther and dis-inherison of naboth . nor may we use fair words and affable gestures , because absalom's ambition did abuse those popular arts . we must not kiss or embrace a friend , because joab did so when he basely kill'd both abner and amasa ; as also judas did when he betrayed christ : nay staves , and lanthorns , and torches must not be used , because they sometime waited upon that ingrateful traitor . we may not weep , because ismael's treachery did so when he intended to slay gedaliah . in all which cases the designs were apparently wicked and base ; yet are not all those concomitant actions such , much less these here recorded of jezebel : whose aim ( certainly ) was not any allurement , but a defiance and affront to jehu , shewing how little she was terrified by his presence , power , and success , at which she appeared neither dejected nor deformed , after the manner of those squalid suppliants , who poorly and pitifully stoop below themselves to beg their lives ; which she scorned to doe , by any the least diminution or abatement of her wonted grandeur , glory , or splendour . as the mentioned circumstances receive no credit or honour by jezebel's name , so nor any disparagement , since different minds make the difference of manners : nor is it strange for the wicked to doe the same things that worthy persons doe to diverse ends . objection iii. other places of scripture urged against painting the face . but painting the face ( good madam ) is mentioned in two other places of scripture , as the practice of lewd and wicked women , and justly falling not onely under the reproach of the prophet and all holy men , but under god's dislike and displeasure , who not onely abhorres to see the deformities of our hearts , but also of our looks and outsides , when they are altered by any art from what god and nature have made them , whose works must needs be best , and beyond mans amendment . you see ezek. 23. 40. how with a sacred taunt and irony the spirit of god reproves the jewish church in her lewdness and apostasie : lo , they come for whom thou didst wash thy self , paintedst thy eyes , and deckedst thy self with ornaments , and satest in a stately bed , with a table prepared before it . so jer. 4. 30. though thou clothest thy self with crimson , and deckest thy self with ornaments of gold , though thou rentest thine eyes ( or face ) with painting ; in vain shalt thou make thy self fair , &c. by which expressions , alluding to the customes of those times , the lord seems extremely to blame and abhorre those practices there mentioned , among which that of painting is expressed . answer . if these places be all the strength your ladiship can produce from scripture against any colouring of the face , or helping of the complexion , because this , as other usual waies of comely , curious or stately adornings , are there mentioned as the practices of wanton & imperious women ; yet your ladiship will not hence conclude , that onely such women did then use those things , who are alwaies so cunning , as not to render themselves notorious by any such outward differences from grave and sober women ( as they say the common curtisans of rome are commanded to doe , for distinction sake : ) but rather you must conclude , that wanton women did cast themselves into the same outward mould or civil garb and fashion wherein persons of honour and good repute appeared , not with more beauty , state or comeliness , then with chastity , gravity and vertue . for sin is generally so apishly crafty , as to hide it self under the colours and masks of goodness and honesty ; as well knowing that it is not onely deformed , but very fulsome , if it appear impudently like it self . besides , if your ladiship thinks the sharp style of that place strikes so severely against all painting and complexioning as a sin , why may you not also by the same severity destroy and disallow all other things there expressed in that same tone and tenour ? as dressing and decking your self with any costly and comely ornaments , all sweet perfumes , all sitting on rich and stately beds , with tables before them , &c. from all which i do not find your ladiship or others do abstain , either as to your persons or your houses ; who yet with great eagerness single out and hunt to death that one particular there mentioned , of painting the face , which seems to have no worser marks on it then the rest of the herd or company , which you are content to spare and preserve for your use . but ( madam ) it is unworthy of your candour and discretion thus to rack and disjoint scriptures , whose sense for the most part is not to be taken in the broken parts and severed or distracted limbs , but in the juncture and intireness of the whole discourse , which shews the scope and design of the spirit of god ; which is not either to condemn or commend every particular mentioned in the procedure of any place , where yet the main design is to commend or condemn something there eminently proposed , and chiefly aimed at . we read our saviour christ commending the providence and self-preservation of the unjust steward ; but not his falsity and injustice : which yet is there brought in as the fraudulent method of this worldly wisdome and forecast . so jacob by his mothers craft and imposture obtained the blessing from his cheated and aged father beyond any revocation ; yet the sinister arts there used are not to be imitated or approved , however the desire of a paternal blessing ( which was then solemn and sacramental ) might be as commendable in him , as the undervaluing of it was a profane temper in esau . if commendable ends do not justifie evil means in any , no more may evil ends in some blemish the use of lawful and permitted things in others , who apply them to sober and good ends . these places are very general and loose arguments to condemn all ingenuous arts and helps of handsomness , either to the face and other parts of the body , or to the adorning of civil state & majesty . nor do they any way amount to so much as a positive law , either ceremonial or political , such as those were against linsi-woolsie garments , sowing with diverse seeds , abstaining from swines flesh , and other beasts , birds , or fishes , which yet in their nature are not unclean or unlawful . how much less can your ladiship or any other , by the chymistry of your wits , extract from these places any drop or quintessence of a moral command , which shall be ever binding to the conscience , as from sin ? truly , i cannot but believe that the most holy god , who hath not been wanting to reveal his whole will to his church in his written word , so farre as is necessary for faith and good manners , who even in very small matters gave an express law to the jews in things less pleasing to him , not in their nature , but in their use or significancy among the jews , such as were , the not cutting the corners of their heads and beards , the not seething a kid in its mothers milk , the not cutting down fruit-trees in a siege , the not taking the old bird with the young , she not leaving their excrements uncovered , &c. i cannot ( i say ) but believe that this gracious god would either in the old or new testament have positively and expresly forbidden all such additionals to beauty , or helps to handsomness , both as to the face and other parts of the body , if they had been in the use and nature of the things as abominable to him as idolatry , theft , lying , murther and adultery ; which some men have passionately , but very impotently , pretended . certainly his goodness would not in a case of sin , and so high a sin as some clamour this to be , have onely made such oblique and general reflexions upon it in this and other places , not as a thing any where forbidden , but onely as a general custome , used by many , and abused by some ; not perstringing the nature of that more then other things there mentioned , but onely setting forth how farre vain and vicious minds were prone to abuse those things to god's displeasure , which vertuous minds ( no doubt ) did according to the modes and civil customes of the times and places use soberly , without any offence to god or man. who doubts but queen esther , a devout and gracious woman , might lawfully use , as we reade she did , all those purifications appointed her ? that she applied to her advantage all the attractives of sweet unguents and perfumes , of costly raiment and beaitiful colours , of rich and accurate dressings or lovely adornings , such as were usual to the persian delicacy , softness and luxury , hereby to win and confirm more the kings affection and sensual love to her ? her using all these was so far from being her sin , that it had been so far a sin not to use them , as she had rather tempted god then pleased him , by neglecting to use those means which might ( most probably ) in ordinary providence conduce to those great and good ends which her holy , chaste and charitable heart intended to god's glory and the churches good . we reade rebekah ( in the primitive plainness and shepherdly simplicity of those times ) accepted bracelets and other ornaments to be put on her arms , neck and eares , without any disparagement to her virgin-modesty : so solomon's chief wife and queen , pharaoh's daughter , turning proselyte , is brought in as a type of the church of the gentiles espoused to christ , and adorned with all princely riches and costly curiosities , that the king might take pleasure in her beauty . that good and lawful things , both in nature and art , have been and daily are abused by evil minds to evil ends , is no doubt or wonder , since where-ever god hath his hand , the devil seeks to set his foot : and in that sense or aspect both the things themselves , and the abusive use of them , may be branded with marks of god's dislike . but this rather justifies and approves the sober and honest use of them , as the right end of god's creation and donation for mans use . our lord jesus bidding us beware lest our hearts be overcharged with eating and drinking , and his apostle forbidding us wine wherein is excess , also unlawful dalliances in chambering and wantonness ; yet they do not hereby deny the lawful and loving sportings of isaac with rebekah , or the rejoycings with the wife of ones youth , or the moderate use of meats and drinks , even to a festival mirth and satiety of wine ; which christs presence and bounty at a wedding feast , supplying , by a miracle , great quantities of excellent and inviting wines , ( after men had well drunk ) to an holy superfluity , do sufficiently vindicate , as allowed to christians , notwithstanding the morose and cynical severity of some spirits . the jews are indeed blamed for their unseasonable gluttony and epicurean profaneness , under the reproaches of joy and gladness , slaying of oxen , killing of sheep , eating of flesh , drinking of wine , and singing to the viol ; which iniquity ( saith god ) shall not be purged from them till they die . yet were not these things in themselves unlawful , but therefore evil because unseasonable , and used by unsanctified and impenitent hearts , then when god called for fasting and mourning , for sackcloth and ashes : which outward forms and signs of penitence and humility there required , are yet otherwhere taxed and highly blamed , when they were but the masks and visards of hypocrisie ; as in ahab and other jews . if we should therefore think all things unlawful to be used because they have been , or are abused , ( which is a most pitiful piece of vulgar sophistry and superstitious fear ) the devils and wicked mens incroachments would wholly abridge us of all god's bounty and christian liberty . how have the sun , moon , and starres , yea almost every creature on which are any remarkable characters of the creatours goodness and glory ( in their beauty and usefulness ) how ( i say ) have they been ravished and abused by idolatry or other sensual excesses ? yet must not wise and good men be therefore wholly divorced or estranged from them ; which were as fond and irrational a part of superstition , as to forbear to eat beef and veal , or their sawces , garlick and onions , because the egyptians worshipped the oxe and those herbs , as the jews did their golden calf after that example . upon this principle all must abstain from marrying , because some husbands and wives have adulterously profaned that holy covenant , and broke the vow of god which was upon them . we shall never be able to reconcile the clashings and diversities of the scripture style and expressions , sometime complaining of , otherwhile commending the same things , unless we distinguish of the same things in their several uses and abuses , as it were into their cross and pile , their day and night , according as the mind of the user or abuser either lightens or darkens them . for you cannot but reade in ezekiel that god ( on the other side ) sets forth his transcendent favour and bounty to the church of the jews under all those names and notions , by which either a fond parent or an amorous suitor are wonted to express their loves to any daughter , or spouse and mistress ; by bestowing on them all the accomplishments and treasures of amorous delicacy , as sweet washings , anointings , clothings with embroidery , silk , fine linen , forehead jewels , ear-rings , bracelets , neck-lace , crown , works of gold and silver , precious in nature , ( at least in humane esteem ) and rare for art or workmanship : by all which additional beauties provision was made to hide deformities , supply defects , and set off the comeliness as of other parts of the body , so of the face also : which is the chief theatre , throne and centre of beauty , to which all outward array is subservient ; every part of the body studying as it were to pay ( by adorning it self to its best advantage ) some tribute of comeliness as an homage to the face : which is not onely the queen and soveraign of humane and visible beauty , but the regent and directrix of the whole bodies culture , motion , and welfare . in that place then of ezekiel , your ladiship sees the rich cabinet of feminine ornaments and additionals of beauty set forth as the fruit of divine munificence , and this under the character or test of god's approbation ; who as he hath made all these things ( both for their substance and accidents , their matter and their forms , their mass and their colours ) good in their nature or kind ; so , as to their use , he hath fitted mankind with invention , knowledge , fancy , skill , curiosity and art , many wayes to apply and improve them : which is also a good gift of god , and peculiar to mankind , unto whom god hath thus manifested , both by nature and art , his special love and indulgence , inviting them by an holy use of his bounty to praise and serve him , as his children , with all faithfulness and chearfulness , even in this valley of mortality , which is the churches continual infancy , and a christians momentary minority . nor do we find the jewish church blamed there , or elsewhere , for using and enjoying all these divine donations , even to the renown of her comeliness , and to a perfection of beauty ; but onely for that self-pride and pomp which drew her to trust in her riches and comeliness , so as to seek other lovers , and play the harlot against god. objection iv. urged against all superfluous ornaments of women , and so against painting . but we reade the same god , in the third of isaiah , with displeasure reckoning up those many arts and instruments of dressing and adorning , which either ingenuity and civility , or delicacy and luxury had found out , and fashionably used , to gratifie the curiosity , pride and petulancy of the women of jerusalem , onely with those additional ornaments which do not pretend to be natural , as all paint and complexioning doth ; wherewith we may very well conclude god is much more displeased , then he is with any of those things which were but professedly artificial additaments to nature , and not counterfeits of nature . answer . if the lord had a greater displeasure against the use of any colouring or complexioning of the face or skin , it is strange that it is not expressed in this place , which is the bill of womens ornaments , ( and with some special note of dislike ) when in all probability the women of jerusalem did as much use that as any other thing , as more nearly contributing to their beauty ; which appears by those other places you formerly alledged . so little reason you have to suppose it more offensive then those other things here mentioned , that i may better argue , it is not at all offensive in it self , because not at all here expressed , where you think god purposely and particularly quarrels with all things that were offensive in feminine curiosity : this of complexioning being therefore not mentioned , because it may be used by many as an help of infirmity , without any pride or vanity . but i will not make any advantage of god's silence in this particular , but rather answer with more certainty , that god in this place enumerates all those particulars , not as absolutely finding fault with or forbidding the use of them , but as reproaching the ingrateful pride and abuse of them in those to whom he had indulged so many superfluities . therefore the lord , to prevent any mistake , first gives the account of his displeasure , verse 16. because the daughters of zion are haughty , and walk with stretched-forth necks , and wanton eyes , &c. therefore , that is for their haughtiness and abusing of god's bounty in nature and art , he threatens to punish them by depriving them of those things , as he doth otherwhere of his corn , wine , flax , and oil ; which the divine indulgence had afforded , not to pamper wanton and proud minds to rebel against god , but to serve either natural necessities , or civil conveniencies , or ingenuous delights , or modest decencies , or honorable state , as befitted mankind in their sociable , orderly and religious living , to their own content , to others benefit , and to the creators glory . god would not have threatned to deprive those women of all those things if they had been evil or poisonous in themselves ; for then it had been a mercy to take them quite away , and a punishment to have continued them . nor is the menace of stripping them of all those ornaments in order to scare them wholly from the use of them ( which are otherwhere , as i shewed you , allowed ) but to teach them how to prize and use them with more humility and modest piety , as things appointed to farre better uses then to serve sensual , impudent and impious either minds or ends . god asserts his right in all these ( even so small bagatellos or toyes comparatively ) that we may learn to take heed not to misapply these , or any other the least of god's creatures , to perverse and sinister ends , of which a sober and good use may be made to god's glory as well as our own delight and content , while we own him in all , and bless him for all , even the least help and ornament of life . it is an undoubted maxime both in reason and religion , that the devils or wicked mens usurpation is no prejudice to god's dominion or donation , nor to that right use and end of all things which he hath granted to mankind throughout the whole latitude and empire of his visible works . if all things are therefore vain , sinful and unlawful which vain and wicked minds have or do abuse , what i pray will there be left for sober and vertuous persons to use or enjoy ? they must neither eat , nor drink , nor clothe , nor dress themselves to any decency , sweetness , costliness , or delight . tamar an harlot will dress her self with a vail of modesty , as well as chast rebekah . the wanton and cunning woman , whom solomon describes so to the life , decketh her self to all extern advantages , applieth with all amorous civilities , perfumeth her bed and chamber , pretendeth great love , offereth her holy festivities and peace-offerings ; at last wipeth her mouth with great demureness and sobriety : yet may we not think all these actions are hereby made scandalous and unlawful to sober women , to chast and loving wives . we may as well forbid the use of a staffe and a signet to honest men , because judah in his blind and extravagant desires pawns them as pledges of his love to a woman whom he took and used as an harlot , not common , but incestuous . youth , riches , honour , beauty , strength , policy and eloquence might be all arraigned and condemned before such unjust and unjudicious judges , who would cry down all use of things because of some abuses , which flow not from the nature of the things abused , which are good , but from the malice of the persons or minds abusing that native good which god diffused to every creature . nabal's churlish covetousness , absalom's beautiful rebellion , achitophel's politick treachery , joab's valiant cruelty , jehu's zealous ambition , tertullus his eloquent malice , are all carried upon the wings or wheels of god's gifts and framing . who sees not that the corrupt hearts of men oft turn god's streams to drive the devils mill ? what truth so glorious which hath not been sometime sullied & eclipsed by the smoke of the bottomless pit , the prejudices or scandalous imputations of some black or foul mouths ? on the other side , what error is so rotten and putrid which some oratorious varnish hath not sought to colour over with shews of truth and piety ? it is a great part of calm and sober wisdome to resolve all things into their rational and pure principles , of which this is one , that whatever is in nature , is good in its kind ; that the goodness of all things in nature is reducible to a good end in reason and religion ; that no person is abridged in a right and holy use of things by anothers abuse of them ; that the just use of things may be restrained , though the abuse cals for reformation , and the excess for moderation ; that since god doth not annihilate what he hath made ( as all ) good in nature because of mans abuse of things , no more have we any cause to annul or deny our sober use of any thing for others petulancy and abuse : what things vice or vanity are most prone to usurp , as to the most sweet , fair and inviting delights of life , no doubt vertue and modesty may lawfully challenge , and vindicate to their propriety . we must not pull out our eyes , because some mens and womens are , as s. peter sayes , full of adultery ; not think sight and light unlawful to be enjoyed , because some imploy them only to objects of sin and vanity : but we must the more cautiously set holy bounds to all our thoughts , desires and actions , which may have their occasion and fewell from the ministry of the eyes , but their kindling and flames are from the inward inordinacy of the heart , where sin is ( as our saviour tels us ) first conceived and brought forth , before it is nourished , suckled , or swadled in the gifts of god , either natural or artificial . heal that root and fountain , there is no doubt but the branches or streams flowing either from or to will soon be pure and healthful . whatever god's indulgence offers us in art or nature , ought to put us in mind to ask that grace of god the giver , which may give us the right use of all his sensible gifts , so as not to hinder us of his spiritual and eternal gifts . thus have i ( good madam ) with all plainness , freedome and integrity , furthest from any thing of fallacy and sophistry , answered as i could what you were pleased to urge from scripture-instances , which obviously mention painting or colouring the eyes , among other customary ornaments of those times and places , but with no token of god's dislike as to that particular , more then of other wonted adornings of the head , face , and the rest of the body , whereof your ladiship makes no scruple , as to any sin : so that whatever frown may seem to be in the face of the words , doth fall only on the abuse of that , as other things , to sinful excesses and inordinate satisfactions , beyond the bounds of civility , modesty and honesty . but this doth not amount to the force of any positive command forbidding the use of that and other helps to handsomness : nor doth it import any dislike of outward comeliness when joyned with humility and holiness , conform to the divine mind , or will ; which must be the only touchstone of sin , and test of conscience , wherein no great curiosity is necessary to discern god's meaning as to things importing sin or duty . which are ( i think ) alwayes set forth in the holy scriptures , not by dubious reflexions , oblique and obscure intimations , but by such clear direct precepts , and authoritative sanctions , ( in some place or other ) as becomes the majesty of the king of heaven , and is most proportionate to the dimness and infirmity of humane understanding ; who shall never be charged for that as a sin , which he could not either by innate principles of moral light or by scripture-prescripts evidently see to be such . nor is there almost any thing of gross impiety which doth not discover to us its offensiveness against god by that check , regret , and disgust which it oft gives to our selves either before , in , or after the sin done : which i believe this never did or doth to any modest and judicious users of it , unless they be more scared and guided by the ignis fatuus of popular superstition then the clear and constant light of true religion , which moves not by fancy and opinion , ( as puppets do with gimmers ) but by reason and divine revelation , as the body doth by its living soul. objection v. painting the face against the seventh commandment forbidding all adultery . but , madam , i have been informed by some divines and other godly christians , that all painting the face , or adding to our handsomness in point of complexion , is directly against the 7th commandment , which forbidding to commit adultery with others , as the highest ascent or degree of sin in that kind , doth also forbid all means and occasions , either necessarily tending to , or studiously intending , that evil end ; all leading others , or exposing our selves into temptations of amorous solly , by adding to our comeliness then , when either god in our formation , or age and infirmity , have brought us as it were into the safer harbour or retreat of deformity , either natural or accidental . what folly is it to seek to rig up our crazy vessel , or to expose our selves by art on new hazards , by putting out again to that tempestuous and ( oft ) naufragous sea , wherein youth and handsomness are commonly tossed with no less hazard to the body and soul too , then s. paul's voyage was to the lives of himself and his company ? what true-hearted israelite would have returned back to egypt , when god had brought them out into the wilderness , whose barrenness was compensated with safety and god's society ; as egypt's plenty was corrupted with servility , luxury and idolatry ? deformities may be as great blessings to our souls , as bolts and barres are to our houses ; which keep thieves not onely from rifling , but from attempting those that are thus fortified with lessinviting looks . besides , if all adultery and adulterating arts ( as injurious to others ) by the rule of equity and charity are forbidden to us , how much more any such plots and practices as tend to a self-adulterating , while we disguise and alter our faces , not onely as to god's and mans aspect , but even as to our own ? so that we are not what we seem to be to our selves ; and being once altered by art from what is native , we must look for another face , before we can find or see our selves in that glass which at once flatters , upbraids and deceives us , while it represents our looks other then god hath made them and us : whereas the wise creator hath by nature impressed on every face of man & woman such characters either of beauty , or majesty , or at least of distinction , as he sees sufficient for his own honour , our content , and others social discerning or difference , whereby to avoid confusions or mistakes ; so as there shall not need any further additionals of art , which put a kind of metamorphosis or fabulous change on god's and natures work , whose wisdome and power ( yet ) purposely ( no doubt ) orders some to be less well-favoured , that they may be as foiles to set off the beauty he bestows on others ; as we see leaves are to the brighter flowers , or clouds to the starres . thus he makes black night to commend the lightsome day , the winters horror to double the summers welcome sweetness and serenity . so that in that variety which god hath chosen to set forth his noblest creatures in ( which are after his own image ) even mankind , ( in a kind of checquer-work of some handsome and others unhandsome , some pallid and others ruddy ) every one ( i think ) ought to content themselves with that colour and complexion , as well as feature , which god hath given them , not onely in order to their particular subsisting , but as to the general symmetry of his works ; in which he hath ( as skilful painters do in their pictures ) set forth his more quick and lively colours ( which are in some faces ) by those deep and darker shadows which are in others . if the most accurate pencils were but blottings which presumed to mend zeuxis or apelles works ; who may presume to adde any thing where god hath put to his last and compleating hand , which is both able and wise to doe what he sees best ? answer . i most willingly grant that the same pure and perfect god who hath forbidden all evil ends , or sins of the ripest age and highest stature , hath also forbad all means desired by us to those ends , as to the immorality and perverseness of the agents mind and intent , whose first fancies and most infant conceptions of sin are sinful , if designed , approved , or delighted in ; notwithstanding he hath no power either to act , nor yet any matter whereupon to work , for the accomplishing or carrying on of his sin , but onely from the power , bounty and goodness of the creator , who is good in all his works : though we have evil hands or eyes , yet doth not god tempt us to evil , by giving us those good things which we abuse to sin by the inordinateness of our minds , more then the activity of our hands or outward enjoyment ? it is indeed a great truth your ladiship urges , but very little to your purpose , as i conceive ; yea it makes directly against you . for if it be ( as it is confessed ) most unlawful to abuse good things to evil ends , or to gratifie any desire in order to violate god's express command : then where the heart is upright , without any sinful warpings as to piety , purity and charity , it must follow , that the use of any thing god hath made and given to mankind must needs be good and lawful , both in nature and in art . neither natures bounty , nor the additions of modest and ingenuous art can be blamed , or so much as questioned , where the heart is sound and honest ; as in those loves or complacencies whose chastity useth all kinds of ingenuous elegancy . if nothing can be materially evil , either in nature or in art , but onely as related to the inordinacy of the mind , will and intent of a voluntary and moral agent ; it must necessarily follow , that as to the use of colour and complexion to the face , there can be no evil in it as against the 7th commandment , where no adulterous , wanton or evil purpose is harboured in the soul of those that use it , but it is ( as all things ought to be ) kept within the bounds of piety to god , purity to our selves , and charity to our neighbours . which holy limits must be precisely set , as in the use of this , so of all other ornaments and enjoyments afforded us by the creator's indulgence in nature , which are as prone to be abused to adulterous incentives as this ; yea farre more , as being more inviting : yet are they not forbidden to be used or enjoyed , but onely confined to honest , pure and holy ends ; not onely the last and highest , of god's glory , but also those of the creatures life , health , delight and chearfulness . that in many countreys , and almost in all ages , something which your ladiship would call painting or complexioning , as washings , anointings , fomentations , tinctures and frictions , &c. have been used by very sober , chast and vertuous persons , both maids , wives and widows , i think your ladiship is not so uncharitable as not to grant ; since even whole nations ( not only the jews of old , but christians also ) have and do at this day by customary and civil fashions use it , without any reproach , scruple or scandal of sin , any more then it is to wash their faces , to comb their hair or to braid it , to anoint their heads and faces , to perfume their clothes , &c. which things do neither necessarily tend , nor are studiously intended to any sinful end . the greek churches generally , and most of the latin casuists ( as i have heard from learned men and travellers ) do allow even this complexionary art and use of adorning by some light tincture the looks of women eminent for vertue , modesty , piety and charity , when they are not recluse or votaries : and yet even these are not denied ( as i suppose ) those things which may innocently please themselves even in their retirements ; where every one is yet a theatre and society to themselves , and cannot willingly live at any odds with their looks , or dislike of themselves . some use these helps who are rarely seen of any men ; others of none but their husbands , in reference to whose honest satisfactions they use these customable adornings of the country as a testimony of their love and respect , besides as an attractive or conservative of their affections , which never receive greater checks then when they meet with any object that represents either sordidness , negligence or undervaluing . your ladiship cannot think it unlawful for wives to please and gratify their husbands , no less by quickning their complexion then by hiding any other defect and deformity , or using such ways of sweetness , neatness and decency ( which are potent decoyes to love ) as may best keep their husbands from any loathing or indifferency , also from any extravagancy . to which end i have heard that s. austin's civility allowed those feminine ornaments and elegancies of fine clothes , sweets , dresses and anointings to wives , or such as would be wives , as farre as the limits of chast and conjugal love extended . all which s. jerom's rigor ( who they say more loved then favoured our sex ) would less approve . sure if lewd and wanton women find the use of such adornings to be advantageous to vicious ends , ( which make all things so applied unlawful ) i see no cause why sober and modest women should despair , or be denied to turn them to a better use and honester account ; since they are as apt for the one as the other , and fall as much under the power of good as evil minds to have them . if that oracle hold true ( as it must , because divine ) in all things of free and indifferent natures and use , ( that is , upon which no restraint of god's special command is laid ; as none is upon the churches christian in outward things ) that to the pure all things are pure , and , that nothing is unclean ( that is , morally and sinfully ) in it self , as the blessed apostle was perswaded by the lord jesus ; these will include in their large circumference whatever is used to advance the complexion , or hide the defects of the face , as well as any other parts of the body , both as to the nature of the things used , and the conscience of those who purely use them : since we see that the highest abuse of god's creatures to idolatrous services and sacrifices ( which was the most provoking sin ) did no way prejudge or hinder the liberty of a believer to eat or drink of those things to farre different ends . as there was no idolatry in eating things offered by others to idols , if there was no regard to the idol , whose it properly was not , but to god , whose rightly it was ; so nor can i see any adultery in the use of those helps to handsomness where there is no adulterous intent or evil thought in the heart , whose prime motor or spring ( as to its end and purpose ) being set true to the measure of god's will , the outward wheels , motions and indications cannot goe amiss ; since the end of the command in that , as in all things , is a pure heart , faith unfeigned , and a good conscience . what your ladiship objects , that the use of any artificial beauty may be an occasion to anothers sin , a snare and temptation to them ; truly so may all outward adornings ( which have something in them of a complaisance and takingness ) yea and the most innocent native beauty may be made a bait to the devils hooks : yet do i not think your ladiship will therefore either deform your beauty , or not both own , esteem and improve it to your civil advantages ; else in vain had handsomness been given by god as a favour to so many sober women , who were as conspicuous for their beauty as their vertue , being every way compleatly lovely , like apples of gold set in pictures of silver : such were job's daughters , &c. thus i have ( i hope ) answered the weight of your ladiships argument drawn from the 7th commandment , which forbids onely the abuse of things by depraved and adulterous minds , not the use of them to sober and civil ends . as to the wit of it , which makes all mending the complexion or looks of our faces to be a kind of self-adultery , a metamorphosis of god's work , a confuting of his distinctions set upon his creatures , a re-kindling the fire which god hath quenched , and adventuring again into the storm whence one is happily escaped , &c. my first answer is , that it is hard to extract one drop of spirits or quintessence of reason and right argumentation ( as to point of sin , and stating the conscience ) from many handfuls and heaps of rhetorical flowers and parabolical allusions , which are but light skirmishings , and not serious contendings in matters of religion : such sparks and flashes of oratory ( which are the main stock and strength of most opposers in this case ) are rather like the hedge-creeping light of glo-worms , then that celestial vigor of divine truth , whose beams have a star-like sublimity , and constancy of shining . as to the change and alteration which is odiously called a self-adulterating ; 't is true , there is some little change of the complexion from a greater degree of pallor to a less , possibly to some little quickning of redness ; yet not so as to make any greater change on the face or cheeks then is frequently made by the blushings of those that are of most modest looks and tenderest foreheads . this makes no more a new face or person , ( so as to run any hazard of confusion or mistake ) then usually befals women in their sicknesses and ordinary distempers , incident both to single and married persons ; who sometimes appear pallidly sad , as if they were going to their graves ; otherwhiles with such a rosy chearfulness , as if they had begun their resurrection : so that this artificial change is but a fixation of natures inconstancy , both imitating its frequent essays , & helping its variating infirmities . nor doth all this so terrible a change amount to more then a little quickness of colour upon the skin ; it alters not the substance , fashion , feature , proportions , temper or constitutions of nature ; which is oft done , or at least endeavoured , by several applications , both inward ( as to physical receipts of all kinds ) and outward , by more gross and mechanick arts , which strive by many ways to conceal , cover and supply natures grosser deformities and defects , even as to the very substance of parts , no less then to the additions of borrowed ornaments . thus the baldness , thinness , and ( as both men and women think ) the deformity of their hair , is usually supplied by borders and combings ; also by whole perukes ( like artificial sculls ) fitted to their heads . some highly please themselves in those artificial eyes , hands , leggs , noses , teeth and hair , which make up those breaches of the body which age or sickness or other accidents have occasioned , either to the inconveniency of motion , or the deformity of their aspect . how many both men and women , who pretend to high piety and strictness , do ( yet without any scruple ) by a thrumm'd stocking , a bumbast or bolstered garment , by iron bodies and high-heel'd shoes , endeavour to redeem themselves from that may seem less handsome , and ( vulgarly ) ridiculous or antick ; levelling hereby the inequality of crooked backs and crump shoulders , setting up one foot parallel to the other , filling out the leanness of their dwindled leggs , and the like ? wherein art studiously and speedily either encounters natures enemies , or fortifies its out-works against all assaults , or repairs its breaches , and every way kindly comes in as its second and auxiliary to assist it against all infirmities original or accidental . yet this quantitative adultery , which by such patching and piecing of the body makes farre more gross alterations and substantial changes of nature , your ladiship and all persons of sound senses do allow in their daily use , ( as much as the romans did caesar's wearing of a laurel coronet , to hide the baldness of his head ) without any reproach to any ones honour , chastity or piety : yea , how many grave and godly matrons usually graff or re-implant on their now-more-aged heads and brows the reliques , combings or cuttings of their own or others more youthful hair ? whence the weakness & self-confuting invalidity of this flash or flourish against all use of art to the face appears ; as if there were more adulterating in colours then in features , in quality then in quantity , in a little tincture then in solid composures . truly ( madam ) a smile or silence were the best and justest confutation of such partial allegations , which allow the greater , and yet scruple the lesser changes . nor is there more solidity as to matter of sin or conscience in the other popular terror , of adulterating god's and nature's workmanship to his diminution and reproach : for ingenuous artifices , honest applications and civil alterations to the advantages of humane nature as single or social , in things placed under our natural power , and left free as to our religious or moral power , ( that is , where no divine prohibition intervenes ) these are no more to be called or counted any adulterating of god's works , or reproach to his power and wisdome , then it is to dy woollen , linen or silk , out of their native simplicity ; or to wash that scurf and filth off which riseth naturally from our bodies by sweating or evaporation ; or then the polling of mens hairs , and trimming of their beards , or paring their nails , which suffers not natures excrescencies to run out to that horror and uncomeliness ( like nebuchadnezzar's when he had run long at grass ) to which they would grow ; where art ( we see ) doth daily turn , according to the several fancies and various fashions of times and countreys , those things which are but excremental , to be ornamental to our bodies . the same sarcasm of adulterating nature may be as justly used against all sweet smells or sents applied to our hair , clothes , bodies , or to our breath ; not onely as a delight , but as a remedy to the native ranckness or offensiveness which some persons are subject to both in their breath and constitutions ; which not to cure or alter by art is to condemn such persons ( otherways not ill company ) to solitudes , by reason of those ill savours , which make them fitter for cells then for society . how impertinent and ungrate must that superstition be , which out of a needless nicety of offending the god of nature , ( by altering any characters or impressions he hath set on our bodies , in colour , favour , or feature , ) dreads to use even those helps and remedies which both god and nature have prepared and liberally offered to our both civil and religious use of them ; not more to our own pleasure and innocent advantages , ( besides others social content ) then to the glory of god ? so farre is the use of such helps from any detriment or diminution to the creators glory or work ; who oft suffers nature in its ordinary road or tract to erre , or fail of those proportions which are most perfect and agreeable , purposely to incite and exercise those gifts of art and ingenuity which god hath superadded in reason to mankind , above all those second causes and effects which are moved by more blind instincts and confused impulses . nor is the wisdome , power and goodness of god less manifested at the second hand by humane operation upon and alteration of some works of nature , then in the first productions of things : yea that rational empire , liberty , dispose and use wherewith god hath invested mankind over all his works , in the inventions of art and manufacture , doth more magnify and set forth the munificence and indulgence of god , then that substance and subject matter which he offereth to us , as to other creatures , in all those things whose grosseness and confusions are onely to be polished , distinguished , improved and disposed of by the art and industry peculiar to man : wherein if children of the world and darkness are so polite , ingenious and industrious , in order to obtain evil ends ; how much more may the children of god use their fathers liberality in order to their own & others honest complacencies and compleatings ? certainly , true piety permits us to pay an honour , love and reverence to our selves , as well as to others ; and to our bodies , as well as to our souls : nor is the face more to be unconsidered or neglected then other parts of our bodies ; which we generally either protect from injury and contempt , or supply their wants , or help in their infirmity , by whatever art and means we can learn to be proper for their relief , without any fear or suspicion of sin . as to the jealousy of baiting anew the devils hooks , or leading our selves and others into fresh temptations , when women seem to be in point of beauty faded and almost out of date ; as to the fear of raising up new storms , when the amorous tempest of youth is well allayed ; truly these are as babies or children , rather pretty then strong objections , and are then easily answered and fully confuted , when the heart meditating no mischief yet studies comeliness . the honestest beauty in its native simplicity may be as a bait ; though it must not purposely set the devils traps or snares : nay , on the contrary , the use of some pretty artificial reliefs to nature may be a great means to keep , as our selves from the temptations of envy and discountenance , ( which is always attended with discontent ) so others too , whom these honest frauds and pious guiles may hinder from those by-ways and extravagancies to which more curious eyes and touchy tempers are prone to run , if they be not happily deceived , and so confined to sober and holy affections . so that i do not see but that in the ingenuous use of colour and complexion to the face , there may be the wisdome of the serpent , without the least of its poison ; where the dove-like innocency of the users mind preserves not only the native goodness which is from god in all things that can be used , but also the civil and moral goodness of their use , from all contagion of sin , while the heart is kept within the confines of vertue and civility . though some vain and wanton minds may turn this , as all things , to a serpent ; yet others of modest tempers use it as a staff and stay both to their own minds , and others , whom they most value , and to whom they endeavour to give all ingenuous content , even to the extent of their curiosity , without being any way injurious to god , themselves , or others . objection vi. painting the face argues an heart unsatisfied with god's works and disposings . but ( good madam ) laying aside the flourishes of wit and colours of speech , ( whereof i am not prone to be guilty ) in plain english , ought not a christian to rest humbly content and satisfied with the will of god , submitting thereto without any such contending in patching and painting ways , which shew a mind so far unsanctified , as it seems unsatisfied with what god hath ordered ? can it be other then an insolence and impatience flowing from a refractory and rebellious spirit , which seeks to cure , remove , or cover what god sees fit to inflict on us and expose to others sight , thereby ( as by the man born blind ) to set forth his glory in our deformity or defects ? which to remedy what can it be but flatly to resist and contradict his will , to run counter to god's providence , which is his real word , and as it were an eventuall oracle , which is sealed with the signet of his hand , which is armed with power , and guided by wisdome ? which considerations may seem sufficient in reason and religion to forbid all face-repairings to any alterations in any kind and in the least degree , if there were no scripture-testimonies flatly against those arts , which our blessed saviour intimates to be beyond the moral or lawful power of any one ; since he tells us we cannot ( that is , we may not ) make one hair of our head white or black . if power of alteration be not granted us over hairs , how much less over our cheeks or faces , our skins and complexions ? again , he tells us , that we cannot adde to our stature one cubit ; intimating that we must rest content with that size to which god hath seen fit to confine us in shape , stature and feature , since god doth all things in number , weight and measure . answer . it is most true , that a good christian , who remembers himself to be as clay in the hands of the potter , ought to carry in all things either a thankful contentation , or an humble submission toward the will of god , ( not onely in their natures , constitutions and beings , but also in those external contingencies or events which are as it were the voice and dictates of providence ) so farre as not to use any means forbidden by the written word of god , whereby to remove or alter what god hath so inflicted upon them either in mind , body , or estate . but yet ( dear madam ) this patience or contentedness of spirit , which only forbids us all unlawful remedies , or wicked endeavours for relief , is no hinderance to pious and ingenuous industry , by which we not only may , but ought to use all those means , spiritual , natural and civil , ( as prayer , good counsel , physick , and the like applications , which are as holy as they may be wholesome ) to remove or remedy any pain , sickness , maim , misfortune or inconvenience which happens to us in our health , strength , motion , or estates ; and why not ( also ) in our looks or beauties and complexions , wherein women do think themselves as much concerned as in their riches , health , or almost life it self ; so that many had as lieve dye as be much deformed , and would as willingly part with their bodies as their beauty , which is as the soul of the face and life of womens looks ? certainly those honest endeavours which in fair wayes study to relieve or supply our wants in any kind are no rude contestings with god's providence , nor are to be called crossings or opposings of his will ; but rather they are servings and obeyings of it , in those dictates of reason , prudence and discretion , which god hath given to mankind ( as he hath the various motions and instincts to other creatures ) in order to preserve our selves from any evils , either falling or resting upon us : which voice of god within us , sounding with both reason and religion , is to be listned to and followed , no less then those silent intimations or blinder characters we read in providential events , which may admit of various interpretations or readings ; but never such , as either cross or put stop to those divine directions or permissions which are given us both in prudence and in piety for our ease and help . else we may not by a sacrilegious soberness seek to cure those whom god hath seen fit to afflict with the highest temporal misery , which is frenzy or madness , which deprives them of the noblest jewel and ornament of the soul , reason ; nay , we must not restrain them from any of those desperate extravagancies to which their distemper ( which is natural and providential ) doth dispose them : which were indeed to be more mad then those poor creatures are ; while having reason beyond them , we scruple to apply those means which are proper for their good and our own , merely for fear lest we should contest against god , and contrariate his providential will. so by this paradox of superstitious submission , a sick man must lie and languish under his sickness , sending a bill of defiance to all physicians , chirurgions and apothecaries , as so many bold giants or cyclopick monsters , who daily seek to fight against heaven by their rebellious druggs and doses , prescribed in strange affected terms of art and ill-scribled bills , which seem to be as so many charms or spells and conjurations . so lame men may not either use crutches to supply the weakness of their leggs , or to shore up the tottering frame of their body : nor may they , as the poor man in the gospel , covet to have the benefit of any suppling and healing baths , which would by this argument rather seem inchanted by some evil spirit or demoniack water-nymph , then moved by the healing virtue of any good angel . by this soft and sensless fallacy of resting so satisfied with the events and signatures of providence , as to use no lawful means or industry that may seem to traverse the sentence or present decree , we may not rise out of a ditch or pit when we are once faln into it , nor so much as cry to jupiter to help us ; we may not quench those fires which casually seise on our houses , nor extinguish those flames which incendiaries kindle of faction and sedition in church or state ; we may not row against any stream , nor ascend by any ladder upward , when our native tendency is downward : we must not repair our decayed houses , nor mend our torn garments , or honestly seek to recruit our decayed estates ; but content our selves with our ruined and illustrious houses , we must wrap our selves ( as we can ) in our lazy ragges , with the sluggard turning upon the hinges of holy idleness , as those that are providentially condemned to eternal and irreparable poverty . after these methods of holy ill husbandry , we must let our fields and gardens lie oppressed under the usurpations of brambles and the tyranny of all evil weeds , which are the products of providence as well as the best herbs and flowers ; yea nature seems rather a stepmother and dry nurse to these then to the other : nay , you may not by the inventions of artificial day supply the sun's absence with candle or torch-light , nor dispel the horror of that darkness which providence brings over the face of the earth in the night : you may not seek to obtain your liberty , if once cast into prison , which cannot be without a providence , since a sparrow falls not without it upon the ground , as christ tells us . so many absurd and indeed ridiculous consequences do follow the fondness of this argument , ( that we may not seek to mend what god hath made , nor alter what he hath ordered ) that it is best confuted by continued sickness , lameness , beggery , baldness , and deformity ; under which not to have any sense , or having a quick sense not to desire and endeavour any remedy and redress , were such a super stoical piece of philosophy as is not at all of kin to christianity , whose complexion is of a farre more soft and tender skin then that of the stoick , cynick , or epicurean ; nor doth religion require stupor , but onely a patience , so farre as is not transported beyond the holy and allowed bounds granted to humane and christian industry , to relieve it self by god's permission and blessing . the providence of god however it declare at present his will and pleasure to us by those events which are naturally less welcome and pleasing to us , yet it doth not so confine and determine either it self or us , as not to admit us to use lawful means of honest variations and happy changes ; which your ladiship sees are not more frequently applied by us then prospered by god with desired successes . so farre is it that we should by any sad events be confined onely to a silent and passive submission , ( which is necessary and just indeed when our afflictions exceed the help of second causes ) that we are rather obliged , both in reason and religion , to use those means which may obtain blessed recoveries , without violation of good consciences , which are not injured but there where god is disobeyed . nor is the divine goodness less to be seen , venerated and praised , in those emendations which follow to our ease and comfort the lawful applications of art and ingenuity , then his power and justice ( or possibly his special displeasure ) may sometimes appear in those unpleasing events which some would fain set up ( beyond god's intent ) as idols , to such an unmovable fixation , as if it were impious to endeavour to remove them , because providence hath once permitted them to take place amidst the changes and contingencies incident to this mortal & mutable state . there may be holy contradictions and humble contraventions , ( as to god's silent providence , so to his declared will ) either discovered by effects , or by his express word . thus jacob wrestled with the angel , and would not let him go ( when he desired ) till he had by a pious importunity and holy insolence extorted a blessing from him . so moses prayes with extraordinary fervency , when god had bid him let him alone . hezekiah , though under the declared doom of his instant and approaching death , yet is not more bold then welcome , when by prayers and teares he seeks to repeal , or at least reprieve , the sentence already passed upon his life by the prophet . religion is no friend to laziness and stupidity , or to supine and sottish despondencies of mind , under the pretence of compliances with providence , as afraid to remove the crosses or burdens incumbent upon us , ( wherein the sluggard might have some plea for his sloth : ) for these befall us many times ( as indeed all necessities of life do ) not more to exercise our patience , then to excite our inventions and industry . nor doth the infirm life of man require less active then passive graces ; the one to remedy what we may , the other to bear what we cannot cure . but ( madam ) in vain do i listen to your words , when i see your contrary actions , by which you give your self the fullest answer , and save me the labour . who ( i beseech you ) is more speedily , curiously and earnestly solicitous to encounter the afflictions and cross events of providence then your love and care is , when any thing threatens or urgeth upon the health , strength , sight , hearing , shape or straightness of your children and nearest relations ? yea how auxiliary are you to your servants and neighbours ? how importunely do you pray for remedy ? how are you ( as martha ) incumbred with receits , plaisters and medicines of all sorts , which you think most potent and soverain to remove any pressure or danger ? yea , as to those helps which are most mechanick & artificial , having nothing of native virtue , but merely such a formal application as makes but a shew of help to natures defect ; whom did your ladiship ever blame ( if in other things unblameable ) for using a glass eye , which is but an honest mocking of the world , while it pretends to the place and office of a natural one , which god saw fit to take away as to our own sight and use ? but he did not withall take away either our wits , our hands , or our freedome , to make and use ; if we list , a crystal , painted eye , both to hide our own defect and deformity , also to remove from others the less pleasing prospect of our blemish . when was your ladiship scandalized with any grave and sober matron , because she laid out the combings or cuttings of her own or others more youthful hair , when her own ( now more withered and autumnal ) seemed less becoming her ? how many both mens and womens warmer heats in religion do now admit not onely borders of forein hair , but full and fair perukes on their heads , without sindging one hair by their disputative and scrupulous zeal , which in these things of fashion is now grown much out of fashion ? your ladiships charity doth not reprove , but pity , those poor vulcanists who balance the inequality of their heels or badger leggs by the art and help of the shoemaker ; nor are those short-legg'd ladies thought less godly who flie to chopines , and by enlarging the phylacteries of their coats , conceal at once both their great defects in native brevity , and the enormous additions of their artificial heights , which make many small women walk with as much caution and danger almost as the turk danceth on the ropes . who ever is so impertinent a bigot as to find fault when the hills and dales of crooked and unequal bodies are made to meet without a miracle , by some iron bodies , or some benign bolsterings ? who fears to set straight or hide the unhandsome warpings of bow leggs , and baker feet ? what is there as to any defect in nature , whereof ingenuous art , as a diligent handmaid waiting on its mistress , doth not study some supply or other , so farre as to graff in silver plates into crackt sculls , to furnish cropt faces with artificial noses , to fill up the broken ranks and routed files of the teeth with ivory adjutants or lievtenants ? yet against all or any of these and the like reparative inventions , by which art and ingenuity studies to help and repair the defects or deformities which god in nature , or providence is pleased to inflict upon our bodies , no pen is sharpened , no pulpit is battered , no writ of rebellion or charge of forgery and false coinage is brought against any in the court of conscience ; no poor creature ( who thankfully embraceth , modestly useth , and with more chearfulness serveth god , by means of some such help which either takes away its reproach , or easeth its pain ) is scared with dreadful scruples , or so terrified with the threatnings of sin , hell and damnation , as to cast away ( much against their wills ) that innocent succour which god in nature and art had given them ; from which they part with as much regret , as the poor man did from his darling lamb , which the rich mans insolence , not his indigence , not his want , but wantonness , forced from him . rather we are so civilly pious in these cases , as to applaud others no less then please our selves in those happy delusions , whereby we conceal or any way compensate those our deformities or defects in any kind , which seem to us less convenient , or to others less comely , in this our mortal and visible pilgrimage . onely , if the face , ( which is the metropolis of humane majesty , and as it were the cathedral of beauty or comeliness in the little world or polity of our bodies ) if this have sustained any injuries ( as it is most exposed to them ) of time or any accident , if it stand in need of any thing that our charity and ingenuity in art can help it to , though the thing be never so cheap , easie and harmless , either to enliven the pallid deadness of it , and to redeem it from mortmain , or to pair and match the inequal cheeks to each other , when one is as rachel , the other as leah , or to cover any pimples and heats , or to remove any obstructions , or to mitigate and quench excessive flushings , hereby to set off the face to such decency and equality as may innocently please our selves and others , without any thought to displease god ( who looks not to the outward appearance , but to the heart , ) what censures and whispers , yea what outcries and clamors , what lightnings and thunders , what anathemas , excommunications and condemnations fill the thoughts , the pens , the tongues , the pulpits , of many angry ( yet it may be well-meaning ) christians , both preachers and others , who are commonly more quick-sighted and offended with the least mote they fancy of adding to a ladies complexion , then with many camels of their own customary opinions and practices ? good men ! though in other things , not onely of fineness and neatness , but even of some falsity and pretension , they are so good-natured and indulgent as to allow their lame or their crooked wives and daughters whatever ingenuous concealments and reparations art and their purses can afford them ; yet as to the point of face-mending , they condemne them like paul's church to sink under everlasting ruines . the most of your plainer-bred and as it were home-spun professors and preachers , who never went far beyond their own homes , can with less equal eyes behold any woman , of never so great quality , if they see or suspect her to be adorned any whit beyond the vulgar mode , or decked with feathers more gay and goodly then those birds use which are of their own countrey nest . in which cases of feminine dressing and adorning , no casuist is sufficient to enumerate or resolve the many intricate niceties and endless scruples of conscience which some mens and womens more plebeian zelotry makes , as about ladies cheeks and faces if they appear one dram or degree more quick and rosy then they were wonted ; so about the length and fashion of their clothes and hair . one while they are so perplexed about the curlings of ladies hair , that they can as hardly dis-intangle themselves as a bee engaged in honey ; otherwhile they are most scrupulous mathematicians , to measure the arms , wrists , necks and trains of ladies , how farre they may safely venture to let their garments draw after them on the ground , or their naked skins be seen . here , however some men can bear the sight of the fairest faces without so much as winking , ( where the greatest face of beauty is displayed ) yet they pretend that no strength of humane virtue can endure the least assaults or peepings of naked necks , if they make any discovery or breaking forth below the ears . not that any modest mind pleads for wanton prostituting of naked breasts , where the civiller customes of any countrey forbids it ; but some mens rigor and fierceness is such , that if they espy any thing in the dress , clothes , or garb of women , beyond what they approve or have been wonted to , presently the tailours , the tire-women , the gorget-makers , the seamstresses , the chambermaids , the dressers , and all that wretched crew of obsequious attendants , are condemned as antichristian , and onely fit to wait upon the whore of babylon . nor do the poor ladies ( though otherwise young and innocent , though as vertuous as handsome ; or if possibly elder , every way exemplary for modesty , gravity and charity , yet they do not ) without great gifts and presents , ( as by so many fines & heriots ) redeem themselves from some mens severe censures : and if they do take any freedome to dress and set forth themselves after the best mode and fashion , it costs them as much as the romane captain's freedome did him ; when indeed they are ( as s. paul pleaded ) free-born , not onely in nature , but as to grace and the new birth , which is no enemy to what fashions modesty may bear , and which decency , civility and custome do require . yet your ladiship hath often heard some persons in point of clothes as highly incensed against all such fashionable alterations and various adornings , as saul was against jonathan's tasting a little honey ; as if all these things of feminine culture , art and invention were no less under a curse or execration then saul's rash vow and devotion had made that honey , the tasting of which enlightned jonathan's eyes , and the liberty of eating it might have refreshed the wearied spirits of his wandering souldiers . truly in these quarrellings of some severer spirits against all auxiliary beauty and helps of handsomness in women , i observe that commonly what they want in force of arguments , rational or religious , they make up in clamor and confidence . as the pope is said to have expressed in his bull against the knights teutonick or templars , when he confiscated their estates , although of right and justice we cannot , yet out of our plenary power and will we do dissolve them : so these many times in stead of convincing the judgements of sober persons ( like learned divines and serious christians ) fall to cavillings and menacings , to bitter and scurrilous reprochings , imagining that what bumbast stuff or voluble ratling will serve to scare the superstitious and easy vulgar ( who have always an envy and malignity against their betters ) will also serve to resolve more serious judicious souls of those persons who are blest with better breeding and exacter understanding . such was that sarcasm which your ladiship may remember was used by a witty and eloquent preacher , whom we both heard at oxford , who speaking against ( not the absolute use , but ) the wanton abuse of womens curiosities in dressing and adornings , instanced in jezebel's being eaten up of doggs ; as shewing , saith he , that a woman so polished and painted was not fit to be mans meat . which expression had more of wit and jest in it then of weight or earnest , and might seem to repress either fondness or impudence abusing such ornaments , but it was not valid as to the conviction of any sin in the use of them . which many boldly assert , raising strange terrors and most tragick outcries , as if every touch of colouring added to the cheeks were a presage of hell-fire , every curled hair or braided lock were an embleme of the medusa's head is not pictured more terrible with her snaky tresses , then these men would represent every lady ( never so modest and vertuous ) whose either hair , or complexion , or tiring is not natively their own . yea so angry or envious is the rusticity or simplicity of some against all that either soberly please themselves , or civilly appear less unpleasing to others , by the help of any artificial beautifyings , ( though with never so much discretion and modesty ) that when they have nothing to object against the intellectuals or morals of women , they vehemently quarrel with their artificials , their dressings , clothes and fashions , their looks and complexion , if they list but to suspect them to have any thing adventitious to them , liking them the worse because they look well , and censuring them for evil hearts because they aim at having good faces ; as if the heart received sinful infection by any colour or tincture put to the face , more then it doth moral defilement by any thing that enters into the mouth : against which error our saviour expresly teacheth us , counting those but pharisaical fools and supercilious hypocrites who judge and teach men otherwise ; as we read , mark 7. 18. yet by a like magisterial rigor do some men seek to confine all women to their pure and simple naturals : as if art and nature were not sisters , but jealous rivals , and irreconcileable enemies against each other ; whereas indeed they are from the same wise god and indulgent father , from whom comes every good as well as every perfect gift , as s. james tells us ; who hath given to mankinde , as he did to bezaleel , exod . 31. 3. the invention and use of many curious arts , that man might know how with most discretion and advantage to dispose of and improve the great variety of god's bounty , which is first set forth in natures either plainness or beauty , so as to court and please every of our senses , and to accommodate every of our occasions , in those several ways and methods which mans industry likes best : who , although he cannot create the matter and inward essence of things ( but works onely upon god's and natures stock ) yet he is in some sense a superficial creator of several outward forms and shapes , of various use and applications of things ; farre beyond that rustick grossness , primitive simplicity and confusion , which either is in the first rudiments or in the effects of nature , before its materials are subdued , softned and digested by art , which is as much the good gift of god , and tends to his glory , as nature , and which to deprive mankind of , is to reduce them from the politure and improvement of after-times and long experience to their first caves and cottages , their primitive skins and acorns . nor may we think , that the god of art and nature , ( who gives us liberally ( without any envy or grudging ) all things to enjoy in a vertuous and sober way , that is , to good ends ) hath so curbed us up by religious severities , as to forbid us the use and enjoyment of the fruits of his wisdome , power , and paternal bounty , so as may best please our selves and others , without displeasing him , who is to be glorified even in that sensible glory of beauty , feature , colour and proportion , which is but superficial , and must be done away when a more durable and eternal glory shall appear ; of which it hath some embleme , type and prefiguration , as the tabernacle had of solomon's temple . all which superstitious rigor and preciseness is not more contrary to god's munificence and indulgence , then to the very nature and fancy of mankind , which is so set beyond all creatures , that even grace and vertue themselves receive some varnish and gloss , a kind of silent commendation , by the cleanliness and comeliness of our outsides ; yea , we think to doe an honor to religion in its publick services , by putting our selves , even as to our vestures and gestures , into those forms and fashions which we think are most civil , reverential and comely . as nothing is more humane then the delight in handsomeness ; so it cannot be either irrational or irreligious to hide those our deformities and defects , which we think are prone to diminish us in the eyes and acceptance of those with whom we do converse , either as to civil or religious society . if a civility both to the living and the dead invites us to wash the bodies and faces of the dead ( as they did tabitha's ) ( to which custome of being baptized for the dead the apostle seems to referre , 1 cor. 15. 29. ) as forespeaking and hoping for an after-resurrection of the body to an eternal purity and incorruption ; also we close the eyes and compose the countenances of our dead friends , so as may most remove them from that gastly and unpleasing aspect which is in the vale and shadow of death : what ( i pray ) hinders , while we are living and among the living , but that we may study to adorn our looks so as may be most remote from a deathfulness , and most agreeable by their liveliness to those with whom we live ? if it was piety of old to repair the temple of god , and is still good husbandry to mend the decaies of those houses of clay in which our bodies dwell ; why should it seem sacriledge to relieve these tabernacles of our bodies , which are the hosteries of our souls and temples of the holy ghost , so long as they may be in any decorum serviceable to them both ? not that i am for those gross soloecisms of art , which by unseasonable and unsutable affectations ( as so many pitiful props and underpinnings ) strive in vain to skrew and set up lapsed and tottering age to the semblance and prospect of youthful beauty and vigor ; when old women , and men too , with the great neglect of their souls adorning and preparation for heaven , seek , as it were by medea's charms , to recoct their corps , as she did aeson's , from feeble deformities to spritely handsomeness . when gray hairs are here and there , it is fit the more to lay to heart our frail estate : but when the pillars of the house do fail , when loud summons of aged infirmities call loud upon poor mortals to make haste for heaven and eternity , to prepare to meet their god , and adorn their souls ( with aged and devout anna ) for their spouse and saviour jesus christ , in all those gracious augmentations of piety and holy improvement of vertue which may make them beautiful and lovely in god's sight ; there is then no place or season to be curiously patching and superfluously mending , to be painting , polishing and pruning ( beyond a matronly comeliness or gravity , which is always lawful while we are alive ) our gibeonitish carkases , those rotten posts which are mouldring themselves away : 't is impertinent to trim our cabin with cost and pains when we are upon shipwrecking , or poorly to furnish a room when the whole house is shortly to be pull'd down . to be deploredly old and affectedly young , is not only a great folly , but a gross deformity . 't is ridiculous to spend much of a moments remnant in contending with the invincible wrinkles and irreparable ruines of old age , which nothing but a vizard can quite hide , or a miracle can wholly overcome . it is fit for us humbly to yield to those decaies and oppressions of time to which sinful mortality hath exposed us . many times we must be content to be first buried even in the rubbish and ruines of our own vile bodies , whose sad decaies , incurable diseases , and irreparable deformities , ought to serve rather as foils , the more to set off , and less to hinder our meditations of eternal life , health and glory ; not impediments or bluntings , but rather as whetstones , to set an edge on our desires after higher and more permanent beauty . my plea ( madam ) is only so farre as nature and years may both sutably and seasonably bear those discreet and ingenuous assistances of art , which may give a decency and conformity to our education and other proportions of civil life : where specially there may be some such decaies as are precipitant as to years , and exorbitant in one part beyond all the rest , through natural infirmity resting thereon , or by some outward occasion that hath befallen us . who doubts but if by the numme palsie one legge or arm be as it were mortified , while the rest of the body is yet strong and vigorous , we may by fomentations and other convenient means seek to revive and recover it ? who scruples but that if one or two or more gray hairs grow up on a youthful head ( as is frequent in some colours and constitutions ) by an over-early non-conformity to the rest of our hairs that are round about , who ( i say ) scruples but that they may lawfully be pluckt out ? i confess i am prone ( civilly ) to gratify sober and vertuous minds as long as they live , with those ornaments to their out-sides which may keep them in all civil comeliness and cleanliness ; which to preserve is not onely great discretion , but even good conscience ; at least in wives , who ought not to be either prodigal or negligent of themselves as to outward decency , so farre as it may prudently be obtained , and modestly maintained . to these ( i humbly conceive ) that indulgence in point of artificial handsomeness may be allowed , which was permitted by s. paul to timothy as to drinking a little wine for his often infirmities : yet am i herein as farre from indulging vanity , pride and wantonness , as the apostle is there from encouraging riot , excess and drunkenness . nor would i only vindicate the innocent use of auxiliary beauty from the unjust suspicions and rash censures of being absolutely and in the very nature of the thing a sin , ( which some assert , beyond what i can yet see by my own eyes , or the best spectacles they afford me ) but my design is to have it so used , as may no more blemish a modest womans discretion then burthen her conscience ; that she may be not onely commendable for the innocent purity of her heart , but unblamable for the elegancy and decency of her hand , which useth these , as all things , not only lawfully , but expediently , piously and prudently , conscienciously and becomingly , onely to conceal or supply such defects as , you confess , may in many other cases admit the help of art without any sin or shame . as for the words of our saviour which your ladiship cites , when forbidding us to swear by our heads , he signifies how little power we have of them , since we cannot make one hair white or black ; his meaning is , not either to shew the impotency or unlawfulness of all humane skill , as if man could not or might not by any art change the outward colour of his hairs , which is daily and easily done : but our blessed lord truly urgeth , that as to the inward temperament we cannot make one hair grow otherwaies then it doth , either black or white : all dyes and tinctures do but alter the outward form or colour , by hiding what is native , from an internal and ( by us ) unchangeable principle , which is out of the reach of art. so when our blessed saviour tells us we cannot by our taking thought adde to our real stature one cubit , he doth not hereby deny the possibility or lawfulness of setting our selves higher then naturally we are , either by the heels of our shoes , or by patens , or seats , and the like inventions , which seek to give an advantage of procerity and comeliness to our stature ; which if shrunk to a dwarfishness and epitomized to a decimo-sexto , makes the persons of men and women subject to be as little in the eyes and esteem of others as they are in their own inches or size . nothing is more obvious then for tall goliah to despise little david . but as to the augmenting of our seeming height and stature either by heels , or high-crown'd hats , or seats , none are ( i think ) so silly as to be scrupulous . nor do i think it much to be doubted , but if in our youth by sickness or fear ( in one night , as i have read ( in master howell's epistles ) befel a youthful man in the low-countreys upon the false terror he had of being the next day executed by the command of the duke of alva ) our hair should turn white , ( like snow in summer falling on green and florid trees ) to a kind of monstrosity and deformity ; such an one ( i doubt not ) might lawfully redeem himself from the uncomeliness of such untimely accidents , either by dying his hair , or by using a peruke sutable to his graver years , without any enterfearing with our saviour's meaning , which onely shews the unchangeable bounds and principles of nature as to god's fixation and providence in all things , but not to forbid the ingenuous operations of humane art and invention , to which the works of god in nature are subjected , so farre as they are manageable within the limits of moral intentions and religious ends . so that i see no reason or authority , madam , that the preciser ignorance of any hath from heaven to set either our leggs in the stocks , because we wear polony heels , or it may be chopines ; nor yet to set our heads in the pillories , either because we wear hair which is not natively our own , or use , it may be , some little colour and tincture which is not more adventitious to our natural complexions , then utterly a stranger to all wicked and unworthy intentions . and thus i have not more largely then fully ( i hope ) answered this objection your ladiship was pleased to make against all auxiliary handsomness . objection vii . painting the face a badge of vanity , and an appearance of evil . i do not ( indeed ) deny but that in many cases , as lameness , crookedness , blindness , baldness , want of teeth , and dwarfishness , the defects or unwelcome deformities incident to our bodies may be artificially repaired or covered , to the best advantages of our motions and civil conversations ; wherein the practice of very grave and godly christians , no less then the approbation ( or connivence at least ) of the best ministers , do confirm me : and truly it were as uncharitable to deny these innocent and ingenuous reliefs to them , as to deny an alms to a poor man , or crutches to one that is lame . but as to the helping of the colour or complexion of the face in the least degree , as i do not see it any way necessary or convenient upon a vertuous account , so nor can i think it tolerable for any modest and gracious women , who profess the gospel of jesus christ , which your ladiship knows is a doctrine of such singular purity and modesty , that both the apostle of the jews , and the gentiles , ( s. peter and s. paul ) injoyn those holy severities even to women , as allow them none but modest apparel , with shamefacedness and sobriety in their looks and gestures ; forbidding them broided or well-set hair , also gold , pearls , and costly apparel . how much more , may you inferre , do they forbid all painting , patching and powdering , which become none but proud , or light and bold women , who proclaim to the world that they are not yet redeemed from their vain conversation ? whereof these inventions of artificial beauty seem infallible badges , as being servient and accessary to all other vanities ; from all which we must needs be divinely forbidden by the force of that one apostolical canon , of abstaining from all appearance of evil , which may cast any blemish or reproach on the modesty , purity and sanctity of christian religion ; which ( as truth ) needs none but its own native beauties , but teacheth us to turn ( by an holy and humble chymistry of patience and contentedness ) the very deformities and decayes of the outward man to the advantages and daily renewings of the inward man. answer . madam , i will not captiously reply upon your ladiship , by putting you to plead for your own and your childrens wearing of well-set , curled , gummed , braided and powdered hair , according as the fashions vary ; nor will i retort upon your gold jewels , ear-rings , and costly apparel : in all which your ladiship , with many other persons of honour and piety , seem either to have some dispensation for the use of those things , which ( by your own allegation ) are more expresly against the letter of those scriptures then any thing you have yet urged against tincture or complexioning , which you so much dread and abhorre : or else you must interpret those and the like negative places in a soft and right-handed sense , not in a severe and sinister meaning : not as absolutely forbidding all those and the like things of riches and ornaments to all christian men and women , ( for so even putting on of apparel would seem prohibited , and we must run to an adamitick nakedness or madness ) but the injunctions or exhortations are only comparatively , so as not to make them the objects of their chief study , desire and delight , to the undervaluing and neglect of those gracious and internal ornaments which only beautifie the soul , and are of great price in the sight of god , who only esteems those things as our moral , full and real beauty , which do most assimilate us to himself in true holiness . not but that his bounty hath given , and his indulgence allows us , all things of outward splendor , riches and ornament , as tokens of god's munificent goodness to us ; also as ensigns of civil honor , and notes to distinguish the places and qualities of persons ; yea further , to conciliate hereby from the vulgar something of majesty and reverence to their superiors , either princes or priests . so that since all wise and holy men have granted thus much as to the lawful and civil use of those things that are for fine clothing or costly adorning our bodies , ( notwithstanding those prohibitions , which are onely limited and respective as to the main end and design of a christian ) truly i see no cause why they may not with as favourable an indulgence permit to women those modest and discreet helps of beauty as to the face ; since there is no letter of the new testament which bears any shew of forbidding these more then those , which by a just candor of interpretation are allowed . yea in particular , as to the advantaging of our faces , and adding to the lustre and beauty of our looks , our blessed saviour we see is so farre from being against the eastern custome of anointing the head and face , ( which doubtless added something to the visible beauty and shining of the countenance ) that he bids the jews even in their fastings to use it as at other times , not peremptorily and absolutely , but rather then , by pharisaical and affected abstinence from washing and anointing the face , to bely a fast with hypocritical sadness and sowreness of looks , which are not accompanied with humble and contrite hearts . that these anointings of the head and face were apparent , and tended to set forth the beauty and chearfulness or serenity of their faces who used them , is most evident , by joab's forbidding the widow of tekoah to use it when she was to personate a suppliant or mourner ; and by naomie's advising ruth to use it in order to conciliate the love of boaz to her . yea , although it is evident in histostories , both sacred and civil , that the custome of anointing , ( oftentimes , no doubt , mixed with such tinctures as did colour or paint the face and body ) was usual among all nations , civil and barbarous , greek and romane , southern and northern , east and west indians , insomuch that the picts here in britannie had their names from their being painted ; ( not onely as a terror to their enemies in warre , but as an ornament in peace ) though ( i say ) this fashion be almost epidemical and connate , or at least customary , to all nations ( to which the grecian and romane luxury added ( no doubt ) whatever wit and art could devise , in order to the setting off of their beauties and handsomeness , according as each country fancied ; ) yet we never read either the great doctor of the jews , or gentiles , any where giving any dash of their pens against these customes , which were so frequent ; no , not there where regulations are set to feminine coverings and adornings . nor do we find that in the great pomp or princely parada used by queen berenice and her train of women , ( among whom , no doubt , all the romane and asiatick fashions of improved beauty did appear , as s. luke intimates ) we find not the blessed apostle either at all taken , or scandalized with that exquisiteness and glory , of which he wisely takes no notice : so farre is he from finding fault or expressing any dislike , thinking it more becoming the apostolick gravity to preach those great points of christian graces and duties , in righteousness , temperance , and judgement to come , then by impertinent and unseasonable severity to declaim against such civil and venial vanities as women use ; which are such , not absolutely in the nature and use of them , but in the mind and intention of the user of them . agreeable to which methods of apostolical prudence , i think the heats of some preachers in their sermons and writings were farre better spent in urging the great things of the law and gospel ( which have moral and clear foundations in scripture , and so make both easy & potent convictions in consciences ) then with a looser zeal and blinder boldness to inveigh most impetuously against those things of extern mode & fashion , which will either cease to be doubted of and used when once they appear to a gracious heart any way evil , or else they will cease to be suspected for evil when once they are found to fall under the lawful use and management of an heart that is truly good in its holy ends and gracious habits , doing all things , as in the fear of god , so farre as it sees god allows , so also to the glory of god , as giving him thanks for all things in nature and art which are afforded to our necessity , or delight and ornament ; securing it self in the use of all these things by those two great assertors of a christians liberty in use of outward things ; the one of the apostle paul , who assures us that nothing is of itself unclean , as to any moral defilement ; the other of our blessed saviour , who tells us , that no extern applications to our bodies defile us , but the inward fedities of the heart onely ; whose emanations if poisonous , poison all things through which they pass , but if pure , they purify all things that come within their streams . as to that dash your ladiship gives to this quickning of complexion , as if it were an infallible token of a vain mind by this vain conversation ; it will then be best taken off , when we both understand what the apostle means by vain conversation . for either you must interpret it for flatly vicious and wicked ; or so impertinent and extravagant as is not to be reduced to any rules or bounds of reason and religion , no , not under any intentional piety and habitual or dispositive holiness , to which a gracious heart can and will referre all things , even of superfluity , civility and decency , which are still within the general order and proportions of reason , and no less within the skirts and suburbs of religion ; being then kept from the blemish or brand of any such vain conversation as is vicious , when they are short of sinful intentions , and hold within the compass of ingenuous recreations and pleasures . on the other side , if your ladiship opposeth vanity to mere necessity or fancy , that by that expression of being redeemed from vain conversation we are forbidden all things of cost or comeliness , of bravery and elegancy , of pleasure and recreation , beyond what the mere necessities or rigidest conveniencies of humane nature and life require ; if this be your sense , truly i think ( under favour ) the spirit of the gospel is not so cynical : god treats his children with more indulgence . besides , your ladiships own conversation makes me believe this is not the meaning of vain ; for then you are apparently guilty of as many forbidden vanities as you have superfluities of cost and care , of dressing and lacing , of curling and pleating ; you must abate much in your own person and your childrens , in your clothes and furniture ; in your buildings , gardens , &c. but truly i think piety hath so much candor in it , ( especially out of cels and cloisters ) not onely in kings courts , but in meaner persons houses , as to admit of costly and gorgeous apparel , of fine linen , and other things at that rate and proportion , as to the beauty , ornament and elegancies of life : which things ( even of a light and lesser nature ) though they be not of the immediate substance of religion , or solider parts of piety and vertue , yet they are as the fringe and accessaries to them ; like the feathers and colours of the dove , which adde indeed nothing to its internal innocency , but something to its outward decency ; from which religion is so farre from being an enemy in civil conversation , that the apostle exacts order and decency even in religious duties and devotion . true piety is not pleased with sordidness or sluttery ; nor is god's spirit grieved with modest care and sober study of outward handsomeness in all kinds . so that it seems to me no better then a streight-laced superstition which thus pinches god's bounty and a christians liberty , which makes christianity such a captive to unnecessary rigors and pedling severities , as if it were never in a due posture and habit till its nails be pared to the quick and its hair shaven to the skull . many things certainly are allowed to those that are godly , in this life , not as they are god's children so much as they are the children of men , that is , in a condition of frailty , a kind of infancy and minority ; in which god ( as jacob ) clothes his josephs , and his spouse too , not onely with garments of necessity , but of beauty , variegated and embroidered . and this he doth , as to the honour of his bounty , so with no blemish to his love , nor diminution to his childrens holiness , of which outward ornaments or sordidness are a very false measure ; though some silly souls are prone to place much piety in their mawkingly plainness , and in their censoriousness of others who use more comely and costly curiosities . 't is true , solomon's ( now more severe , refined and sublimated ) wisdome passeth his penitential censure upon all things under the sun , to be vanity of vanities ; that is , apart from and in comparison of that true and eternal light , life , beauty , riches , strength , love , honor , glory and happiness , which are onely to be enjoyed in a nearer union to and communion with god the supreme and incomparable good. yet he was farre from diminishing or reproaching the creators power , wisdome , bounty and providential disposure of all things ; who made them all very good , in their forms , use and ends , however the sin of man hath drawn over them a black shadow of vanity , and of misery upon himself , until he be redeemed by christ from that vanity of vanities , sin , which makes all to be vanity and vexation to impenitent sinners , while such , but not to an humble and holy christian , who sees and adores god and christ in all things , and no less in this , which may adde to the momentary comfort and content of its looks , then in other things , which are not therefore sinful vanity , because not of absolute necessity . as for the last place your ladiship voucheth , of abstaining from all appearance of evil , which you think as a large net must needs include in its capacious bosome all these modes of auxiliary beauty ; even this , as all other scriptures , must be seasoned with the salt of a right and restrained sense , lest it be corrupted by a loose and false interpretation : else we must call no man master or father , nor take care for to morrow , nor labour for our livings , &c. it cannot be meant that we must abstain from all those actions or things wherein evil minds do oft appear , as most studiously , so most wickedly , while they appear under the mask , colours & pretensions of piety , vertue and sanctity , by most affected and rotten hypocrisies : this were to forbid us all those appearances which most become us : for there is no form or fashion of holiness so severe , demure and precise , but it often falls under the devils counterseit and imitation . we must not abstain from being and appearing as angels of light , because satan transforms himself to that appearance : our light must shine before men , though some call their darkness light , and put the beams of light on their darkness . the pharisees pride and hypocrisie appears in moses chair , in long prayers , in fastings and alms ; we must not therefore wholly abstain from these : the sheep must not flea off his skin because the wolf many times puts on its fleece . no , our saviour teacheth there to adde sincerity to the solemnity , and the power of godliness to the form . i remember in my small reading of the ecclesiastical stories , both ancient and modern , that the holy severities of watching , fasting , hard lodging , course fare and homely clothing , used by orthodox christians , were usurped by most damnable hereticks and desperate schismaticks , the better to cover over their rotten manners and pernicious doctrines ; they will oft give all away to the poor , in order to get greater estates by rapine ; they will be , like john of leiden , reformers of church and state , that by sacrilegious arts and rebellious crafts they may mend their own fortunes : yet these fallacious appearances must not deterre good christians from real charities and just reformings . so then , those appearances of evil from which we are bidden to abstain are such , wherein sin and vice do generally appear as in their genuine and proper colours . a christian must not onely avoid gross sins with open and impudent foreheads , but also keep aloof from the very suspicion of those pregnant sins , as well as from the spot ; as caesar required of his wife . further , the apostles meaning may be this , that we must abstain from all sin , which is notoriously and confessedly such , whatever fair semblances and appearances it makes ; where sins are so putrid and unsavoury , that no fair pretensions can so perfume them , as to make them pleasant to christians , that have their senses awake and exercised to discern true holiness . as to this duty then of abstaining from all appearance of evil , christians must be first wisely and exactly informed , as of the natures , so of the appearances of sins ; that they be not gulled and deluded with the devils baits and shews , nor yet scared with every scare-crow , and take every boil for a plague-sore , or every scab for a leprosy : which superstitious fancies are prone to mistake , not grounding their fear upon judgement , but guiding their judgements by their fears ; not therefore abstaining , because god hath forbidden , but therefore imagining god hath forbidden things , because they have been accustomed to abstain from them . whence ariseth not real and true , but false appearances and misprisions of evil , which fall not under the apostles caution , whose aim is to deterre christians as well from misapprehensions of good or evil , as from misapplications to them : nor would he have us to abstain from other then those appearances , wherein evil commonly appears like it self , in its proper colours , not onely as to its malice and mischievousness , but also as to its disorder and impudence . for to avoid all those customes and manners , civil or sacred , in which sin and superstition may and oft do appear , we must either go out of the world , or not at all appear in it . as all is not good which good men doe or say , so nor is all evil which wicked men make shew of : as infinite shadows make not up one substance , so nor many appearances onely make up one sin . 't is not what superstitiously appears as evil to weak and simple eyes , but what really is and so appears evil to serious and judicious minds , which we must avoid ; else ignorance , superstition and hypocrisie will ( as i said ) obstruct and put in a prejudice against all things , under the seemingness or appearance of evil , which are not onely allowed of god , but necessary in the outward shews and expression of either civility or religion . as in all other cases ( then ) so in this of auxiliary beauty , it must first be convincingly proved that all use of such helps is in its nature a sin ; that none can use them in any case , or the least degree , without either breaking an express command of god in right reason or scripture , or without a secret purpose and sinister intent to sin ; that there must be either a sin in use of the nature of the thing absolutely prohibited , or in the inevitable depravedness of the users intention , if in nature it be allowed . for the nature of the thing , it is in vain cried down for sin , when nothing is produced against it in reason or scripture ; nor more pretended against it then may as well be urged against the use of many other things , as helps to natural defects , or ornaments to civil life , of which they make no doubt who most deny this of tincture and complexioning . so that either they must condemn other things ( with this ) which they approve , or approve this with other things which they do not condemn or disuse . as to the end and intent of the user , i presume your ladiship and others too have so much charity , as not to censure or condemn all those for wicked and wanton who use any help to their complexions ; nor can you justly blot out or forget all the piety , charity , modesty and gravity of those who ( otherwise constant & conspicuous for those graces & vertues ) have yet either undiscernibly as some , or suspectedly as others , or declaredly as many , ( according to the general custom of countreys ) used such additaments to their faces as they thought most advanced the beauty or comeliness of their looks . and however it be true that a tender conscience is prone to a commendable jealousie in the point of sinning against god , ( whereof a good christian cannot be too cautious ; ) yet it is as true that in the church of god there is so clear a light and constant a rule to discern good and evil , sin and no sin by , that there is not any thing really a sin but it is easily demonstrated to be such , by such pregnant and constant testimonies of moral light or divine truth as our own consciences must needs consent unto them . nor is it easie to elude the pregnant convictions of immorality , which appear in all gross sins , either as injurious to god , or our neighbours , or our own souls : against none of whom ( as farre as i can yet find ) this use of any relief or additament to our colours and complexions can or doth offend , more then other things , of which no doubt is made , so long as the heart is holy and the mind pure ; which yet are either ingenuous reparations of natures defects , or concealments of what we think deformed . nor can i see any cause why we should think god less allows us any advantages for our looks or faces , then for other parts of our bodies : since the greatest sweetness , honour and agreeableness , as to humane society , are ( as waters in the sea , or light in the sun ) gathered together by nature , and bestowed on the face of mankind ; where to appear lovely or comely is no appearance of evil in nature , nor more in art , which keeps the decorum and ends of god and nature , which i am sure are always good : nor would god have made any faces beautiful , if there had been evil in beauty , which yet evil minds may abuse , as other good things , that are the fruits of god's bounty and indulgence in nature and art. which is all i have to reply as to these cautious scruples of vanity and evil , which your ladiship makes against all artificial beauty or helps of handsomness , by way of colour or tincture , rather , i suppose , from vulgar or common jealousies , then your own convictions . for sure if it had been so gross and palpable a sin as some suspect and report , it would not have been hard for so many learned , wise and holy men and women to have proved it to be such by undeniable arguments : whereas your ladiship shall easily perceive , if you look near to their discourses upon this thing , that generally those who vehemently fight against ladies faces , crying down all auxiliary or artificial beauty , doe it more by their rhetorick then their logick ; they rather strike them upon the cheeks with their palms , then under the eyes with their fists : they make them blush , but not black and blew , by specious more then ponderous arguments , shewing themselves in this point ( for the most part ) rather pretty orators then profound divines ; using not the sharp two-edged sword of god's word , but the blunt foils of humane fallacies and declaimings . all which amounts to no more then a kind of verbal painting , or oral colouring ; which may be more dangerous to truth and conscience then that which they inveigh against can be to the faces or complexions of sober and modest women , while they slide from the abuse of things to decry the use of them ; drawing conclusions from suspicions of evil , jealous of the honesty of all minds , because of the pravity of some ; denying all ingenuous liberties , because of some persons licentiousness : which is a vile and weak way of searching or discovering sin ; especially , when it is , i think , a most infallible truth , that whatever may be abused , may also be well used ; what is good in nature , may be so in art : since all things are in their kind , they may be so in their various applications , which is their end , and best serve by the aptitudes which are in them for such ends and uses . objection viii . painting the face a mark of pride , arrogancy and hypocrisie . but ( good madam ) though you may avoid other strokes made against all artificial beauty as to the nature of the things so used , yet as to the mind of the user it is not to be denied , but all adding of colour and complexion to the face comes from pride , though it do not tend to wantonness , having its rise and temptation from that height of mind , which thinks we deserve more handsomeness then god hath thought fit to give us , glorying inordinately in that which is indeed below the greatness of a christians spirit and ambition . if it be allowed us to take any humble and modest complacency in those outward gifts and ornaments which god hath bestowed on our persons , to which we have a good title of divine donation , as natively and properly ours ; yet sure it cannot avoid the brand of arrogancy , as well as hypocrisie , to challenge and ostentate that beauty or handsomness of complexion as ours , which indeed is none of ours by any genuine right and property , but onely by an adventitious stealth , a furtive simulation , and a bastardly kind of adoption . so that if painting be not rank poison , yet ( as mushromes ) it seems to be of a very dubious and dangerous nature ; and ( to be sure ) it cannot be very savoury , wholsome or nutritive to a good christian : if it be not in the pit of hell , it may be on the brink ; if it be not the house , it may be the threshold of death ; if it be not of an intoxicating nature , yet it seems to be as a bush , or red latice , which gives neither honour nor ornament to any beyond the degree of a tap-house or a tavern . if nothing else could be said against it , this is enough , that it is an emblem or token of pride and self-conceit , which is barre sufficient to all grace , and overdrops all true vertue . answer . 't is true , nothing less becomes christians then pride , since they profess to follow the example of an humble saviour , who was content for our sakes to have the beauty of his face marred , and to appear without form or comeliness , to expiate the spiritual deformities which sin hath brought on our souls , and bodies too . yet since christ came to repair nature , and not to destroy it ; since his main design is to reform our inward decayes , without any wast or reproach to our outward comeliness ; since to be godly it is not necessary to be ugly , nor doth deformity adde any thing to our devotion ; i see no reason why we should imagine that god's mercy to our souls denies us due care and consideration of our bodies : or that , while he forbids us to be proud , by an overvaluing of our selves or any thing we have beyond our and their due proportion , that he requires us to be so abject and neglective of the outward man as not to know , value and use the gifts he hath given us for his glory and our comfort of life ; which none can thankfully and rightly doe , who do not see or dare not use what god in nature or art hath afforded to them . so that it is not pride , but justice and gratitude , that owns and improves to right ends the fruits of god's bounty : not a resting in them , or boasting of them , as our chief blessings and happiness , but referring them as subordinate to superiour ends . it doth not grieve god to see us pleased with our selves and what we use of his creatures , provided we abuse them not : there may be humble self-complacencies without pride ; nor have we cause but to joy in our selves , and what we doe , at all times and in all things , except then when our conscience tells us we offend god. nor may the least suspicion of pride fall upon many women , who while they modestly use help to their complexions , are the more humbled and dejected under the defects they find of native beauty or lively colour : the remedying of which by artificial applications can be no more temptation to pride , then the use of crutches or spectacles to those that are lame and dim-sighted , or the applications of other delights and ornaments to our outward man or senses , with an humble agnition of god's bounty and indulgence to either our necessities or infirmities . nor may it more justly be taxed for pride and arrogancy , because in the matter of beauty we challenge to our selves something as contributive to handsomeness , which is not ours by a native , personal and individual title ; since many things belong to the use and service of mankind which are forain and besides himself , not as usurped by his arrogancy , but as accumulated upon him by the creators bounty , who is willing mankind should serve themselves of all his creatures various excellencies , in their strength , weight , light , sweetness , warmness , tinctures , beauties , and colours , not onely to necessity and plainness , but also curiosity and gayness . otherwise , i know neither your ladiship nor any others who are so severe censurers of all extern helps to beauty , would be so partial to your selves in other things , as to allow your selves without any blame or guilt of pride many ornamental actions as well as materials , both private and publick , whereby to set off your self in a farre different posture of neatness and handsomeness , of beauty and majesty , beyond what you have or are in the native desolation and simplicity of your persons . else , why do you ( without any scruple ) chuse such stuffs , such colours , such tailors , such laces , such tires , such fashions , as you fancy best become you ? you never are jealous of scarlet , crimson , or purple tinctures in your clothes , wherein you please your self at present more then in any other deader colours , as best becoming you : onely you are scared with the least touch of such orient colours on your face , though they become you never so much , and though you think you need them not a little . can such tinctures and colours of light be honourable and graceful to your body , and onely shameful and disparaging to your face , when they are but the simple juyce or extract of some innocent herb , leaf , flower or root , of which no other use ( in food or physick ) can be made , as we see in many things of natures store , whereof no other benefit can be made but the extracting and communicating of their tinctures and colours , whereto nature doth invite art and ingenuity ? nor is indeed any thing ( as i have heard ) more easy and cheap then those applications which advance or quicken the ruddy life of the face , which is done with very little expence of time , without others pains or our own labour ; and no doubt both may , and very oft is used to very sober ends by humble minds , who venerate god in this , as all his creatures , whereof he hath given man the use and command in all honest and vertuous waies . and however god challenges his own right and propriety , where wicked minds sacrifice to their own net , and glory in god's flax , and wine , and oil , and corn , as if it were their own merit or acquisition , forbidding us ungratefully or excessively to use these his gifts to his dishonour and the detriment of our souls , while we pamper our bodies and our sensual lusts ; yet where the heart is pure and grateful to god , he no where commands nor expects we should neglect the body , ( which is god's too ) in the culture of it , for nutriment or ornament , for necessity or decency , so farre as we make these no hinderance of holiness , and no designed occasion to sin . nor do i see any reason why this help to complexion or beauty in the face may not be used , as farre short of any sinful pride as any other adorning your ladiship useth , who , though plentifully furnished with natures stock of beauty , ( of which ( like the rich mans barns ) your ladiships face hath great store laid up for many years ) yet as i think you are not proud or conceited of it , to any ingrateful neglect or affront to god the giver ; so nor do i believe you are so great an undervaluer or slighter of it , as not to preserve it tenderly and thriftily , but fence it against sun , dust , air , and fire , by masks , fannes , scarfs and hoods ; yea , if you find any decaies by wrinckles or roughness , by freckles or tanne , you speedily endeavour by unguents and washes , by forehead-clothes and cereclothes to clear and smooth your skin , to recover your fresh and orient colour , and to fetch back that angel which seems to have fled , or to be flying from your face , which even sober and modest women are as loth to let go , as jacob was that angel with which he wrestled , because they think it ( and not unjustly ) a great blessing among these little momentary ones which our dust is capable of . yet in thus doing , endeavouring and desiring to preserve or recover your beauty , neither your own heart nor any others tongue is so cruelly austere , as to smite you or accuse you for any pride or arrogance , nor yet for any inordinate esteem of this fading blossom , beauty . and truly since your plenty and liberty exempts you from all envy of others handsomeness , why should you deny your pity and charitable indulgence to those that do want native colour , or forbid them the ingenuous use of artificial complexioning , which may innocently relieve them , without any sin or shame ? since god and nature have as it were offered such helps , which are obvious , cheap , easy , and every way safe . i do not believe your ladiship wishes all your neighbours poor , that they may the more value , set off and admire your riches . there may be greater pride in the want of charity , and in severe censuring of others for pride in that which they use , as from god , so in his fear and to his glory . it is good to look to the beam in our own eyes of rashness and censoriousness , which is an high arrogating of god's judicial power , and ascending up to his throne or tribunal , before we quarrel too earnestly with the mote in anothers eye . why should any be judged of pride for that wherein he owns and venerates god , praising him for his bounty , and keeping within his bounds ? since god's eye hath been good to poor mortals , not onely in native gifts , but in artificial and adventitious supplies , why should any christian's eyes be evil , repining at or disdaining anothers benefit , who want what god hath not denied ? which is as if one should grudge them a plank to save themselves who have made shipwreck . 't is possible for diogenes his cynical slovenliness to trample on plato's splendid garments with more pride then plato wore them . nor is it any strange effect of pride , to deny others that which may make them any way our peers or rivals in handsomeness ; which is as strong a leaven to puff the mind as any thing , and no less fermentive when natural , then when artificial . and indeed artificial helps of beauty carry with them their own antidote , while they are monitors of our wants and infirmities , which ( like the swallowing down the stone ) keep us from surfeiting of the cherries we eat . we read no where in scripture that the beauty and bravery of colours is either forbidden or reproved , unless unseasonably worn , when god calls for sackcloth and blackness of faces . lydia , a seller of purple , ( whose dye or finer tincture was of more worth then the substance or stuff it self ) yet is not forbidden , when she was converted to be a christian , either to dye or to sell any more of that rich and orient colour . since other diseases or distempers incident to our faces are industriously to be cured without any thought or blame of pride , as flushings , redness , inflammations , pimples , freckles , ruggedness , tanning and the like ; what hinders , that paleness , sadness and deadness may not be remedied ? since god hath given to mankinde not onely bread to strengthen , and wine to cheer mans heart ; but also oil and other things proper to make him a serene and chearful countenance . and where oil is not used , other things may be , according to that virtue and property is in them to such an end . against which honest liberty i see nothing wars so much as prejudice , and a kind of wontedness to think the contrary , because they never knew how innocent , as well as convenient , the use of such helps is to sober minds and more pallid looks . objection ix . the fathers and modern divines much against all painting the face . but ( good madam ) although you may safely contend with my weakness of understanding and want of memory , which are prone to betray the strength of a good cause ; yet i beseech you beware how you dash against that great rock , which i confess gives me such terror as i dare not touch it , any more then the people or beasts might mount sinai : i mean the uniform judgement and concurrent testimony of very many learned and godly men , both the holy fathers of old , and the most reformed ministers of later times , who ( as i am informed ) almost with one voice absolutely cry down and even damn to hell all painting or colouring the face in order to advance the beauty of it , as a sin not small and disputable , but of the first magnitude . which dreadful censure my self have read ( not without some horror ) as in others of our english divines , so especially in mr. downam's christian warfare , the first book and 14th chapter ; where from the fathers sense he calls painting of the face , the devil's invention , absolutely a sin , not onely in the abuse , but the very use ; in the nature of the thing , and not onely in the intention of the doer : that it is utterly wicked and abominable , against the law of god , the light of nature , against self-shame and conviction ; a reproach of god , a perverting of his works in nature , a cheat of others , a lure and bait to sin , a fruit of pride and vanity , poisonous to the body , and pernicious to the soul : that it is the proper practice of harlots and lewd women ; that it is inconsistent with a christian profession and a good conscience . he brings tertullian arguing against it , as the devil 's counterfeiting and mocking of god , by seeking to mend his works , as if god needed his enemies help to compleat his creatures . so he cites s. cyprian , telling the veiled virgins , that the devil by these arts doth but distort and poison what god hath made handsome and wholesome . he might have added many more , as i find otherwhere in our english authors , who produce the authority of s. ambrose , s. austin , s. chrysostome , and s. jerome , against all additional beauties . thus i perceive english divines ( for the most part ) are as boanerges , sons of thunder , against these complexionary arts : nor do i find any ( almost ) that are barnabasses , or sons of comfort , as to the use of it in any kind , at any time , or by any person that pretends to piety . which makes me wonder how your ladiship hath the courage and confidence to encounter such an host of worthies , men of renown ; or whence you are furnished with such arms both offensive and defensive in this contest , beyond what i have heard or read from any one , in defence of auxiliary beauty ; which must not seem to me any beauty , since to so many pure eyes it appears deformity ; so that a painted lady is to be looked upon rather as some spectre or empusa , then as an handsome woman . answer . this black and ponderous cloud of witnesses which your ladiship produceth against all artificial beauty , from the suffrages of ancient and later divines , did , i confess , a long time so scare me , that i feared a deluge of divine wrath in no case to be more unavoidably poured forth upon the soul then in this of giving any assistance to the face and complexion ; so terrible presages of storms did the thunder and lightning give both from the press and pulpits of grave and godly men . no soul was more shaken then i was , in the minority of my judgement ; when i had more of traditional superstition then of judicious religion , and valued more the number of mens names then the weight of their reasons . but at length , finding by my greater experience in the world that many , if not most , women of more polished breeding , every way vertuous , and most commendable for all worthy qualities , yet did use more or less ( privately , and it may be less discernibly to vulgar eyes ) something of art to retard age and wrinckles , to preserve or recover a good complexion , to quicken that colour which is the life of the face , and to dispel the death of an excessive paleness , notwithstanding what was with so great zeal and terror urged by some against all such practices , which are not the less evil because less discovered ; i began seriously to examine the grounds of their opinions who were such enemies against it , and what dispensations in private those vertuous and modest women had , who more or less used some art , without which their beauty and good complexion would be much abated , if not quite destroyed . and now out of that nonage and minority which kept me in the wardship and awe of mens names and numbers , i considered , that these alone signify no more to make up any reason , or to prove any thing a sin , ( in point of conscience ) then so many cyphers can make up a summe which have no figure before them . in matter of godliness , as to intellectual light and darkness , or moral good and evil , it is not to be regarded who , or how , or when men affirm or deny any thing , but why . this made me at once curious and serious to examine what strong reasons were alledged by them , and on what grounds a thing so small , easy , cheap , safe , and for the most part both inoffensive to and undiscerned by others , should merit so bitter and odious invectives , so as to be banished from all christian society ; which yet admits so many curiosities , elegancies , superfluities , ornaments and delicacies of life , in clothing and dressing , in building and cookery , in gardening , and all adornings by hangings , pictures , carvings , guildings , and tincturings . and truly , madam , after the best search and examining i could make of all that was written , preached , or privately discoursed of by any men against artificial beauty , ( as now by your ladiship ) it seems very strange to me how , if the case were so clear as to a notorious sin and so flagitious a crime , ( which not like the slie fox crops the grapes , but like a wild bore roots up the very plants of all piety and vertue ) how neither your ladiship from them , nor any of them from one another in a continued track , do ever produce such valid scripture reasons or grounds of morality ( as to piety , equity , charity , or purity ) as may make up one solid and pregnant demonstration , rather then multiply long and specious , yet dubious , declamations ; which are like ropes drawn out to a length , but not bound or girt about things ; having much in shew and extention , nothing in the binding or convincing power . and such ( i must freely tell your ladiship and all the world ) are all those sharp , satyrical and popular invectives which hitherto i have met withall any where ; to which your ladiship hath given as much ( or more ) edge and smartness as ever i found from any . for otherwhere one shall find , that those good men ( without any new strength of arguments ) commonly use the same borrowed phrases , those wonted flowers of oratory , one after another , as so many corresponding echoes ; by which they make loud and fierce declamations against all artificial helps to beauty rather in a sequacious and credulous easiness , then after the rate of any perswasive strictness , either from principles of right reason , or from scripture precept and authority , with which your ladiship began discourse upon this subject between us ; where i think your ladiship found no such penetrating and confounding thunderbolts as were vulgarly imagined , to be cast in the faces of all women that any way helped the defect of their beauty by ingenuous and modest arts . so soft and good-natured , for the most part , are good men , as to be easily led away by the authority and reputation of other mens names and opinions , which ( under favour ) is but a credulous kind of superstition and presumption , the sap , not the heart of religion , whose grounds as to matters of conscience , binding or loosing the soul from sin or to judgement , are not the fancies , conjectures , or oratories of men , but the mind , will and oracles of god , whose rule is , to the law and to the testimony : if they speak not according to this word , it is because there is no light in them ; if they speak not contrary to these , there is no sin or darkness in them . i do humbly acknowledge , it becomes not the weakness of my sex to contend or argue with those holy fathers of old , men of incomparable learning and sanctity , whom i wish i could as well study and read in their own writings as i do highly venerate their names , for that great authority which they have justly obtained in the church of christ , by their zealous and industrious pains to deliver to us the great things of god , and those weighty matters of religion which are necessary to salvation . yet i know they were so holy and humble men , as not to think themselves infallible , nor to obtrude their opinions as dictates , or their commentaries for sacred texts , and their writings for indisputable oracles upon the church of god , or any believers conscience . who is there in these days of so observant a respect to the fathers , as to forbear as sin all they forbad , or to perform as duty all they then required ? i have heard and read that every one of them had their errors , greater or lesser , even in points of greater concern then this of ladies beauties : that most of them were antagonists in some point or other against some other of like piety and learning with themselves . good and great men are not set beyond mistakes . nor is it seldome that passion or prejudice or custome biasseth their judgements wide of truth : like eli , a grave and venerable person , mistaking that for drunkenness in hannah which was devotion . s. peter was dissemblingly divided between scandal and conscience from off the jews and his judgement , in point of eating meats and conversing with the gentiles , till god better informed him . the primitive christians were dubious and abstaining from many things under the notion of sin , till they were better informed of christian liberty . 't is as easie for the conscience to shrink to an over-nice and rigid strictness ( as , touch not , tast not , handle not , ) as to be dilated to an over-stretched looseness . but saving the merited honor and respect i bear to those holy men , what wise man now urgeth all the primitive rigors of discipline , yea or all the tenets of doctrine which the fathers sometime imposed on christians as their several judgements ? no doubt , the fathers of the church , after the severity of those times when christian religion was most-what in or very near to the furnace of persecution , did worthily study the extern honour and gravity of it , so as to decry all those costlinesses , delicacies and softnesses bestowed on clothes , or houses , or bodies , or heads and faces , ( which must daily prepare to marry with the flames and fagots ) as superfluous and less seasonable , and so no way sutable to that christian simplicity , mortifiedness , modesty and humility which those times required , which gave daily summons to mortification by the sad and frequent alarms of others sufferings , and their own being exposed to like hazards of death or persecution . so this of auxiliary beauty ( among other things ) they might possibly then decry and deny with some vehemency to christian women , not as absolutely evil , and in it self unlawful at all times , but as inexpedient and needless at those times , when ( as precise virgins ) they had more need prepare the lamps of their heart for christ , then the beauty of their looks and faces for their suitors or husbands . things may be less wholesome to some tempers and constitutions , which yet are not in themselves poisonous or pernicious . how zealous were some of them for vowed and perpetual virginity , even so farre as sometime to speak less honorably of marriage , yea to some bitterness against second marriages ? how do they exclaim as against false hair or perukes , so against braiding or laying forth , and powdering or colouring their hair ; some against cutting or shaving close the beard , against cost , splendor and curiosity of clothes and diet ? &c. not that they thought these things evil in themselves , but they observed many christians made an evil ( that is , a scandalous and unseasonable ) use of them , the abuse of which was not so easily regulated , as the use was utterly decried . nor do they ( as farre as ever i could perceive , by what is urged out of the fathers by our english writers ) oppose things of this nature argumentatively so much as oratoriously ; not denying the nature and use of them to some persons , in some cases , and at some times , but onely that usual pride , levity or impudicity which they observed or suspected in many , who ( as they represent it ) used then such gross and dangerous dawbings of black , red and white , as wholly changed the very natural looks and difference of the person . nor did it seem to them onely vain and superfluous in most , also irreligious in many , but very fulsome , and even uncomely , in all that used so loathsome fashions . besides , the greatest strictness of those holy fathers seems to have been to votaries or resolved virgins , in whom they thought it a kind of apostasie to return to those secular toyes and curiosities of extern ornaments , and study of worldly beauty , when they made a profession to abandon them , and to live farre above them , as studious not to please men , but god. nor is it strange if those men who generally chose celibacy or single life , were more tetrical or less indulgent in such things to women , whom they most feared , because they less loved or used their company , yea whose conversation they sought wholly to avoid , casting what damps they could on their own inclinations by their distances from them , and declamations not onely against all feminine arts and ornaments , but even against the very sex. yet in their more calm temper there is no question but they made great difference as to times and persons in the use of the same things . as the several censures and opinions of the fathers must give way to the scriptures authority ( out of which nothing of validity is produceable against auxiliary beauty : ) so they may ( without injury ) be looked upon as farre inferiour to the joynt suffrages or resolves of councills ; without whose concurrence with the fathers sense , i can hardly think any thing a sin , or violation of that modesty required by ecclesiastical canons and the discipline of the ancient churches , from whom i find nothing ever cited by any writer against the use of these feminine helps of complexion , as by a joynt suffrage and determination of the church against them ; either looking upon such toyes as below the animadversion of so venerable assemblies , or leaving them to the freedome of every one , whose vertuous or vicious minds best resolved the lawfulness or unlawfulness of them in particular cases and consciences , whose nature and use in general was ( as all outward things ) indifferent . i find no woman ( otherwise unblameable ) either censured or excommunicated for her colouring and dressing : nor did the ancient confessors or casuists ( any more then at this day ) either examine or condemn the use of tincture and complexion to the face as any sin in it self , but onely in reference to the mind and end of the use . private mens opinions may not charge the soul with sin in things of outward use and fashion , where scriptures and councils are silent . nothing is more usual then for single persons ( otherwise very learned and godly ) to be strangely wedded and vehemently addicted to their own wonted modes , their customary opinions and fashions ; of which they at length begin to make some conscience , as if they ought ever to approve and never to recant what they have long liked or disliked , esteeming those things next to sin which are new and unwonted to them . which temper ( i think ) was not only observable in many of those holy fathers , whose venerable ashes i leave to their rest , ( hoping to find them more friends and suffragans to the vertues and modesty of sober women , then enemies to their beauty , or condemners of those things they sometime innocently use , to conceal the defects or help the infirmities of their faces in point of beauty : ) but ( i am sure ) nothing hath been more frequent then such high and affected severities taken up by some of the later and lesser edition of divines , who would be counted great reformers of the times , because they were vehement censurers and condemners of whatever they listed to dislike or not to fancy . thus many of them have not only followed the tract of some of the ancients , in their strictnesses urged upon women as to their dresses , fashions , clothes and adornings ; but they have horribly inveighed ( at first ) against many other things of new , yet civil and convenient , use , as against starch , especially if yellow , ( as if there were sin in that colour more then in white or blew ) to which at length they were so reconciled , that they affected to use nothing more in their ruffs and linen . how earnest were some preachers against careless ruffs , yea and against set ruffs too ? both which they ( at length ) came to wear , rather then pickadilloes ( which they thought had too much of the courtier ) or little plain bands , which they liked not because the jesuites wore such . how was tobacco mistaken by many great masters of the pulpit & peoples ears , before they generally fell to taking of it themselves , fancying ( at last ) that they never had more devout meditations or sharp inventions then those which were begotten , or at least brought forth , by the midwifery of a pipe of good tobacco ; which at last perfumed their clothes , their books , their studies , and their sermons ? what enemies were some ministers to perukes , to high-crown'd or broad-brimmed hats , to long clokes and canonical coats , and now to long cassocks , since the scotch jump is looked upon as the more military fashion , and a badge of a northern and cold reformation ? how have some cried down all dancing , which most sober persons now use ? many are at discord with all musick and singing with art and curiosity , in sacred psalmody , from which neither david nor the devoutest jews of old , nor the holy christians of former times did abhorre ; yea they highly adorned it , and devoted it to god's glory , as one of his special and diviner gifts to manking , which the church knows best how to improve . how bitter have some been against all lusory use of lots , or any play with chance ; so against all playing at cards , though merely recreative , as bowls and other sports are ? lastly , against all usury , or profit upon interest from dry money , how vehement hath the torrent of some mens judgements been ? which yet others reconcile of late ( by some distinctions ) with god's laws and a good conscience , as finding that civil commerce cannot else be well carried on . some can digest the first-fruits of a simple usury upon the principal , but by no means use upon use from the same hand ; which yet is but the same thing with the first , unless it alter the case to put out the interest-money to a new hand , or continue it in the old . such hasty and over-early blossomes of precipitant censures and preposterous zeal do oft arise in very godly minds , out of a principle not onely venial , but so farre commendable , as it argues a cautious tenderness of offending god : which blossomes yet do oft fall off in time upon further trial of truth , as abortives to truth , never bearing ripe fruits as to any thing of grace and vertue , though they flourish ( for a while ) in the warm opinions and devout fancies of some ministers and others , till time correct and cool them , or contrary custome prevailing confute them , as to those clamors they made against them for sins , and a good conscience ; when indeed the chief thing that moved their passion and prejudice was but unwontedness and tradition , with want of due consideration . and certainly , if those eminent heroes of religion , ( the ancient fathers ) will give us leave to stand as pygmies on the shoulders of such giants , that we may the better take a free , full and advised prospect of their private opinions ; much more freedome may i or any one take to examine the magisterial censures and anathemaes which those men use who are of later edition and lesser print , who bear themselves in some things ( as in this case of aiding the complexion by any tincture ) as much upon the name and authority of the fathers , the fathers , as the jews did upon the temple of the lord , the temple of the lord ; when yet they urge neither pregnant reason , nor any scripture-proof from the store-houses of the fathers , but onely follow them more by a credulous easiness of spirit then by any discerning or convincing power , using their bowes and powder rather then their arrows and bullets , more repeaters of their popular oratorious vehemencies then urgers and confirmers of their argumentative strength , which either they find not in those fathers who have been vehement as to this point , or else they cannot tell how to manage it . yea i am informed by a person of learned integrity , with whō i conferred oft in this case , that one man of great repute , namely peter martyr , is so partial an enemy against what he cals painting of the face in any sort or degree , that writing upon the occasion of jezebel's fate against this practice in women , he not onely urgeth , but stretcheth to a falsity , a story out of s. jerom , as if it were a dreadful hammer by which to demolish all painting : when indeed s. jerom doth not in that place so much as mention painting the face ; when he tells laeta ( in order to her daughters education , becoming an intended nun or recluse ) of a woman who , having designed her daughter to be a votary virgin without her husbands consent , was by the husbands command moved to alter the childs veiled dress and over-grave habit , to the wonted fashion and civility of other young gentlewomen , as to clothes , hair , gemms , &c. for which deed ( saith s. jerome ; for painting her daughters face , saith peter martyr , besides the text and story ) the mother was the following night terrified with dreams and visions , and threatned with speedy death , if she did not restore her daughter to the former mode of votal habiliments . truly the report seems fitted to the pulse and bent of those times , which were high venerators of vowed virginity : but it is strange that a wife should be threatned by god with death for obeying her husband in such a thing , the contrary to which ought not to have been carried so farre on without or against the husbands and fathers will. but for the more odium of the business , this story is brought in by p. martyr against all painting of the face , under the name , but not from the true authority , of s. jerome . your ladiship farther instanceth in one of our later english divines , to whom i am no stranger , mr. downam , a person of primitive piety and great learning ( no doubt ; ) whom who so shall read , in the place you cited , crying down with so great fervour all painting the face , ( for so he calls and counts all helps to complexion ) must needs be ( as i was ) much startled , fearing lest so great ordances discharged with so much noise and terror should be loaden not with powder onely , to scare poor souls , but also with deadly bullets , to daunt and destroy them . yet with the peace and favour of so good a man , even my simplicity can easily discern ( having oft seriously perused that his vehement discourse and rough satyr against all helps of beauty ) that there is more of sound and terror then of force or execution in what he there sayes against them . the good man rather took it for granted and indisputable , then seriously pondered the grounds of other mens and his own heavy censures , which rank it in the number of absolute and utter sins of a gross nature ; never so much as distinguishing between the thing done , and the end or mind of those that doe it : as if the sober relief of a pallid infirmity , or the modest study of outward decency , were the same things with levity , pride and wantonness . at the same rate he might have inveighed against quenching ones thirst , or drinking to chearfulness , because of the sordid consequences of drunkenness , riot and debauchery . this worthy man ( after s. cyprian ) calls all painting or colouring the face an invention of the devil : but he proves no such thing by any due reason or authority , onely he seems in this case to believe ( what otherwise he wholly disbelieves ) that old fabulous fancy , which they say some of the fathers had from the jews , of devils being incubusses , and that in their courtships to women they gratified them with these inventions which might help their decaying beauties , and make those wanton devils still inamoured of them . which frivolous and odious reflexion ( fitted to vulgar passions and capacities ) hath , as no certainty , so no weight of truth in it ; unless he fondly imagine with some , that the race of the giants before the flood were of this progeny , which ( it is said ) the sons of god ( whom he must interpret devils ) begat of the daughters of men , whom they took , because they were fair , and to whom they contributed ( it seems ) this rare art of painting the face to keep them lovely . what sober person can dote so farre as to allow any such monstrous fictions , and more monstrous productions ? as for the rarity of these inventions which by any colour or tincture serve to help the ruddiness of the face or the liveliness of complexion , neither mr. downam nor the fathers needed to rake the devils skull to find them . alas ! it is a most easy and obvious thing , both as to the things used , and also as to the fancy of applying them to the skin or face , as well as in any other ordinary wayes of dying , colouring or painting of things . nothing is and ever hath been more natively common ( as i formerly told your ladiship ) to all nations in the world , then men and women painting and adorning themselves with several colours , juyces and tinctures , being an ordinary custome , and as exposed to humane art and experience as the staining or dying of any clothes , the making of any pictures or statues ; to which the various and communicable colours afforded by nature in feathers , flowers , roots , herbs , beans , stalks and wood , in flies also and fishes , do daily invite mankind to the exercise of their art and fancies in applying of them . but ( madam ) how sad a thing is it to see grave men urge in matters of sin and cases of conscience those putid fables and ridiculous fictions which themselves do not believe ? what is this but like the ratling of hail upon tiles , which neither wets with moisture , nor pierceth with its strokes and noise ? such downy feathers as these will never make up the ponderousness of a milstone ; and such as every gross sin must be ( which sinks to hell ) both by its offence against god's will , and by that shame , guilt or conviction which riseth in our own consciences either before , in , or after the commission . his other heap of arguments are only assertory , not probatory : as , that it is an absolute sin in the nature and use of it ; which he should have made good by some plain proofs and pregnant instance of right reason or god's word against it : which he doth not so much as offer at in the least kind ; when we all know that the formal malignity or evil in all sin is from the pravity or contrariety of our wills against the holy will of god , either as revealed in scripture , or by the common light of nature . in which last what he seems to urge as to the reproaching and mocking of god , the deception of others , & the belying our selves , i have already answered , when your ladiship instanced in them ; shewing your ladiship , that there is no more done in this mending or aiding of the complexion by sober minds and modest persons , then is done in many other practices of humane art and invention , which help crookedness , lameness , dimness of sight , or any other defect and deformity in nature ; which no man is so foolish as to impute to the devils invention , or to count them any hurtful imposturage , injury or indignity against god , our selves , or others . for his fear lest women should rather poison or marre their faces , eyes and teeth by the use of such things as help their looks ; his care and charity to women in this is not so great , as his ignorance is of those innocent and harmless applications , which are farre enough from what rustical jealousies might possibly fear and imagine , as if women were so mad of a little colour , that they will venture upon uncorrected quick-silver , untamed mercury , the invincible aqua fortis , or any such pernicious drugs ; which yet ( sure ) may be used in their several kinds and qualities without sin , if they had a face-mending virtue in them . but 't is certain that tincture which women generally use to quicken their complexion withall , is as safe and inoffensive to their own health as any flower . so that from this error can be no true ground against it , as if it were self-indangering , and so offensive both to god and man. lastly , for his censure , that all are proud , lewd , vain and wanton women who use it in any kind , to any end ; truly it is as harsh as rash : nor is it to be justified as to the truth of the assertion , if any ever did use it soberly and modestly ; least of all can it hold in christian charity , unless he had known the hearts and intents of all those that ever used it to be such as he there expresses , when ( alas , good man ! ) it is very probable he knew very few , it may be not any one , that used it ; possibly he , with other men of the same brow and severity , might suspect some unjustly , ( which is ordinary in those that cannot live well without censuring others for something evil . ) no doubt , he highly approved others for very vertuous and good ladies , who used some art and quickning , while he was never the wiser , nor they the worse , either in his opinion or their own innocent intentions . so that leaving the cloud and crowd of authors and writers , of fathers and preachers , whom i shall ever respect and value according to what i find of godly wisdome and christian charity in them ; your ladiship must give me leave rather to look to the more sure word of god and that light of right reason which enlighten every man , one in the world , both in the church , as to the knowledge of good and evil , sin and sanctity , vice and vertue . if fathers or others speak not according to this light , all their oratorious polishings and shinings are but false beams , as the glistering of glo-worms , from humane , not divine authority , which onely can set a stamp of sin upon our actions . neither the wit nor tongue of any or many men can be a mint capable to coyn the least farthing sin , much less so large a piece and medal as this man pretends to make of any helping our complexion ; which seems to him to be as the talent of lead cast into the ephah , where the woman sate , when truly he proves it not by any weight of arguing ( and bare words are but as wind ) to be so much as the dust of the balance . and truly i cannot yet see but that in the height of religious severity it may be put among those venial vanities of humane life , of which no stricter account in point of morality need to be given or exacted , but onely that divine indulgence by which god in innocent freedomes , as a father to his children , gives us leave to adorn and please our selves , without any of his displeasure . nor may the violence and bitterness of some good mens censures against all auxiliary beauty seem strange to us ; for nothing is more easie and frequent then antique and popular errors , which either cry things up or down as some one or more persons of eminency first fancied and opined ; from whom , without any further trial , many receive for currant all that is stamped with their name : thence it grows so common and customary , by the authority of time and multitude , that even learned and sober men in following ages are content to swim down the common stream , rather then trouble themselves to cross or question such vulgar , and therefore authentick , errors . which , i remember , my lord your brother , in one of his many excellent discourses ( meriting a farre better memory and tongue then mine ) observed to be so frequent both in politick and pious affairs , in things civil and ecclesiastical , because very few examine the marrow and inside of things , but take them upon the credit of customary opinings : and what they hold even in capite and corde too , is more by a superficial tenure of credulity , then any pregnant proofs and good evidences of reason or religion . which easiness if it be excusable to humane infirmity in lesser matters , where there may be an adherence in perswasion or practice to either side without any sin or notorious error , yet in things highly charged with sin , even to a more facinorous and notorious degree , ( as this of any painting and complexioning the face is by this worthy man and others ) grave and godly divines should be very wary what they affirm or deny ; lest they be over-righteous beyond what god imposes , or severe beyond god's smitings , or uncharitably lay either heavier pressures on the consciences , or harsher censures on the actions of others , then god himself doth . men of never so eminent learning and piety may not either adde or detract from the word of god , lest they be found lyers , as solomon speaks prov. 30. 6. nor ought they to multiply sins by unreasonable and unseasonable severities , beyond what god hath done . for such passionate and precipitant wayes of censuring and condemning in case of sin ( where pregnant convictions in reason or scripture are wanting ) besides that they are most unworthy of a cautious and well-advised divine , ( who , being in god's stead to people , ought not to pretend god's authority where he can produce none ) do not onely charge the consciences of christians with needless burdens , and bind them to unjust bondages , but they very much ( also ) baffle the credit or honor of religion , highly diminishing the reverence due to the ministerial profession , as to that binding and loosing power of the keyes which is principally committed to them . for nothing makes people less prone to observe , or more ready to disbelieve their words , as to the avoiding real sins , then when they find them so loose , superficial , and but verbally imperious in feigned and forced enormiries , which are not convinced to have in them ( if rightly tried and stated ) any iniquity against god or man , being injurious to neither , where the heart is upright , as it easily may be , and no doubt alwayes is , in modest women , who generally use in some degree or other ( as they best fancy ) some things that they think best set off their outside and handsomeness to the world . furthermore , from such magisterial rigors infinite doubts and scruples are raised among weaker consciences , who dare less trust to their own judgements , while they doubtingly use or doe those things which they are loth to want , and against which they see nothing proved as evil ; yet are they scrupulous and afraid to use them , because of so much prejudice and clamor against them : so that hence grows their snare and sin too , while they want that faith in using them which is necessary to justify , not the nature of the thing done , but the conscience of the doer ; as the apostle requires , rom. 14. 23. whereas , in reference to the nature of the thing done , the apostle assures us , that the kingdome of god , as to gracious power and peace , consists not in any of these things of external use ( as meat or drink , and so clothes , colours , &c. ) nor ought the conscience in these to be set upon the rack and tainter , but rather acquainted with its liberty , which being kept within the bounds of modesty , sobriety and innocency , needs not be scared with the scruple of sin . and indeed in this very case of complexioning , i have heard that many learned and wise men , both at home and abroad , who are more remote from vulgar easiness and credulity , do forbear to condemn ( as sin ) the use of those things that are ingenuously and innocently helpful to the beauty of modest women ; but they rather examine the true state of things , both in the nature of what is used , ( which must needs be good , as in the order of god's creatures ) also as to the mind and intent of the doer or user of them : accordingly they determine , that all colourings added to the face are so farre sin or not sin in the conscience of the doer , as their minds are morally and intentionally disposed either to modest and ingenuous decency , which is commendable , or to lewdness , pride and lubricity , which are blameable : and as they find the things used to be in the cabinet or store-house of nature ; also the use of them to be no where forbidden in reason or scripture , as a relief to such defects or infirmities of beauty as may befal the face ; so they resolve that according to the qualities and aptitudes which are seen in those things for such ends , they may lawfully be used with humility , charity , purity and thankfulness , without any offence to any relations wherein we stand obliged to god , our neighbours , or our selves . we see in many cases that time and calmer considerations , together with different customes , which ( like the tide or flood ) insensibly prevail over both manners and minds of men , do oft take off the edge and keenness of mens spirits against those things whereof they sometimes were great abh●●●ers , reconciling their mortal feuds , and wearing off their popular prejudices . few mens judgements are so died in grain , but they will fade and discolour , being most-what onely dipt by vulgar easiness in common opinions : nor do i see any thing unlikely , but that upon second thoughts and more exact view , a fair moderation and civil atonement may be mediated between ladies countenances and their consciences , by the intercession of judicious and religious persons , both ministers and others , who dare to be wise beyond the vulgar , and who have patience to consider better of this case then hath been wonted . it will ( no doubt ) appear how little or no ground there hath been for so great reproaches or terrors of sin , in a case no way more dangerous to the soul or body of a vertuous woman then all other civil and allowed ornaments are ; where by adding a little quickning and lustre to her looks , she is no way hindred from the love of god or her neighbour , in chast and charitable wayes : that where no cost is lavished , no time-wasted , no good duty neglected , no vice nourished , no vertue depressed , but onely a civil decency studied ( which was never denied to holy women in waies agreeable to nature ) there can be no enmity to grace ; nor compliance with sin . objection x. painting the face very scandalous , and so unlawful . but ( good madam ) suppose artificial beautifying of the face be not in it self absolutely unlawful , but may in some countries and some cases be used by some persons privately and soberly , without the confidence of sinning against god ; yet what shall we say to the scandal and offence it gives , when known to many zealous preachers and professors here in england , whose spirits are much grieved and offended if they do but suspect ( how much more if they palpably discern ? ) any lady or gentlewoman professing godliness to use any paint or tincture to help their complexions ? ought not ( i beseech you ) all worthy women therefore to abstain wholly from it , because it is a thing prone to grieve the spirits of good people , although they do not think it absolutely a sin ? is it not better to want a little colour in the cheeks , then to damp god's spirit in any ones heart ; or to offend one of those little ones , as christ speaks , by abating that good hope and joy they had in our graces ? the apostle's rule is , even to those who were ( as he was ) fully perswaded of the lawfulness of many things as to their consciences ( that they were of free and sinless use in themselves ) yet ( saith he ) if thy brother be grieved , or stumbleth , or is offended , or made weak by the use and exercise of this thy freedome , charity here forbids thee to use this thy liberty , lest thou destroy by it those for whom christ died . though things are pure and lawful in their nature , and in god's general permission , yet they become then evil and unreformed when they give uncharitable scandals to others : so that the point of scandal ( which is in this very great and ordinary ) seems barre sufficient to keep off all painting or artificial tincture from the faces of pious and charitable women . answer . the point of scandal , ( which your ladiship now makes your refuge in this dispute ) either given or received , hath , like a labyrinth , so many windings and turnings , so many perplexed cautions and distinctions , that it seems rather a maze to lose the mind in , then any fair retreat where judgement and conscience may repose and secure themselves . none is so simple a sophister in disputing about things of dubious and indifferent nature , but when he is driven by reason and scripture from his strong holds of prejudices and confidences , when he sees the thundering cannons of his censures and anathemas dismounted or cloyed , he then retreats to this of scandal , and earths himself in this burrough , pleading that he is scandalized with what you doe , ( or if he but suspect you doe it ) though he give you no reason against what you doe , nor can indeed prove that you doe what ( it may be ) he suspects . thus ignorance , superstition and suspicion , will be ever over-awing truth & christian liberty , both in private persons , and in publick societies or churches , imperiously injoyning others to forbear the use of their liberty , merely because this or that poor soul sayes they are offended , though they give no reason why . thus the pleaders of scandal , like soldiers of fortune , are ingaging in every quarrel , where they stake nothing against the liberty , peace , order and decency of others , but onely their private fancy , opinion and dislike ; who yet are many times most prodigal in giving others great and publick scandals , by using or disusing such things as others no less quarrel at , oft denying obedience to publick & lawful authority in those things of which they make any scruple , imperiously challenging this liberty to themselves , yea glorying in their scandalous refractoriness to publick order and constitutions : yet they deny this liberty to others in the same or like cases , about things dubious and indifferent , concerning which there is no precise or express will of god declared , but they are left to prudential freedoms as to private mens use , till the consent and wisdome of the publick hath confined and determined them to one way for order sake and uniformity , whereto private freedome ( still free as to the opinion of the nature of things ) ought yet humbly and charitably to conform it self as to publick practice , for the avoiding of publick scandal and dissension by reason of their difformity . between superstitious and insolent spirits , ( who either dislike all that others doe different from them , or enjoyn others to tread in none but their steps and to dance after their pipe ) true christian liberty ( as between two thieves ) is crucified ; between the upper and the neather milstone , of scandal given or taken , it is ( together with christian charity ) so ground to powder , that a sober christian hath little left him to doe , say or enjoy , whereat some or other will not take offence . not onely bad things or doubtful , but even good things , and the very best , are sometimes to some persons scandalous : so was the believing , yet ceremonious , jew to the believing gentile , and the believing , but inceremonious , gentile to the believing jew . christ himself and the whole tenour of the gospel was a stumbling-block to the jew , and foolishness to the gentile . papists are offended with many things which protestants hold and doe ; and contrarily protestants cry out of the scandals papists give them . so the most factions and schisms in the church shelter their rents and dissensions under the shield of scandal by them taken , less minding the scandals by themselves given to others ; by which ( as mad-men with swords ) they lay about them , and smite all that come near them . there is nothing so sober and modest , so civil and decent , so sacred and solemn , at which ignorant , or capricious , or proud and imperious spirits will not take offence , who like nothing in use and custome , never so ancient and innocent , unless they have first enacted or setled it : they must be fathers or godfathers to it , either begetting or confirming it , else they will cry it down as scandalous , spurious , impious , popish and antichristian ; pretending they have more cause to be scared with other mens shadows and ceremonies , which they fansy to be shaped like bears and lions , then others have to be offended with their paws and jaws , the sharp teeth and nails of those real beasts and birds of prey which they carry about them ; calling their own rapines religious , and their very sacriledges sacred , yet highly offended if others do by word or deed vindicate their own liberties , customes and constitutions , never so decent and ingenuous , against the rude novelties and riotous invasions of the others supercilious fierceness and injuriousness . one is scandalized at my using my liberty , though without any prescribing , urging or injoyning upon them : i am no less offended at their invading my liberty by needless strictnesses and uncharitable censures , which though they wound not my conscience , yet they seek to weaken my credit . out of which perplexity or streights of scandals both on the right and left hand , i know no shorter or safer way to redeem a sober christian , that desires to live void of offence before god and man , then seriously to consider every thing ( before he either practise it himself , or censure it in another ) by the true notions and internal principles of good or evil , as morally and conscientiously considered . the onely way , as david tells us , to cleanse our own ( or others ) wayes , is by taking heed to god's word , regarding what in his precepts negative or affirmative either pleaseth or displeaseth him , whose revealed will is a sufficient and infallible rule of all requisite holiness : according to which , as i have just cause to be offended with my self and others in what i see my self or they doe against the express will of god ; so where this doth not appear by any scriptural reason & demonstration , i have no cause either to scruple in my self , or to suspect as a scandal in others , that against which i see nothing declared by god , but a natural , civil and ingenuous liberty left me and others , which is always to be kept within bounds of modesty and discretion ; which sober and unblameable conversation is enough to satisfy minds truly humble and charitable , who love not as salamanders to live in the flames of contention , or like caterpillars to make their cobwebs on bushes and thorns . and however , in things assuredly lawful , ( as to my private conscience ) a charitable and discreet tenderness becomes the modesty and gentleness of a christian toward others , in those things which have possessed and perswaded men either by contrary customes or prejudices , and ( it may be ) by temporary precepts of god ; as in the case of jewish ceremonies and extern observations , ( of whose abrogation some were not soon or easily satisfied ; ) also in the case of eating things offered to idols , ( which some scrupled out of an abhorrence of all idolatry ) which god had strictly forbidden : in these and the like cases ( i say ) a condescending for a while , and private forbearance for fear of giving scandal , is very fit , till i have used those means which might best convince and instruct them of mine and their liberty given us now by god. yet if they carelesly , proudly , peevishly and obstinately resist or repell the pregnancy of my reasons , without giving any valid answer to them , or producing ought of right reason or scripture for their continued scruples , scandals and jealousies , they are henceforth to be looked upon and treated , not as weak , but wilful . nor can i think it the duty of a christian , for ever to indulge their folly , fondness and pertinacy , of such forbearing to use those things for which he brings many pregnant reasons , from the nature , end , and aptitude of things , from their own want and capacity , also from god's permission , of which i presume where i find no prohibition ; whenas they produce little or nothing beyond a blind credulity , a bayardly confidence , or an imperious insolence , which delights to find fault with others , & to domineer over them in some petty things , for which at best they urge passion , prejudice , custome , other mens opinions , or such popular stuff of which there is no end , in which what reason cannot at present , time will afterward easily confute that crosness and peevishness which oft transports men against many things beyond the measure of reason or true religion . as i have heard for certain of a minister of no small print & repute among the people , who took great offence at the great sleeves of a ladies new-fashioned gown , calling them antichristian , ungodly , strange apparel , and such as the lord was displeased with ; yet within one year this good mans wife was in the same fashion , without any scandal to her supercilious husband . so crasie are some mens judgements , and so easie their censures , as to matters of scandal , where novelty or wontedness sway more with them then either reason or religion . nothing less becomes a grave and godly christian then to multiply needless scruples and scandals . as to the pretended scandal which some say they take from womens use of any auxiliary beauty , truly where modest and sober persons use it discreetly , the scandal cannot arise either from the nature of the thing done , or the mind and manners of the doer ; ( which in all things appear worthy of a good christian ) nor can it arise easily from the certainty of their knowledge who are offended , but onely from their impertinent curiosity and suspicion . as the first is rude and unwelcome ; so the other many times false , alwayes unnecessary . it is seldome that any owns their art to them , nor is it oft that these inquisitive pryers can certainly conclude that to be used which they are so jealous of . so that if they could forbear their uncomly inquisitiveness & impertinent curiosity , their scandal taken would soon cease ; which is more in their own eyes then others faces , where any such thing is soberly and discreetly used , without any haughtiness and affectation of looks , or wantonness of manners . i believe for the most part such things are so used by all ingenuous persons , that these morose inspectors of ladies faces are never the wiser , unless they have more perceptive eyes then ever i had . but if it were owned and confessed to them , what i pray are they the worse , or why offended ? since neither have any of them as yet proved it to be a sin , either from any positive law of god's word , or from any necessary inordinacy and immorality of mind inseparable from the use of such things : nor are they by anothers use of it either urged or tempted to use it , further then they want or approve it . as for that depravedness of mind which they fear may attend the use of these helps of handsomeness ; it is as objectable against all those things which either native beauty or art afford , whereof no wise man makes any scruple , yet may they be as much occasions to sin as this whereof they are so cautious . evil minds , as foul stomacks , turn the best food to corrupt humors . but we must not therefore starve our selves , by forbearing good victuals . the work then that grave ministers and other sober christians have to doe in this and the like cases of extern use of things is , not presently to cry down every thing as wicked and abominable . because they are at first through inconsideration or unwontedness scandalized at them , but seriously to examine what cause they have to be so scared and scandalized , as from any moral evil pregnant and inherent in the nature or use of things ; and accordingly to state both their own censures and others consciences . if nothing be found justly offensive , they may not from fancy or custome call that unclean which god hath made clean ; but rather banish away those finister and silly scandals which arise from the darkness , weakness , or wilfulness of their own minds , which are no just barres against anothers liberty in things lawful , at which no wise person will be , nor good body ought to be , offended . and in cases of so private and retired use of such things as these are by which women preserve or advance the handsomeness of their looks , wherewith none are acquainted , and of which none can be assured , unless they list who use them , as i see no cause to own the use of any such thing to them whom i find not to have judgement or charity sufficient to interpret or bear such things well , so nor have i any reason to ask their leave , nor more to be shaken with these scandals which are needlesly taken by them , not willingly given by me . though others , rather out of obstinacy then scrupulosity , out of peevishness more then tenderness , do pretend scandal more then they prove it ; yet my care must be , in the use of such things seriously to assert my own freedome as to my confcience , by being rightly perswaded both of the lawfulness of the thing , and looking to the innocency of my own intentions in the use of it . thus the apostle tels us , some christians lawfully might observe a day to the lord , and eat meats offered to idols , as to their private practice , notwithstanding others doubted , and would be offended , if they were acquainted with their so doing : which yet was no hinderance to anothers private liberty , grounded on god's grand charter and donation , which is , the earth is the lords , and the fulness thereof . nor is any thing in nature denied us where the use of it falls under the regulation of reason , grace and vertue , which in these things of artificial beauty , as in all extern ornaments and enjoyments , are strictly required , and being exactly observed , do abundantly vindicate both the goodness of the things in nature , and the lawfulness of them as to mine or any others use of them . objection xi . painting the face a thing of ill report , and so not to be followed . but suppose ( madam ) these artificial helps of womens beauty should not be in the nature and use of them absolutely sinful , so as to violate the conscience ; yet since it cracks womens credits , and exposeth them to reproach , which the apostle calls the snare of the devil , it ought to be wholly avoided , not onely as to others scandal and perception , but also as to our own private use ; since the apostles tenderness bids us not onely provide things honest before all men , but also to follow things of good report ; that we may not onely be good , but preserve the fragrancy of a good name , which gives a great sweetness to goodness , and is as perfume to a good garment , or as incense to the temple : consequently we ought to avoid those things which are under any cloud of infamy , or blasted generally with an ill report , ( though not so notoriously convicted of immorality . ) i am sure the art and mode of adding any tincture or colour to the face or complexion generally hears ill with us , though it shews never so well done ; and is not so much to the advantage of womens aspects , as to the disadvantage of their reputation and honour , which is and hath been the sense almost of all people in all times that had any remark for civility and piety ; yea the vulgar simplicity is every where severe against those that are but suspected to use any such arts . no lady or gentlewoman is so commendable for her piety , chastity and charity , but this comes in as a dead fly in a precious confection , when it is suggested , o but she painteth . a little false colour , though but fancied , discolours all her other lustre ; because it makes such generally esteemed as the cheats , deceivers and impostors of mankind ; the greatest hypocrites and jugglers , because they use artifice and falsity in that which they pretend , not to say or to doe , but to be . what credit can they deserve in other things ( which are farre inferiour to themselves ) when they are not upright or sincere as to their very being , but by such disguises and dissemblings make themselves a real and visible ( though a silent ) lie ? although their tongues do not speak untruths , yet their hands make lies , and their faces proclaim falsehood , which is abominable to god ; yea as the prophet speaks of other idolaters , isai. 44. 20. so these self-idolaters , when they take the fucus or false colours to sacrifice to the idol of their looks , may justly say , is there not a lie in my right hand ? no person but concludes that if god threaten to punish strange apparel , he will not spare strange faces , which in spite of god and nature will pretend to handsomeness , and make that to be which is not . yea , the self-guilt of every one that useth such arts , though never so soberly and discreetly , ( as you advise ) is such , that they retire and hide themselves from the sight of others while they apply their face-physicks , by a strange riddle being ashamed to be seen doing that which they purposely doe to make them more worthy to be seen of others . if it be a practice of honesty or ingenuity , why is it attended with shame and self-guiltiness ? which are black shadows following sin and unworthiness , justly meriting to be entertained by others with reproach and disrepute , when they are self-discountenanced and condemned . as worthy actions bring forth honour , and are accompanied with a generous boldness , so also they are followed with good report and clear reputation , which attends vertue as light doth the sun. if the light then of scripture were less clear against all painting the face ; yet the rule of reputation , which is common fame , the law of honor & light of nature , seems to discover the uncomeliness and dishonor of this practice . the voice of people in this and many other cases is as the voice of god , which is oft to be learned from the common notions and suffrages or sense of mankind , which the apostle owns in the case of womens habits and adornings , as the law and dictate of natures teaching them , where scripture is less evident . none but persons impudent or foolish will neglect what is generally said of them : next our consciences and our eyes our credit should be most tender ; especially in our sex , who have always a hard task to play a second or after-game at reputation : if a woman once dash upon this rock of reproach , she hardly ever recruits her credit ( as a grave , sober and modest person ) though she should not absolutely shipwreck her conscience with god. and truly , madam , this sense of common fame and repute hath always in the case of ladies complexioning arts so over-awed me , that i neither durst ever use it , nor take their parts or excuse those ( otherwise very good women ) who did or were but thought to use it ; yea it seemed a note of godliness to me , to declaim bitterly against both the thing , and the persons suspected or voiced to use it ; when indeed i had no cause to conclude that any such thing was practised by them , further then i heard it from more prying eyes and censorious tongues ; which as it had been hard to prove , so it may be there was no such thing : onely in this , as other cases , fame oft over-balances the truth of things ; and our credit depends not on what we doe , but on what others list to think of us or impute to us : which should make all wise women the more cautious how they occasion any sinister reports of themselves , which ( like evil spirits ) are easier raised then allayed ; one spark oft-times kindles that fire which many tuns of water cannot quench . answer . madam , i find your ladiship , as a wary combatant , reserves your main forces to the last , that so you may with the greater ease and advantage overcome your now-tired and least-suspecting adversary , who might hope your strength had by this time been well-nigh quite spent and exhausted . truly your ladiship seems to have laid more in this last objection then in any one you at all urged before , both as to the weight and acuteness of what you alledge against all acquired or artificial beauty . yet since it is now brought up to so great a case and dispute of conscience , whether a sin or no sin , it is fit seriously to examine whether the strength of your ladiships arguments do answer the shew and pomp of them . many things are more specious then solid , having , like vermine , a pretty kind of nimbleness , which comes farre short of that real strength or useful activity which is in more noble and solemn creatures . i read there were many seeming spots and appearings of leprosie , which upon the priests due examination were not found to be any leprosie of uncleanness or infection . as i am well pleased to hear the freedome and force of your ladiships objections , who omits nothing ( i think ) that can with any reason be objected ; so i shall be more pleased to find my self in a capacity of giving your ladiship those sober and solid answers which may give you most satisfaction ; since nothing is more uncomfortable in cases of conscience then to leave the mind tottering and unresolved . first , your ladiship urgeth against it the evil report it generally hath among people : which i confess may be so farre true , as you onely listen to what is reported and censured here in your own country among the mean and inferiour sort of people , for the most part ; or those that are either leaders or followers of the popular genius , who are commonly giants in talk , and pygmies in judgement . one wise and serious man overweighs thousands of them , not in bulk , but in value ; as one good diamond doth many loads of pebbles . vulgar minds will easily cry up to heaven or down to hell any thing , either as they have been accustomed to practise , or as they take it upon trust from those masters who oft symbolize and comply with the vulgar humour and opinion in lesser matters , that they may have them their disciples and abetters in greater interests and concernments . a little matter will lure or scare the common people into civil and religious fashions , if they have easy leaders and bold dictators . i have formerly told your ladiship , as to starch and tobacco , so to black hoods and all forein fashions , what potent and popular declamations were used by some persons against them . so in religious forms , what ebbings and flowings have been and daily are , as to the vulgar opinion , report and practice of things , sometimes seditiously destroying , otherwhile pertinaciously retaining images in churches ? so about caps and hoods , vestures and gestures , musick and organs , crosses and weathercocks , steeple-houses and churches , what fierce conflicts and counterscuffles have been among people of various minds ? one side giving a good report , the other imputing evil report to the same things . yea the use of publick liturgies or solemn form of common prayers , singing of psalms , the recitation of the creed , and concluding with the lord's prayer , these are fallen under various reports . there are that cast so evil report on them , as they are not pleased , scarce patient , to hear them used by others . if one had as many ears as argus is said to have had eyes , they would not suffice to hear the various reports which at several times in several countreys are given about the same things ; yea the same men and women alter their minds and reports with their age , humours , interests , company and adherents , according as the wind blows either for or against any thing of civil or religious use . what an ill report do some give of episcopacy , others no better of presbytery , and some worst of all of independency , when yet each of these hath some great sticklers for them and applauders of them ? many men , yea most , are as prone to speak evil of what they understand not , as doggs are to bark at what they see not , onely because they hear others of their kind doe so . therefore the apostle ( who knew well how to pass through good report and evil ) doth in that place not onely bid us follow what things are of good report , but also what things are just and true : for as a false report ( though good and favourable ) cannot justifie that which is truly evil ; no more can an evil report justly blast that which is in it self true and good , more then the shout and suffrage of the jews could make the golden calf a god , when they unanimously cried , these are thy gods , ô israel . so little heed is to be taken to the vulgar opinion or report of things , as to the motions of the winds and clouds , which he that will sow , solomon tells us , must not regard . popular lungs are seldome sound , or their breath sweet : their tongues may sometime hit on the right , as balaam's ass once spake reason when it met with an angel ; but commonly the herd brays rudely and ill-favouredly , with as little reason , order or civility , ( i need not say piety ) as those ephesians cried up their great diana : as if mere plebeian noise , dust , clamour , credulity and confidence were enough to make a goddess , or sufficient either to consecrate or execrate any thing as divine or devilish . so that the wise and holy apostles direction , to steer a christians conversation by good report , is not to set up any popular vote or vulgar suffrage for a christians card and compass , which he had found to be vertiginous , heady , inconstant , and for the most part erroneous , one while crying him up for a god , and presently stoning him for a malefactor ; in both extremes injurious and false . but his meaning is , that in things of less pregnant demonstration or rule for their morality and piety , christians should follow in point of credit and reputation of religion the test or suffrage of wise and good men , though never so few , and possibly over-born by the number of others who are weak and wilful opiners , but not just arbitrators , of good or evil report , which must be reduced to the standard of learned , judicious , and unpassionate mens suffrages ; who give not their verdict of things as good or evil , till they have duly considered the nature of them , apart from vulgar prejudices and surmises , or obloquies and reproaches , with whom crucifige is as obvious as hosanna . the rabble , as we read , gave a better report of barabbas then of jesus . the way of christian religion was at first every where spoken against , as a novel and pestilent heresy . the apostle paul heard no very good report of himself from some people who cried , away with him , he is not fit to live . the later ages reformation of religion in these western churches had from the most people no very good report ( at first , ) though never so just and orderly and discreet , but followed the fate of all things and persons that endeavour to rectifie or reform vulgar errors , which is , to be evil spoken of when they offer the greatest good . christians and christianity were to be martyred in their names as well as in their persons and lives . christ denounceth a woe , when all men speak well of them , and a blessing , when all men speak evil of them falsly . if evil report , as from the vulgar , ( who are very superficial judges of things , like cork always swimming on the top , never sinking to the bottome of things ) is to be much regarded ; for what monsters should the primitive christians have been looked upon , capable to scare all modest and sober persons from coming nigh their doctrine , sacraments and manners , when they were reported to kill and eat children , to worship an asses head , to have early and incestuous mixtures in the dark ? all which were as false as they were abominable . if the echo of common report be so oft false in the greater matters of religion , where it concerns men to be most accurately informed what they believe or report ; how little heed ( i pray ) may be taken to the common speech and perswasion of people in lesser matters , and in this one particular , which is but a toy or mote in comparison , take it in any natural , civil , or moral notions ? onely the clamor and severe censures of some men have made it so considerable , because they urge it so highly upon the consciences of women both as sin and shame , that truly it now merits exacter scanning then ( it may be ) it ever had , either by the vulgar , or those who are their most plausible teachers and instructers . and i believe , madam , that upon review of the evidences of reason or religion , whereupon the verdict or report of wise and conscientious christians should be built , you will find that the plebeian report and ordinary sense of all artificial beauty differs from that of the more grave and better advised sort of the world ; yea and from the sense of the more serious and better educated part of the people in this church or nation . as i have been informed of those learned divines , schoolmen and casuists beyond sea , so i am perswaded the ablest church-men in england , in their most deliberate sentence , dare pass no other censure upon those customes ( which are so frequent among persons of more elegant culture and fashion , for the advance of their beauty ) then according to the true measures of morality and honesty , which are the mind and end of the doer . nor will righteous judges pass any other report on those ingenuous artifices which are auxiliary to the faces adorning , more then they do upon those that adorn the head , hands , feet , shoulders , or other parts of the body , according to their several infirmities , necessities or conveniences ; namely that they are then good when done to good ends , and evil when to evil intents . according to these moral and internal principles of good or evil , the censure , judgement and report of things in their nature and use ought to be given , without any regard ( in point of conscience ) to what the vulgar easiness and prejudice or wontedness either opines or declares . nor is the report and judgement of all wise and every good man alwayes to be taken as authentick , by their oratorious heats and popular transports , ( when possibly they would deny or discountenance an abuse , which is most unnecessary in those things that at best are not very necessary , but onely tolerable and convenient ) but by their calm and sedentary determinations ; not as standing before the tribunals of humane opinion and applause , but as appealing to god's judgement-seat , which is to be set up in every ones conscience . so that the apostles direction , to attend what report or same things have , is to be understood cautiously and strictly , not loosely and vulgarly . people , like unskilful apothecaries and mountebanks , oft put the titles of antidotes on poisons , and poisonous inscriptions on wholesome antidotes . neither this nor the like places in scripture which concern good manners are to be swallowed without chewing ; we must not devour scripture kernels with the husk or letter unbroken and intire : for by such a fallacy i might find ( hard by your place alledged against them ) a like place in favour of these feminine artifices , because the apostle commands christians to follow all things that are lovely or comely ; among which rank and number many esteem these helps to their complexion , else certainly they would never use them . but this were rather to play with scripture then to apply it seriously , and to make those holy directions rather as tennis-bals tossed to and fro in idle disputes , then as nails fastned by the masters of assemblies . but your ladiship endeavours to give an account why these complexioning arts justly fall under such evil report , or so general an infamy , among the meaner sort of people ; as being esteemed a cheat and cosenage , a making and acting a lie , a self-idolatry , a christian personated with a comical face , fitter for a stage then a church ; that from a self-shame and secret guilt it affects secrecy ; that as a dead fly it corrupts the greatest commendations and perfections of any woman . these are still but sparks of odium and scorn which fly from the vulgar anvils and hammers , which commonly both over-heat and over-labour what they undertake to forge or reform . first then , as to the deception , which you call a cheat ; truly it is not so much in this of helping the paleness or adding a quickness of complexion to the face , as it is in other things of lameness and crookedness , &c. there the substance ( as it were ) and figures , here the colour onely is a little altered : yet these are used without any such odious clamors and imputations , yea they are allowed and commended as indulgences of humane pity and charity , to cover , conceal or supply any defect or deformity in the outward man. which even mr. perkins himself allows , who ( yet ) as to the point of complexioning ( which he calls painting ) cries it down after the wonted rode , in few words and fewer arguments , as against the laws of nature and scripture ; but of which he produceth nothing but that circumstance of jezebel's story , which i have answered . and indeed that worthy man seems in this , as in some other cases of conscience , rather to pass them over with a popular and plausible easiness , then to examine the true grounds , or to state them after the proportion of that great learning and piety which were in so excellent a preacher : yet should not any thing ( next clearing and stating the saving fundamentals of religion ) be more accurately done then this work of resolving cases of conscience . many make pretty preachers , who come very short of profound casuists or exact confessors : to both which works he was rarely fitted where he attended the controversie , and made the scruple his business ; not contenting himself , as in this , with easie and ordinary answers , which have their authority from wontedness more then truth , and from men more then god. all ingenuous concealings or amendings of what is originally or casually amiss , or seems so , in our bodies and outsides , deserves not the least touch , much less those black brands of cheating and lying , when onely decency and civility are joyned to modesty and humility , which in this case may as easily be done as in any , without any indignity to god or injury to man ; yea every one is well pleased , as in themselves , so in their children and relations , to be thus cheated and deluded , by the handsomeness of such a disguise which seems most native . the blessed apostles piety justifies that laudable civility of bestowing more abundant comeliness ( by art ) there where nature hath bestowed least on the parts of the body : nor is it any reproach or insolence to god's workmanship thus to say or thus to doe . though , properly speaking , nothing in pure nature is uncomely which god hath formed even as to our vile bodies , since every part hath its form and aptitude to the good ends appointed : yet since sinful infirmities have befallen our bodies , they are many waies subject to diseases , defects and deformities , and nothing is denied us in piety and civility which may best rectifie , remove , hide , or dissemble any such natural or accidental pravity . for god hath not so confined us in religious modesty , as not to give us leave to marry art to nature , and to use both those portions and stocks which he hath given us to his glory and our own or others sober and chast contentment . nor is it other then rustick or adamitick impudence , to confine nature to it self , and to strip our bodies of all the additaments of fair vestments or other ornaments of humane art and invention . such naked and forlorn quakers act a part much more cunning , false and histrionical , then those that least affect such pitiful simplicities . to call every thing a lie which we make shew of beyond the native propriety of things , is such a gross and ridiculous severity as deprives us of all we wear besides our native hair and skins : all colours and dies given to clothes of any sort are also lies ; all pictures and statues lively representing the originals are lies ; all parables , metaphors and allegories in our speech must be called lies , because they are one thing in the native phrase or letter , and another in their applied sense or meaning : yet are not these thefts , but borrowings ; not delusions , but allusions ; not impious falsities , but elegant flowers of speech , to which the nature & resemblances of things , as well as humane fancies , have an aptitude and invitingness . such ridiculous austerity would be a satyrical critick upon the very scriptures , upon the parables of christ , and apologies of many holy men , upon the raptures of moses , job , david , and others ; which ascribe to god all humane senses and passions , who yet is one simple and essential perfection . 't is not more ridiculous then insolent to deny the truth of the scriptures in their holy tropes and hyperboles , when it sayes the mountains skipped , and the sea was afraid , or the valleys did sing and clap their hands , &c. how supercilious a piece of pedantry were it here to cry down the manner of such expressions , because not native , but adopted to things ? nor does it in my judgement argue much more gravity and discretion , ( i need not say piety and religion ) to calumniate those things for frauds , cheats , lies and hypocrisies , which art , ingenuity and manufacture have invented , whereby to adorn nature in wayes consonant to modest ends and intentions , which are the holy measures and , i think , the onely confinements of all things both in nature and in art . as to the cheat which your ladiship may fear should befall any man when he thinks he wooes and weds a native beauty , ( when it is artificial in some degree ) if your ladiship thinks it not onely fit but necessary in all other additional supplies or concealments as to the bodies defects or deformities , to make such ingenuous discoveries of the truth as may afterward give least cause of such exception or complainings ( as jacob used when he found leah in stead of rachel ) truly i most willingly advise and assent that such as use such helps to their complexion would use the same freedome in telling it to those whom it onely concerns to know it . as for others curiosities , there is no injury done if they be ever kept ignorant of that which to know would doe them no good , nor yet any harm , if they were as charitable and discreet as christians ought to be . the retirement or privacy used by sober women here in england , when they apply any thing helpful to their looks or complexions , is no argument of any sinful shame ; but of modesty , civility , and that discretion which commands us to doe many things apart from any witnesses or spectators , which yet are no sins , but only sensibleness of and reflexions upon those infirmities to which our vile bodies are subject ; of which having no cause to boast , we rather chuse to veil them with secrecie , then to expose them to common view or knowledge , and censure : few persons being of so equal and humble minds as to bear their own praises and perfections without pride , or anothers diminutions or defects without scorn . evil and envious minds are prone to turn many things to our reproach if they discern them , of which being ignorant they are also silent . furthermore , although in england a commendable discretion is used by women in concealing both their native defects and their artificial additaments of beauty or complexion , ( of which many persons are more severe censurers , after the vulgar vote and road , then judicious examiners ; ) yet in other countries nothing is more frequently done and freely owned : insomuch that the whole culture and office of womens adorning is with some expressed by this , my lady is not yet painted ; that is , she is not compleatly dressed , or ready . few women that value themselves are willing to be seen in any discomposure or defect , especially if conscious to any defect , or so habited as they think less becomes them : which affected privacy and obscuring of themselves is no stroke of vanity , much less of sin ; but is rather imputable to that prudent modesty which so much becomes every sober woman , that my advice is to them never to be seen by strangers or domesticks in any way to their disadvantage , by discovering either their defects or their reliefs . nor may this be called an histrionick parada , or stagely visard and hypocrisie , while women seek to appear advantaged in stature or in beauty and handsomeness so farre as modesty and vertue permit , by those borrowed additaments which art lends to nature . what is there in any civil order , either of church or state , which doth not put on something theatrick and pompous , beyond that simplicity and plainness which nature hath put upon the persons of men or women ? both civil and religious actions study to conciliate to themselves a majesty and reverence by habits and ornaments , by comely robes and costly vests ; which though they are not of the internal and essential glory which is in magistratick or ecclesiastick power and order , ( which are both divine ) yet they are so farre not onely convenient , but almost necessary , as they help to keep both laws and religion from contempt , and from that vulgar insolence to which seditious and atheisticall humors are subject . yea , who is there , or what is there almost in humane society , which doth not ( in some sense ) adorn a theatre or scene of life upon the stage of this world ? who is so open-hearted and simple , but they either conceal their defects , or ostentate their sufficiencies , short or beyond what either of them really are ? who doth not as well advise for his fame and credit as for his conscience ? who is there , if they were anatomized , and every way exposed to others censures in what they are or doe or pretend , but would come many degrees short of that shew they make ? as there is no necessity to confess many sins to any but to god , to whom onely they are known ; so in modesty there is no reason for us to own our infirmities to others , or the helps we use for our relief , when no person is injured by what we doe , nor at all concerned in it . lastly , as to that diminution of honour and esteem which your ladiship sayes commonly follows , as a black shadow , the most vertuous woman , if this be added after the catalogue of her vertues and good works , o but she paints , she useth some art or wash to her face and complexion ; it is first a very partial censure , befitting vulgar and gross minds , ( not wise , grave and impartial persons ) in other cases of helping or hiding any natural defect ( as by false hair , a glass eye , bolstred shoulders , heightning heels , sweet smels and the like ) to charge no reproach upon any persons , otherwaies sober and modest , and yet to doe it onely in this to those who are every way of unspotted vertue and goodness , which receive no more prejudice or abatement by what shew is made ( by art ) of ruddiness in womens complexions , then of tallness or straightness in their stature and feature , when naturally short or crooked . who is so impertinently severe , as to detract from any womans honor and vertue by saying , o but she wears heels or shoes a handful high ; she seems indeed tall and straight , but is really low and crooked , & c ? nor doth it set off from the score of any mans worth to alledge , o but he useth a peruke , or useth such sweet smels as are not natural to his clothes or body ; from which occasion isaac took his rise to bless esau. or if this be childish and ridiculous upon these accounts , truly they are no less in my judgement as to this of complexion which we now dispute . nor is this black tail of detraction less unjust then partial ; since no justice will allow us to abate of the merit and honour due to many constant and remarkable vertues , ( which are evident and unquestionable tokens of worth ) merely upon the suspicion and jealousie ( for so it is for the most part , vulgar censures in this point of complexioning being rarely upon any certain knowledge ) of doing that with all modesty and privacy , which is at worst very disputable whether it have any sin at all in it , or be beyond a venial and civil vanity . for your ladiship sees learned men in severall ages and countreys differ as to their judgement of it : and truely those seem to me most masters of reason , who own the nature of the thing , as all other things , to be good in it self , as god's creature , and measure the morality or immorality of the use or abuse of it by the universall standard and rule of all humane actions , which is the minde and end of the doer , either conform or disform to the holy revealed will of god ; who hath no more declared any positive law against this , then against all other ornaments of our bodies and lives , either naturall or artificiall . as for the commonness or vulgarity of these censures ( which are , you say , so usuall among the meaner sort of people , or those who are of their size and last ) what wise man or woman doth not know that nothing is more slie , touchy and boglish , nothing more violent , rash and various , then the opinion , prejudice , passion and superstition of the many or common people ? how are they swayed even in their loves and hatreds , their perswasions and pieties , their esteem or disesteem , most-what by custome & prepossession , or by adherencies & admirations of mens persons ? how do they love an easie and superficial censuring , rather then an industrious & strict scrutiny of things ? how is their ignorance an enemy to the knowledge of their betters ? how doth their meanness , plainness and rusticity bear a constant antipathy to the politeness , honour & splendor of others ? how are they naturally of levelling humours , and envy others whatever they enjoy of estates , houses , or ornaments of life , beyond their tenuity and cottagely obscurity ? he or she lives nearest the confines of reason and religion too , who is most remote from the charms and snares , the sense and censures of the vulgar ; into whose minds and over whose consciences many things make intrusions and usurpations , which have no right or title to that power and authority they exercise over themselves and others . no wonder then if those that are so subject to erre customary errors in greater matters , doe so in this which is so little and inconsiderable . we see that wontedness makes even blackmores seem handsome to one another ; and by using to look on themselves in their glasses , even hard-favoured faces grow reconciled to themselves so farre as to think themselves tolerable , yea & handsome too , by an happy heresie . so little regard is to be had in cases of conscience to the dashes of vulgar tongues and pens ; since we see that when nothing of consequence was objectable to christ , the community of the jews & supercilious pharisees find fault with his disciples gathering ears of corn on the sabbath-day as they passed through the fields of corn & were hungry ; so for his & their eating with unwashed hands . many things not onely innocent , but commendable , sometimes fall under the reproach of people . as there are factions and parts-taking in religious formes , so in civil uses ; every one seeking to advance his own side and way by depressing all others with reproachfull censures . thus have i given your ladiship the best answer that at present and thus on the sudden i am able , to every particular touch or stroke of your last objection , which was twisted or combined of many smaller cords or threads , which i have by unraveling so weakned , i hope , that they will no more hamper or bind a judicious conscience then the philistin's withes or cords could do sampson while his strength continued . keep but the heart from sinful intentions , that purity and integrity , as sampson's locks , may be preserved unclipt or unshorn by any sinister and sordid lust ; i do not see how using such sober , modest and discreet helps to womens beauty and complexion needs more fear the terrors of some mens censures , then that holy giant needed be troubled at the alarms given , the philistines are upon thee , sampson : who rowsing himself up in his mighty and miraculous strength , defied or scattered them all . objection xii . painting the face unlawful , because doubtful at best , and not of faith . i must confess ( madame ) your ladiship saies more in vindication of these artificial helps of handsomness , and better avoids all those odious objections made against them by my weakness , then ever yet i heard or read ; nor can i but agree with your ladiships just sense and expressions how partial unjust judges of things , how petulant and passionate censurers of persons and actions common people are , and those masters of them who have most of a plebeian stroke in their temper and education , or who affect a vulgar empire by vulgar easiness and compliances . 't is true , they frequently save or damn as they are swayed , not with judgement and charity , but with prepossession or fury , being content to opine not with the wisest , but the most , glorying more in the number of their abetters then in the strength and weight of their reasons . but yet in this case , so much controverted and so oft concluded against your sense by learned and godly men , i know your ladiship is so humble and modest as to consider , that your thoughts are but the thoughts of a woman , who is the weaker vessel , of greater frailties and less capacity , therefore not to be laid in the least balance of contradiction against those many worthy and famous men , who very probably had more strong reasons and scripture-instances for what they thus eagerly and bitterly decryed , then either they have expressed by writing or we can now comprehend : nor is your ladiship in any sort to measure the validity of their arguments against it by the infirmity of later allegations , either by others or now by my self , who like ruth have not so much as the gleanings of those boazes large fields and plentiful harvests . and yet , in the general prospect of the whole matter , doth it not seem very strange and improbable to your ladiship that so many holy men should have been without due cause so severe and so cross against our sex , in those ornaments and reliefs of beauty , the concessions of which ( though with all those sober and moral restraints which are justly imposed in all other enjoyments ) had been a very great indulgence and ingratiating to women of greatest quality and best breeding , who might the easier have been wone to greater rigors of religion if in this they might have been allowed , with the credit of christianity and peace of their conscience , what they generally so covet for the advantages of their looks and countenances ? i have observed in my dayes , that many preachers ( otherwaies very commendable ) are less acceptable to ladies of quality and gentlewomen of the noblest and fairest editions , because of their severe and damning rigors frequently uttered against all auxiliaries of beauty , or set-offs to handsomeness ; so scandalized at ladies powdering , curling and gumming their hair , so jealous of their using any quickning to their complexion , though neither they nor any other know of it , so impatient of any black patch , though it be but a plaister to a pimple , that they degrade those from all degrees of grace and vertue , modesty and chastity , whom they find or suspect guilty of these in the least kind . i am sure some of them thunder against all these and other like ornaments of women with the ancient terror ; though , as your ladiship thinks , they do not shine with the potent convictions and lightnings of the fathers ( but make their auditors more afraid then hurt : ) yet ought we not by an implicite credulity ascribe that honour to the fathers and their followers , as not to doubt or contradict their judgements , though we see not their grounds or reasons ? and will it not ( at best ) seem too great an arrogance for your ladiship or any of our sex to contend in a case of conscience with so many of our own later reformed divines , who have one from another taken this point to be so clear and granted as a gross sin , that few or none of them ever went about seriously to discuss it , or solidly to prove it to be any sin at all ? however ( madam ) in the last place , since it is a disputable point , and so dubious as to conscience and practice , is it not wisdome to follow the safest part , which is not at all to use any such toyes and tinctures ? in which negative of abstaining there can be no danger ; which may be great on the other side of using , if either it should be a sin in it self , or at least goe under such scruples and uncertainties as can hardly be cleared or avoided as to the conscience of the doer . where the opinions of so many eminent persons make ( as you see ) such potent batteries against it , what shield of perswasion can be sufficient to defend us from great shakings and some impressions of terrour ? answer . madam , what validity your ladiship is pleased to impute to my answers , is not from any strength or merit of my particular opinion or expression , but from the force and pregnancy of those truths which are ( it may be ) a little retired from the superficies of vulgar fancies and conceptions : possibly some neither search nor discern them ; others that find them , yet are hindred most-what and even so over-awed by popular fears and prejudices , that they dare not own or express them , as loth to seem wiser then their fore fathers , or themselves in former times , when ( for want of better matter ) they sometimes wast their glass and fill up their hour with bitter invectives against ladies painting , patching , curling , powdering , perfuming and complexioning ; which may have less evil in them then some authors they study , and not so much vanity attending them as doth the long hair , the loose cuffs , the large bandstrings , and other fine things with which some of these so rigid , yet very spruce and lady-like , preachers think fit to gratifie as their own persons , so their kind hearers and spectators ; somewhat wide of those pristine severities which i have been told were required of the clergy , who by the canons of the church and customes of ancient times were denied to wear any silk or softer garments , not because they were sinful in themselves , but less sutable to the strictness of that discipline which in those times holy men saw fit to exact , especially of ecclesiasticks , as most exemplary for the restraining of those prodigalities and luxuries which in both clergy and laicks would soon exhaust that charity which was then most what expended in relieving the poor , in building and adorning churches , in redeeming captives , and the like . i do not less willingly own my weakness then my sex , being farre from any such amazonian boldness as affects to contend with so many learned and godly men who have , and daily do , express in this a contrary sense to mine : yet i think it very venial for me to assert , if i can , both the ornaments and liberties of my sex , ( as to their persons and consciences ) by answering specious fallacies and producing stronger arguments : to which i doubt not but all serious and impartial christians ( not captives to custome , prejudice and popularity ) will at last subscribe ; not as to the sense of a weak woman , but of omnipotent verity and victorious truth , which though late , yet may at last be redeemed by the help of a woman from that long captivity wherein both it self and many worthy persons consciences were unjustly detained . god oft discovers as female softnesses in some mens hearts , heads and hands , so masculine and heroick strength in some womens . we read of two women famous , the one for her conduct of the warre , the other for her consummating it , by destroying sisera the chief leader of a great army . another woman dashes out the brains of king abimelech ; another saves by her loyal prudence the city abel from the miseries of a long siege , and those punishments which justly prosecute , as the heads , so the abettors of sedition against lawful sovereigns . i know god hath given both reason and scripture to women as well as men ; nor have we less liberty granted to traffick in all truths both humane and divine : though our talents and treasure may be farre less then the mass of many mens readings , yet they may be as refined and digested ; our two mites may not be despised which we offer to god's temple , if they have god's image and superscription on them , coined and stamped in the mint of all religious reason , the word of god , whence all things that concern faith or manners ( as to salvation and damnation ) receive their authoritative stamp and value . it is time for us at length to get beyond that servility and sequaciousness of conscience , which is but the pupillage , minority and wardship of religion , inquiring and heeding , not what saith the lord , but what saith such a father , such a godly man , such a preacher or writer . it is the priviledge and honour of christian religion , for which the bereans are commended , to search the scriptures , and examine by them even the apostolical doctrines . nor doth our reformed religion ( where it most merits that name ) unjustly glory in that freedome , by which ( as to matters of truth or error , of sin or no sin ) it is redeemed from the slavery of mans private traditions , and confined to the oracles of god ; to whose general rule , sense and analogy , all catholick and unwritten traditions , as to the practice , discipline and order of religion , do agree , without any enterfearing with the holy scriptures , to which in matters of internal holiness we are confined , though in things of extern decency the wisdome & custome of the church is a safe and wholesome rule ; to which as we are by scripture commanded obediently and unanimously to conform in things honest and by general precepts allowed , so in matters of saving faith and holy life we must neither believe nor act by an implicite faith and twilight credulity , but from a well-informed and rightly-convinced conscience , that forbids us to be either profane or superstitious , either over-righteous or over-wicked . solomon tells us , that the whole duty of man is to fear god and keep his commandements : christ tells us , it is but a pharisaick pride and vanity to teach or urge humane traditions or opinions for god's commands . and truly , after all that your ladiship hath smartly urged in this case , i cannot but wonder that neither solomon in his various sentences of the proverbs , nor in his holy satyr against humane vanities in ecclesiastes , no nor yet he that was greater then solomon , either by himself or his disciples , should ever particularly instance against all or any painting or complexioning of the face ; no nor god by moses : where so many lesser precepts are expresly given , surely they would not ( all ) have omitted this so wholly , if it had been what some pretend , such a flat and downright sin , considering how obvious in all eyes and nations the use of it was and is . sure , learned and godly men ought not in wisdome , justice and charity , to extend the cords or curtains of duty and conscience beyond the stakes and pillars of religion , which are fixed by the word of god , whose service and glory needs not the fancies , fallacies , or flatteries of mans inventions , more then a royal robe needs a beggers patch . it is not for sober men to enlarge the phylacteries of their own opinions beyond god's precepts , nor to comment by false and specious glosses either against or beside his holy will in the word ; which must needs be a farre greater sin then any light applying of some quickning wash or colour to the face , inasmuch as it is more dangerous to injure the conscience then to alter the skin . ministers ought not to be as hard-hearted and rude-handed surgeons , who make their probe a poniard , and will rather make a wound where they search for one , then lose their labour , or seem to want either skill or patients . as to that practical faith or assurance of the lawfulness and liberty granted by god , both as to the thing done and the doer , i presume my grounds are safe and good , since i find that god hath given us , as men and christians , all things richly to enjoy ; that no creature is forbidden ( under the gospel ) to the pure of heart ; that there is neither moral light nor scriptural precept against the ingenuous and modest use of this , more then of otherhelps of any bodily infirmity or deformity ; since it may as well as any thing be used soberly , thankfully and harmlesly , without any impediment to grace and well-doing , also without any advantage or intentional occasion to sin . so that i cannot but vehemently suspect ( i leave it to wiser persons peremptorily to conclude ) that the dreadful rigors of some ministers and others have in this case of artificial handsomeness been too magisterial : their divinity relishes too much of inhumanity , and their piety carries with it too little charity ; while they state a case of conscience more by the wils , fancies and passions of men then by the word of god , whose thoughts are not as mans thoughts , nor his wayes as our wayes . many things are highly esteemed of men as sanctities , which god despiseth ; and many things are lightly condemned by mans imperious rashness , which god doth not condemn : hence the lawful use of many good things is denied by mans severity and transport , where god's benignity onely forbids us the abuse of them , and in so doing establisheth the lawfulness of the use , which may in this , for ought i yet see , as well consist with a good conscience , as it did with solomon's wisdome ( amidst his domestick and native plenty ) to send his navy upon long and forein voyages for gold , and apes , and peacocks . besides this , i cannot but observe the self-confuting severity of these men of later and lesser editions , who put such strict restraints on womens beauties and adornings , when yet they allow the spiceries and curiosities which merchandizing brings from farre , rather to gratifie luxury then relieve necessity : nor do they quarrel at superfluous tables ( unless they have but puling stomacks ) with the various arts of cookery , which like another proteus turns the native plainness of things into infinite forms and relishes , to please and invite the palate , as rebeccah did isaac's blunt aged tast by the savoury meat she made for him , which it is said that holy man loved . nor are these masters such batterers or demolishers of stately and elegant buildings , they can be friends with goodly hangings and rich furniture , with accurate plantations and harmonious gardens , with picturings by pencil or embroideries , also with the wearing of silks , linen and woollen of various and orient colours ; nor do they frown to see women wear rich jewels of all colours , as cornelians , rubies , saphirs , emeralds , and diamonds , on their breasts , necks , ears , wrists and fingers , of which there is no other use in nature , but onely the borrowing and ostentating of their several beauties and colours , by which to render us more conspicuous or comely . as these fixed gemms have their aptitudes for our use on other parts of our bodies ; so truly have other diffusive tinctures and colourings their fitness and almost propriety for the face , if they be discreetly applied . for both these ( as all things else of extern ornament ) may be so grosly handled and laid on , as they shall seem no more to ones advantage either of comeliness or discretion , then a jewel in a swines snout , ( as solomon speaks . ) persons of worth and prudence will in the first place keep their hearts in the use of all such things from offending god ; next they will preserve themselves from being ridiculous among discreet persons : as those may easily be who know not how to distinguish a civil quickning or chearful enlivening of the face , ( as of old times was done by their anointings ) and a slovenly besmearing themselves , like bartholomew-babies , with fulsome dawbings , which proclaim , though not foul , yet foolish hearts . as for those causless curses and anathemas , that god cannot or will not know them , that no painted face shall see the face of god , or the like , which as blind thunderbolts some men by a papal authority or popular facility promiscuously cast upon all never so modest , humble and vertuous women , who use any relief to their looks : i believe , as solomon tels us , they shall not come upon the heads of those who using this , as other creatures of god , for those ends to which they have an aptitude in nature , do yet so watch over their hearts , as not to suffer any outward momentary adornings whatsoever to leven them with any thing of pride of sinful vanity , but alwaies keep within the bounds of modesty and chastity , to which cleanliness and decency are no enemies . and even in these solemn terrors , by which some men seek to terrifie poor souls , they run more upon the stock of satyrical wit then solid arguments : as if conscience were onely to smell on nosegayes or flowers , and not to be fed with serious and divine truths , which are the food and physick too of the soul. by the same fallacy they may urge that god will not know elderly men in their juvenile perukes , in their shaved cheeks and bald chins , ( which affect youthful smoothness when gray hairs and wrinckles every where call for gravity of aspect as well as manners , of which a fatherly , prolix , and reverential beard is a solemn sign and majestick embleme . ) may it not as well be said , god will not admit men or women to heaven with all their pomp and cost of apparel , since he made them naked , and yet not ashamed ? yea may they not cry down eating , drinking , sleeping , marrying , recreation , yea even that part of humane nature which is flesh and blood in us , because none of these things ( either of vital use or infirmer nature ) shall enter into the kingdome of heaven , or come into the presence of god , when they shall indeed be superfluous through the bodies higher glory and perfection , which shall then exceed the shining of moses his face , and equal the transfiguration of christ ? yet are not these sinful enjoyments or unlawful ornaments in this state of mortality and infirmity , to which mankind is now subjected by reason of sin : different states admit of different things : many toyes ( in comparison ) are allowed us by our heavenly father while we are children here , which shall be put away when we come to perfect age and stature in heaven . though the whole need no physician , yet the sick may lawfully use their skill and applications to remedy their infirmities , not onely as to health and strength , but also to the vigour and colour of their looks ; else , such as have the green-sickness , pallor , or the jaundise either black or yellow , or any such deformity , may not use means to cure themselves , both internal and external : for as neither of them are forbidden , so i suppose both to be lawful in their kind and use . like to the feebleness of such mens reasonings against all artificial beauty , are their impertinent and wrested allegations of scripture , whereby to justifie their severities : which no doubt your ladiship hath observed as well as i have ; though your discretion thinks not fit to urge them , being as easily answered as they are fallaciously alledged . objection xiii . of peter martyr against painting the face , from many scripture-instances , answered . such as those which i have read in an author of no mean note or obscure name , who dreadfully and purposely inveighing against all use of art to advance the beauty or colour of the face , with great gravity and vehemency tells us , as from the apostles mind , that we cannot be the servants of the lord , if we seek to please men : therefore women may not use any such complexioning to please their own , or their husbands , or others aspects . o weighty and profound divinity ! by which neither wives may please their husbands , nor children their parents , nor subjects their princes , nor servants their masters , nor tradesmen their customers : but , like the serpents teeth , christians must rise up to a constant antipathy and mutual displeasings of each other , else they cannot please god. what can be more absurd in reason , or ridiculous in religion ? when the meaning of the apostle is , if by any waies displeasing to god i seek to please men , or if i so seek to please men as i neglect god , i cannot be god's servant . but in all such lawfull wayes as were neither against piety , nor truth , nor charity , no man was more a pleaser of all men , to whom he became all honest things , that he might gain some . so again he brings , that christians must keep the passeover , which is the feast of christian conversation , in which we partake of christ , with sincerity and truth ; therefore we may make no simulations or shews of any thing that is not really true , and such as we make shew of : which not onely debarres us of all helps of art against paleness , but of whatever may remedy baldness , blindness , lameness , crookedness , and the like , which are at once both helps and hidings of our infirmities . which gloss is farre wide of the apostles sense , who tells us what leaven must be purged out ( not of all art and ingenuity , of decency and civility ) but of malice and wickedness , of hypocrisie and uncharitableness , which may very much embitter and abase the spirits of christians even there where their looks , words and gestures are composed to most cynical clouds and pharisaick frowns . where the heart is pure as to all maliciousness against god and man , there all outward things are pure and lawful . he addes , since god in the old law forbad to disguise the sex by clothes , he ( consequently ) forbids to disguise our persons by any change of our faces or complexions . 't is true , the god of order forbids the first , so farre as it breeds those confusions and reproaches in humane life and constant converse which are attended with very foul and wicked consequences : but in cases either of declared mirth or necessary safety , which draw no injury , indignity or disorder of life after them , but are onely occasional and innocent , i do not think that text ought to be urged . to make such a change of our faces as we cannot be known to be the same persons ( which yet is oft done by sickness or distempers ) as i think it not lawful in ordinary conversation , so no wise woman doth ever aim at it , so as not to be known to be her self , but rather to be known as her self , with some advantages onely for complexion , which alter not the feature , but onely quicken the colour . but in case of life and escape , i believe this good man would not deny an innocent person leave so to disguise his looks by visard or colour as might best deceive his guard or keepers ; which yet he might not once doe , though to save his life , if it were an absolute and gross sin in it self , as some pretend . he further instances , that every one ought to glorifie god in their bodies ; which ( saith he ) no woman can doe that useth art to her complexion . this is easily said , but never proved , against those modest and sober women who glorifie god in a thankful , humble , chast and vertuous life , as well when they use this as when they use any other helps or ornaments to their outward aspect and comeliness ; not abusing these by doting on them or resting in them as the highest beauty and ultimate glory of a christian , but using and referring all to a higher end and glory . lastly , he very gravely and sadly tells us , as we may not make any members of our bodies ( which are christs ) the members of an harlot ; so nor may we make our faces the faces of harlots , whose property ( he saith ) it is to paint their faces , if they think they need such helps . the answer is , that it is no prejudice against honest womens use of things , that dishonest use them ; that helping the complexion , and setting forth the looks to the best advantages by ingenuous arts and adornings , is not the property of harlots , but the study and care of vertuous women , though accompanied with , and inferiour to , that care they have of their souls adorning . i believe this good man , whatever he boldly guesses at , knew fewer dissolute then sober women who used such helps , farre enough from his scandal or perception . nor can he say it is the property of lewd women , unless he knew none other used it , or could by better arguments then by begging the question prove it to be so by god forbidden , as no gracious woman can lawfully or modestly use it ; which he neither doth , nor endeavours to prove , either by apposite scriptures , or pregnant reasons from the nature of the thing used , or the necessary pravity of the mind using such artificial beauty : one of which at least ( if not all ) should have been proved ; which neither he nor any man else , that ever i saw or heard , hath yet done ; contenting themselves with strong presumptions & weak probations . which poverty & tenuity of argumentation in a matter pretended to be a gross & notorious sin , is no way becoming learned & grave divines , who ought not to play with cases of conscience , nor adventure to create sins , calling light darkness , or darkness light , evil good , or good evil . how much more worthy of their holy calling were it for ministers to meddle less with ladies faces , & more with their hearts ; rather incouraging them to study all the holy ornaments of grace and vertue ; also confining them to the undoubted limits of sanctity , modesty , chastity and humility , ( which none is so impudent as to dispute against or question ) rather ( i say ) then by little oratorious circles and sophistries to seek to insnare their consciences , and discourage their spirits by endless and needless severities against these petty ornaments , which may ( no doubt ) be as easily kept in all sober , civil and harmless bounds , as any other things by which art assists nature , and addes by clothes , colours , jewels , and many curiosities , to the advantage of humane honour , beauty , and majesty ? the mischief is , not so much that many women are denied by these rigors the use of such things as would please and become them in an innocent chearfulness ; but all that ever was said against these helps of beauty seems to many wise women so weak and sinnewless , that being not convinced of any sin in the use of them , they venture to use them privately , ( yet not wholly without some doubt and scruple , arising from the confidence and clamours of some godly men against them : ) hence they are uncomfortably divided and perplexed even in their greatest purity of mind and holiness of life ; while on the one side they are shaken and terrified by what such men forbid them , on the other side they see not but god and nature allow it to them . nor do even vertuous women contentedly want ( while they are capable of them ) those things that may render them most acceptable to their own and others eyes ; being loth to draw the curtains of obscurity or uncomeliness quite over them till it be dark night , when they must hide their faces in the dust , in hope to recover that perfect beauty which shall admit no decaies , and needs no repairs . what your ladiship intimates in the last place , that it is safest in a case disputed or dubious , rather to abstain then use what many deny , though many allow , since there is no necessity of using it at all : i answer , there are many things which are not absolutely necessary , which yet we would be loth to part with or be disputed out of under the pretence of superfluity and sinful ; since god allows us , not with niggardly restraints , but with liberality worthy of divine benignity , all things richly to enjoy , even to delight , conveniency , elegancy and majesty . nor are we in cases of conscience or scruples of sin to tell noses , or mete by the pole , how many , but value upon what grounds men affirm or deny things to be lawful or unlawful . errors and idols have many times more eyes and hands lifted up to them then truth or the true god. one athanasius is recorded to have sustained the truth of christs divinity against the sea and moles of all the world , pressing against him , as great waters upon a firm sluce . truth is not less it self because in solitudes ; and error ceases not to be error amidst crouds and multitudes . if any be so weak , as to be swayed and divided more by numbers and oratorious fervors then by clear and potent reasons ; the penance they must doe for their want of judgement is , to be deprived of those things they doubt of , yet would willingly use , and do desire , if they thought them lawful . but those who are by a clear light of reason and religion redeemed from these scrupulosities , so as to see and enjoy the freedome god hath given them , as in the nature and fitness of his creatures , so in the indulgence and silence of the scriptures ( which have set us under the gospel only moral and internal bounds of holiness , by which the heart circumscribes and limits the outward man in the use of all things , not as to their nature , but their ends ) these ( i say ) may as freely use their affirmative freedome of using and enjoying according to their conscience , as the other do the negative , who therefore forbear to use them because they either doubt , or conclude against their unlawfulness . for as no mans dissenting may hinder the stating of my judgement , according as truth appears to me ; so no more may their different practice hinder me from doing and enjoying agreeable to my judgement . the moderate and charitable conclusion of the dispute . thus have i endeavoured to give your ladiship a full and good account of my thoughts in this dispute or case touching artificial helps of beauty , such as humane invention hath many waies found out ; whereto as your ladiship hath given the occasion , so i wish i were so happy as to afford you any satisfaction : which if a weak woman may in any degree be able to doe in so disputed a point , how much more may you hope for from learned and able men , if they have but courage to declare their judgements in it ? as for your ladiships particular , however you shall not need to think ( yet ) of borrowing any helps from art , either to preserve or repair your beauty , ( being blest with a great and lasting stock of handsomness , for which you have cause humbly to thank god ; ) yet ( possibly ) by what i have answered to your several objections , ( not wholly void , i hope , of reason and religion ) your ladiship and others by your candor will be more favourable in their censures of those whose infirmity may invite them soberly to use what they do not find god hath denied them ; who ( yet ) had rather chuse the most sad and sordid deformities ( as job on a dunghil putrifying in his own sores ) with a good conscience , then the greatest pomp and beauty of queen esther , or berenice , with the sting and plague of an evil conscience . nor do i doubt but many worthy women , who discreetly use these little private helps to their looks , are very farre from that ungrateful impudence which dares to displease god , by any thing his indulgence allows them to please themselves withall in sober and ingenuous waies . to the favourableness of your ladiships future censure ( of those who with modesty and discretion use these helps to complexion , by which neither themselves nor others are hurt ) be pleased to adde the favour of your pardon to the length of my answers , which , conscious to their weakness , i have sought , as we doe with lesser threads , to wind them the oftner about , that their length may make some amends for the want of that strength in which they come short of stronger twisted cords . if i may obtain the one or both of these requests , i shall not think my time , or your ladiships patience , wholly lost ; though i am not so vain as to boast of any victory , or peremptorily to decide the controversie on my side , which i leave to your ladiships and others better judgement . madame , i must not onely grant you your so-well-merited requests , which you shall find have with me the power of commands , being so just and ingenuous : but i must adde those most hearty thanks which i owe you for the generous freedome of your discourse , which hath the courage and ability to bring to the review of reason and true religion a case of conscience which few dare touch or try , contrary to the common vote and credulity , which ( for ought i see ) may in this , as in other things it oft doth , prove a common error : wherein you deserve the more applause , because in this i do not think you are any way partial to your self , or so much pleading your own cause , as civilly affording a charitable relief and protection to others , whose infirmity may require or use such helps . for my self , as i wish i may never need any such aids , so truly i should not scruple to use god's and natures indulgence with those cautions of modesty and discretion which are necessary to accompany all our actions natural , civil , and religious ; which falling under the empire of our will and choice , are subject to the judicature of god and of our own consciences . mean time your ladiship hath by the clearness and force of your reason redeemed me from that captivity wherein , by a plebeian kind of censoriousness and popular severity , i sometime delighted , to disparage and lessen those who are reported or suspected to use any auxiliary beauty , notwithstanding i saw in all things else their worth and vertue every way commendable , imitable , and sometime admirable . so much have you made me a chearful conformist to your judgement and charity , which i find follows not easie and vulgar reports , but searcheth the exacter rules of reason and religion ; which lights , as they now shine in the church of god , i do not think have left mankind in the dark as to any thing morally and eminently either good or evil . in the discerning of which , so as to follow the one and flie the other , i pray god ever guide us by his truth and grace . tit. 1. 15. to the pure all things are pure ; but to the defiled and unbelievers nothing is pure , but even their mind and conscience is defiled . the end. notes, typically marginal, from the original text notes for div a42480-e930 prov. 18. 13. luke 9. 54. notes for div a42480-e1430 1 kings 21. 23. prov. 21. 4. prov. 28. 9. 1 pet. 2. 11. luke 16. 19. matth. 14. acts 12. 22. gen. 30. 15. 1 kings 21. 9. 2 sam. 15. joh. 18. 3. jer. 41. 6. notes for div a42480-e2760 ezek. 23. 40. jer. 4. 30. luke 16. 8. gen. 27. rom. 3. 8. levit. 19. levit. 11. acts 10. 15. lev. 19. 27. deu. 14. 21. 20. 19. 22. 6. 23. 13. est. 2. 12. gen. 24. 30. psa. 45. 9. luke 21. 34. rom. 13. 13. gen. 26. 8. prov. 5. 18. john 2. isa. 22. 13. v. 14. isa. 58. 3 , 4 , 5. mal. 2. 14. ezek. 16. 9 , 10 , 11 , 12. notes for div a42480-e4030 hos. 2. 9. gen. 38. 14. prov. 7. gen. 38. 2 pet. 2. 14. mar. 7. 21. notes for div a42480-e4680 acts 27. tit. 1. 15. rom. 14. 14. 1 cor. 10. 25 , 27. 1 tim. 1. 5. notes for div a42480-e6200 james 4. 7. john 9. 3. mat. 5. 36. mat. 6. 27. john 5. 3. prov. 6. 6. mat. 10. 29. gen. 32. 24. exod. 32. 10. isaiah 38. 1 sam. 16. 7. acts 22. 25. 1 sam. 14. 29. mark 7. 18. james 1. 17. exo. 31. 3. 1 tim. 6. 17. acts 9. 37. 1 cor. 15. 29. hos. 7. 9. eccl. 12. luke 2. 1 tim. 5. 23. mat. 5. 36. mat. 6. 27. notes for div a42480-e8810 1 tim. 2. 9. 1 pet. 3. 3. 1 pet. 1. 18. 1 thes. 5. 22. 2 cor. 4. 16. mat. 6. 17. isa. 58. 5. 2 sam. 14. 2. ruth 3. 3. acts 25. 23. rom. 14. 14. mat. 15. 11 , 17 , 18. mat. 11. 8. psa. 68. 13. 1 cor. 14. 40. ps. 45. 14. eccl. 1. 2. mat. 23. 9. mat. 6. 25. joh. 6. 27. 2 cor. 11. 14. mat. 5. 16. isa. 5. 20. mat. 23. ch. 6. notes for div a42480-e11290 isa. 5. 3. hos. 2. 5. acts 16. 14. ps. 104. 15. notes for div a42480-e12350 downam's christian warfare , c. 14. isa. 8. 20. 1 sam. 1. 14. gal. 2. 11. acts 10. acts 15. 20. col. 2. 21. jer. 7. 4. peter martyr comment on the kings . gen. 6. 4. zach. 5. 8. eccl 7. 16. mat. 18. 18. rom. 14. 23. rom. 14. 17. notes for div a42480-e14800 mat. 18. 6. rom. 14. 15. gal. 2. 1 cor. 1. 23. psa. 119. 9. 1 cor. 10. acts 10. 15. rom. 14. 5 , 6. 1 cor. 10. 25. notes for div a42480-e15480 1 tim. 3. 9. phil. 4. 8. prov. 22. 1. eccl. 10. 1. rev. 22. 15. zeph. 1. 8. 1 cor. 11. 14. levit. 13. 2 cor. 6. 8. exo. 32. 4. eccl. 11. 4. numb . 22. 28. acts 19. 34. acts 14. 11 , 19. joh. 18. 40. acts 21. 36. 22. 22. luk. 6. 26. matt. 5. 11. phil. 4. 8. perkins cases of conscience . 1 cor. 12. 23. psal. 114. gen. 29. 25. mar. 12. 1. notes for div a42480-e17640 judg. 10. judges 9. 53. 2 sam. 20. 16 , &c. acts 17. 10. eccl. 7. 16. eccl. 12. 13. mat. 15. 3. 1 tim. 6. 17. isa. 55. 8. 1 cor. 1. 1 kings 10. 22. gen. 27. 14. prov. 26. 2. gen. 2. 25. 1 cor. 15. 50. notes for div a42480-e18910 gal. 1. 10. 1 cor. 9. 22. 1 cor. 5. 8. deut. 22. 5. 1 cor. 6. 20. 1 cor. 6. 15. isa. 5. 20. clerus domini, or, a discourse of the divine institution, necessity, sacredness, and separation of the office ministerial together with the nature and manner of its power and operation : written by the special command of king charles the first / by jer. taylor. taylor, jeremy, 1613-1667. 1672 approx. 267 kb of xml-encoded text transcribed from 41 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a63706 wing t299 estc r13445 07884602 ocm 07884602 40276 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63706) transcribed from: (early english books online ; image set 40276) images scanned from microfilm: (early english books, 1641-1700 ; 1214:13) clerus domini, or, a discourse of the divine institution, necessity, sacredness, and separation of the office ministerial together with the nature and manner of its power and operation : written by the special command of king charles the first / by jer. taylor. taylor, jeremy, 1613-1667. taylor, jeremy, 1613-1667. rules and advices to the clergy of the diocesse of down and connor. rust, george, d. 1670. funeral sermon preached at the obsequies of the right reverend father in god jeremy lord bishop of down. 79 p. printed for r. royston, london : 1672. also includes rules and advices to the clergy of the diocesse of down and connor, and a funeral sermon preached at the obsequies of the right reverend father in god, jeremy, lord bishop of down. reproduction of original in the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng taylor, jeremy, 1613-1667 -sermons. church of england -clergy. theology, practical -early works to 1800. 2002-12 tcp assigned for keying and markup 2003-02 apex covantage keyed and coded from proquest page images 2003-03 rina kor sampled and proofread 2003-03 rina kor text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion clerus domini : or , a discourse of the divine institution , necessity , sacredness , and separation of the office ministerial . together with the nature and manner of its power and operation . written by the special command of king charles the first . by ier . taylor , chaplain in ordinary to king charles the first , and late lord bishop of down and connor . london , printed for r. royston , bookseller to the king 's most excellent majesty . 1672. the divine institution and necessity of the office ministerial . sect . i. when several nations and differing religions have without any famous mutual intercourse agreed upon some common rites and forms of religion ; because one common effect cannot descend from chance , it is certain they come to them by reason , or tradition from their common parents , or by imitation ; something that hath a common influence . if reason be the principle , then it is more regular and lasting , and admits of no other variety , than as some men grow unreasonable , or that the reason ceases . if tradition be the fountain , then it is not only universal , and increases as the world is peopled , but remains also so long as we retain reverence to our parents , or that we do not think our selves wiser than our forefathers . but these two have produced customs and laws of the highest obligation : for whatsoever we commonly call the law of nature , it is either a custom of all the world , derived from noah or adam ; or else it is therefore done , because natural reason teaches us to do it in the order to the preservation of our selves and the publick . but imitation of the customs of a wise nation , is something less , and yet it hath produced great consent in external rites and offices of religion . and since there is in ceremonies so great indifferency , there being no antecedent law to determine their practice , nothing in their nature to make them originally necessary , they grow into a custom or a law , according as they are capable . for if a wise prince , or governour , or a nation , or a famous family , hath chosen rites of common religion , such as were consonant to the analogy of his duty , expressive of his sence , decent in the expression , grave in the form , or full of ornament in their representment ; such a thing is capable of no greater reason , and needs no greater authority , but hath been , and may reasonably enough be imitated upon the reputation of their wisdom , and disinterested choice , who being known wise persons , or nations , took them first into their religious offices . thus the jews and the gentiles used a white garments in their holy offices , and the christians thought it reasonable enough from so united example to do so too . example was reason great enough for that . the b gentile-priests were forbid to touch a dead body , to c eat leavened bread , to d mingle with secular imployments during their attendance in holy offices ; these they took up from the pattern of the jews , and professed it reasonable to imitate a wise people in the rituals of their religion . the gentile-priests used ring and staffe and mitre ( saith philostratus : ) the primitive bishops did so too ; and in the highest detestation of their follies thought they might wisely enough imitate their innocent customs and priestly ornaments , and hoped they might better reconcile their minds to the christian religion by compliance in ceremonials , than exasperate them by rejecting their ancient and innocent ceremonies : for so the apostles invited and inticed judaism into christianity . and tertullian complains of the devils craft , who by imitating the christian rites reconciled mens minds with that compliance to a more charitable opinion of the gentile superstition . the devil intending to draw the professors of truth to his own portion , or to preserve his own in the same fetters he first put upon them , imitates the rites of our religion , adopting them into his superstition . he baptizes some of his disciples , and when he initiates them to the worship of mithra , promises them pardon of sins , by that rite ; he signs his soldiers in their foreheads , he represents the oblation of bread , and introduces representments of the resurrection , and laboriously gets martyrs to his cause . his priests marry but once ; he hath his virgins , and his abstemious and continent followers : that what christians love and the world commends in them , being adopted into the rituals of idolatry , may allure some with the beauty and fair imagery , and abuse others with colour and phantastick faces . and thus also all wise men that intended to perswade others to their religion , did it by retaining as much as they innocently could of the other , that the change might not be too violent , and the persons be more endeared by common rites and the relation and charity of likeness and imitation . thus did the church and the synagogue ; thus did the gentiles both to the jews and to the christians ; and all wise men did so . e the gentiles offered first-fruits to their gods , and their tithes to hercules , f kept vigils and anniversaries , forbad marriages without the consent of parents , and clandestine contracts ; these were observed with some variety according as the people were civil or learned ; and according to the degree of the tradition , or as the thing was reasonable , so these customs were more or less universal . but when all wise people , nay when absolutely all the world have consented upon a rite , it cannot derive from a fountain lower than the current , but it must either be a command which god hath given to all the world : ( and so socrates in xenophon , quod ab omnibus gentibus observatum est , id non nisi à deo sancitum esse dicendum est ) or a tradition , or a law descending from our common parents , or a reason derived from the nature of things ; there cannot in the world be any thing great enough to take away such a rite , except an express divine commandment : and a man by the same reason may marry his nearest relative , as he may deny to worship god by the recitation of his praises and excellencies ; because reason and a very common tradition have made almost all the world consent in these two things , that we must abstain from the mixtures of our nearest kindred , and that we must worship god by recounting and declaring excellent things concerning him . i have instanced in two things in which i am sure to find the fewest adversaries , ( i said , the fewest ; for there are some men which have lost all humanity : ) but these two great instances are not attested with so universal a tradition and practice of the world , as this that is now in question . for in some nations they have married their sisters , so did the magi among the persians : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , says tatianus in clemens alexandrinus , and bardisanes syrus in eusebius . and the greeks worshipped hercules by railing , and mercury by throwing stones at him . but there was never any people but had their priests and presidents of religious rites , and kept holy things within a mure , that the people might not approach to handle the mysteries : and therefore besides that it is a recession from the customs of mankind , and charges us with the dis-respect of all the world ( which is an incuriousness next to infinite ) it is also a doing against that which all the reason of all the wise men of the world have chosen antecedently , or ex pòst facto , and he must have a strange understanding , who is not perswaded by that which hath determined all the world . for religion cannot be at all in communities of men without some to guide , to minister , to preserve and to prescribe the offices and ministeries : what can profane holy things but that which makes them common ? and what can make them common more than when common persons handle them , when there is no distinction of persons in their ministration ? for , although places are good accessories to religion , yet in all religions they were so accidental to it , that a sacrifice might hallow the place , but the place ( unless it were naturally impure ) could not desecrate the sacrifice : and therefore iacob worshipped upon a stone , offered upon a turf ; and the ark rested in obed-edom's house , and was holy in dagon's temple ; and hills and groves , fields and orchards , according to the several customs of the nations , were the places of address : but a common person ministring , was so near a circumstance , and was so mingled with the action , that since that material part and exterior actions of religion could be acted and personated by any man , there was scarce any thing left to make it religious , but the attrectation of the rites by a holy person ; a holy place is something , a separate time is something , a prescript form of words is more , and separate and solemn actions are more yet ; but all these are made common by a common person , and therefore without a distinction of persons have not a natural and reasonable distinction of solemnity and exterior religion . and indeed it were a great disreputation to religion , that all great and publick things , and every artifice or profitable science should in all the societies of men be distinguished by professors , artists , and proper ministers ; and only religion should lie in common , apt to be bruised by the hard hand of mechanicks , and sullied by the ruder touch of undiscerning and undistinguished persons ; for although the light of it shines to all , and so far every mans interest is concerned in religion , yet it were not handsome that every man should take the taper in his hand ; and religion is no more to be handled by all men , than the laws are to be dispensed by all , by whom they are to be obeyed ; though both in religion and the laws , all men have a common interest . for since all means must have some equality or proportion towards their end , that they may of their own being or by institution be symbolical , it is but reasonable that by elevated and sublimed instruments we should be promoted towards an end supernatural and divine ; now besides , that of all the instruments of distinction , the person is the most principal and apt for the honour of religion ( and to make our religion honourable is part of the religion it self ) it is also apt for the uses of it , such as are , preserving the rights , ordering , decent ministration , dispensing the laws of religion , judging causes , ceremonies and accidents ; and he that appoints not offices to minister his religion , cares not how it is performed ; and he that cares so little , will find a great contempt pass upon it , and a cheapness meaner than of the meanest civil offices ; and he that is content with that , cares not how little honour god receives , when he presents to him a cheap , a common , and a dishonourable religion . but the very natural design of religion forces us to a distinction of persons , in order to the ministration ; for besides that every man is not fit to approach to god with all his sordes , and adherent indispositions ; an assignment in reason must be made of certain persons , whose calling must be holy , and their persons taught to be holy , by such a solemn and religious assignment ; that those persons being made higher than the people by their calling and religion , and yet our brethren in nature , may be intermedial between god and the people , and present to god the peoples needs , and be instrumental to the reconveying gods blessing upon those whose fiduciaries they are . this last depends upon gods own act and designation , and therefore must afterwards be proved by testimonies of his own , that he hath accepted such persons to such purposes ; but the former part we our selves are taught by natural reason , by the rules of proportion , by the honour we owe unto religion , by the hopes of our own advantages , and by the distance between god and us towards which we should thrust up persons as high as they are capable . and that all the world hath done prudently in this , we are confirmed by gods own act , who knowing it was most agreeable , not only to the constitution of religion , and of our addresses to god , but to our meer necessities also , did in his glorious wisdom send his son , and made him apt to become a mediator between himself and us , by cloathing him with our nature , and decking him with great participation of his own excellencies , that he might do our work , the work of his own humane nature , and by his great sanctity and wisdom approach near to gods mercy-seat , whither our imperfections and sins could not have near access . and this consideration is not only good reason but true divinity , and was a consideration in the greek church , and affixed to the head of a prayer as the reason of their addresses to god in designing ministers in religion . o lord god , who because mans nature cannot of it self approach to thy glorious deity , hast appointed masters and teachers of the same passions with our selves , whom thou hast placed in thy throne , viz. in the ministery of the kingdom , to bring sacrifices and oblations in behalf of thy people , &c. and indeed if the greatness of an imployment separates persons from the vulgus , either we must think the immediate offices of religion and the entercourse with god to be the meanest of imployments , or the persons so officiating to receive their estimate according to the excellency of their offices . and thus it was amongst the jews and gentiles before christ's time , amongst whom they not only separated persons for the service of their gods respectively , but chose the best of men and the princes of the people to officiate in their mysteries , and adorned them with the greatest honours and special immunities . among the jews , the priesthood was so honourable , that although the expectation which each tribe had of the messias was reason enough to make them observe the law of distinct marriages , yet it was permitted to the tribe of levi to marry with the kingly tribe of iudah , that they also might have the honour and portion of the messias's most glorious generation ; and for the priesthood of aaron it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith philo , a celestial honour , not an earthly , a heavenly possession , and it grew so high and was so naturalized into that nation to honour their priests and mystick persons , that they made it the pretence of their wars and mutinies against their conquerors . honor sacerdotii firmamentum potentiae assumebatur , saith tacitus , speaking of their wars against antiochus ; the honour of their priesthood was the strength of their cause , and the pretence of their arms ; and all the greatest honour they could do to their priesthood they fairly derived from a divine precept , that the prince , and the people , and the elders , and the synagogue , should go in and out , that is , should commence and finish their greatest and most solemn actions at the voice and command of the priest ; and therefore king agrippa did himself honour in his epistle to caius caesar : i had kings that were my ancestors , and some of them were high priests , which dignity they esteemed higher than their royal purple , believing that priesthood to be greater than the kingdom , as god is greater than men . and this great estimate of the ministers of their religion derived it self from the jews unto their enemies the philistines , that dwelt upon their skirts ; insomuch that in the hill of god where there was a garison of the philistines , there was also a colledge of the prophets newly instituted by samuel ( from whom because he was their founder s. peter reckoned the ordinary descent from samuel ) unharmed and undisturbed , though they were enemies to the nation ; and when david fled from saul , he came to naioth where the prophets dwelt , and thought to take sanctuary there , knowing it was a priviledged place ; there it was where sauls messengers , and saul himself turned prophets , that they might estimate the place and preserve its priviledge , himself becoming one of their society . for this was observed amongst all nations , that besides the band of humanity forbidding souldiers to touch unarmed peopled , as by all religions and all nations priests ever were , the very sacredness of their persons should exempt them from violence , and the chances or insolencies of war. thus the cretians did to their priests and to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the persons who were appointed for burial of the dead , the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or fossarii in the primitive church , no souldiers durst touch them ; they had the priviledge of religion , the immunity of priests , hos quae necabant non erant purae manus ; and therefore it grew up into a proverb , when they intended to express a most destructive and unnatural war , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not so much as the priests that carried fire before the army did escape ; the same with that in homer in the case of messengers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — not so much as a messenger returned into the city : these were sacred and therefore exempt persons ; and so were the elei among the grecians , as being sacred to iupiter , safe from the hostility of a professed enemy ; the same which was observed amongst the romans , quis homo est tantâ confidentiâ , qui sacerdotem audeat violare ! at magno cum malo suo fecit herculé . but this is but one instance of advantage . the gentiles having once separated their priests , and affixed them to the ministeries of religion , thought nothing great enough either to express the dignity of their imployment , or good enough to do honour to their persons , and it is largely discoursed of by cicero , in the case of the roman augures , maximum autem & praestantissimum in rep. jus est augurum , cum est authoritati conjunctum ; neque verò hoc quia sum ipse augur ita sentio , sed quia sic existimare nos necesse est . quid enim majus est , si de jure quaerimus , quàm posse à summis imperiis & summis potestatibus comitia tollere ? concilia vel instituta dimittere , vel habita rescindere ? quid magnificentius quàm posse decernere , ut migistratu se abdicent consules ? quid religiosius quàm cum populo , cum plebe agendi jus aut dare aut non dare ? it was a vast power these men had , to be in proportion to their greatest honour : they had power of bidding and dissolving publick meetings , of indicting solemnities of religion ; just as the christian bishops had in the beginning of christianity ; they commanded publick fasts , at their indiction only they were celebrated ; benè autem quòd & episcopi universae plebi mandare jejunia assolent ; non dico industriâ stipium conferendarum , ut vestrae capturae est , sed interdum , & aliquâ sollicitudinis ecclesiasticae causâ . the bishops also called publick conventions ecclesiastical . agantur praecepta per graecias illas certis in locis concilia ex universis ecclesiis , per quae & altiora quaeque in commune tractantur , & ipsa repraesentatio totius nominis christiani magnâ veneratione celebratur . it was so in all religions ; the antistites , the presidents of rites , and guides of consciences had great immissions and influences into the republick , and communities of men , and they verified the saying of tacitus , deum munere summum pontificem , etiam summum hominem esse , non aemulatione , non odio , aut privatis affectionibus obnoxium . the chief priest was ever the chief man , and free from the envies , and scorns and troubles of popular peevishness and contumacy ; and that i may use the expression of tacitus , utque glisceret dignatio sacerdotum , ( for all the great traverses of the republick were in their disposing ) atque ipsis promptior animus foret ad capessendas ceremonias , the very lower institutions of their religion were set up with the marks of special laws and priviledges ; insomuch that the seat of the empress in the theatre was among the vestal virgins . but the highest had all that could be heaped upon them , till their honours were as sublimed as their functions . * amongst the ethiopians the priests gave laws to their princes , and they used their power sometimes to the ruine of their kings , till they were justly removed ; | among the egyptians the priests were their judges ; so they were in athens , for the areopagites were priests ; and the druids among the gauls were judges of murder , of titles of land , of bounds and inheritances , magno apud eos sunt honore , nam ferè de omnibus controversiis publicis privatisque constituunt ; and for the magi of persia and india , strabo reports , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they conversed with kings , meaning they were their counsellors and guides of their consciences . and herodotus in eustathius tells us of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the divine order of prophets or priests in delphos : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they did eat of the publick provisions together with kings . by these honours they gave testimony of their religion , not only separating certain persons for the service of their temples , but also separating their condition from the impurities and the contempt of the world ; as knowing , that they who were to converse with their gods , were to be elevated from the common condition of men and vulgar miseries . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as soon as i was made a priest of idaean iupiter , all my garments were white , and i declined to converse with mortals . novae sortis oportet illum esse qui jubente deo canat , said seneca . he had need be of a distinct and separate condition that sings to the honour , and at the command of god : thus it was among the jews and heathens . sect . ii. now if christian religion should do otherwise than all the world hath done , either it must be because the rites of christianity are of no mystery and secret dispensation , but common actions of an ordinary address , and cheap devotion ; or else , because we undervalue all religion , that is , because indeed we have nothing of it : the first , is dishonourable to christianity , and false as its greatest enemy : the second , is shame to us : and both so unreasonable and unnatural , that if we separate not certain persons for the ministeries of christianity , we must consess we have the worst religion , or that we are the worst of men . but let us consider it upon its proper grounds . when christ had chosen to himself twelve apostles , and was drawing now to the last scene of his life , he furnished them with commissions and abilities to constitute and erect a church , and to transmit such powers as were apt for its continuation and perpetuity . and therefore to the apostles in the capacity of church-officers , he made a promise , that he would be with them to the end of the world ; they might personally be with him until the end of the world , but he could not be here with them , who after a short course run , was to go hence , and be no more seen : and therefore for the verification of the promise , it is necessary that since the promise was made for the benefit of the church , and to them as the ministers of the benefit , so long as the benefit was to be dispensed , so long they were to be succeded to , and therefore assisted by the holy jesus according to the glorious promise : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . not only to the apostles , but absolutely and indefinitely to all christs disciples , their successors , he promised to abide for ever , even to the consummation of the world , to the whole succession of the clergy : so theophylact upon this place . and if we consider what were the power and graces jesus committed to the dispensation of the apostles , such as were not temporary , but lasting , successive , and perpetual , we must also conclude the ministery to be perpetual . i instance first in the power of binding and loosing , remitting and retaining sins , which christ gave them together with his breathing on them the holy spirit , and a legation , and a special commission , as appears in s. iohn ; which power , what sence soever it admits of , could not expire with the persons of the apostles , unless the succeeding ages of the church had no discipline , or government , no scandals to be removed , no weak persons offended , no corrupt members to be cut off , no hereticks rejected , no sins , or no pardon ; and that were a more heresie , than that of the novatians ; for they only denied this ministery in some cases ; not in all : saying , priestly absolution was not fit to be dispensed to them , who in time of persecution had sacrificed to idols . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to these ] only , pardon is to be dispensed without the ministery of the priest , to these ] who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sacrificers , and mingled the table of the lord with the table of devils . against other sinners they were not so severe . but however , so long as that distinction remains , of sins unto death , and sins not unto death ; there are a certain sort of sins which are remediable , and cognoscible , and judicable , and a power was dispensed to a distinct sort of persons , to remit or retain those sins ; which therefore must remain with the apostles for ever , that is , with their persons first , and then with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with their successors ; because the church needs it for ever ; and there was nothing in the power , that by relating to the present and temporary occasion did insinuate its short life and speedy expiration . in execution of this power and pursuance of this commission , for which the power was given ; the apostles went forth , and all they upon whom this signature passed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , executed this power in appropriation and distinct ministery : it was the sword of their proper ministery ; and s. paul does almost exhibite his commission and reads the words , when he puts it in execution , and does highly verifie the parts and the consequence of this argument ; god hath reconciled us to himself by christ iesus , and hath given to us the ministery of reconciliation ; and it follows , now then we are embassadors for christ. the ministery of reconciliation , is an appropriate ministery ; it is committed to us ; we are embassadors , it is appropriate by vertue of christs mission , and legation . he hath given to us , he hath made and deputed certain embassadors whom he hath sent upon the message , and ministry of reconcilement ; which is a plain exposition of the words of his commission , before recorded , iohn 20. 21. and that this also descended lower , we have the testimony of s. iames , who advises the sick person to send for the elders of the church , that they may pray over him ; that they may anoint him , that in that society there may be confession of sins by the clinick or sick person , and that after these preparatives , and in this ministery , his sins may be forgiven him . now that this power fell into succession , this instance proves ; for the elders were such who had not the commission immediately from christ , but were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were fathers of the people , but sons of the apostles , and therefore it is certain the power was not personal , and meerly apostolical , but derived upon others by such a communication , as gives evidence the power was to be succeeded in ; and when went it out ? when the anointing and miraculous healing ceased ? there is no reason for that . for forgiveness of sins was not a thing visible , and therefore could not be of the nature of miracles to confirm the faith and christianity first , and after its work was done return to god that gave it ; neither could it be only of present use to the church , but as eternal and lasting as sin is : and therefore there could be nothing in the nature of the thing to make it so much as suspicious , it was presently to expire . to which also i add this consideration , that the holy ghost which was to enable the apostles in the precise office apostolical , as it was an office extraordinary , circumstantionate , definite , and to expire , all that , was promised should descend upon them after christs ascension , and was verified in pentecost ; for to that purpose to bring all things to their mind , all of christs doctrine and all that was necessary of his life and miracles , and a power from above to enable them to speak boldly and learnedly , and with tongues , all that , besides the other parts of ordinary power , was given them ten days after the ascension . and therefore the breathing the holy ghost upon the apostles in the octaves of the resurrection , and this mission with such a power , was their ordinary mission , a sending them as ordinary pastors and curates of souls , with a power to govern ( binding and loosing can mean no less : and they were the words of the promise ) with a power to minister reconciliation : ( for so saint paul expounds remitting and retaining ) which two were the great hinges of the gospel , the one to invite and collect a church , the other to govern it ; the one to dispense the greatest blessing in the world , the other to keep them in capacities of enjoying it . for since the holy ghost was now actually given to these purposes here expressed , and yet in order to all their extraordinaries and temporary needs was promised to descend after this , there is no collection from hence more reasonable , than to conclude all this to be part of their commission of ordinary apostleship , to which the ministers of religion were in all ages to succeed . in attestation of all which , who please may see the united testimony of a s. cyril , b s. chrysostome , c s. ambrose , d s. gregory and the e author of the questions of the old and new testament , who unless by their calling shall rather be called persons interess'd , than by reason of their famous piety and integrity , shall be accepted as competent , are a very credible and fair representment of this truth , and that it was a doctrine of christianity , that christ gave this power to the apostles for themselves , and their successors for ever , and that therefore as christ in the first donation , so also some churches in the tradition of that power used the same form of words , intending the collation of the same power , and separating persons for that work of that ministery . i end this with the counsel s. augustine gives to all publick penitents , veniat ad antistites , per quos illis in ecclesia claves ministrantur , & à praepositis sacrorum accipiant satisfactionis suae modum , let them come to the presidents of religion by whom the keys are ministred , and from the governours of holy things let them receive those injunctions , which shall exercise and signifie their repentance . sect . iii. the second power i instance in , is preaching the gospel : for which work he not only at first designed apostles , but others also were appointed for the same work for ever , to all generations of the church . this commission was signed immediately before christ's ascension ; all power is given to me in heaven and in earth , go ye therefore and teach all nations , teaching them to observe all things whatsoever i have commanded you , and lo i am with you always , even unto the end of the world . first , christ declared his own commission , [ all power is given him into his hand ] he was now made king of all the creatures , and prince of the catholick church ; and therefore as it concerned his care and providence to look to his cure , and flock , so he had power to make deputations accordingly [ go ye therefore , ] implying that the sending them to this purpose was an issue of his power , either because the authorizing certain persons was an act of power , or else because the making them doctors of the church and teachers of the nations , was a placing them in an eminency above their scholars , and converts , and so also was an emanation of that power , which , derived upon christ from his father , from him descended upon the apostles . and the wiser persons of the world have always understood , that a power of teaching was a presidency and authority ; for since all dominion is naturally founded in the understanding ; although civil government accidentally , and by inevitable publick necessity relies upon other titles , yet where the greatest understanding and power of teaching is , there is a natural preheminence and superiority eatenus , that is , according to the proportion of the excellency ; and therefore in the instance of s. paul we are taught the style of the court , and disciples sit at the feet of their masters , as he did at the feet of his tutor gamaliel , which implies duty , submission , and subordination ; and indeed it is the highest of any kind , not only because it is founded upon nature , but because it is a submission of the most imperious faculty we have , even of that faculty which when we are removed from our tutors , is submitted to none but god ; for no man hath power over the understanding faculty ; and therefore so long as we are under tutors and instructors , we give to them that duty , in the succession of which claim , none can succeed but god himself , because none else can satisfie the understanding but he . now then because the apostles were created doctors of all the world , hoc ipso they had power given them over the understandings of their disciples , and they were therefore fitted with an infallible spirit , and grew to be so authentick that their determination was the last address of all inquiries in questions of christianity : and although they were not absolute lords of their faith and understandings , as their lord was , yet they had , under god , a supreme care , and presidency , to order , to guide , to instruct , and to satisfie their understandings ; and those whom they sent out upon the same errand , according to the proportion and excellency of their spirit , had also a degree of superiority and eminency ; and therefore they who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , labourers in the word and doctrine , were also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , presbyters that were presidents and rulers of the church ; and this eminency is for ever to be retained according as the unskilfulness of the disciple retains him in the form of catechumens ; or as the excellency of the instructor still keeps the distance ; or else , as the office of teaching being orderly and regularly assigned makes a legal , political , and positive authority , to which all those persons are for orders sake to submit , who possibly in respect of their personal abilities might be exempt from that authority . upon this ground it is , that learning amongst wise persons is esteemed a title of nobility and secular eminency : ego enim quid aliud munificentiae adhibere potui , ut studia , ut sic dixerim , in umbra educata è quibus claritudo venit , said seneca to nero. and aristotle , and a. gellius affirm , that not only excellency of extraction , or great fortunes , but learning also makes noble ; circum undique sedentibus multis doctrinâ , aut genere , aut fortunâ nobilibus viris : and therefore the lawyers say , that if a legacy be given pauperi nobili , the executors ▪ if they please , may give it to a doctor . i only make this use of it , that they who are by publick designation appointed to teach , are also appointed in some sence to govern them : and if learning it self be a fair title to secular opinion , and advantages of honour , then they who are professors of learning , and appointed to be publick teachers , are also set above their disciples as far as the chair is above the area or floor , that is , in that very relation of teachers and scholars : and therefore among the heathen the priests who were to answer de mysteriis , sometimes bore a scepter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . upon which verse of homer , eustathius observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the scepter was not only an ensign of a king , but of a judge and of a prophet ; it signified a power of answering in judgment , and wise sentences . this discourse was occasioned by our blessed saviour's illative ; all power is given me , go ye therefore and teach ; and it concludes , that the authority of preaching is more than the faculty , that it includes power and presidency , that therefore a separation of persons is ex abundanti inferred , unless order and authority be also casual , and that all men also may be governours as well as preachers . now that here was a plain separation of some persons for this ministery , i shall not need to prove by any other argument besides the words of the commission ; save only that this may be added , that here was more necessary , than a commission ; great abilities , special assistances , extraordinary and divine knowledge , and understanding the mysteries of the kingdom ; so that these abilities were separations enough of the persons , and designation of the officers ; but this may possibly become the difficulty of the question ; for , when the apostles had filled the world with the sermons of the gospel , and that the holy ghost descended in a plentiful manner , then was the prophesie of ioel fulfilled , old men dreamed dreams , and young men saw visions , and sons and daughters did prophesie : now the case was altered ; and the disciples themselves start up doctors , and women prayed and prophesied , and priscilla sate in the chair with her husband aquila , and apollos sate at their feet ; and now all was common again : and therefore although the commission went out first to the apostles ; yet , when by miracle god dispensed great gifts to the laity , and to women , he gave probation that he intended that all should prophesie and preach , lest those gifts should be to no purpose . this must be considered . 1. these gifts were miraculous verifications of the great promise of the father , of sending the holy ghost , and that all persons were capable of that blessing in their several proportions , and that christianity did descend from god were ex abundanti proved by those extraregular dispensations : so that here is purpose enough signified , although they be not used to infer an indistinction of officers in this ministery . 2. these gifts were given extra-regularly : but yet with some difference of persons : for all did not prophesie , nor all interpret , nor all speak with tongues : they were but a few that did all this : we find but the daughters of one man only , and priscilla , among all the nations of the jews that ever did prophesie , of the women : and of lay-men i remember not one , but aquila and agabus : and these will be but too straight an argument to blend a whole order of men in a popular and vulgar indiscrimination . 3. these extraordinary gifts were no authority to those who had them , and no other commission , to speak in publick . and therefore s. paul forbids the women to speak in the church , and yet it was not denied but some of them might have the spirit of prophesie . speaking in the church was part of an ordinary power , to which not only ability but authority also and commission are required . that was clearly one separation ; women were not capable of a clerical imployment , no not so much as of this ministery of preaching . and by this we may take speedier account concerning deaconesses in the primitive church ; de diaconissâ ego bartholomaeus dispono ; o episcope , impones ei manus praesentibus presbyteris , diaconis & diaconissis , & dices , respice super hanc famulam tuam ; so it is in the constitutions apostolical under the name of s. clement : by which it should seem they were ordained for some ecclesiastical ministery ; which is also more credible by those words of tertullian , quantae igitur & quae in eccles●is ordinari solent , quae deo nubere maluerunt ? and sozomen tells of olympias , hanc enim , cum genere esset nobilissimo , quamvis juvenculam , ex quo vidua facta erat , quia ex praescripto ecclesiae egregiè philosophatur , in ministram nectarius ordinat : and such a one it was , whom saint basil called impollutam sacerdotem . whatsoever these deaconesses could be , they could not speak in publick , unless they did prevaricate the apostolical rule , given to the corinthian and ephesian churches : and therefore though olympias was an excellent person , yet she was no preacher ; she was a philosopher , not in her discourse , but in her manner of living and believing : philosophata ex ecclesiae praescripto , and that could not be by preaching : but these deaconesses after the apostolical age , were the same with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the good women , that did domestick offices and minister to the temporal necessity of the churches in the days of the apostles ; such a one was phebe of cenchrea : but they were not admitted to any holy or spiritual office : so we have certain testimony from antiquity , whence the objection comes . for so the nicene council expresly : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . deaconesses are to be reckoned in the laity , because they have no imposition of hands , viz. for any spiritual office . for they had imposition of hands in some places to temporal administrations about the church , and a solemn benediction , but nothing of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the same were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the presbyteresses , who were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the governesses of women , in order to manners and religion ; but these , though ( as tertullian affirms , and zonaras , and balsamo confess ) they were solemnly ordained and set over the women in such offices , yet pretended to nothing of the clerical power or the right of speaking in publick . so epiphanius : there is an order of deaconesses in the church , but not to meddle , or to attempt any of the holy offices . and in this sence it was , that s. ambrose reckons it amongst the heresies of the cataphrygians , that they ordained their deaconesses , viz. to spiritual ministeries ; but those women that desire to be medling , are not moved with such discourses ; they care for none of all these things ; therefore i remit them to the precept of the apostle . but i suffer not a woman to teach , but to be in silence . and as for the men who had gifts extraordinary of the spirit , although they were permitted at first in the corinthian church ( before there was a bishop , or a fixed colledge of clergy ) to utter the inspired dictates of the spirit , yet whether they were lay or clergy is not there expressed ; and it is more agreeable to the usual dispensation that the prophets of ordinary ministery , though now extraordinarily assisted , should prophesie in publick ; but however , when these extraordinaries did cease , if they were common persons , they had no pretence to invade the chair ( nor , that we find , ever did : ) for an ordinary ability to speak was never any warrant to disturb an order ; unless they can say the words of s. paul [ whereunto i am ordained a preacher , ] they might not invade the office . to be able to perform an office , though it may be a fair disposition to make the person capable to receive it orderly , yet it does not actually invest him ; every wise man is not a counsellor of state , nor every good lawyer a judge . and i doubt not but in the jewish religion there were many persons as able to pray as their priests , who yet were wiser than to refuse the priests advocation apud deum , and reciting offices in behalf of the people : orabit pro eo sacerdos was the order of gods appointing , though himself were a devout person and of an excellent spirit . and it had need be something extraordinary that must warrant an ordinary person to rise higher than his own evenness ; and ability or skill is but a possibility ; and must be reduced to act by something that transmits authority , or does establish order , or distinguish persons , and separate professions . and it is very remarkable , that when iudas had miscarried and lost his apostolate , it was said , that it was necessary for some body to be chosen to be a witness of christs resurrection . two were named , of ability sufficient , but that was not all : they must chuse one , to make up the number of the twelve , a distinct separate person ; which shews that it was not only a work ( for that , any of them might have done ) but an office of ordinary ministery . the ability of doing which work although all they that lived with iesus , might either have had , or received at pentecost , yet the authority and grace was more : the first they had upon experience , but this only by divine election : which is a demonstration that every person that can do offices clerical is not permitted to do them ; and that , besides the knowledge and natural or artificial abilities , a divine qualification is necessary . and therefore god complains by the prophet , i have not sent them , and yet they run ; and the apostle leaves it as an established rule , how shall they preach except they be sent ? which two places , i shall grant to be meant concerning a distinct and a new message ; prophets must not offer any doctrine to the people , or pretend a doctrine for which they had not a commission from god. but which way soever they be expounded , they will conclude right in this particular . for if they signifie an ordinary mission , then there is an ordinary mission of preachers , which no man must usurp unless he can prove his title certainly and clearly , derivative from god ; which when any man of the laity can do , we must give him the right hand of fellowship , and wish him good speed . but if these words signifie an extraordinary case , and that no message must be pretended by prophets , but what they have commission for , then must not ordinary persons pretend an extraordinary mission to an ordinary purpose : for , besides , that god does never do things unreasonable , nor will endure that order be interrupted to no purpose , he will never give an extraordinary commission unless it be to a proportionable end ; whosoever pretends to a licence of preaching by reason of an extraordinary calling , must look that he be furnished with an extraordinary message , lest his commission be ridiculous ; and when he comes , he must be sure to shew his authority by an argument proportionable ; that is , by such a probation without which no wise man can reasonably believe him ; which cannot be less than miraculous and divine . in all other cases he comes under the curse of the non missi , those whom god sent not ; they go on their own errand , and must pay themselves their wages . but , besides that the apostles were therefore to have an immediate mission , because they were to receive new inctructions : these inctructions were such as were by an ordinary , and yet by a distinct ministery to be conveyed , for ever after ; and therefore did design an ordinary , successive , and lasting power and authority . nay our blessed lord went one step further in this provision , even to remark the very first successors and partakers of this power , to be taken into the lot of this ministery , and they were the seventy-two whom christ had sent ( as probationers of their future preaching ) upon a short errand into the cities of iudah : but by this assignation of more persons than those to whom he gave immediate commission , he did declare that the office of preaching was to be dispensed by a separate and peculiar sort of men , distinct from the people , and yet by others than those who had the commission extraordinary ; that is , by such who were to be called to it by an ordinary vocation . as christ constituted the office and named the persons , both extraordinary and ordinary , present and successive ; so he provided gifts for them too , that the whole dispensation might be his , and might be apparent . and therefore christ when he ascended up on high gave gifts to men , to this very purpose ; and these gifts coming from the same spirit made separation of distinct ministeries under the same lord. so s. paul testifies expresly ; now there are diversities of gifts , but the same spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there are different administrations [ differences of ministeries ; ] it is the proper word for church-offices ; the ministery distinguished by the gift ; it is not a gift of the ministery , but the ministery it self is the gift , and distinguished accordingly . an extraordinary ministery needs an extraordinary and a miraculous gift ; that is a miraculous calling and vocation and designation by the holy ghost ; but an ordinary gift cannot sublime an ordinary person to a supernatural imployment ; and from this discourse of the differing gifts of the spirit , saint paul without any further artifice , concludes that the spirit intended a distinction of church-officers for the work of the ministery ; for the conclusion of the discourse is , that god hath set some in the church , first apostles , secondarily prophets , thirdly teachers ; and , lest all god's people should usurp these offices , which god by his spirit hath made separate and distinguished , he adds , are all apostles ? are all prophets ? are all teachers ? if so , then were all the body one member , quite contrary to nature , and to god's oeconomy . and that this designation of distinct church-officers is for ever , s. paul also affirms as expresly as this question shall need ; he gave some apostles , some prophets , and some evangelists , and some pastors and teachers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the work of the ministery , till we all arrive at the unity of faith , which as soon as it shall happen , then cometh the end . till the end be , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the work of the ministery must go forwards , and is incumbent upon the pastors and teachers ; this is their work , and they are the ministers , whom the holy ghost designed . 1. for , i consider that either to preach requires but an ordinary or an extraordinary ability ; if it requires an extraordinary , they who are illiterate and unlearned persons are the unfittest men in the world for it : if an ordinary sufficiency will discharge it , why cannot they suppose the clergy of a competency , and strength sufficient to do that which an ordinary understanding , and faculties can perform ? what need they entermeddle with that , to which no extraordinary assistance is required ? or else why do they set their shoulder to such a work , with which no strength but extraordinary , is commensurate ? in the first case it is needless ; in the second it is useless ; in both vain and impertinent . for either no man needs their help ; or , if they did , they are very unable to help . i am sure they are , if they be unlearned persons ; and if they be learned , they well enough know , that to teach the people , is not a power of speaking , but is also an act of jurisdiction and authority , and in which , order is , at least , concerned in an eminent degree : learned men are not so forward ; and those are most confident who have least reason . 2. although as homilies to the people are now used according to the smallest rate , many men more preach than should , yet besides that to preach prudently , gravely , piously , and with truth , requires more abilities than are discernable by the people , such as make even a plain work reasonable to wise men , and useful to their hearers , and acceptable to god ; besides this , i say , the office of teaching is of larger extent than making homilies , or speaking prettily enough to please the common and undiscerning auditors . they that are appointed to teach the people must respondere de jure , give account of their faith in defiance of the numerous armies of hereticks ; they must watch for their flock , and use excellent arts to arm them against all their weaknesses from within , and hostilities from without ; they must strengthen the weak , confirm the strong , compose the scrupulous , satisfie the doubtful , and be ready to answer cases of conscience ; and i believe there are not so little as 5000 cases already started up among the casuists ; and for ought i know ; there may be 5000 times 5000. and there are some cases of conscience that concern kings and kingdoms in the highest mysteriousness , both of state and religion , and they also belong to pastors for the interests of religion , and teachers to determine or advise in . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the preachers were always messengers between god and men , being mediators by their sacrifices , and they were interested in their counsels , and greater causes ; and if religion can have influences into counsels of princes , and publick interest of kingdoms , and that there can be any difficulty , latent sences , intricacy of question , or mysteriousness in divinity , it will be found that there are other parts of the preachers office , besides making homilies : and that when so great skill is required , it will not be easie to make pretences to invade it ; unless a man cannot be an excellent lawyer without twenty years skill and practice , besides excellency of natural indowments , and yet can be an excellent teacher and guide in all cases of conscience , meerly with opening his mouth , and rubbing his forehead hard . but god hath taken order that those whom he hath appointed teachers of the people , should make it the work and business of their lives , that they should diligently attend to reading , to exhortation , and to doctrine , that they may watch over their flock , over whom the holy ghost hath made them overseers . the inconvenience that this discourse is like to meet withall is , that it concerns those men who are sure not to understand it : for they that have not the wisdom of prophets and wise men , cannot easily be brought to know the degrees of distance between the others wisdom and their own ignorance . to know that there is great learning beyond us , is a great part of learning : but they that have the confidence in the midst of their deepest ignorance to teach others , want both modesty and understanding too , either to perceive or to confess their own wants : they never kissed the lips of the wife , and therefore think all the world breathes a breath as fenny and moorish as themselves . 3. besides , the consideration of the ability that a separate number of men should be the teachers , and it be not permitted promiscuously to every person of a confident language and bold fancy , is highly necessary in the point of prudence and duty too . of prudence , because there can be no security against all the evil doctrines of the world in a promiscuous unchosen company of preachers . for if he be allowed the pretence of an extraordinary , he shall belie the holy spirit , to couzen you , when he hath a mind to it : if you allow him nothing but an ordinary spirit , that is , abilities of art and nature ; there cannot in such discourses be any compensation for the disorder , or the danger , or the schisms , and innumerable churches , when one head and two members shall make a distinct body , and all shall pretend to christ , without any other common term of union . and this which is disorder in the thing , is also dishonourable to this part of religion ; and the divine messages shall be conveyed to the people by common curriers or rather messengers by chance , and as they go by ; whereas god sent at first embassadors extraordinary , and then left his leigers in his church for ever . but there is also a duty too to be secured ; for they that have the guiding of souls must remember that they must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must render an account ; and that cannot be done with joy , when it shall be indifferent to any man to superseminate what he please : and ( by the way ) i suppose , they who are apt to enter into the chair of doctors and teachers , would be unwilling to be charged with a cure of souls . if they knew what that means , they would article more strictly before they would stand charged with it ; and yet it is harder to say that there is no such thing as the cure of souls ; that christ left his flock to wander and to guide themselves , or to find shepherds at the charges of accident and chance . christ hath made a better provision , and after he had with the greatest earnestness committed to s. peter the care of feeding his lambs and sheep , s. peter did it carefully , and though it part of the same duty to provide other shepherds , who should also feed the flocks by a continual provision and attendance ; the presbyters which are among you , i who also am a presbyter exhort , feed the flock of god which is among you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doing the office of bishops over them , taking supravision or oversight of them willingly and of a ready mind . the presbyters and bishops , they are to feed the flock , there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flock to be distinguished from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the shepherds , the elders , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the flock among you , distinguished by a regular office of teaching , and a relation of shepherds and sheep . but this discourse would be unnecessary long , unless i should omit many arguments , and contract the rest . i only shall desire it be considered , concerning the purpose of that part of divine providence , in giving the christian church commandments concerning provisions to be made for the preachers ; let the elders that rule well have a double honour , an elder brother's portion at least , both of honour and maintenance , especially if they labour in the word and doctrine ; and the reason is taken out of moses law , but derived from the natural , bovi trituranti non ligabis os . for god hath ordained that those that labour in the gospel should live of the gospel . this argument will force us to distinguish persons , or else our purses will ; and if all will have a right to preach the gospel that think themselves able , then also they have a right to be maintained too . i shall add no more , 1. god hath designed persons to teach the people , 2. charged them with the cure of souls , 3. given them commission to go into all the world , 4. given them gifts accordingly . 5. charged the people to attend and to obey , 6. hath provided them maintenance and support , and 7. separated them to reading , to exhortation , and to doctrine , from the affairs of this world , that they may attend to these , by the care of the whole man. if any man in charity or duty will do any ghostly offices to his erring or weak brother , he may have a reward of charity : for in this sence it is that tertullian says , that in remote and barbarous countries the laity do sacerdotio aliquatenus fungi . but if he invades the publick chair , he may meet with the curse of corah , if he intends maliciously ; or if he have fairer , but mistaken purposes , the gentler sentence passed upon uzzah may be the worst of his evil portion . sect . iv. i instance next in the case of baptism , which indeed hath some difficulty and prejudice passed upon it ; and although it be put in the same commission , intrusted to the same persons , be a sacred ministery , a sacrament and a mysterious rite , whose very sacramental and separate nature , requires the solemnity of a distinct order of persons for its ministration : yet if the laity may be admitted to the dispensation of so sacred and solemn rites , there is nothing in the calling of the clergy that can distinguish them from the rest of gods people , but they shall be holy enough , to dispense holy offices without the charges of paying honour and maintenance to others to do what they can do themselves . in opposition to which , i first consider , that the ordinary minister of baptism is a person consecrated ; the apostles and their successors in the office apostolical , and all those that partake of that power ; and it needs no other proof , but the plain production of the commission ; they who are teachers by ordinary power , and authority , they also had command to baptize all nations : and baptism being the solemn rite of initiating disciples , and making the first publick profession of the institution , it is in reason and analogy of the mystery to be ministred by those who were appointed to collect the church , and make disciples . it is as plain and decretory a commission , as any other mysteriousness of christianity ; and hath been accepted so for ever as the doctrine of christianity , as may appear in a ignatius , b tertullian , c s. gelasius , d s. epiphanius , and e s. hierom ; who affirm in variety of sences , that bishops , priests and deacons only are to baptize ; some by ordinary right , some by deputation ; of which i shall afterwards give account ; but all the ius ordinarium they intend to fix upon the clergy according to divine institution and commandment . so that in case lay-persons might baptize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , upon urgent necessity , yet this cannot upon just pretence invade the ordinary ministery , because god had dispensed the affairs of his church , so that cases of necessity do not often occur to the prejudice and dissolution of publick order , and ministeries ; and if permissions being made to supply necessities , be brought further than the case of exception gives leave , the permission is turned into a crime , and does greater violence to the rule , by how much it was fortified by that very exception , as to other cases not excepted . and although in case of extreme necessity every man may preach the gospel , as to dying heathens , or unbelieving persons , yet if they do this without such , or the like necessity , what at first was charity , in the other case is schism and pride , the two greatest enemies to charity in the world . but now for the thing it self , whether indeed any case of necessity can transmit to lay persons a right of baptizing , it must be distinctly considered . some say it does . for ananias baptized paul , who yet ( as it is said ) was not in holy orders ; and that the 3000 converts at the first sermon of s. peter were all baptized by the apostles , is not easily credible , it being too numerous a body for so few persons to baptize ; and when peter had preached to cornelius and his family , he caused the brethren that came along with him to baptize them ; and whether hands had been imposed on them or no , is not certain : and in pursuance of the instance of ananias , and the other probabilities , the doctors of the church have declared their opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in cases of necessity , a lay-person may baptize . so tertullian in his book of baptism , alioqui & laicis jus est baptizandi . quod enim ex aequo accipitur , ex aequo dari potest . the reason is also urged by s. hierom to the same purpose , only requiring that the baptizer be a christian , supposing whatsoever they have received they may also give ; but because the reason concludes not , because ( as themselves believe ) a presbyter cannot collate his presbyterate , it must therefore rest only upon their bare authority ; if it shall be thought strong enough to bear the weight of the contrary reasons . and the fathers in the council of eliberis determined , peregrè navigantes , aut si ecclesia in proximo non fuerit , posse fidelem , qui lavacrum suum integrum habet , nec sit bigamus , baptizare in necessitate infirmitatis positum catechumenum ; it a ut si supervixerit , ad episcopum eum producat , ut per manûs impositionem proficere possit . the synod , held at alexandria under alexander their bishop , approved the baptism of the children by athanasius , being but a boy ; and the nicene fathers ratifying the baptism made by hereticks ( amongst whom they could not but know in some cases , there was no true priesthood or legitimate ordination ) must by necessary consequence suppose baptism to be dispensed effectually by lay-persons . and s. hierome is plain , baptizare , si necessitas cogat , scimus etiam licere laicis ; the same almost with the canon of the fourth council of carthage , mulier baptizare non praesumat nisi necessitate cogente : though , by the way , these words of [ cogente necessitate ] are not in the canon , but thrust in by gratian and peter lombard . and of the same opinion is s. ambrose , or he who under his name wrote the commentaries upon the fourth to the ephesians , a p. gelasius , b s. august . and c isidor , and generally all the scholars after their master . but against this doctrine were all the african bishops for about 150 years ; who therefore rebaptized persons returning from heretical conventicles ; because those heretical bishops being deposed and reduced into lay-communion , could not therefore collate baptism for their want of holy orders : as appears in s. basils canonical epistle to amphilochius , where he relates their reason , and refutes it not . and however firmilian and s. cyprian might be deceived in the thinking hereticks quite lost their orders ; yet in this they were untouched , that although their supposition was questionable , yet their superstructure was not medled with , viz. that if they had been lay persons , their baptizations were null and invalid . i confess , the opinion hath been very generally taken up in these last ages of the church , and almost with a nemine contradicente ; the first ages had more variety of opinion : and i think it may yet be considered anew upon the old stock . for since absolutely , all the church affixes the ordinary ministery of baptism to the clergy ; if others do baptize , do they sin , or do they not sin ? that it is no sin , is expresly affirmed in the 16 canon of nicephorus of c. p. if the own father baptizes the child , or any other christian man , it is no sin . * s. augustine is almost of another mind , & si laicus necessitate compulsus baptismum dederit , nescio an pie quisquam dixerit , baptismum esse repetendum : nullâ enim cogente necessitate si fiat , alieni muneris usurpatio est ; si autem necessitas urgeat , aut nullum , aut veniale delictum est . and of this mind are all they , who by frequent using of that saying have made it almost proverbial , factum valet , fieri non debet . if they do not sin , then women and lay-men have as much right from christ to baptize as deacons or presbyters ; then they may upon the same stock and right do it as deacons do , for if a bishop was present it was not lawful for deacons , as is expresly affirmed by s. ignatius in his epistle to heron the deacon ; and s. epiphanius with the same words denies a jus baptizandi , to women and to deacons , and both of them affirm it to be proper to bishops . further yet , tertullian and s. hierom deny a power to presbyters to do it without episcopal dispensation . now if presbyters and deacons have this power only by leave and in certain cases , then it is more than the women have : only that they are fitter persons to be intrusted with the deputation ; a less necessity will devolve it upon presbyters than upon deacons , and upon deacons than lay-men ; and a less yet will cast it upon lay-men than women : and this difference is in respect of humane order and positive constitution , but in the nature of the thing according to this doctrine all persons are equally receptive of it : and therefore to baptize is no part of the grace of orders , no fruit of the holy ghost , but a work which may be done by all , and at some times must : and if baptism may , then it will be hard to keep all the other rites from the common inrodes , and then the whole office will perish . but if lay-persons baptizing , though in case of necessity , do sin , as s. augustine seems to say they do , then it is certain , christ never gave them leave so much as by insinuation ; and then neither can the church give leave ; for she can give leave for no man to sin : and , besides such a deputation were to no purpose ; because no person shall dare to do it , for evil is not to be done , though for the obtaining the greatest good : and it will be hard to state the question , so that either the child shall perish , or some other must perish for it ; for he that positively ventures upon a sin for a good end , worships god with a sin , and therefore shall be thank'd with a damnation , if he dies before repentance ; but if the child shall not perish in such case of not being baptized , then why should any man break the rule of institution , and if he shall perish without being baptized , then god hath affixed the salvation of the child upon the condition of another mans sin . 3. and indeed the pretence of cases of necessity may do much towards the excusing an irregularity in an exterior rite , though of divine institution , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but it will not be easily proved that god hath made any such necessities : it is certain that for persons having the use of reason god hath provided a remedy that no lay-person should have need to baptize a catechumen ; for his votum or desire of baptism shall serve his turn . and it will be unimaginable that god hath made no provision for infants , and yet put it upon them in many cases with equal necessity , which without breach of a divine institution cannot be supplied . 4. if a lay-person shall baptize , whether or no shall the person baptized receive benefit , or will any more but the outward act be done ? for that the lay-person shall convey rem sacramenti , or be the minister of sacramental grace , is no where revealed in scripture , and is against the analogy of the gospel ; for the verbum reconciliationis , all the whole ministery of reconciliation is intrusted to the priest , nobis , ( saith s. paul ) to us who are embassadors . and what difference is there , if cases of necessity be pretended in the defect of other ministeries , but that they also may be invaded ? and cases of necessity may by other men also be numbered in the other sacrament : and they have done so ; and i know , who said that no man must consecrate the sacrament of the lords supper but he that is lawfully called , except there be a case of necessity ; and that there may be a case of necessity for the blessed sacrament , there needs no other testimony than the nicene council ; which calls the sacrament in the article of death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viaticum , the most necessary provision for our journey : and if a lay-person absolves , there is as much promise of the validity of the one as the other , unless it be said , that there may be absolute necessity of baptism , but not so of absolution ; which the maintainers of the other opinion are not apt to profess . and therefore s. augustine did not know whether baptism administred by a lay-person be to be repeated or no ; nescio anpiè quisquam dixerit , he knew not ; neither do i. but simon of thessalonica is confident , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no man baptizes but he that is in holy orders . the baptism is null : i cannot say so ; nor can i say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; let it be received . only i offer this to consideration ; if a deacon can do no ministerial act with effect , but a lay-person may do the same with effect upon the person suscipient , what is that supernatural grace and inherent and indelible character which a deacon hath received in his ordination ? if a deacon can do no supernatural act which were void and null , if done by him that is not a deacon , he hath no character , no spiritual inherent power : and that he is made the ordinary minister of it , is for order sake : but he that can do the same thing , hath the same power and ability . by this ground a lay-person and a deacon are not distinguished by any inherent character , and therefore they who understand the spiritual powers and effects of ordination in the sence and expression of an inherent and indelible character , will find some difficulty in allowing the effect of a lay-baptism . but i consider that the instances of scripture brought for the lawfulness of lay-administration , if they had no particular exceptation , yet are impertinent to this question ; for it is not with us pretended in any case to be lawful , but in extreme necessity : and therefore , saint peters deputing the brethren who came with him to cornelius to baptize his family , is nothing to our purpose , and best answers it self : for either they were of the clergy , who came with them ; or else lay-persons may baptize by the right of an ordinary deputation , without a case of necessity ; for here was none : saint peter might have done it himself . and as for ananias , he was one of the seventy two : and if that be nothing , yet he was called to that ministration about paul , as paul himself was to the apostleship , even by an immediate vocation , and mission from christ himself . and if this answer were not sufficient ( as it is most certainly ) the argument would press further than is intended : for ananias tells him , he was sent to him that he might lay his hands on him that he might receive the holy ghost : and to do that , was more than philip could do ; though he was a deacon , and in as great a necessity , as this was : and yet besides all this , this was not a case of necessity , unless there was never a presbyter or deacon in all damascus , or that god durst not trust any of them with paul , but only ananias , or that paul could not stay longer without baptism , as many thousand converts did in descending ages . and for the other conjecture it is not considerable at all : for the apostles might take three or four days time to baptize the three thousand : there was no hurt done if they had stayed a week : the text insinuates nothing to the contrary ; the same day about three thousand were added to the church ; then they were added to the church , that is , by vertue and efficacy of that sermon , who it may be , considered some-while of s. peters discourse , and gave up their names upon mature deliberation and positive conviction . but it is not said , they were baptized the same day ; and yet it was not impossible for the twelve apostles to do it in one day , if they had thought it reasonable . for my own particular , i wish we would make no more necessities than god made , but that we leave the administration of the sacraments to the manner of the first institution , and the clerical offices be kept within their cancels , that no lay-hand may pretend a reason to usurp the sacred ministery : and since there can be no necessity for unbaptized persons of years of discretion , because their desire may supply them , it were well also if our charity would find some other way also , to understand gods mercy towards infants ; for certainly , he is most merciful and full of pity to them also : and if there be no neglect of any of his own appointed ministeries , so as he hath appointed them , methinks it were but reasonable to trust his goodness with the infants in other cases : for it cannot but be a jealousie and a suspicion of god , a not daring to trust him , and an unreasonable proceeding beside , that we will rather venture to dispense with divine institution , than think that god will ; or that we should pretend more care of children than god hath : when we will break an institution , and the rule of an ordinary ministery of gods appointing , rather than cast them upon god , as if god loved this ceremony better than he loved the child ; for so it must be , if the child perished for want of it : and yet still methinks according to such doctrine , there was little or no care taken for infants ; for when god had appointed a ministery , and fixed it with certain rules and a proper deputation : in reason ( knowing in all things else how merciful god is , and full of goodness ) we should have expected that god should have given express leave to have gone besides the first circumstances of the sacrament , if he had intended we might or should : and that he should have told us so too rather than by leaving them fast tyed without any express cases of exception , or marks of difference , permit men to dispute and stand unresolved between a case of duty and a point of charity : for although god will have mercy rather than sacrifice , yet when both are commanded , god takes order they shall never cross each other , and sacrifice is to be preferred before mercy , when the sacrifice is in the commandment , and the mercy is not : as it is in the present question . and if it were otherwise in this case , yet because god loves mercy so well , why should we not think , that god himself will shew this mercy to this infant , when he hath not expressed his pleasure that we should do it ? we cannot be more merciful than he is . the church of england hath determined nothing in this particular , that i know of ; only when in the first liturgy of king edward the sixth , a rubrick was inserted permitting midwives to baptize in cases of extreme danger , it was left out in the second liturgies , which is at least an argument she intended to leave the question undetermined ; if at least that omission of the clause , was not also a rejection of the article : only this epiphanius objects against the marcionites , and tertullian against the gnosticks , that they did permit women to baptize : i cannot say but they made it an ordinary imployment , and a thing besides the case of necessity : i know not whether they did or no. but if they be permitted , it is considerable whither the example may drive : petulans mulier quae usurpavit docere , an non utique & tingendi jus sibi pariet ? that i may turn tertullians thesis into an interrogative . the women usurp the office of teaching , if also they may be permitted to baptize , they may in time arrogate and invade other ministeries ; or if they do not , by reason of the natural and political incapacity of their persons , yet others may upon the same stock : for necessity consists not in a mathematical point , but hath latitude which may be expounded to inconvenience ; and that i say truth and fear reasonably , i need no other testimony than the greek church , for amongst them a [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] the absence of the priest is necessity enough for a woman to baptize ; for so sayes * gabriel philadelphiensis . in the absence of a priest , a christian laick may baptize , whether it be man or woman , either may do it ; and whether that be not only of danger in the sequel , but in it self a very dissolution of all discipline , i leave it to the church of england to determine as for her own particular , that at least the sacrament be left intirely to clerical dispensation according to divine commandment . onething i offer to consideration ; that since the keyes of the kingdom of heaven be most notoriously and signally used in baptism , in which the kingdom of heaven the gospel , and all its promises , is opened to all believers , and though as certainly yet less principally in reconciling penitents , and admitting them to the communion of the faithful ; it may be of ill consequence , to let them be usurped by hands to whom they were not consigned . certain it is , s. peter used his keyes , and opened the kingdom of heaven first , when he said , repent and be baptized every one of you in the name of iesus christ , for the remission of sins , and ye shall receive the gift of the holy ghost . however as to the main question , we have not only the universal doctrine of christendom , but also express authority and commission in scripture , sending out apostles and apostolical men , persons of choice and special designation to baptize all nations , and to entertain them into the services and institution of the holy jesus . sect . v. i shall instance but once more , but it is in the most solemn , sacred and divinest mystery in our religion ; that in which the clergy in their appointed ministery do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , stand between god and the people , and do fulfil a special , and incomprehensible ministery , which the angels themselves do look into with admiration , to which the people if they come without fear , cannot come without sin ; and this of so sacred and reserved mysteriousness , that but few have dared to offer at with unconsecrated hands : some have . but the eucharist is the fulness of all the mysteriousness of our religion ; and the clergy , when they officiate here , are most truly in the phrase of saint paul , dispensatores mysteriorum dei , dispensers of the great mysteries of the kingdom . for ( to use the words of saint cyprian ) iesus christ is our high priest , and himself become our sacrifice which he finished upon the cross in a real performance , and now in his office of mediatorship makes intercession for us by a perpetual exhibition of himself , of his own person in heaven , which is a continual actually represented argument to move god to mercy to all that believe in , and obey the holy iesus . now christ did also establish a number of select persons , to be ministers of this great sacrifice , finished upon the cross ; that they also should exhibit and represent to god ( in the manner which their lord appointed them ) this sacrifice , commemorating the action and suffering of the great priest ; and by way of prayers and impetration , offering up that action in behalf of the people , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as gregory nazianzen expresses it ) sending up sacrifices to be laid upon the altar in heaven , that the church might be truly united unto christ their head , and , in the way of their ministery , may do what he does in heaven ; for he exhibits the sacrifice , that is , himself , actually and presentially in heaven : the priest on earth commemorates the same , and by his prayers represents it to god in behalf of the whole catholick church ; presentially too , by another and more mysterious way of presence ; but both christ in heaven , and his ministers on earth do actuate that sacrifice , and apply it to its purposed design by praying to god in the vertue and merit of that sacrifice ; christ himself , in a high and glorious manner ; the ministers of his priesthood ( as it becomes ministers ) humbly , sacramentally , and according to the energy of humane advocation and intercession ; this is the sum and great mysteriousness of christianity , and is now to be proved . this is expresly described in scripture ; that part concerning christ is the doctrine of s. paul , who disputes largely concerning christ's priesthood ; affirming that christ is a priest for ever ; he hath therefore an unchangeable priesthood , because he continueth for ever , and he lives for ever to make intercession for us ; this he does as priest , and therefore it must be by offering a sacrifice , [ for every high priest is ordained to offer gifts and sacrifices ] and therefore it is necessary he also have something to offer , as long as he is a priest , that is , for ever , till the consummation of all things ; since therefore he hath nothing new to offer , and something he must continually offer , it is evident , he offers himself as the medium of advocation , and the instance and argument of a prevailing intercession ; and this he calls a more excellent ministery ] and by it , iesus is a minister of the sanctuary , and of the true tabernacle , that is , he , as our high priest officiates in heaven , in the great office of a mediator , in the merit and power of his death and resurrection . now what christ does alwayes in a proper and most glorious manner , the ministers of the gospel also do in theirs : commemorating the sacrifice upon the cross , giving thanks , and celebrating a perpetual eucharist for it , and by declaring the death of christ , and praying to god in the vertue of it , for all the members of the church , and all persons capable ; it is in genere orationis a sacrifice , and an instrument of propitiation , as all holy prayers are in their several proportions . and this was by a precept of christ ; hoc facite , do this in remembrance of me . now this precept is but twice reported of in the new testament , though the institution of the sacrament , be four times . and it is done with admirable mystery ; to distinguish the several interests , and operations which concern several sorts of christians in their distinct capacities : s. paul thus represents it ; [ take eat — this do in remembrance of me ] plainly referring this precept to all that are to eat and drink the symbols : for they also do in their manner enunciate , declare , or represent the lords death till he come . and saint paul prosecutes it with instructions particular to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that do communicate , as appears in the succeeding cautions against unworthy manducation , and for due preparation to its reception . but s. luke reports it plainly to another purpose , [ and he took bread , and gave thanks , and brake it , and gave it unto them , saying : this is my body which is given for you ; hoc facite , this ] do in remembrance of me : [ this ] cannot but relate to accepit , gratias egit , fregit , distribuit : hoc facite . here was no manducation expressed , and therefore hoc facite concerns the apostles in the capacity of ministers ; not as receivers , but as consecrators and givers ; and if the institution had been represented in one scheme without this mysterious distinction , and provident separation of imployment , we had been eternally in a cloud , and have needed a new light to guide us ; but now the spirit of god hath done it in the very first fountains of scripture . and this being the great mystery of christianity , and the only remanent express of christ's sacrifice on earth , it is most consonant to the analogy of the mystery , that this commemorative sacrifice be presented by persons as separate , and distinct in their ministery , as the sacrifice it self is from and above the other parts of our religion . thus also the church of god hath for ever understood it without any variety of sence or doubtfulness of distinguishing opinions . it was the great excellency and secret mystery of the religion , to consecrate and offer the holy symbols and sacraments : i shall transcribe a passage out of iustin martyr giving the account of it to antoninus pius in his oration to him ; and it will serve in stead of many ; for it tells the religion of the christians in this mystery , and gives a full account of all the ceremony . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. when the prayers are done , then is brought to the president of the brethren [ the priest ] the bread , and the chalice of wine mingled with water ; which being received , he gives praise and glory to the father of all things , and presents them in the name of the son and the holy spirit , and largely gives thanks , that he hath been pleased to give us these gifts : and when he hath finished the prayers and thanksgiving , all the people that is present , with a joyful acclamation , say amen . which when it is done by the presidents and people , those which amongst us are called deacons and ministers , distribute to every one that is present , that they may partake of him , in whom the thanks were presented , the eucharist , bread , wine , and water ; and may bear it to the absent . moreover this nourishment is by us called the eucharist , which it is lawful for none to partake , but to him who believes our doctrine true , and is washed in the laver for the remission of sins , and regeneration , and that lives so as christ delivered . for we do not take it as common bread and common drink ; but as by the word of god jesus christ the saviour of the world was made flesh , and for our salvation sake , had flesh and blood : after the same manner also we are taught that this nourishment , in which by the prayers of his word , which is from him the food in which thanks are given , or the consecrated food by which our flesh and blood by mutation or change are nourished , is the flesh and blood of the incarnate jesus . for the apostles in their commentaries which they wrote , which are called the gospels , so delivered , as jesus commanded . for when he had given thanks and taken bread , he said , do this in remembrance of me ; this is my body ; and likewise taking the chalice , and having given thanks , he said , [ this is my blood , ] and that he gave it to them alone . ] this one testimony i reckon as sufficient : who please to see more , may observe the tradition full , testified and intire , in a ignatius , b clemens romanus , or whoever wrote the apostolical constitutions in his name , c tertullian , d s. cyprian , e s. athanasius , f epiphanius , g s. basil , h s. chrysostom ( almost every where , ) i s. hierom , k s. augustine ; and indeed we cannot look in vain , into any of the old writers : the sum of whose doctrine in this particular , i shall represent in the words of the most ancient of them , s. ignatius , saying , that he is worse than an infidel that offers to officiate about the holy altar , unless he be a bishop or a priest. and certainly , he could upon no pretence have challenged the appellative of christian , who had dared either himself to invade the holy rites within the chancels , or had denyed the power of celebrating this dreadful mystery to belong only to sacerdotal ministration . for either it is said to be but common bread and wine , and then , if that were true , indeed any body may minister it ; but then they that say so , are blasphemous , they count the blood of the lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as s. paul calls it , in imitation of the words of institution ) the blood of the covenant , or new testament , a prophane or common thing ; they discern not the lord's body ; they know not that the bread that is broken is the communication of christ's body : but if it be a holy , separate , or divine and mysterious thing , who can make it ( ministerially , i mean ) and consecrate or sublime it from common and ordinary bread , but a consecrate , separate , and sublimed person ? it is to be done either by a natural power , or by a supernatural . a natural cannot hallow a thing in order to god ; and they only have a supernatural , who have derived it from god , in order to this ministration ; who can shew that they are taken up into the lot of that deaconship , which is the type and representment of that excellent ministery of the true tabernacle where jesus himself does the same thing , in a higher and more excellent manner . this is the great secret of the kingdom , to which in the primitive church , many who yet had given up their names to christ by designation , or solemnity were not admitted , so much as to the participation ; as the catechumeni , the audientes , the poenitentes , neophytes , and children : and the ministery of it was not only reserved for sacred persons , but also performed with so much mysterious secrecy , that many were not permitted so much as to see . this is that rite , in which the priest intercedes for , and blesses the people ; offering in their behalf , not only their prayers , but applying the sacrifice of christ to their prayers , and representing them with glorious advantages , and titles of acceptation , which because it was so excellent , celestial , sacred , mystical and supernatural , it raised up the persons too ; that the ministeriael priesthood in the church , might , according to the nature of all great imployments , pass an excellency and a value upon the ministers . and therefore according to the natural reason of religion , and the devotion of all the world , the christians , because they had the greatest reason so to do , did honour their clergy with the greatest veneration and esteem . it is without a metaphor , regale sacerdotium , a royal priesthood , so s. peter ; which although it be spoken in general of the christian church , and , in an improper large sence , is verified of the people ; yet it is so to be expounded , as that parallel place of the books of moses , from whence the expression is borrowed , ye shall be a kingdom of priests , and an holy nation ; which plainly by the sence and analogy of the mosaick law , signifies a nation blessed by god with rites and ceremonies of a separate religion ; a kingdom , in which priests are appointed by god , a kingdom , in which nothing is more honourable than the priesthood ; for it is certain , the nation was famous in all the world , for an honourable priesthood ; and yet the people were not priests in any sence , but of a violent metaphor . and therefore the christian ministery having greater priviledges , and being honoured with attrectation of the body and blood of christ , and offices serving to a better covenant , may with greater argument be accounted excellent , honourable and royal ; and all the church be called a royal priesthood , the denomination being given to the whole , from the most excellent part ; because they altogether make one body under christ the head , the medium of the union being the priests , the collectors of the church , and instrument of adunation ; and reddendo singula singulis , dividing to each his portion of the expression ; the people is a peculiar people , the clergy a holy priesthood : and all in conjunction , and for several excellencies a chosen nation : so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the priesthood of the kingdom , that is , the ministery of the gospel : for in the new testament , the kingdom ] signifies the gospel : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kingly , is of , or belonging to the gospel : for therefore it is observable , it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not well rendered by the vulgar latine regale sacerdotium ; as if kingly were the appellative or epithete of this priesthood ; it is regium , a priesthood appertaining to the kingdom of the gospel ; and the priest being enumerated distinctly from the people , the priests of the kingdom , and the people of the kingdom , are all holy and chosen ; but in their several manner : the priests of the kingdom , those , the people of the kingdom , these ; to bring or design a spiritual sacrifice , the priest to offer it ; or all together to sacrifice ; the priest by his proper ministery , the people by their assent , conjunction and assistance , chosen to serve god , not only in their own forms , but under the ministration of an honourable priesthood . and in all the descent of christian religion it was indeed honourable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith saint chrysostom , the christian priesthood does its ministery and is perfected on earth , but hath the beauty , order , and excellency of the heavenly hosts : so that i shall not need to take notice of the lamina aurea which polycrates reports s. iohn to have worn in token of his royal priesthood , a wreath of gold ; ( so also did saint iames bishop of ierusalem , as saint hierom and epiphanius report ) nor the exemption of the clergy from tribute , their authority with the people , their great donatives and titles of secular advantage , these were accidental to the ministery ▪ and relyed upon the favour of princes , and devotion of the people ; and if they had been more , yet are less than the honours god had bestowed upon it ; for certainly , there is not a greater degree of power in the world , than to remit and retain sins , and to consecrate the sacramental symbols into the mysteriousness of christ's body and blood ; nor a greater honour , than that god in heaven should ratifie what the priest does on earth ; and should admit him to handle the sacrifice of the world , and to present the same which in heaven is presented by the eternal jesus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . so gregory nazianzen describes the honour and mysteriousness of the priest's power : they minister the spiritual and unbloody sacrifice , they are honourable guardians of souls , they bear the work of god in their hands . and s. hierom speaking of these words of s. paul , i am ordained a preacher and an apostle : quod paulus ait , [ apostolus iesu christi ] tale mihi videtur quasi dixisset , praefectus praetorio augusti caesaris , magister exercitus tiberii imperatoris . and a little after , grandem inter christianos sibi vindicans dignitatem , apostolorum se christi titulo praenotavit , ut ex ipsa lecturos nominis authoritate deterreret , indicans omnes qui christo crederent , debere esse sibi subjectos . and therefore s. chrysostome sayes , it is the trick of hereticks , not to give to bishops titles of their eminency and honour , which god hath vouchsafed them : ut diabolus , ita etiam quilibet facit haereticus vehementissimus in tempore persecutionis , loquens cum pontifice , nec eum vocat pontificem , nec archiepiscopum , nec religiosissimum , nec sanctum , sed quid ? reverentia tua &c. nomina illi adducit communia , ejus negans authoritatem : diabolus hoc tunc , fecit in deo : it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a separating and purifying order of men , so dionysius calls it : but nazianzen speaks greater and more glorious words yet , and yet what is no more than a sober truth : for he calls the priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he stands with angels , and is magnified with archangels ; he sends sacrifices to a celestial altar , and is consecrated in the priesthood of christ , a divine person , and an instrument of making others so too . i shall add no more as to this particular . the express precepts of god in scripture are written in great characters , there is a double honour to be given to the ecclesiastical rulers . rulers that also labour in the word and doctrine : there is obedience due to them , obedience in all things , and estimation , and love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , very abundantly ; esteem such very highly for their works sake ; a communicating to them in all good things ; and their offices are described to be great , separate , busie , eminent and profitable , they are rulers , presidents , set over us in the lord , taking care for us , labouring in doctrine , spiritual persons , restorers of them that were overtaken in a fault , curates of souls , such as must give an account for them , the salt , the light of the world , shepheards ; and much more , signifying work , and rule , and care , honour . but next to the words of scripture , there can no more be said concerning the honour of the sacred order of the clergy , than is said by saint chrysostome in his books de sacerdotio , and saint ambrose , de dignitate sacerdotali ; and no greater thing can be supposed communicated to men than to be the ministers of god , in the great conveyances of grace , and instruments of god in the pardon of sins , in the consecration of christ's body and blood , in the guidance and conduct of souls . and this was the stile of the church , calling bishops and priests according to their respective capacity , stewards of the grace of god , leaders of the blind , a light of them that sit in darkness , instructors of the ignorant , teachers of babes , stars in the world , amongst whom ye shine as lights in the world , and that is scripture too ; stars in christ's right hand , lights set upon the candlesticks : and now supposing these premisses , if christendome had not paid proportionable esteem to them , they had neither known how to value religion , or the mysteries of christianity . but that all christendom ever did pay the greatest reverence to the clergy and religious veneration , is a certain argument that in christian religion the distinction of the clergy from the laity , is supposed as a praecognitum , a principle of the institution . i end this with the words of the seventh general council : it is manifest to all the world , that in the priesthood , there is order and distinction ; and to observe the ordinations and elections of the priesthood with strictness and severity , is well pleasing to god. sect . vi. as soon as god began to constitute a church , and fix the priesthood , which before was very ambulatory , and dispensed into all families , but ever officiated by the major domo , god gives the power , and designs the person . and therefore moses consecrated aaron , agitatus à deo consecrationis principe , saith dionysius , moses performed the external rites of designation , but god was the consecrator , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . moses appointed aaron to the priesthood , and gave him the order , but it was only as the minister and deputy of god , under god the chief consecrator . and no man taketh upon him this honour , but he that was called of god , as was aaron , saith s. paul. for in every priesthood , god designed and appointed the ministery , and collates a power , or makes the person gracious : either gives him a spiritual ability of doing something which others have not , or if he be only imployed in praying and presenting sacrifices of beasts for the people ; yet that such a person should be admitted to a nearer address , and in behalf of the people , must depend upon god's acceptation , and therefore upon divine constitution : for there can be no reason given in the nature of the thing , why god will accept the intermediation of one man for many , or why this man , more than another , who possibly hath no natural or acquired excellency beyond many of the people , except what god himself makes , after the constitution of the person . if a spiritual power be necessary to the ministration , it is certain , none can give it but the fountain and the principle of the spirits emanation . or if the graciousness and aptness of the person be required , that also being arbitrary , preternatural and chosen , must derive from the divine election : for god cannot be prescribed unto by us , whom he shall hear , and whom he shall entertain in a more immediate address , and freer entercourse . and this is divinely taught us by the example of the high priest himself : who , because he derived all power from his father , and all his graciousness and favour , in the office of priest and mediator , was also personally chosen and sent , and took not the honour but as it descended on him from god , that the honour and the power , the ability , and the ministery , might derive from the same fountain . christ did not glorifie himself to become high priest. honour may be deserved by our selves , but alwayes comes from others : and because no greater honour than to be ordained for men in things pertaining to god , every man must say as our blessed high priest said of himself : if i honour my self , my honour is nothing : it is god that honoureth me : for christ being the fountain of evangelical ministery , is the measure of our dispensations , and the rule of ecclesiastical oeconomy : and therefore we must not arrogate any power from our selves , or from a less authority than our lord and master did : and this is true and necessary in the gospel , rather than in any ministery or priesthood that ever was , because of the collation of so many excellent and supernatural abilities which derive from christ upon his ministers , in order to the work of the gospel . and the apostles understood their duty in this particular , as in all things else ; for when they had received all this power from above , they were careful to consign the truth , that although it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a divine grace in a humane ministery , and that although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , he that is ordained by men , yet receives his power from god ; not at all by himself ; and from no man as from the fountain of his power : and this , i say , the apostles were careful to consign in the first instance of ordination in the case of matthias , thou lord , shew which of these two , thou hast chosen : god was the elector , and they the ministers ; and this being at the first beginning of christianity , in the very first designation of an ecclesiastical person , was of sufficient influence into the religion for ever after ; and taught us to derive all clerical power from god ; and therefore by such means and ministeries which himself hath appointed , but in no hand to be invaded , or surprized in the entrance , or polluted in the execution . this descended in the succession of the churches doctrine for ever . receive the holy ghost , said christ to his apostles , when he enabled them with priestly power ; and s. paul to the bishops of asia said , the holy ghost hath made you bishops or overseers ; because no mortal man , no angel , or archangel , nor any other created power , but the holy ghost alone hath constituted this order , saith s. chrysostome . and this very thing , besides the matter of fact , and the plain donation of the power by our blessed saviour , is intimated by the words of christ other-where ; pray ye therefore the lord of the vineyard , that he will send labourers into his harvest . now his mission is not only a designing of the persons , but enabling them with power ; because he never commands a work , but he gives abilities to its performance : and therefore still in every designation of the person , by whatsoever ministery it be done , either that ministery is by god constituted to be the ordinary means of conveying the abilities , or else god himself ministers the grace immediately . it must of necessity come from him some way or other . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — saint iames hath adopted it into the family of evangelical truths ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every perfect gift , and therefore every perfecting gift , which in the stile of the church is the gift of ordination , is from above , the gifts of perfecting the persons of the hierarchy , and ministery evangelical ; which thing is further intimated by saint paul. now he which stablisheth us with you [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] in order to christ [ and christian religion ] is god , and that his meaning be understood concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of establishing him in the ministery , he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he which anointeth us is god , and hath sealed us with an earnest of his spirit [ unction ] and consignation ] and [ establishing by the holy spirit : ] the very stile of the church for ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it was said of christ , him hath the father sealed , that is , ordained him , the priest and prophet of the world , and this he plainly spoke as their apostle and president in religion , not as lords over your faith , but fellow-workers ; he spake of himself and timothy , concerning whose ministery in order to them , he now gives account : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , god anoints the priest , and god consigns him with the holy ghost ; that is the principale quaesitum , that is the main question . and therefore the author of the books of ecclesiastical hierarchy , giving the rationale of the rites of ordination , sayes that the priest is made so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of proclaiming and publication of the person , signifying , that the holy man that consecrates , is but the proclaimer of the divine election , but not by any humane power or proper grace does he give the perfect gift and consecrate the person . and nazianzen , speaking of the rites of ordination hath this expression , with which the divine grace is proclaimed : ( and billius renders it ill by superinvocatur . ) he makes the power of consecration to be declarative ; which indeed is a lesser expression of a fuller power , but it signifies as much as the whole comes to ; for it must mean , god does transmit the grace [ at ] or [ by ] or [ in ] the exteriour ministery , and the minister is [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a declarer ] not by the word of his mouth , distinct from the work of his hand : but by the ministery , he declares the work of god , then wrought in the person suscipient . and thus in absolution the priest declares the act of god pardoning , not that he is a preacher only of the pardon upon certain conditions , but that he is not the principal agent ; but by his ministery declares and ministers the effect and work of god. and this interpretation is clear in the instance of the blessed sacrament , where not only the priest but the people do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declare the lords death , not by a homily , but by vertue of the mystery which they participate . and in the instance of this present question , the consecrator does declare power to descend from god upon the person to be ordained . but thus the whole action being but a ministery , is a declaration of the effect and grace of gods vouch safing ; and because god does it not immediately , and also because such effects are invisible and secret operations , god appointing an external rite and ministery , does it ▪ that the private working of the spirit may become as perceived as it can be , that is , that it may by such rites be declared to all the world what god is doing , and that man cannot do it of himself ; and besides the reasonableness of the thing , the very words in the present allegation do to this very sence expound themselves : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are the same thing , and expressive of each other ; the consecrator declares , that is , he doth not do it by collation of his own grace or power , but the grace of god and power from above . and this doctrine we read also in s. cyprian towards the end of his epistle to cornelius ; ut dominus qui sacerdotes sibi in ecclesia sua eligere & constituere dignatur , electos quoque & constitutos sua voluntate atque opitulatione tueatur : it is a good prayer of ordination , [ that the lord who vouchsafes to chuse and consecrate priests in his church , would also be pleased by his aid and grace to defend them whom he hath so chosen and appointed ] homo manum imponit , & deus largitur gratiam : sacerdos imponit supplicem dextram , deus benedicit potenti dextra , saith saint ambrose , man imposes his hand but god give the grace : the bishop lays on his hand of prayer , and god blesses with his hand of power . the effect of this discourse is plain ; the grace and power that enables men to minister in the mysteries of the gospel is so wholly from god , that whosoever assumes it without gods warrant , and besides his way , ministers with a vain , sacrilegious , and ineffective hand , save only that he disturbs the appointed order , and does himself a mischief . sect . vii . by this ordination the persons ordained are made ministers of the gospel , stewards of all its mysteries , the light , the salt of the earth , the shepherd of the flock , curates of souls ; these are their offices , or their appellatives ( which you please : ) for the clerical ordination is no other but a sanctification of the person in both sences ; that is , 1. a separation of him to do certain mysterious actions of religion : which is that sanctification by which ieremy , and s. iohn the baptist were sanctified from their mothers wombs . 2. it is also a sanctification of the person , by the increasing or giving respectively to the capacity of the suscipient , such graces as make the person meet to speak to god , to pray for the people , to handle the mysteries , and to have influence upon the cure . the first sanctification of a designation of the person ; which must of necessity be some way or other by god : because it is a nearer approach to him , a ministery of his graces , which without his appointment , a man must not , cannot any more do , than a messenger can carry pardon to a condemned person , which his prince never sent . but this separation of the person , is not only a naming of the man , ( for so far the separation of the person may be previous to the ordination : for so it was in the ordinations of matthias , and the seven deacons ; the apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they appointed two , before god chose by lot ; and the whole church chose the seven deacons before the apostles imposed hands ; ) but the separation , or this first sanctification of the person , is a giving him a power to do such offices , which god hath appointed to be done to him and for the people , which we may clearly see and understand in the instance of iob and his friends : for when god would be intreated in behalf of eliphaz and his companions , he gave order that iob should make the address ; go to my servant , he shall pray for you , and him will i accept ; this separation of a person for the offices of advocation , is the same thing which i mean by this first sanctification ; god did it , and gave him a power and authority to go to him , and put him into a place of trust and favour about him , and made him a minister of the sacrifice , which is a power and eminency above the persons for whom he was to sacrifice , and a power or grace from god to be in nearness to him . this i suppose to be the great argument for the necessity of separating a certain order of men for ecclesiastical ministeries : and it relies upon these propositions . 1. all power of ordination descends from god , and he it is who sanctifies and separates the person . 2. the priest by god is separate to be the gratious person to stand between him and the people . 3. he speaks the word of god , and returns the prayers and duty of the people , and conveys the blessings of god , by his prayer , and by his ministery . so that although every christian must pray and may be heard , yet there is a solemn person appointed to pray in publick : and though gods spirit is given to all that ask it , and the promises of the gospel are verified to all that obey the gospel of jesus , yet god hath appointed sacraments and solemnities , by which the promises and blessings are ministred more solemnly , and to greater effects . all the ordinary devotions the people may do alone ; the solemn , ritual and publick , the appointed minister only must do . and if any man shall say , because the priest's ministery is by prayer , every man can do it , and so , no need of him ; by the same reason he may say also that the sacraments are unnecessary , because the same effect which they produce , is also in some degree the reward of a private piety and devotion . but the particulars are to be further proved and explicated as they need . now what for illustration of this article i have brought from the instance of iob , is true in the ministers of the gospel , with the superaddition of many degrees of eminency . but still in the same kind , for the power god hath given is indeed mystical ; but it is not like a power operating by way of natural or proper operation ; it is not vis but facullas , not an inherent quality that issues out actions by way of direct emanation , like natural or acquired habits , but it is a grace or favour done to the person , and a qualification of him in genere politico , he receives a politick , publick , and solemn capacity , to intervene between god and the people ; and although it were granted that the people could do the external work , or the action of church ministeries , yet they are actions to no purpose ; they want the life and all the excellency , unless they be done by such persons whom god hath called to it , and by some means of his own hath expressed his purpose to accept them in such ministrations . and this explication will easily be verified in all the particulars of the priests power , because all the ministeries of the gospel are in genere orationis ( unless we except preaching , in which god speaks by his servants to the people ) the minister by his office is an intercessor with god , and the word used in scripture for the priests officiating signifies his praying [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as they were ministring or doing their liturgy , the work of their supplications and intercession ; and therefore the apostles positively included all their whole ministery in these two : [ but we will give our selves to the word of god , and to prayer ; ] the prayer of consecration , the prayer of absolution , the prayer of imposition of hands : they had nothing else to do but pray and preach . and for this reason it was , that the apostles in a sence nearest to the letter , did verifie the precept of our blessed saviour ; pray continually , that is , in all the offices , acts , parts and ministeries of a daily liturgy . this is not to lessen the power , but to understand it : for the priests ministery is certainly the instrument of conveying all the blessings of the people , which are annexed to the ordinary administration of the spirit . but when all the office of christs priesthood in heaven is called intercession for us , and himself makes the sacrifice of the cross , effectual to the salvation and graces of his church , by his prayer , since we are ministers of the same priesthood , can there be a greater glory than to have our ministery like to that of jesus ? not operating by vertue of a certain number of syllables , but by a holy , solemn , determined and religious prayer , in the several manners and instances of intercession : according to the analogy of all the religions in the world , whose most solemn mystery , was their most solemn prayer : i mean it in the matter of sacrificing ; which also is true in the most mysterious solemnity of christianity in the holy sacrament of the lords supper , which is hallowed and lifted up from the common bread and wine by mystical prayers and solemn invocations of god. and therefore s. dionysius calls the forms of consecration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prayers of consecration , and s. cyril in his third mystagogique catechism sayes the same . the eucharistical bread [ after the invocation of the holy ghost ] is not any longer common bread , but the body of christ. for although it be necessary that the words which in the latin church have been for a long time called the words of consecration ( which indeed are more properly the words of institution ) should be repeated in every consecration , because the whole action is not compleated according to christs pattern , nor the death of christ so solemnly enunciated without them , yet even those words also are part of a mystical prayer ; and therefore as they are not only intended there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by way of history or narration ( as cabasil . mistakes ; ) so also in the most ancient liturgies , they were not only read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as a meer narrative , but also with the form of an address , or invocation : fiat hic panis corpus christi , & fiat hoc vinum sanguis christi , let this bread be made the body of christ , &c. so it is in s. iames his liturgy , s. clements , s. marks , and the greek doctors : and in the very recitation of the words of institution , the people ever used to answer [ amen ] which intimates it to have been a consecration in genere orationis , called by s. paul benediction , or the bread of blessing , and therefore s. austin expounding those words of s. paul [ let prayers and supplications and intercessions and giving of thanks be made ] saith , eligo in his verbis hoc intelligere , quod omnis vel paene omnis frequentat ecclesia , ut [ precationes ] accipiamus dictas quas fecimus in celebratione sacramentorum antequam illud quod est in donini mensâ accipiat benedici : [ orationes ] cum benedicitur , & ad distribuendum comminuitur quam totam orationem paene omnis ecclesia dominicâ oratione concludit . the words and form of consecration he calls by the name of [ orationes ] supplications ; the prayers before the consecration [ preces ] , and all the whole action [ oratio : ] and this is according to the stile and practice , and sence of the whole church or very near the whole . and s. basil saith , that there is more necessary to consecration than the words recited by the apostles and by the evangelists . * the words of invocation in the shewing the bread of the eucharist , and the cup of blessing , who of all the saints have left to us ? for we are not content with those which the apostle and the evangelists mention : but before and after , we say other words having great power towards the mystery , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have received by tradition . these words set down in scripture they retained as a part of the mystery co-operating to the solemnity , manifesting the signification of the rite , the glory of the change , the operation of the spirit , the death of christ , and the memory of the sacrifice : but this great work which all christians knew to be done by the holy ghost , the priest did obtain by prayer and solemn invocation : according to the saying of proclus of c. p. speaking of the tradition of certain prayers used in the mysteries , and indited by the apostles ( as it was said , ) but especially in s. iames his liturgy : by these prayers ( saith he ) they expected the coming of the holy ghost , that his divine presence might make the bread and the wine mixt with water to become the body and blood of our blessed saviour . and s. iustin martyr very often calls the eucharist , food made sacramental and eucharistical by prayer : and origen , b we eat the bread holy , and made the body of christ by prayer : verbo dei & per obsecrationem sanctificatus , bread sanctified by the word of god , and by prayer , viz. the prayer of consecration : prece mystica is s. austins expression of it : c corpus christi & sanguinem dicimus illud tantum , quod ex fructibus terrae acceptum , & prece mystica consecratum ritè sumimus . that only we call the body and blood of christ which we receive of the fruits of the earth , and being consecrated by the mystical prayer , we take according to the rite . and s. hierom chides the insolency of some deacons towards priests upon this ground . d who can suffer that the ministers of widdows and tables should advance themselves above those [ at whose prayers ] the body and blood of christ are exhibited or made presential ? i add only the words of damascen . e the bread and wine are changed into the body and blood of christ supernaturally by invocation , and coming of the holy ghost . now whether this consecration by prayer , did mean to reduce the words of institution to the sence and signification of a prayer , or that they mean , the consecration was made by the other prayers annexed to the narrative of the institution according to the several sences of the greek and latin church , yet still the ministery of the priest , whether in the words of consecration , or in the annexed prayers , is still by way of prayer . nay further yet , the whole mystery it self is operative in the way of prayer , saith cassander , in behalf of the school and of all the roman church ; and indeed s. ambrose , and others of the fathers , in behalf of the church catholick . nunc christus offertur , sed offertur quasi homo , quasi recipiens passionem , & offert seipsum quasi sacerdos ut peccata nostra dimittat hic in imagine [ ibi in veritate , ubi apud patrem quasi advocatus intervenit . ] so that what the priest does here , being an imitation of what christ does in heaven , is by the sacrifice of a solemn prayer , and by the representing the action and passion of christ , which is effectual in the way of prayer , and by the exhibiting it to god by a solemn prayer , and advocation , in imitation of , and union with christ. all the whole office is an office of intercession , as it passes from the priest to god , and from the people to god ; and then for that great mysteriousness , which is the sacramental change , which is that which passes from god unto the people by the priest , that also is obtained and effected by way of prayer . for since the holy ghost is the consecrator , either he is called down by the force of a certain number of syllables , which that he will verifie , himself hath no where described ; and that he means not to do it , he hath fairly intimated , in setting down the institution in words of great vicinity to express the sence of the mystery , but yet of so much difference and variety , as will shew , this great change is not wrought by such certain and determined words , [ the blood of the new testament ] so it is in saint matthew and s. mark , [ the new testament in my blood ] so s. paul and s. luke , my body which is broken , my body which is given , &c. and to think otherwise , is so near the gentile rites , and the mysteries of zoroastes , and the secret operations of the enthei , and heathen priests , that unless god had declared expresly such a power to be affixed to the recitation of such certain words , it is not with too much forwardness to be supposed true in the spirituality of the gospel . but if the spirit descends not by the force of syllables , it follows he is called down by the prayers of the church , presented by the priests , which indeed is much to the honour of god and of religion , an endearment of our duty , is according to the analogy of the gospel , and a proper action or part of spiritual sacrifice , that great excellency of evangelical religion . for what can be more apt and reasonable to bring any great blessing from god than prayer , which acknowledges him the fountain of blessing , and yet puts us into a capacity of receiving it by way of moral predisposition , that holy graces may descend into holy vessels , by holy ministeries , and conveyances ; and none are more fit for the employment than prayers , whereby we bless god ▪ and bless the symbols , and ask that god may bless us , and by which every thing is sanctified , viz. by the word of god and prayer , that is , by god's benediction and our impetration ; according to the use of the word in the saying of our blessed saviour , man lives [ by every word ] that proceeds out of the mouth of god : that is , by god's blessing ; to which , prayer is to be joyned , that we may cooperate with god in a way most likely to prevail with him ; and they are excellent words which * cassander hath said to the purpose ; some apostolical churches from the beginning used such solemn prayers to the celebration of the mysteries ; and christ himself , beside that he recited the words ( of institution ) he blessed the symbols before and after , sung an ecclesiastical hymn . and therefore the greek churches which have with more severity kept the first and most ancient forms of consecration , than the latin church ; affirm that the consecration is made by solemn invocation alone , and the very recitation of the words spoken in the body of a prayer are used for argument to move god to hallow the gifts , and as an expression and determination of the desire . and this , | gabriel of philadelphia observes out of an apostolical liturgy , the words of our lord [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] antecedently , and by way of institution , and incentive are the form , together with the words which the priest afterwards recites according as it is set down in the divine liturgy . it is supposed he means the liturgy reported to be made by s. iames , which is of the most ancient use in the greek church , and all liturgies in the world in their several canons of communion , do now , and did for ever , mingle solemn prayers together with recitation of christ's words ; the church of england does most religiously observe it according to the custom and sence of the primitive liturgies ; who always did believe the consecration not to be a natural effect , and change , finished in any one instant , but a divine alteration consequent to the whole ministery : that is , the solemn prayer and invocation . now if this great ministery be by way of solemn prayer , it will easier be granted that so the other are . for absolution and reconciliation of penitents i need say no more , but the question of s. austin , quid est aliud manûs impositio , quàm oratio super hominem ? and the priestly absolution is called by s. leo , sacerdotum supplicationes , the prayers of priests ; and in the old ordo romanus , and in the pontifical , the forms of reconciliation were [ deus te absolvat ] the lord pardon thee , &c. but whatsoever the forms were ( for they may be optative , or indicative , or declarative , ) the case is not altered as to this question : for whatever the act of the priest be , whether it be the act of a judge , or of an embassador , or a counsellor , or a physician , or all this ; the blessing which he ministers , is by way of a solemn prayer , according to the exigence of the present rite : and the form of words doth not alter the case ; for ego benedico , & deus benedicat ] is the same , and was no more when god commanded the priest in express terms to bless the people ; only the church of late , chuses the indicative form , to signifie , that such a person is by authority and proper designation appointed the ordinary minister of benediction . for in the sence of the church and scripture , none can give blessing but a superior , and yet every person may say in charity , god bless you ; he may not be properly said to bless , for the greater is not blessed of the lesser by saint paul's rule ; the priest may bless , or the father may , and yet their benediction , ( save that it signifies the authority , and solemn deputation of the person to such an ordinary ministery ) signifies but the same thing ; that is , it operates by way of prayer ; but is therefore prevalent and more effectual , because it is by persons appointed by god. and so it is in absolution , for he that ministers the pardon , being the person that passes the act of god to the penitent , and the act of the penitent to god ; all that manner that the priest interposes for the penitent to god is by way of prayer , and by the mediation of intercession ; for there is none else in this imaginable ; and the other of passing god's act upon the penitent is by way of interpretation and enunciation , as an embassador , and by the word of his ministery ; in persona christi condonavi , i pardon in the person of christ , saith s. paul : in the first , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in the second he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; in both , a minister of divine benediction to the people , the anointing from above descends upon aaron's beard , and so by degrees to the skirts of the people ; and yet in those things which the priest or the prophet does but signifie by divine appointment he is said to do the thing , which he only signifies and makes publick as a minister of god : thus god sent ieremy , he set him over the nations to root out , and to pull down , and to destroy , to throw down , and to build , and to plant ; and yet in all this , his ministery was nothing but prophetical : and he that converts a sinner is said to save him , and to hide a multitude of sins ; that is , he is instrumental to it and ministers in the imployment ; so that here also , verbum est oratio , the word of god and prayer do transact both the parts of this office . and i understand , though not the degree and excellency , yet the truth of this manner of operation in the instance of isaac blessing iacob , which in the several parts was expressed in all forms , indicative , optative , enunciative ; and yet there is no question but it was intended to do iacob benefit by way of impetration ; so that although the church may express the acts of her ministery in what form she please , and with design to make signification of another article , yet the manner of procuring blessings and graces for the people is by a ministery of interpellation and prayer , we having no other way of address or return to god but by petition and eucharist . 17. i shall not need to instance any more . s. austin summs up all the ecclesiastical ministeries in an expression fully to this purpose ; si ergo ad hoc valet quod dictum est in evangelio , deis peccatorem non audit , aut , per peccatorem sacramenta non celebrentur , quomodo exaudit — deprecantem vel super aquam baptismi , vel super oleum , vel super eucharistiam , vel super capita eorum super quibus manus imponitur ? with s. austin , praying over the symbols of every sacrament , and sacramental , is all one with celebrating the mystery . and therefore in the office of consecration in the greek church , this power passes upon the person ordained , that he may be worthy to ask things of thee for the salvation of the people , that is , to celebrate the sacraments , and rites , and that thou wilt hear him : which fully expresses the sence of the present discourse , that the first part of that grace of the holy spirit which consecrates the priest , the first part of his sanctification , is a separation of the person to the power of intercession for the people , and a ministerial mediation , by the ministration of such rites and solemn invocations which god hath appointed or designed . and now this sanctification which is so evident in scripture , tradition and reason , taken from proportion and analogy to religion , is so far from making the power of the holy man less than is supposed , that it shews the greatness of it by a true representment ; and preserves the sacredness of it so within its own cancels , that it will be the greatest sacriledge in the world to invade it ; for , whoever will boldly enter within this vail , nisi qui vocatur sicut aaron , unless he be sanctified as is the priest , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as nazianzen calls him , a minister co-operating with christ , he does without leave call himself a man of god , a mediator between god and the people under christ , he boldly thrusts himself into the participation of that glorious mediation which christ officiates in heaven ; all which things as they are great honours to the person , rightly called to such vicinity and endearments with god , so they depend wholly upon divine dignation of the grace and vocation of the person . 2. now for the other part of spiritual emanation or descent of graces in sanctification of the clergy , that is in order to the performance of the other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that 's the sence of it , that god who is the lover of souls may grant a pure and unblameable priesthood ; and certainly they who are honoured with so great a grace as to be called to officiate in holy and useful ministeries have need also of other graces to make them persons holy in habit and disposition , as well as holy in calling , and therefore god hath sent his spirit to furnish his emissaries with excellencies proportionable to their need and the usefulness of the church . at the beginning of christianity , god gave gifts extraordinary , as boldness of spirit , fearless courage , freedom of discourse , excellent understanding , discerning of spirits , deep judgment , innocence and prudence of deportment , the gift of tongues ; these were so necessary at the institution of the christian church , that if we had not had testimony of the matter of fact , the reasonableness of the thing would prove the actual dispensation of the spirit ; because god never fails in necessaries : but afterward , when all the extraordinary needs were served , the extraordinary stock was spent , and god retracted those issues into their fountains , and then the graces that were necessary for the well discharging the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the priestly function , were such as make the person of more benefit to the people , not only by being exemplary to them , but gracious and loved by god : and those are spiritual graces of sanctification . and therefore ordination is a collation of holy graces of sanctification ; of a more excellent faith , of fervent charity , of providence and paternal care : gifts which now descend not by way of miracle , as upon the apostles , are to be acquired by humane industry , by study and good letters , and therefore are presupposed in the person to be ordained : to which purpose the church now examines the abilities of the man , before she lays on hands : and therefore the church does not suppose that the spirit in ordination descends in gifts , and in the infusion of habits , and perfect abilities , though then also , it is reasonable to believe that god will assist the pious and careful endeavours of holy priests , and bless them with special aids and co-operation : because a more extraordinary ability is needful for persons so designed . but the proper and great aid which the spirit of ordination gives , is such instances of assistance which make the person more holy . and this is so certainly true , that even when the apostle had ordained timothy to be bishop of ephesus , he calls upon him to stir up the gift of god , which was in him by the putting on of his hands , and that gift is a rosary of graces ; what graces they are , he enumerates in the following words : god hath not given us the spirit of fear , but of power , of love , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of a modest and sober mind ( and these words are made part of the form of collating the episcopal order in the church of england . ) here is all that descends from the spirit in ordination , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , power , that is , to officiate and intercede with god in the parts of ministery : and the rest are such as imply duty , such as make him fit to be a ruler in paternal and sweet government , modesty , sobriety , love ; and therefore in the forms of ordination of the greek church ( which are therefore highly to be valued , because they are most ancient , have suffered the least change , and been polluted with fewer interests ) the mystical prayer of ordination names graces in order to holiness . we pray thee that the grace of the ever holy spirit may descend upon him , a fill him full of all faith and love and power and sanctification by the illumination of thy holy and life-giving spirit : and the reason why these things are desir'd , and given , is in order to the right performing his holy offices , b that he may be worthy to stand without blame at thy altar , to preach the gospel of thy kingdom , to minister the words of thy truth , to bring to thee gifts , and spiritual sacrifices , to renew the people with the laver of regeneration . and therefore c s. cyril says that christ's saying , receive ye the holy ghost , signifies grace given by christ to the apostles , whereby they were sanctified : that by the holy ghost they might be absolved from their sins , saith d haymo ; and e s. austin says , that many persons that were snatched violently to be made priests or bishops , who had in their former purposes determined to marry and live a secular life , have in their ordination received the gift of continency . and therefore there was reason for the greatness of the solemnities used in all ages in separation of priests from the world , insomuch that whatsoever was used in any sort of sanctification of solemn benediction by moses law , all that was used in consecration of the priest , who was to receive the greatest measure of sanctification . eadem item vis etiam sacerdotem , augustum & honorandum facit , novitate benedictionis à communitate vulgi segregatum . cum enim heri unus è plebe esset , repente redditur praeceptor , praeses , doctor pietatis , mysteriorum latentium praesul &c. invisibili quadam vi , ac gratia invisibilem animam in melius transformatam gerens , that is , improved in all spiritual graces ; which is highly expressed by f martyrius who said to nectarius ; tu , ô beate , recens baptizatus & purificatus , & mox insuper sacerdotio auctus es ; utraque autem haec peccatorum expiatoria esse deus constituit : which are not to be expounded as if ordination did confer the first grace , which in the schools is understood only to be expiatorious ; but the increment of grace , and sanctification ; and that also is remissive of sins , which are taken off by parts as the habit decreases ; and we grow in god's favour , as our graces multiply or grow . now that these graces being given in ordination , are immediate emanations of the holy spirit , and therefore not to be usurped or pretended to by any man , upon whom the holy ghost in ordination hath not descended , i shall less need to prove , because it is certain upon the former grounds , and will be finished in the following discourses ; and it is in the greek ordination given as a reason of the former prayer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . [ for not in the imposition of my hands , but in the overseeing providence of thy rich mercies , grace is given to them that are worthy . ] so that we see , more goes to the fitting of a person for ecclesiastical ministeries than is usually supposed ; together with the power , a grace is specially collated , and that is not to be taken up and laid down , and pretended to by every bolder person . the thing is sacred , separate , solemn , deliberate , derivative from god , and not of humane provision , or authority , or pretence , or disposition . sect . viii . the holy ghost was the first consecrator , that is made evident ; and the persons first consecrated were the apostles , who received the several parts of the priestly order , at several times ; the power of consecration of the eucharist , at the institution of it ; the power of remitting and retaining sins in the octaves of easter ; the power of baptizing and preaching , together with universal jurisdiction , immediately before the ascension , when they were commanded to go into all the world preaching and baptizing . this is the whole office of the priesthood ; and nothing of this was given in pentecost when the holy spirit descended and rested upon all of them ; the apostles , the brethren , the women : for then they received those great assistances which enabled them who had been designed for embassadors to the world , to do their great work : and others of a lower capacity had their proportion , as the effect of the promise of the father , and a mighty verification of the truth of christianity . now all these powers which christ hath given to his apostles , were by some means or other to be transmitted to succeeding persons , because the several ministeries were to abide for ever . all nations were to be converted , a church to be gathered and continued , the new converts to be made confessors , and consigned with baptism , sins to be remitted , flocks to be fed and guided , and the lords death declared , represented , exhibited , and commemorated until his second coming . and since the powers of doing these offices , are acts of free and gracious concession , emanations of the holy spirit , and admissions to a vicinity with god , it is not only impudence and sacriledge in the person , falsly to pretend , that is , to bely the holy ghost , and thrust into these offices , but there is an impossibility in the thing , it is null in the very deed doing , to handle these mysteries without some appointment by god ; unless he calls and points out the person , either by an extraordinary or by an ordinary vocation ; of these i must give a particular account . the extraordinary calling was first , that is , the immediate ; for the first beginning of a lasting necessity , is extraordinary , and made ordinary in succession , and by continuation of a fixed and determined ministery . the first of every order hath another manner of constitution , than all the whole succession . the rising of the spring is of greater wonder , and of more extraordinary and latent reason , than the descent of the current ; and the derivation of the powers of the holy ghost that make the priestly order , are just like the creation : the first man was made with god's own hands , and all the rest by god , co-operating with a humane act ; and there is never the same necessity as at first , for god to create man. the species or kind shall never fail , but be preserved in an ordinary way : and so it is in the designation of the ministers of evangelical priesthood ; god breathed into the apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the breath of the life-giving spirit ; and that breath was to be continued in a perpetual , univocal production ; they who had received , they were also to give : and they only could . grace cannot be conveyed to any man , but either by the fountain , or by the channel : by the author , or by the minister . god only is the fountain and author : and he that makes himself the minister whom god appointed not , does in effect make himself the author : for he undertakes to dispose of grace which he hath not received , to give god's goods upon his own authority : which he that offers at , without god's warrant , does it only upon his own . and so either he is the author , or an usurper , either the fountain , or a dry cloud , which in effect calls him either blasphemous , or sacrilegious . but the first and immediate derivation from the fountain , that only i affirm to be miraculous , and extraordinary : as all beginnings of essences and graces of necessity must : those persons who receive the first issues , they only are extraordinarily called : all that succeed are called or designed by an ordinary vocation , because whatsoever is in the succession is but an ordinary necessity , to which god hath proportioned an ordinary ministery ; and when it may be supplied by the common provisions , to look for an extraordinary calling , is as if a man should expect some new man to be created , as adam was ; it is to suppose god will multiply beings and operations without necessity . god called at first , and if he had not called , man could not have come to him in this nearness of a holy ministery ; he sent persons abroad , and if he had not sent , they could not have gone ; but after that he had appointed by his own designation persons who should be fathers in christ , he called no more , but left them to call others : he first immediately gives the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the grace , and leaves this as a depositum to the church , faithfully to be kept till christ's second coming ; and this depositum is the doctrine and discipline of jesus : he opens the door , and then left it open , commanding all to come in that way , into the ministery and tuition of the flock , calling all that came in by windows , and posterns , and oblique ways , thieves and robbers . and it is observable , that the word vocation or calling in scripture , when it is referred to a designation of persons to the ministery , it always signifies that which we term , calling extraordinary ; it always signifies , an immediate act of god ; which also ceased when the great necessity expired , that is , when the fountain had streamed forth abundantly , and made a current to descend without interruption . the purpose of this discourse is , that now no man should in these days of ordinary ministery , look for an extraordinary calling , nor pretend in order to vainer purposes any new necessities . they are fancies of a too confident opinion , and over-valuing of our selves , when we think the very being of a church is concerned in our mistakes ; and if all the world be against us , we are not ashamed of our folly , but think truth is failed from among the children of men , and the church is at a loss , and the current derived from the first emanations is dried up , and then he that is boldest to publish his follies , is also as apt to mistake his own boldness for a call from god , as he did at first his own vain opinion for a necessary truth ; and then he is called extraordinarily , and so ventures into the secrets of the sanctuary . first , he made a necessity more than ever god made , & then himself finds a remedy that god never appointed . he that thinks every shaking of the ark is absolute ruine to it , when peradventure it was but the weakness of his own eyes that made him fancy what was not , may also think he hears a call from above to support it , which indeed was nothing but a noise in his own head : and there is no cure for this , but to cure the man , and set his head right . for he that will pretend any thing that is beyond ordinary , as he that will say he hath two reasonable souls within him , or three wills , is not to be confuted but by physick , or by the tying him to abjure his folly till he were able to prove it . but god by promising that his church should abide for ever , and that the gates of hell should not prevail against it , but that himself would be with her to the end of the world ; hath sufficiently confuted the vanity of those men , who that they might thrust themselves into an office , pretend the dissolution of the very being of the church : for if the church remains in her being , let her corruptions be what they will , the ordinary prophets have power to reform them ; and if they do not , every man hath power to complain , so he does it with peace , and modesty , and truth , and necessity . 2. and there is no need of an extraordinary calling to amend such things which are certain , foreseen events ; and such were heresies and corruption in doctrine and manners , for which god appointed an ordinary ministery to take cognizance and make a remedy ; for which himself when he had told us , heresies must needs be , yet made no provisions extraordinary , but left the church sufficiently instructed by her rule , and guided by her pastors . 3. when christ means to give us a new law , then he will give us a new priesthood , a new ministery : one will not be changed without the other ; god now no more comes in a mighty rushing wind , but in a still voice , in the gentle homilies of ordinary prophets ; and now that the law , by which we are to frame our understandings and our actions , is established , we must not expect an apostle to correct every abuse ; for if they will not hear moses and the prophets , if one should come from the dead , or an angel come from heaven , it is certain they will not be entertained , but till the wonder be over , and the curiosity of news be satisfied . against this , it is pretended that christ promised to be with his church for ever , upon condition the church would do their duty ; but they being but a company of men , have power to chuse , and they may chuse amiss ; and if all should do so , christs promises may fail us , though not fail of their intentions ; and then in this case the church failing , either there must be an extraordinary calling of single persons , or else any man may enter into the ordinary way , which is all one with an extraordinary : for it is extraordinary that common persons should by necessity be drawn into an imployment , which by ordinary vocation , they are not to meddle with . against this we can ( thanks be to god for it ) pretend the experience of sixteen ages ; for hitherto it hath ever been in the christian churches , that god hath preserved a holy clergy in the same proportion as he hath preserved a holy people ; never yet were the clergy all antichristian , in the midst of christian churches ; and we have no reason to fear it will be so now , after so long an experience to expound the promises of our lord to the sence of a perpetual ministery , and a perpetual church , by the means of ordinary ministrations . and how shall the church be supposed to fail , since god hath made no provisions for its restitution ? for by what means should the church be renewed , and christianity restored ? not by scripture ; for we have no certainty that the scriptures which we have this day , are the same which the apostles delivered , and shall remain so for ever ; but only 1. the reputation and testimony of all christian churches , ( which also must transmit the same by a continual successive testimony to the following , or else they will be of an uncertain faith , ) and 2. the confidence of the divine providence and goodness , who will not let us want what is fit for us , that without which we cannot attain the end to which in mercy he hath designed us . now the same arguments which we have for the continuation of scripture , we have for the perpetuity of a christian clergy , that is , besides the so long actual succession and continuance , we have he goodness and unalterable sweetness of the divine mercies , who will continue such ministeries which himself hath made the ordinary means of salvation ; he would not have made them the way to heaven and of ordinary necessity , if he did not mean to preserve them . indeed , if the ordinary way should fail , god will supply another way to them that do their duty ; but then scripture may as well fail as the ordinary succession of the clergy : they both were intended but as the ordinary ministeries of salvation , and if scripture be kept for the use of the church , it is more likely the church will be preserved in its necessary constituent parts than the scripture ; because scripture is preserved for the church , it is kept that the church might not fail . for as for the fancy , that all men being free agents may chuse amiss : suppose that ; but then , may they not all consent to the corruption or destroying of scripture ? yea , but god will preserve them from that , or will over-rule the event : yea , but how do they know that ? what revelation have they ? yet grant that too , but why then will he not also over-rule the event of the matter of universal apostasie ? for both of them are matter of choice . but then that all the clergy should consent to corrupt scripture , or to lose their faith , is a most unreasonable supposition ; for supposing there is a natural possibility , yet it is morally impossible ; and we may as well fear that all the men of the world will be vitious upon the same reason ; for if all the clergy may , then all the people may , and you may as well poison the sea , as poison all the springs ; and it is more likely all the ideots , and the ordinary persons in the world should be couzened out of their religion , than that all the wise men and antistites , the teachers , doctors , and publick ministers of religion should . and when all men turn mariners , or apothecaries , or that all men will live single lives , and turn monks , and so endanger the species of mankind to perish , ( for there is a great fear of that too ; ) that is , when all the world chuse one thing ( for if two men do , two thousand may do it if they will , and so may all upon this ground : ) then also we may fear that all the governours of the church may fail , because some do , and more have , and all may ; till then , there will be no need of an extraordinary commission ; but the church shall go on upon the stock of the first calling , and designation , which was extraordinary . the spirit issued out at first miraculously , and hath continued running still in the first channels by ordinary conduct , and in the same conveyances it must run still , or it cannot without a miracle derive upon us , who stand at infinite distance from the fountain . since then , there is now no more expectation of an extraordinary calling ( and to do so were an extraordinary vanity ) it remains that the derivation of the ministerial power be by an ordinary conveyance . the spirit of god in scripture hath drawn a line , and chalked out the path that himself meant to tread , in giving the graces of evangelical ministrations . at first , after that christ had named twelve ( one whereof was lost ) they , not having an express command for the manner of ordination , took such course as reason and religion taught them . they named two persons , and prayed god to chuse one , and to manifest it by lot ; which was a way less than the first designation of the other eleven ; and yet had more of the extraordinary in it , than could be reasonably continued in an ordinary succession . the apostles themselves had not as yet received skill enough how to officiate in their ordinary ministery , because the holy ghost was not as yet descended . but when the holy ghost descended , then the work was to begin ; the apostles wanted no power necessary for the main work of the gospel ; but now also they received commissions to dispense the spirit to all such purposes to which he was intended . they before had the office in themselves , but it was not communicable to others , till the spirit , the anointing from above , ran over the fringes of the priest's garments ; they had it but in imperfection and unactive faculties ; so saith theophylact : he breathed , not now giving to them the perfect gift of the holy ghost , for that he intended to give at pentecost : but he prepared them for the fuller reception of it . they had the gift before , but not the perfect consummation of it , that was reserved for the great day ; and because the power of consecration is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or perfection of priestly order , it was the proper emanation of this days glory ; then was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the perfection of what power christ had formerly consigned . for of all faculties , that is not perfect which produces perfect and excellent actions in a direct line , actions of a particular sort ; but that which produces the actions , and enables others to do so too ; for then the perfection is inherent , not only formally , but virtually and eminently ; and that 's the crown of habits and natural faculties . now besides the reasonableness of the thing , this is also verified by a certainty that will not easily fail us ; by experience , and ex post facto : for as we do not find the apostles had , before pentecost , a productive power , which made them call for a miracle , or a special providence by lots ; so we are sure that immediately after pentecost they had it : for they speedily began to put it in execution ; and it is remarkable , that the apostles did not lay hands upon matthias : he being made apostle before the descent of the holy ghost , they had no power to do it , they were not yet made ministers of the spirit ; which because afterwards presently they did , concludes fairly , that at pentecost they were amongst other graces made the ordinary ministers of ordination . this i say is certain , that the holy ghost descending at pentecost , they instantly did officiate in their ministerial offices , they preached , they baptized , they confirmed and gave the holy spirit of obsignation , and took persons into the lot of their ministery , doing of it by an external rite and solemn invocation : and now the extraordinary way did cease ; god was the fountain of the power , but man conveyed it by an external rite : and of this saint paul , who was the only exception from the common way , takes notice ; calling himself an apostle , not of man , nor by man , but by iesus christ ; implying that he had a special honour done , to be chosen an apostle in an extraordinary way ; therefore others might be apostles , and yet not so as he was ; for else his expression had been all one , as if one should say , titus the son of a man , not begotten of an angel , or spirit , nor produced by the sun or stars , but begotten by a man of a woman : the discourse had been ridiculous , for no man is born otherwise ; and yet also he had something of the ordinary too ; for in an extraordinary manner he was sent to be ordained in an ordinary ministery . and yet because the ordinary ministery was setled , s. paul was called to an account for so much of it as was extraordiry ; and was tied to do that which every man now is bound to do , that shall pretend a calling extraordinary , viz. to give an extraordinary proof of his extraordinary calling : which when he had done in the college of ierusalem , the apostles gave him the right hand of fellowship , and approved his vocation ; which also shews , that now the way of ordination was fixed and declared to be by humane ministery ; of which i need no other proof but the instances of ordinations recorded in scripture , and the no instances to the contrary , but of s. paul , whose designation was as immediate as that of the 11. apostles , though his ordination was not . i end this with the saying of iob the monk : concerning the order of priesthood , it is supernatural and unspeakable . he that yesterday , and the day before , was in the form of ideots , and private persons , to day by the power of the holy ghost , and the voice of the chief priest , and laying on of hands , receives so great an improvement and alteration , that he handles , and can consecrate the divine mysteries of the holy church , and becomes ( under christ ) a mediator [ ministerial ] between god and man , and exalted to hallow himself and sanctifie others : the same almost with the words of gregory nyssen , in his book de sancto baptismate . this is the summ of the preceding discourses . god is the consecrator ; man is the minister ; the separation is mysterious and wonderful ; the power great and secret ; the office to stand between god and the people , in the ministery of the evangelical rites ; the calling to it ordinary , and by a setled ministery , which began after the descent of the holy ghost in pentecost . this great change was in nothing expressed greater , than that saul upon his ordination changed his name , which saint chrysostome observing , affirms the same of saint peter . i conclude , differentiam inter ordinem & plebem constituit ecclesiae authoritas & honor per ordinis concessunt sanctificatus à deo , saith tertullian . the authority of the whole church of god hath made distinction between the person ordained and the people , but the honour and power of it is derived from the sanctification of god : it is derived from him , but conveyed by an ordinary ministery of his appointing : whosoever therefore with unsanctified , that is , with unconsecrated hands , shall dare to officiate in the ministerial office , separate by god , by gifts , by graces , by publick order , by an established rite , by the institution of jesus , by the descent of the holy ghost , by the word of god , by the practice of the apostles , by the practice of sixteen ages of the catholick church , by the necessity of the thing , by reason , by analogy to the discourse of all the wise men that ever were in the world ; that man , like his predecessor corah , brings an unhallowed censer , which shall never send up a right cloud of incense to god , but yet that unpermitted , and disallowed smoak shall kindle a fire , even the wrath of god which shall at least destroy the sacrifice : his work shall be consumed , and when upon his repentance himself escapes , yet it shall be so as by fire , that is , with danger , and loss , and shame , and trouble . for our god is a consuming fire . remember corah and all his company . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . finis . rules and advices to the clergy of the diocesse of down and connor , for their deportment in their personal and publick capacities . given by ier . taylor , bishop of that diocess , at the visitation at lisnegarvey . london , printed for r. royston , bookseller to the king 's most excellent majesty . 1672. rules and advices to the clergy . i. personal duty . remember that it is your great duty , and tied on you by many obligations , that you be exemplar in your lives , and be patterns and presidents to your flocks : lest it be said unto you , why takest thou my law into thy mouth , seeing thou hatest to be reformed thereby ? he that lives anidle life may preach with truth and reason , or as did the pharisees ; but not as christ , or as one having authority . every minister in taking accounts of his life , must judge of his duty by more strict and severer measures , than he does of his people ; and he that ties heavy burthens upon others , ought himself to carry the heaviest end : and many things may be lawful in them , which he must not suffer in himself . let every minister endeavour to be learned in all spiritual wisdom , and skilful in the things of god ; for he will ill teach others the way of godliness , perfectly , that is himself a babe and uninstructed . an ignorant minister is an head without an eye ; and an evil minister is salt that hath no savour . every minister , above all things , must be careful that he be not a servant of passion , whether of anger or desire . for he that is not a master of his passions will always be useless , and quickly will become contemptible and cheap in the eyes of his parish . let no minister be litigious in any thing ; not greedy or covetous ; not insisting upon little things , or quarrelling for , or exacting of every minute portion of his dues ; but bountiful and easie ; remitting of his right , when to do so may be useful to his people , or when the contrary may domischief , and cause reproach . be not over-righteous , ( saith solomon ) that is , not severe in demanding , or foroing every thing , though it be indeed his due . let not the name of the church be made a pretence for personal covetousness ; by saying , you are willing to remit many things , but you must not wrong the church : for though it be true , that you are not to do prejudice to succession , yet many things may be forgiven upon just occasions , from which the church shall receive no incommodity ; but be sure that there are but few things which thou art bound to do in thy personal capacity , but the same also , and more , thou art obliged to perform , as thou art a publick person . never exact the offerings , or customary wages , and such as are allowed by law , in the ministration of the sacraments , nor condition for them , nor secure them before-hand ; but first do your office , and minister the sacraments purely , readily , and for christs sake ; and when that is done , receive what is your due . avoid all pride , as you would flee from the most frightful apparition , or the most cruel enemy ; and remember that you can never truly teach humility , or tell what it is , unless you practise it your selves . take no measures of humility , but such as are material and tangible ; such which consist not in humble words , and lowly gestures ; but what is first truly radicated in your souls , in low opinion of your selves , and in real preferring others before your selves ; and in such significations , which can neither deceive your selves nor others . let every curate of souls strive to understand himself best ; and then to understand others . let him spare himself least ; but most severely judge , censure , and condemn himself . if he be learned , let him shew it by wise teaching , and humble manners . if he be not learned , let him be sure to get so much knowledge as to know that , and so much humility , as not to grow insolent , and puffed up by his emptiness . for many will pardon a good man that is less learned ; but if he be proud , no man will forgive him . let every minister be careful to live a life as abstracted from the affairs of the world , as his necessity will permit him ; but at no hand to be immerg'd and principally imploy'd in the affairs of the world : what cannot be avoided , and what is of good report , and what he is oblig'd to by any personal or collateral duty , that he may do , but no more . ever remembring the saying of our blessed lord : in the world ye shall have trouble ; but in me ye shall have peace : and consider this also , which is a great truth ; that every degree of love to the world , is so much taken from the love of god. be no otherwise solicitous of your fame and reputation , but by doing your duty well and wisely ; in other things refer your self to god : but if you meet with evil tongues , be careful that you bear reproaches sweetly and temperately . remember that no minister can govern his people well , and prosperously , unless himself hath learn'd humbly and chearfully to obey his superior . for every minister should be like the good centurion in the gospel : himself is under authority , and he hath people under him . be sure in all your words and actions to preserve christian simplicity and ingenuity ; to do to others , as you would be done unto your self ; and never to speak what you do not think . trust to truth , rather than to your memory : for this may fail you , that will never . pray much and very servently , for all your parishioners , and all men that belong to you , and all that belong to god ; but especially for the conversion of souls : and be very zealous for nothing , but for gods glory , and the salvation of the world , and particularly of your charges : ever remembring that you are by god appointed , as the ministers of prayer , and the ministers of good things , to pray for all the world , and to heal all the world , as far as you are able . every minister must learn and practise patience , that by bearing all adversity meekly , and humbly , and chearfully , and by doing all his duty with unwearied industry , with great courage , constancy , and christian magnanimity , he may the better assist his people in the bearing of their crosses , and overcoming of their difficulties . he that is holy , let him be holy still , and still more holy , and never think he hath done his work , till all be finished by perseverance , and the measures of perfection in a holy life , and a holy death : but at no hand must he magnifie himself by vain separations from others , or despising them that are not so holy . ii. of prudence required in ministers . remember that discretion is the mistress of all graces ; and humility is the greatest of all miracles : and without this , all graces perish to a mans self ; and without that , all graces are useless unto others . let no minister be governed by the opinion of his people , and destroy his duty , by unreasonable compliance with their humors , lest as the bishop of granata told the governours of leria and patti , like silly animals they take burdens upon their backs at the pleasure of the multitude , which they neither can retain with prudence , nor shake off with safety . let not the reverence of any man cause you to sin against god ; but in the matter of souls , being well advis'd , be bold and confident ; but abate nothing of the honour of god , or the just measures of your duty , to satisfie the importunity of any man whatsoever , and god will bear you out . when you teach your people any part of their duty , as in paying their debts , their tithes and offerings , in giving due reverence and religious regards , diminish nothing of admonition in these particulars , and the like , though they object , that you speak for your selves , and in your own cases . for counsel is not the worse , but the better , if it be profitable both to him that gives , and to him that takes it . only do it in simplicity , and principally intend the good of their souls . in taking accounts of the good lives of your selves or others , take your measures by the express words of scripture ; and next to them estimate them by their proportion and compliance with the publick measures , with the laws of the nation , ecclesiastical and civil , and by the rules of fame , of publick honesty and good report ; and last of all by their observation of the ordinances and exteriour parts of religion . be not satisfied when you have done a good work , unless you have also done it well ; and when you have , then be careful that vain-glory , partiality , self-conceit , or any other folly or indiscretion , snatch it not out of your hand , and cheat you of the reward . be careful so to order your self , that you fall not into temptation and folly in the presence of any of your charges ; and especially that you fall not into chidings and intemperate talkings , and sudden and violent expressions : never be a party in clamours and scoldings , lest your calling become useless , and your person contemptible : ever remembring that if you cheaply and lightly be engag'd in such low usages with any person , that person is likely to be lost from all possibility of receiving much good from your ministery . iii. the rules and measures of government to be used by ministers in their respective cures . use no violence to any man , to bring him to your opinion ; but by the word of your proper ministery , by demonstrations of the spirit , by rational discourses , by excellent examples , constrain them to come in : and for other things they are to be permitted to their own liberty , to the measures of the laws , and the conduct of their governours . suffer no quarrel in your parish , and speedily suppress it when it is begun ; and though all wise men will abstain from interposing in other mens affairs , and especially in matters of interest , which men love too well ; yet it is your duty here to interpose , by perswading them to friendships , reconcilements , moderate prosecutions of their pretences ; and by all means you prudently can , to bring them to peace and brotherly kindness . suffer no houses of debauchery , of drunkenness or lust in your parishes ; but implore the assistance of authority for the suppressing of all such meeting-places and nurseries of impiety : and as for places of publick entertainment , take care that they observe the rules of christian piety , and the allowed measures of laws . if there be any papists or sectaries in your parishes , neglect not frequently to confer with them in the spirit of meekness , and by the importunity of wise discourses seeking to gain them . but stir up no violences against them ; but leave them ( if they be incurable ) to the wise and merciful disposition of the laws . receive not the people to doubtful disputations : and let no names of sects or differing religions be kept up amongst you , to the disturbance of the publick peace and private charity : and teach not the people to estimate their piety by their distance from any opinion , but by their faith in christ , their obedience to god and the laws , and their love to all christian people , even though they be deceived . think no man considerable upon the point or pretence of a tender conscience , unless he live a good life , and in all things endeavour to approve himself void of offence both towards god and man : but if he be an humble person , modest and inquiring , apt to learn and desirous of information ; if he seeks for it in all ways reasonable and pious , and is obedient to laws , then take care of him , use him tenderly , perswade him meekly , reprove him gently , and deal mercifully with him , till god shall reveal that also unto him , in which his unavoidable trouble and his temptation lies . mark them that cause divisions among you , and avoid them : for such persons are by the scripture called scandals in the abstract ; they are offenders and offences too . but if any man have an opinion , let him have it to himself , till he can be cur'd of his disease by time , and counsel , and gentle usages . but if he separates from the church , or gathers a congregation , he is proud , and is fallen from the communion of saints , and the unity of the catholick church . he that observes any of his people to be zealous , let him be careful to conduct that zeal into such channels where there is least danger of inconveniency ; let him employ it in something that is good ; let it be press'd to fight against sin . for zeal is like a cancer in the breast ; feed it with good flesh , or it will devour the heart . strive to get the love of the congregation ; but let it not degenerate into popularity . cause them to love you and revere you ; to love with religion , not for your compliance ; for the good you do them , not for that you please them . get their love by doing your duty , but not by omitting or spoiling any part of it : ever remembring the severe words of our blessed saviour , wo be to you when all men speak well of you . suffer not the common people to prattle about religion and questions ; but to speak little , to be swift to hear , and slow to speak ; that they learn to do good works for necessary uses , that they work with their hands , that they may have wherewithal to give to them that need ; that they study to be quiet , and learn to do their own business . let every minister take care that he call upon his charge , that they order themselves so , that they leave no void spaces of their time , but that every part of it be filled with useful or innocent employment . for where there is a space without business , that space is the proper time for danger and temptation ; and no man is more miserable than he that knows not how to spend his time . fear no mans person in the doing of your duty wisely , and according to the laws : remembring always , that a servant of god can no more be hurt by all the powers of wickedness , than by the noise of a files wing , or the chirping of a sparrow . brethren , do well for your selves : do well for your selves as long as you have time ; you know not how soon death will come . entertain no persons into your assemblies from other parishes , unless upon great occasion , or in the destitution of a minister , or by contingency and seldom visits , or with leave : lest the labour of thy brother be discouraged , and thy self be thought to preach christ out of envy , and not of good will. never appeal to the judgment of the people in matters of controversie ; teach them obedience , not arrogancy ; teach them to be humble , not crafty . for without the aid of false guides you will find some of them of themselves apt enough to be troublesome : and a question put into their heads , and a power of judging into their hands , is a putting it to their choice whether you shall be troubled by them this week or the next ; for much longer you cannot escape . let no minister of a parish introduce any ceremony , rites or gestures , though with some seeming piety and devotion , but what are commanded by the church , and established by law : and let these also be wisely and usefully explicated to the people , that they may understand the reasons and measures of obedience ; but let there be no more introduc'd , lest the people be burdened unnecessarily , and tempted or divided . iv. rules and advices concerning preaching . let every minister be diligent in preaching the word of god , according to the ability that god gives him : ever remembring , that to minister gods word unto the people is the one half of his great office and employment . let every minister be careful that what he delivers be indeed the word of god : that his sermon be answerable to the text ; for this is gods word , the other ought to be according to it ; that although in it self it be but the word of man , yet by the purpose , truth , and signification of it , it may in a secondary sence be the word of god. do not spend your sermons in general and indefinite things , as in exhortations to the people to get christ , to be united to christ , and things of the like unlimited signification ; but tell them in every duty , what are the measures , what circumstances , what instruments , and what is the particular minute meaning of every general advice . for generals not explicated do but fill the peoples heads with empty notions , and their mouths with perpetual unintelligible talk : but their hearts remain empty , and themselves are not edified . let not the humors and inclinations of the people be the measures of your doctrines , but let your doctrines be the measure of their perswasions . let them know from you what they ought to do ; but if you learn from them what you ought to teach , you will give but a very ill account at the day of judgment , of the souls committed to you . he that receives from the people what he shall teach them , is like a nurse that asks of her child what physick she shall give him . every minister in reproofs of sin and sinners , ought to concern himself in the faults of them that are present , but not of the absent ; nor in reproof of the times ; for this can serve no end but of faction and sedition , publick murmur and private discontent ; besides this it does nothing but amuse the people in the faults of others , teaching them to revile their betters , and neglect the dangers of their own souls . as it looks like flattery and design to preach nothing before magistrates but the duty of their people and their own eminency ; so it is the beginning of mutiny to preach to the people the duty of their superiors and supreme ; it can neither come from a good principle , nor tend to a good end. every minister ought to preach to his parish , and urge their duty : s. iohn the baptist told the souldiers what the souldiers should do , but troubled not their heads with what was the duty of the scribes and pharisees . in the reproof of sins be as particular as you please , and spare no mans sin , but meddle with no mans person ; neither name any man , nor signifie him , neither reproach him , nor make him to be suspected ; he that doth otherwise makes his sermon to be a libel , and the ministry of repentance an instrument of revenge ; and so doing he shall exasperate the man , but never amend the sinner . let the business of your sermons be to preach holy life , obedience , peace , love among neighbours , hearty love , to live as the old christians did , and the new should ; to do hurt to no man , to do good to every man : for in these things the honour of god consists , and the kingdom of the lord jesus . press those graces most that do most good , and make the least noise ; such as giving privately and forgiving publickly ; and prescribe the grace of charity by all the measures of it which are given by the apostle , 1 cor. 13. for this grace is not finished by good words , nor yet by good works , but it is a great building , and many materials go to the structure of it . it is worth your study , for it is the fulfilling of the commandments . because it is impossible that charity should live , unless the lust of the tongue be mortified , let every minister in his charge be frequent and severe against slanderers , detractors and backbiters ; for the crime of backbiting is the poison of charity ; and yet so common , that it is pass'd into a proverb , [ after a good dinner let us sit down and backbite our neighbours . ] let every minister be careful to observe , and vehement in reproving those faults of his parishioners , of which the laws cannot or do not take cognizance , such as are many degrees of intemperate drinkings , gluttony , riotous living , expences above their ability , pride , bragging , lying in ordinary conversation , covetousness , peevishness , and hasty anger , and such like . for the word of god searches deeper than the laws of men ; and many things will be hard to prove by the measures of courts , which are easie enough to be observed by the watchful and diligent eye and ear of the guide of souls . in your sermons to the people , often speak of the four last things , of death and judgment , heaven and hell : of the life and death of jesus christ , of gods mercy to repenting sinners , and his severity against the impenitent ; of the formidable examples of gods anger pour'd forth upon rebels , sacrilegious , oppressors of widows and orphans , and all persons guilty of crying sins : these are useful , safe and profitable ; but never run into extravagancies and curiosities , nor trouble your selves or them with mysterious secrets ; for there is more laid before you than you can understand ; and the whole duty of man is , to fear god and keep his commandments . speak but very little of the secret and high things of god , but as much as you can of the lowness and humility of christ. be not hasty in pronouncing damnation against any man or party in a matter of disputation . it is enough that you reprove an error ; but what shall be the sentence against it at the day of judgment , thou knowest not , and therefore pray for the erring person , and reprove him , but leave the sentence to his judge . let your sermons teach the duty of all states of men to whom you speak ; and particularly take care of servants and hirelings , merchants and tradesmen , that they be not unskilful , nor unadmonished in their respective duties ; and in all things speak usefully and affectionately ; for by this means you will provide for all mens needs , both for them that sin by reason of their little understanding , and them that sin because they have evil , dull , or depraved affections . in your sermons and discourses of religion , use primitive , known and accustomed words , and affect not new phantastical or schismatical terms : let the sunday festival be called the lords day ; and pretend no fears from the common use of words amongst christians . for they that make a business of the words of common use , and reform religion by introducing a new word , intend to make a change but no amendment , they spend themselves in trifles , like the barren turf that sends forth no medicinable herbs , but store of mushromes ; and they give a demonstration that they are either impertinent people , or else of a querulous nature ; and that they are ready to disturb the church , if they could find occasion . let every minister in his charge , as much as he can , endeavour to destroy all popular errors and evil principles taken up by his people , or others with whom they converse ; especially those that directly oppose the indispensable necessity of a holy life : let him endeavour to understand in what true and useful sence christs active obedience is imputed to us ; let him make his people fear the deferring of their repentance , and putting it off to their death-bed ; let him explicate the nature of faith , so that it be an active and quickning principle of charity ; let him , as much as he may , take from them all confidences that slacken their obedience and diligence ; let him teach them to impute all their sins to their own follies and evil choice , and so build them up in a most holy faith to a holy life ; ever remembring that in all ages it hath been the greatest artifice of satan to hinder the increase of christs kingdom , by destroying those things in which it does consist , viz. peace and righteousness , holiness and mortification . every minister ought to be careful that he never expound scriptures in publick contrary to the known sence of the catholick church , and particularly of the churches of england and ireland , nor introduce any doctrine against any of the four first general councils ; for these , as they are measures of truth , so also of necessity ; that is , as they are safe , so they are sufficient ; and besides what is taught by these , no matter of belief is necessary to salvation . let no preacher bring before the people in his sermons or discourses , the arguments of great and dangerous heresies , though with a purpose to confute them ; for they will much easier retain the objection than understand the answer . let not the preacher make an article of faith to be a matter of dispute ; but teach it with plainness and simplicity , and confirm it with easie arguments and plain words of scripture , but without objection ; let them be taught to believe , but not to argue , lest if the arguments meet with a scrupulous person , it rather shake the foundation by curious inquiry , than establish it by arguments too hard . let the preacher be careful that in his sermons he use no light , immodest or ridiculous expressions , but what is wise , grave , useful and for edification ; that when the preacher brings truth and gravity , the people may attend with fear and reverence . let no preacher envy any man that hath a greater audience , or more fame in preaching than himself ; let him not detract from him or lessen his reputation directly or indirectly : for he that cannot be even with his brother but by pulling him down , is but a dwarf still ; and no man is the better for making his brother worse . in all things desire that christ's kingdom may be advanc'd ; and rejoyce that he is served , whoever be the minister ; that if you cannot have the fame of a great preacher , yet you may have the reward of being a good man ; but it is hard to miss both . let every preacher in his parish take care to explicate to the people the mysteries of the great festivals , as of christmas , easter , ascension-day , whitsunday , trinity sunday , the annunciation of the blessed virgin mary ; because these feasts containing in them the great fundamentals of our faith , will with most advantage convey the mysteries to the people , and fix them in their memories , by the solemnity and circumstances of the day . in all your sermons and discourses speak nothing of god but what is honourable and glorious ; and impute not to him such things , the consequents of which a wise and good man will not own : never suppose him to be author of sin , or the procurer of our damnation . for god cannot be tempted , neither tempteth he any man. god is true , and every man a lyar . let no preacher compare one ordinance with another ; as prayer with preaching , to the disparagement of either ; but use both in their proper seasons , and according to appointed order . let no man preach for the praise of men ; but if you meet it , instantly watch and stand upon your guard , and pray against your own vanity ; and by an express act of acknowledgment and adoration return the praise to god. remember that herod was for the omission of this smitten by an angel ; and do thou tremble , fearing lest the judgment of god be otherwise than the sentence of the people . v. rules and advices concerning catechism . every minister is bound upon every lords day before evening prayer , to instruct all young people in the creed , the lords prayer , the ten commandments , and the doctrine of the sacraments , as they are set down and explicated in the church catechism . let a bell be tolled when the catechising is to begin , that all who desire it may be present ; but let all the more ignorant and uninstructed part of the people , whether they be old or young , be requir'd to be present : that no person in your parishes be ignorant in the foundations of religion : ever remembring , that if in these things they be unskilful , whatever is taught besides , is like a house built upon the sand . let every minister teach his people the use , practice , methods and benefits of meditation or mental prayer . let them draw out for them helps and rules for their assistance in it ; and furnish them with materials , concerning the life and death of the ever blessed jesus , the greatness of god , our own meanness , the dreadful sound of the last trumpet , the infinite event of the two last sentences at doomsday : let them be taught to consider what they have been , what they are , and what they shall be ; and above all things what are the issues of eternity ; glories never to cease , pains never to be ended . let every minister exhort his people to a frequent confession of their sins , and a declaration of the state of their souls ; to a conversation with their minister in spiritual things , to an enquiry concerning all the parts of their duty : for by preaching , and catechising , and private entercourse , all the needs of souls can best be serv'd ; but by preaching alone they cannot . let the people be exhorted to keep fasting days , and the feasts of the church ; according to their respective capacities ; so it be done without burden to them , and without becoming a snare ; that is , that upon the account of religion , and holy desires to please god , they spend some time in religion , besides the lords-day : but be very careful that the lords-day be kept religiously , according to the severest measures of the church , and the commands of authority : ever remembring that as they give but little testimony of repentance and mortification , who never fast ; so they give but small evidence of their joy in god and religion , who are unwilling solemnly to partake of the publick and religious joys of the christian church . let every minister be diligent in exhorting all parents and masters to send their children and servants to the bishop at the visitation , or other solemn times of his coming to them , that they may be confirm'd : and let him also take care that all young persons may by understanding the principles of religion , their vow of baptism , the excellency of christian religion , the necessity and advantages of it , and of living according to it , be fitted and disposed , and accordingly by them presented to the bishop , that he may pray over them , and invocate the holy spirit , and minister the holy rite of confirmation . vi. rules & advices concerning the visitation of the sick. every minister ought to be careful in visiting all the sick and afflicted persons of his parish : ever remembring , that as the priests lips are to preserve knowledge , so it is his duty to minister a word of comfort in the time of need . a minister must not stay till he be sent for ; but of his own accord and care to go to them , to examine them , to exhort them to perfect their repentance , to strengthen their faith , to encourage their patience , to perswade them to resignation , to the renewing of their holy vows , to the love of god , to be reconcil'd to their neighbours , to make restitution and amends , to confess their sins , to settle their estate , to provide for their charges , to do acts of piety and charity , and above all things , that they take care they do not sin towards the end of their lives . for if repentance on our death-bed seem so very late for the sins of our life ; what time shall be left to repent us of the sins we commit on our death-bed ? when you comfort the afflicted , endeavour to bring them to the true love of god ; for he that serves god for gods sake , it is almost impossible he should be oppressed with sorrow . in answering the cases of conscience of the sick or afflicted people , consider not who asks , but what he asks ; and consult in your answers more with the estate of his soul , than the conveniency of his estate ; for no flattery is so fatal as that of the physician or the divine . if the sick person enquires concerning the final estate of his soul , he is to be reprov'd rather than answer'd ; only he is to be called upon to finish his duty , to do all the good he can in that season , to pray for pardon and acceptance ; but you have nothing to do to meddle with passing final sentences ; neither cast him down in despair , nor raise him up to vain and unreasonable confidences . but take care that he be not carelesly dismiss'd . in order to these and many other good purposes , every minister ought frequently to converse with his parishioners ; to go to their houses , but always publickly , with witness , and with prudence , lest what is charitably intended be scandalously reported : and in all your conversation be sure to give good example , and upon all occasions to give good counsel . vii . of ministring the sacraments , publick prayers , and other duties of ministers . every minister is oblig'd publickly or privately to read the common prayers every day in the week , at morning and evening ; and in great towns and populous places conveniently inhabited , it must be read in churches , that the daily sacrifice of prayer and thanksgiving may never cease . the minister is to instruct the people , that the baptism of their children ought not to be ordinarily deferr'd longer than till the next sunday after the birth of the child ; lest importune and unnecessary delay , occasion that the child die before it is dedicated to the service of god and the religion of the lord jesus , before it be born again , admitted to the promises of the gospel , and reckon'd in the account of the second adam . let every minister exhort and press the people to a devout and periodical communion , at the least three times in the year , at the great festivals : but the devouter sort , and they who have leisure , are to be invited to a frequent communion : and let it be given and received with great reverence . every minister ought to be well skill'd and studied in saying his office , in the rubricks , the canons , the articles , and the homilies of the church , that he may do his duty readily , discreetly , gravely , and by the publick measures of the laws . to which also it is very useful that it be added , that every minister study the ancient canons of the church , especially the penitentials of the eastern and western churches : let him read good books , such as are approved by publick authority ; such which are useful , wise and holy ; not the scriblings of unlearned parties , but of men learned , pious , obedient and disinterested ; and amongst these , such especially which describe duty and good life , which minister to faith and charity , to piety and devotion ; cases of conscience , and solid expositions of scripture . concerning which learned and wise persons are to be consulted . let not a curate of souls trouble himself with any studies but such which concern his own or his peoples duty ; such as may enable him to speak well , and to do well ; but to meddle not with controversies , but such by which he may be enabled to convince the gainsayers in things that concern publick peace and a good life . be careful in all the publick administrations of your parish , that the poor be provided for . think it no shame to beg for christs poor members ; stir up the people to liberal alms by your word and your example . let a collection be made every lords-day , and upon all solemn meetings , and at every communion ; and let the collection be wisely and piously administred : ever remembring , that at the day of judgment nothing shall publickly be proclaimed , but the reward of alms and mercy . let every minister be sure to lay up a treasure of comforts and advices , to bring forth for every mans need in the day of his trouble ; let him study and heap together instruments and advices for the promoting of every vertue , and remedies and arguments against every vice ; let him teach his people to make acts of vertue not only by external exercise , but also in the way of prayer and internal meditation . in these and all things else that concern the ministers duty , if there be difficulty you are to repair to your bishop for further advice , assistance and information . finis . a funeral sermon , preached at the obsequies of the right reverend father in god jeremy lord bishop of down : who deceased at lisburne august 13 th . 1667. by george rust , lord bishop of dromore . london , printed for r. royston , bookseller to the king 's most excellent majesty . 1672. a funeral sermon . 1 john 3. 2. it doth not yet appear what we shall be glorious things are spoken in scripture concerning the future reward of the righteous ; and all the words that are wont to signifie what is of greatest price and value , or can represent the most enravishing objects of our desires are made use of , by the holy ghost , to recommend unto us this transcendent state of blessedness : such are these ; rivers of pleasures , a fountain of living water , a treasure that can never be wasted , nor never taken from us ; an inheritance in light , an incorruptible crown , a kingdom , the kingdom of god , and the kingdom of christ ; the kingdom of glory , a crown of glory and life ; and righteousness , and immortality ; the vision of god ; being fill'd with all the fulness of god , an exceeding eternal weight of glory , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , words strangely emphatical , that can't be put into english ; and if they could , they would not be able to convey to our minds the notion that they design : for it is too big for any expressions ; and , after all that can be said , we must resolve with our apostle , it does not yet appear what we shall be . at this distance we cannot make any likely guesses or conjectures at the glory of that future state . men make very imperfect descriptions of countries or cities , that never were there themselves , nor saw the places with their own eyes . it is not for any mortal creature to make a map of that canaan that lies above : it is to all us that live here on the hither-side of death , an unknown countrey , and an undiscover'd land. it may be , some heavenly pilgrim , that with his holy thoughts and ardent desires , is continually travelling thitherward , arrives sometimes near the borders of the promis'd land , and the suburbs of the new ierusalem , and gets upon the top of pisgah , and there he has an imperfect prospect of a brave countrey , that lies afar way off ; but he can't tell how to describe it , and all that he hath to say , to satisfie the curious enquirer , is only this , if he would know the glories of it , he must go and see it . it was believ'd of old , that those places that lie under the line , were burnt up by the continual heat of the sun , and were not habitable , either by man or beast : but later discoveries tell us , that there are the most pleasant countries that the earth can shew ; insomuch that some have plac'd paradise it self in that climate . sure i am , of all the regions of the intellectual world , and the several lands that are peopled either with men or angels , the most pleasant countries they lie under the line , under the direct beams of the sun of righteousness , where there is an eternal day , and an eternal spring ; where is that tree of life , that beareth twelve manner of fruits , and yieldeth her fruit every month : thus we may use figures , and metaphors , and allegories , and tell you of fruitful meads , and spacious fields , and winding rivers , and purling brooks , and chanting birds , and shady groves , and pleasant gardens , and lovely bowers , and noble seats , and stately palaces , and goodly people , and excellent laws , and sweet societies ; but , this is but to frame little comparisons to please our childish fancies : and , just such discourses as a blind man would make concerning colours ; so do we talk of those things we never saw , and disparage the state whilst we would recommend it . indeed it requires some saint or angel from heaven to discourse upon the subject ; and yet that would not do neither : for though they might be able to speak something of it , yet we should want ears to hear it . neither can those things be declar'd but in the language of heaven , which would be little understood by us , the poor inhabitants of this lower world ; they are indeed things too great to be brought within the compass of words . saint paul , when he had been rapt up into the third heaven , he saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , things unlawful , or unpossible , to be utter'd ; and , eye hath not seen , nor ear heard , nor can it enter into the heart of man to conceive , what god hath prepared for them that love him ; and , it does not yet appear what we shall be , said that beloved disciple , that lay in the bosom of our saviour . you will not now expect , that i should give you a relation of that which cannot be utter'd , nor so much as conceiv'd ; or declare unto you what our eagle-sighted evangelist tells us does not yet appear . but , that you may understand , that that which sets this state of happiness so beyond the reach of all imagination , is only its transcendent excellency ; i shall tell you something of what does already appear of it , and may be known concerning it . first of all we are assur'd that we shall then be freed from all the evils and miseries that we now labour under : vanity and misery , they are two words that speak the whole of this present world ; the enjoyments of it are dreams , and fancies , and shadows , and appearances ; and , if any thing be , it is only evil and misery that is real and substantial . vanity and folly , labour and pains , cares and fears , crosses and disappointments , sickness and diseases , they make up the whole of our portion here . this life it is begun in a cry , and it ends in a groan ; and he that lives most happily , his life is checker'd with black and white , and his dayes are not all sun-shine , but some are cloudy and gloomy , and there is a worm at the root of all his joy , that soon eats out the sap and heart of it ; and the gourd in whose shade he now so much pleases himself , by to morrow will be wither'd and gone . but heaven is not subject to these mixtures and uncertainties ; it is a region of calmness and serenity , and the soul is there gotten above the clouds , and is not annoyed with those storms and tempests that are here below . all tears shall then be wiped from our eyes ; and though sorrow may endure for the night of this world , yet joy will spring up in the morning of eternity . we are sure we shall be freed from this earthly , and cloath'd with 〈◊〉 heavenly and glorified body . these bodies of ours they are the graves and sepulchres , the prisons and dungeons of our heaven-born souls ▪ and though we deck and adorn them , and pride our selves in their beauty and comeliness ; yet , when all is done , they are but sinks of corruption and defilement : they expose us to many pains and diseases , and incline us to many lusts and passions , and the more we pamper them , the greater burden they are unto our minds ; they impose upon our reasons , and by their steams and vapours cast a mist before our understandings ; they clog our affections , and like a heavy weight depress us unto this earth , and keep us from soaring aloft among the winged inhabitants of the upper regions : but those robes of light and glory , which we shall be cloath'd withall at the resurrection of the just , and those heavenly bodies which the gospel hath then assur'd untous , they are not subject to any of these mischiefs and inconveniencies , but are fit and accommodate instruments for the soul in its highest exaltations . and this is an argument that the gospel does dwell much upon , viz. the redemption of our bodies , that he shall change our vile bodies , that they may be like unto his glorious body ; and we are taught to look upon it as one great piece of our reward , that we shall be cloath'd upon with our house which is from heaven ; that this corruptible shall put on incorruption , and this mortal immortality : that , as we have born the image of the earthly , so we must bear the image of the heavenly adam : who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of heaven heavenly ; as the first man was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the earth earthy . and therefore , i think , the schools put too mean a rate upon this great promise of the gospel , the resurrection of our bodies ; and , i believe , it might be demonstrated from the principles of sound philosophy , that this article of our christian faith , which the atheist makes so much sport withall , is so far from being chargeable with any absurdity , that it is founded upon the highest reason : for , seeing we find by too great an experience , that the soul has so close and necessary a dependance upon this gross and earthy mass that we now carry about with us ; it may be disputed with some probability , whether it be ever able to act independently of all matter whatsoever : at least , we are assur'd , that the state of conjunction is most connatural to her ; and that , intellectual pleasure it self is not only multiplied , but the better felt , by its redundancy upon the body and spirits : and if it be so , then the purer and more defecate the body is , the better will the soul be appointed for the exercise of its noblest operations ; and it will be no mean piece of our reward hereafter , that that which is sown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an animal , shall be raised a heavenly body . we are sure , that we shall then be free from sin , and all those foolish lusts and passions that we are now enslaved unto . the life of a christian , it is a continual warfare ; and he endures many sore conflicts , and makes many sad complaints , and often bemoans himself after such a manner , as this : wo is me , that i am forc'd to dwell in meshech , and to have my habitation in the tents of kedar ; that there should be so many goliah's within me , that defie the host of israel ; so many sons of anak that hinder my entrance into the land of promise , and the rest of god ; that i should toil and labour among the bricks , and live in bondage unto these worse than egyptian task-masters . thus does he sit down by the rivers of babylon , and weep over those ruines and desolations that these worse than assyrian armies have made in the city , and house of his god. and many a time does he cry out in the bitterness of his soul , wretched creature that i am ! who shall deliver me from this body of death ? and though , through his faith , and courage , and constancy , he be daily getting ground of his spiritual enemies ; yet it is but by inches , and every step he takes , he must fight for it ; and living as he does in an enemies countrey , he is forc'd alwayes to be upon his guard ; and if he slumber never so little , presently he is surpriz'd by a watchful adversary . this is our portion here , and our lot is this ; but when we arrive unto those regions of bliss and glory that are above , we shall then stand safely upon the shore , and and see all our enemies , pharaoh and all his host , drown'd and destroy'd in the rea-sea , and being deliver'd from the world , and the flesh , and the devil , death , and sin , and hell , we shall sing the song of moses , and of the lamb , an epinicion , and song of eternal triumph , unto the god of our salvation . we shall be sure to meet with the best company that earth or heaven affords : good company it is the great pleasure of the life of man ; and we shall then come to the innumerable company of angels , and the general assembly of the church of the first-born , and to the spirits of just men made perfect , and to iesus the mediator of the new covenant . the oracle tells amelius , enquiring what was become of polinus's soul , that he was gone to pythagoras , and socrates , and plato , and as many as had born a part in the quire of heavenly love . and i may say to every good man , that he shall go to the company of abraham , isaac , and iacob ; moses , david , and samuel ; all the prophets and apostles , and all the holy men of god that have been in all the ages of the world. all those brave and excellent persons that have been scattered at the greatest distance of time and place , and in their several generations have been the salt of the earth to preserve mankind from utter degeneracy and corruption ; these shall be all gathered together , and meet in one constellation in that firmament of glory . o praeclarum diem , cùm ad illud divinorum animorum concilium coetúmque proficiscar , atque ex hac turba ac colluvione discedam ! o that blessed day , when we shall make our escape from this medly and confused riot , and shall arrive to that great council and general randevouz , of divine and god-like spirits ! but , which is more than all , we shall then meet our lord jesus christ , the head of our recovery , whose story is now so delightful unto us , as reporting nothing of him , but the greatest sweetness and innocence , and meekness and patience , and mercy and tenderness , and benignity and goodness , and whatever can render any person lovely or amiable ; and who , out of his dear love and deep compassion unto mankind , gave up himself unto the death for us men , and for our salvation . and if saint augustine made it one of his wishes , to have seen jesus christ in the flesh ; how much more desirable is it , to see him out of his terrestrial weeds , in his robes of glory , with all his redeemed ones about him ! and this i cannot but look upon , as a great advantage and priviledge of that future state ; for i am not apt to swallow down that conceit of the schools , that we shall spend eternity in gazing upon the naked deity ; for certainly the happiness of man consists in having all his faculties , in their due subordinations , gratified with their proper objects ; and i cannot but believe , a great part of heaven to be the blest society that is there ; their enravishing beauty , that is to say , their inward life and perfection , flowring forth and raying it self thorow their glorified bodies ; the rare discourses wherewith they entertain one another ; the pure and chast and spotless , and yet most ardent love , wherewith they embrace each other ; the ecstatick devotions wherein they joyn together : and certainly every pious and devout soul will readily acknowledge with me , that it must needs be matter of unspeakable pleasure , to be taken into the quire of angels and seraphims , and the glorious company of the apostles , and the goodly fellowship of the prophets , and the noble army of martyrs ; and to joyn with them in singing praises , and hallelujahs , and songs of joy , and triumph unto our great creator and redeemer , the father of spirits , and the lover of souls , unto him that sits upon the throne , and unto the lamb for ever and ever . we are sure we shall then have our capacities fill'd , and all our desires answered , they hunger no more , neither thirst any more ; for , the lamb which is in the midst of the throne shall feed them , and shall lead them unto living fountains of waters . what vast degrees of perfection and happiness the nature of man is capable of , we may best understand , by viewing it in the person of christ , taken into the nearest union with divinity , and made god's vicegerent in the world , and the head and governour of the whole creation . in this our narrow and contracted state we are apt to think too meanly of our selves , and do not understand the dignity of our own natures , what we were made for , and what we are capable of : but , as plotinus somewhere observes , we are like children , from our birth brought up in ignorance of , and at a great distance from , our parents and relations ; and have forgot the nobleness of our extraction , and rank our selves and our fortunes among the lot of beggers , and mean and ordinary persons ; though we are the off-spring of a great prince , and were born to a kingdom . it does indeed become creatures to think modestly of themselves ; yet , if we consider it aright , it will be found very hard , to set any bounds or limits to our own happiness , and say , hitherto it shall arise , and no further . for that wherein the happiness of man consists , viz. truth and goodness , the communication of the divine nature , and the illapses of divine love , it does not cloy , or glut , or satiate ; but every participation of them does widen and enlarge our souls , and fits us for further and further receptions : the more we have , the more we are capable of ; the more we are fill'd , the more room is made in our spirits ; and thus it is still and still , even till we arrive unto such degrees as we can assign no measures unto . we shall then be made like unto god , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; said the areopagite , salvation can no otherwayes be accomplish'd , but by becoming god-like ; it does not yet appear what we shall be , but when he shall appear we shall be like him ; sayes our evangelist ; for we shall see him as he is . there is no seeing god as he is , but by becoming like unto him ; nor is there any injoying of him , but by being transformed into his image and similitude . men usually have very strange notions concerning god , and the enjoyment of him ; or rather , these are words , to which there is no correspondent conception in their minds : but if we would understand god aright , we must look upon him as infinite wisdom , righteousness , love , goodness , and whatever speaks any thing of beauty and persection ; and if we pretend to worship him , it must be by loving and adoring his transcendent excellencies ; and if we hope to enjoy him , it must be by conformity unto him , and participation of his nature . the frame and constitution of things is such , that it is impossible that man should arrive to happiness any other way . and , if the soveraignty of god should dispense with our obedience , the nature of the thing would not permit us to be happy without it : if we live only the animal life , we may indeed be happy , as beasts are happy ; but the happiness that belongs to a rational and intellectual being , can never be attain'd but in a way of holiness and conformity unto the divine will : for , such a temper and disposition of mind is necessary unto happiness , not by vertue of any arbitrarious constitution of heaven , but , the eternal laws of righteousness , and immutable respects of things , do require and exact it : yea , i may truly say , that god and christ , without us , cannot make us happy : for we are not conscious to our selves of any thing , but only the operations of our own minds ; and 't is not the person of god and christ , but their life and nature , wherein consists our formal happiness : for , what is the happiness of god himself , but only that pleasure and satisfaction that results from a sense of his infinite perfections ? and how is it possible for a creature to be more happy , than by partaking of that , in its measure and proportion , which is the happiness of god himself . the soul , being thus prepar'd , shall live in the presence of god , and lie under the influences and illapses of divine love and goodness ; father , i will that they whom thou hast given me be with me where i am , that they may behold my glory . they that fight manfully under the banners of heaven , and overcome their spiritual enemies , they shall eat of the hidden manna , and become pillars in the temple of god , and shall go no more out : they shall stand before the throne of god continually , and serve him day and night in his temple , and he that sitteth on the throne shall dwell amongst them . god shall put under them his everlasting arms , and carry them in his bosom , and they shall suck the full breasts of eternal goodness : for now there is nothing can hinder the most near and intimate conjunction of the soul with god ; for , things that are alike , do easily mingle with one another : but the mixture that is betwixt bodies , be they never so homogeneal , comes but to an external touch ; for their parts can never run up into one another . but there is no such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or resistance , amongst spiritual beings ; and we are estranged from god ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) not by distance of place , but by difference and diversity of nature , and when that is remov'd , he becomes present to us , and we to him : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. like the magnitudines congruae in the mathematicks , quando prima primis , media mediis , extrema extremis , partes denique partibus usquequaque respondent , each of whose parts do exactly answer one to the other . this therefore is the soul's progress from that state of purgation to illumination , and so to union . there are several faculties in the soul of man , that are conformed to several kinds of objects ; and , according to that life a man is awaked into , so these faculties do exert themselves : and though whilst we live barely an animal life , we converse with little more than this outward world , and the objects of our senses ; yet there are faculties within us that are receptive of god , and when we arrive once unto a due measure of purity of spirit , the rayes of heavenly light will as certainly shine into our minds , as the beams of the sun , when it arises above the horison , do illuminate the clear and pellucid air : and from this sight and illumination , the soul proceeds to an intimate union with god , and to a tast and touch of him . this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that silent touch with god , that fills the soul with unexpressible joy and triumph : for , if the objects of this ouward world that strike upon our senses do so hugely please and delight us ; what infinite pleasure then must there needs be in those touches and impresses , that the divine love and goodness shall make upon our souls ? but these are things that we may talk of , as we would do of a sixth sense , or something we have no distinct notion or idaea of ; but the perfect understanding of them belongs only to the future state of comprehension . lastly , we shall have our knowledge , and our love , which are the most perfect and beatifying acts of our minds , employed about their noblest objects in their most exalted measures ; for a man to resolve himself in some knotty question , or answer some stubborn argument , or find out some noble conclusion , or solve some hard probleme , what ineffable pleasure does it create many times to a contemplative mind ? we know , who sacrific'd a hecatomb for one mathematical demonstration ; and another that upon the like occasion cry'd out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a kind of rapture . to have the secrets of nature disclos'd , and the mysteries of art reveal'd ; but above all , the riddles of providence unfolded , are such jewels as i know many searching and inquisitive spirits would be willing to purchase at any rate . when we come to heaven ( i will not say , we shall see all things in the mirror of divinity , for that it may be is an extravagancy of the schools ; nor , that any one true proposition through the concatenation of truth , will then multiply it self into the explicit knowledge of all conclusions whatsoever , for i belive that a fancy too , but ) our knowledge shall be strangely enlarg'd , and , for ought i can determine , be for ever receiving new additions , and fresh accruements ; the clew of divine providence will then be unravell'd , and all those difficulties which now perplex us , will be easily assoyl'd , and we shall then perceive that the wisdom and goodness of god , is a vast and comprehensive thing , and moves in a far larger sphere than we are aware of in this state of narrowness and imperfection : but there is something greater and beyond all this ; and saint iohn has a strange expression , that we shall then see god even as he is ; and god , we know , is the well-spring of perfection and happiness , the fountain and original of all beauty ; he is infinitely glorious , and lovely , and excellent ; and if we see him as he is , all this glory must descend into us and become ours : for we can no otherwayes see god ( as i said before ) but by becoming deiform , by being changed into the same glory . but love , that is it , which makes us most happy , and by that we are most intimately conjoyn'd unto god , for he that dwelleth in love , dwelleth in god , and god in him : and how pleasant beyond all imagination must it needs be , to have the soul melted into a flame of love , and that fire fed and nourish'd by the enjoyment of its beloved ; to be transported into ecstasies , and raptures of love ; to be swallow'd up in the embraces of eternal sweetness ; to be lost in the source and fountain of happiness and bliss , like a spark in the fire , or a beam in the sun , or drop in the ocean . it may be you will tell me , i have been all this while confuting my text , and giving you a relation of that which saint iohn tells us , does not yet appear what it is ; but my design has been the same with the holy evangelist's ; and that is , to represent unto you how transcendently great that state of happiness must needs be ; when as , by what way we are able to apprehend of it , it is infinitely the object of our desires ; and yet we are assur'd by those that are best able to tell , that the best and greatest part of the countrey is yet undiscovered , and that we cannot so much as guess at the pleasure of it , till we come to enjoy it : and indeed it is impossible it should be otherwise ; for , happiness being a matter of sense , all the words in the world cannot convey the notion of it unto our minds , and it is only to be understood by them that feel it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but though it does not yet appear what we shall be ; yet so much already appears of it , that it cannot but seem the most worthy object of our endeavours and desires ; and by some few clusters that have been shewn us of this good land , we may guess what pleasant and delightful fruit it bears : and if we have but any reverence of our selves , and will but consider the dignity of our natures , and the vastness of that happiness we are capable of ; me thinks we should be alwayes travelling towards that heavenly countrey , though our way lies through a wilderness : and be striving for this great prize and immortal crown ; and be clearing our eyes , and purging our sight , that we may come to this vision of god ; shaking off all fond passions , and dirty desires , and breathing forth our souls in such aspirations as these : my soul thirsteth for thee , o lord , in a dry and barren land , where no water is ; o that thou would'st stistil , and drop down the dew of thy heavenly grace into all its secret chinks and pores ; one thing have i desired of the lord , that will i seek after , that i may dwell in the house of the lord all the dayes of my life , and behold his glory : for a day in thy courts is better than a thousand , and i had rather be a door-keeper in the house of the lord , than dwell in the tents of wickedness . all the kings of the earth , they are thy tributaries ; the kings of tarshish , and of the isles , bring presents unto thee ; the kings of sheba and seba offer gifts . o that we could but pay thee , that which is so due unto thee , the tribute of our hearts ! the heathen are come into thine inheritance ; thy holy temple have they defil'd : help us , o god of our salvation , and deliver us , and purge away our sins from us , for thy name 's sake ! o that the lord whom we seek , would come to his own house , and give peace there , and fill it with his glory ! come and cleanse thine own temple , for we have made it a den of thieves , which should have been a house of prayer ! o that we might never give sleep to our eyes , nor slumber to our eye-lids , till we have prepar'd a house for the lord , and a tabernacle for the god of iacob ! the curse of cain it is fallen upon us , and we are as vagabonds in the earth ; and wander from one creature to another . o that our souls might come at last to dwell in god , our fixed and eternal habitation ! we , like silly doves , fly up and down the earth , but can find no rest for the sole of our feet ; o that , after all our weariness and our wandrings , we might return into the ark ; and that god would put forth his hand and take us , and pull us in unto himself ! we have too long lived upon vanity and emptiness , the wind and the whirl-wind ; o that we may now begin to feed upon substance , and delight our selves in marrow and fatness ! o that god would strike our rocky hearts , that there might spring up a fountain in the wilderness , and pools in the desart ; that we might drink of that water , whereof whosoever drinks , shall never thirst more ; that god would give us that portion of goods that falleth to us , not to waste it with riotous living , but therewith to feed our languishing souls , left they be weary and faint by the way ! we ask not the childrens bread , but the crums that fall from thy table ; that our baskets may be fill d with thy fragments : for they will be better than wine , and sweeter than the honey , and the honey-comb , and more pleasant to us than a feast of fat things . we have wandred too long in a barren , and howling desart , where wild beasts , and doleful creatures , owls and bats , satyrs and dragons , keep their haunts ; o that we might be fed in green pastures ; and led by the still waters , that the winter might be past , and the rain over and gone , that the flowers may appear on the earth , and the time of the singing of birds may come , and the voice of the turtle may be heard in our land ! we have lived too long in sodom , which is the place that god at last will destroy : o that we might arise and be gone ; and , while we are lingring , that the angels of god would lay hold upon our hands ( and be merciful unto us ) and bring us forth , and set us without the city ; and that we may never look back any more , but may escape unto the mountain , and dwell safe in the rock of ages ! wisdom hath killed her beasts , she hath mingled her wine , and furnished her table ; o that we might eat of her meat , and drink of her wine which she hath mingled ! god knocks at the doors of our hearts ; o let us open unto him those everlasting gates , that he may sup with us , and we with him ; for he will bring his chear along with him , and will feast us with manna , and angels food ! o that the sun of righteousness might arise and melt the iciness of our hearts ! that god would send forth his spirit , and with his warmth and heat dissolve our frozen souls ; that god would breath into our minds , those still and gentle gales of divine inspirations , that may blow up ▪ and increase in us the flames of heavenly love ! that we may be a whole burnt-offering , and all the substance of our souls be consumed by fire from heaven , and ascend up in clouds of incense ? that , as so many sparks , we might be alwayes mounting upward , till we return again into our proper elements ! that , like so many particular rivulets , we may be continually making toward the sea , and never rest till we lose our selves in that ocean of goodness , from whence we first came ! that we may open our mouths wide , that god may satisfie them ! that we may so perfectly discharge our selves of all strange desires and passions , that our souls may be nothing else but a deep emptiness and vast capacity to be fill'd with all the fulness of god! let but these be the breathings of our spirits , and this divine magnetism will most certainly draw down god into our souls , and we shall have some praelibations of that happiness ; some small glimpses , and little discoveries whereof , is all that belongs to this state of mortality . i have as yet done but the half of my text : and i have another text yet to preach upon , and a very large and copious one , the great person , whose obsequies we here come to celebrate : his fame is so great throughout the world , that he stands in no need of an encomium ; and yet his worth is much greater than his fame ; it is impossible not to speak great things of him , and yet it is impossible to speak what he deserves ; and the meanness of an oration will but fully the brightness of his excellencies : but custom requires that something should be said , and it is a duty and a debt that we owe only unto his memory : and i hope , his great soul , if it hath any knowledge of what is done here below , will not be offended at the smallness of our offering . he was born at cambridge , and brought up in the free-school there , and was ripe for the university , afore custom would allow of his admittance ; but by that time he was thirteen years old , he was entred into caius-colledge ; and as soon as he was graduate , he was chosen fellow . had he lived amongst the ancient pagans he had been usher'd into the world with a miracle , and swans must have danc'd and sung at his birth ; and he must have been a great hero , and no less than the son of apollo , the god of wisdom and eloquence . he was a man long afore he was of age ; and knew little more of the state of childhood , than its innocency and pleasantness . from the university , by that time he was master of arts , he removed to london , and became publick lecturer in the church of saint paul's ; where he preached to the admiration and astonishment of his auditory ; and by his florid and youthful beauty , and sweet and pleasant air , and sublime and rais'd discourses , he made his hearers take him for some young angel , newly descended from the visions of glory ; the fame of this new star , that out-shone all the rest of the firmament , quickly came to the notice of the great arch-bishop of canterbury , who would needs have him preach before him ; which he performed not less to his wonder than satisfaction ; his discourse was beyond exception , and beyond imitation : yet the wise prelate thought him too young ; but the great youth humbly begg'd his grace to pardon that fault , and promised , if he liv d , he would mend it . however the grand patron of learning and ingenuity , thought it for the advantage of the world , that such mighty parts should be afforded better opportunities of study and improvement , than a course of constant preaching would allow of ; and to that purpose he placed him in his own colledge of all-souls in oxford ; where love and admiration still waited upon him : which so long as there is any spark of ingenuity in the breasts of men , must needs be the inseparable attendants of so extraordinary a worth and sweetness . he had not been long here , afore my lord of canterbury bestowed upon him the rectory of uphingham in rutland-shire , and soon after preferr'd him to be chaplain to king charles the martyr of blessed and immortal memory . thus were preferments heaped upon him , but still less than his deserts ; and that not through the fault of his great masters , but because the amplest honours and rewards were poor and inconsiderable , compar'd with the greatness of his worth and merit . this great man had no sooner launch'd into the world , but a fearful tempest arose , and a barbarous and unnatural war disturb'd a long and uninterrupted peace and tranquillity , and brought all things into disorder and confusion ; but his religion taught him to be loyal , and ingag'd him on his prince's side , whose cause and quarrel he alwayes own'd and maintain'd with a great courage and constancy ; till at last , he and his little fortune were shipwrackt in that great hurricane , that overturn'd both church and state : this fatal storm cast him ashore in a private corner of the world , and a tender providence shrowded him under her wings , and the prophet was fed in the wilderness ; and his great worthiness procur'd him friends , that supplied him with bread and necessaries . in this solitude he began to write those excellent discourses , which are enough of themselves to furnish a library , and will be famous to all succeeding generations , for their greatness of wit , and profoundness of judgment , and richness of fancy , and clearness of expression , and copiousness of invention , and general usefulness to all the purposes of a christian : and by these he soon got a great reputation among all persons of judgment and indifferency , and his name will grow greater still , as the world grows better and wiser . when he had spent some years in this retirement , it pleas'd god to visit his family with sickness , and to take to himself the dear pledges of his favour , three sons of great hopes and expectations , within the space of two or three months : and though he had learned a quiet submission unto the divine will ; yet the affliction touch'd him so sensibly , that it made him desirous to leave the countrey ; and going to london , he there met my lord conway , a person of great honour and generosity ; who making him a kind proffer , the good man embraced it , and that brought him over into ireland , and setled him at portmore , a place made for study and contemplation , which he therefore dearly lov'd ; and here he wrote his cases of conscience : a book that is able alone to give its author immortality . by this time the wheel of providence brought about the king's happy restauration , and there began a new world , and the spirit of god moved upon the face of the waters , and out of a confused chaos brought forth beauty and order , and all the three nations were inspir'd with a new life , and became drunk with an excess of joy : among the rest , this loyal subject went over to congratulate the prince and peoples happiness , and bear a part in the universal triumph . it was not long ere his sacred majesty began the settlement of the church , and the great doctor ieremy taylor was resolv'd upon for the bishoprick of down and conor ; and not long after , dromore was added to it : and it was but reasonable that the king and church should consider their champion , and reward the pains and sufferings he under-went in the defence of their cause and honour . with what care and faithfulness he discharg'd his office , we are all his witnesses ; what good rules and directions he gave his clergy , and how he taught us the practice of them by his own example . upon his coming over bishop , he was made a privy-councellor ; and the university of dublin gave him their testimony , by recommending him for their vice-chancellor : which honourable office he kept to his dying day . during his being in this see , he wrote several excellent discourses , particularly his disswasive from popery ( which was receiv'd by a general approbation ; ) and a vindication of it ( now in the press ) from some impertinent cavillers , that pretend to answer books , when there is nothing towards it , more than the very title-page . this great prelate improv'd his talent with a mighty industry , and managed his stewardship rarely well ; and his master , when he call'd for his accounts , found him busie and at his work , and employed upon an excellent subject , a discourse upon the beatitudes ; which , if finisht , would have been of great use to the world , and solv'd most of the cases of conscience that occur to a christian , in all the varieties of states and conditions . but the all-wise god hath ordained it otherwise , and hath called home his good servant , to give him a portion in that blessedness that jesus christ hath promised to all his faithful disciples and followers . thus having given you a brief account of his life , i know you will now expect a character of his person ; but i fore-see , it will befal him , as it does all glorious subjects , that are but disparaged by a commendation ; one thing i am secure of , that i shall not be thought to speak hyperbole's ; for the subject can hardly be reached , by any expressions : for he was none of god's ordinary works , but his endowments were so many , and so great , as really made him a miracle . nature had befriended him much in his constitution ; for he was a person of a most sweet and obliging humour , of great candour and ingenuity ; and there was so much of salt and fineness of wit , and prettiness of address in his familiar discourses , as made his conversation have all the pleasantness of a comedy , and all the usefulness of a sermon : his soul was made up of harmony , and he never spake , but he charm'd his hearer , not only with the clearness of his reason ; but all his words , and his very tone , and cadencies were strangely musical . but , that which did most of all captivate and enravish , was , the gaiety and richness of his fancy ; for he had much in him of that natural enthusiasm , that inspires all great poets and orators ; and there was a generous ferment in his blood and spirits , that set his fancy bravely a work , and made it swell , and teem , and become pregnant to such degrees of luxuriancy , as nothing but the greatness of his wit and judgment , could have kept it within due bounds and measures . and indeed it was a rare mixture , and a single instance , hardly to be found in an age : for the great tryer of wits has told us , that there is a peculiar and several complexion , requir'd for wit , and iudgment , and fancy ; and yet you might have found all these , in this great personage , in their eminency and perfection . but that which made his wit and judgment so considerable , was the largeness and freedom of his spirit , for truth is plain and easie to a mind dis-intangled from superstition and prejudice ; he was one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sort of brave philosophers that laertius speaks of , that did not addict themselves to any particular sect , but ingeniously sought for truth among all the wrangling schools ; and they found her miserably torn and rent to pieces , and parcell'd into rags , by the several contending parties , and so disfigur'd and mishapen , that it was hard to know her ; but they made a shift to gather up her scatter'd limbs , which as soon as they came together , by a strange sympathy and connaturalness , presently united into a lovely and beautiful body . this was the spirit of this great man ; he weighed mens reasons , and not their names , and was not scared with the ugly vizars men usually put upon persons they hate , and opinions they dislike ; nor affrighted with the anathema's and execrations of an infallible chair , which he look'd upon only as bug-bears to terrifie weak , and childish minds . he considered that it is not likely any one party should wholly engross truth to themselves ; that obedience is the only way to true knowledge ; ( which is an argument that he has manag'd rarely well , in that excellent sermon of his , which he calls , via intelligentiae ; ) that god alwayes , and only teaches docible and ingenuous minds , that are willing to hear , and ready to obey according to their light ; that it is impossible , a pure , humble , resigned , god-like soul , should be kept out of heaven , whatever mistakes it might be subject to in this state of mortality ; that the design of heaven is not to fill mens heads , and feed their curiosities , but to better their hearts , and mend their lives . such considerations as these , made him impartial in his disquisitions , and give a due allowance to the reasons of his adversary , and contend for truth , and not for victory . and now you will easily believe that an ordinary diligence would be able to make great improvements upon such a stock of parts and endowments ; but to these advantages of nature , and excellency of his spirit , be added an indefatigable industry , and god gave a plentiful benediction : for , there were very few kinds of learning , but he was a mystes , and a great master in them : he was a rare humanist , and hugely vers'd in all the polite parts of learning ; and had throughly concocted all the ancient moralists , greek and roman , poets and orators ; and was not unacquainted with the refined wits of the later ages , whether french , or italian . but he had not only the accomplishments of a gentleman , but so universal were his parts , that they were proportioned to every thing ; and though his spirit and humour were made up of smoothness and gentleness , yet he could bear with the harshness and roughness of the schools ; and was not unseen in their subtilties and spinosities ; and upon occasion could make them serve his purpose ; and yet , i believe , he thought many of them very near a kin to the famous knight of the mancha , and would make sport sometimes with the romantick sophistry , and phantastick adventures of school-errantry . his skill was great , both in the civil and canon law , and casuistical divinity ; and he was a rare conductor of souls , and knew how to counsel , and to advise ; to solve difficulties , and determine cases , and quiet consciences . and he was no novice in mr. i. s. new science of controversie ; but could manage an argument , and reparties with a strange dexterity ; he understood what the several parties in christendom have to say for themselves , and could plead their cause to better advantage than any advocate of their tribe : and when he had done , he could confute them too ; and shew , that better arguments than ever they could produce for themselves , would afford no sufficient ground for their fond opinions . it would be too great a task to pursue his accomplishments through the various kinds of literature : i shall content my self to add only his great acquaintance with the fathers and ecclesiastical writers , and the doctors of the first and purest ages both of the greek and latin church ; which he has made use of against the romanists , to vindicate the church of england from the challenge of innovation , and prove her to be truly ancient , catholick , and apostolical . but religion and vertue is the crown of all other accomplishments ; and it was the glory of this great man , to be thought a christian , and whatever you added to it , he look't upon as a term of diminution : and yet he was a zealous son of the church of england ; but that was because he judg'd her ( and with great reason ) a church the most purely christian of any in the world. in his younger years he met with some assaults from popery ; and the high pretensions of their religious orders were very accommodate to his devotional temper : but he was alwayes so much master of himself , that he would never be governed by any thing but reason , and the evidence of truth , which engag'd him in the study of those controversies ; and to how good purpose , the world is by this time a sufficient witness : but the longer , and the more he considered , the worse he lik'd the roman cause , and became at last to censure them with some severity ; but i confess i have so great an opinion of his judgment , and the charitableness of his spirit , that i am afraid he did not think worse of them than they deserve . but religion is not a matter of theory and orthodox notions ; and it is not enough to believe aright , but we must practise accordingly ; and to master our passions , and to make a right use of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and power that god has given us over our own actions , is a greater glory than all other accomplishments that can adorn the mind of man ; and therefore i shall close my character of this great personage with a touch upon some of those vertues , for which his memory will be pretious to all posterity . he was a person of great humility ; and , notwithstanding his stupendious parts , and learning , and eminency of place , he had nothing in him of pride and humour , but was courteous and affable , and of easie access , and would lend a ready ear to the complaints , yea to the impertinencies , of the meanest persons . his humility was coupled with an extraordinary piety ; and , i believe , he spent the greatest part of his time in heaven ; his solemn hours of prayer took up a considerable portion of his life ; and we are not to doubt , but he had learned of s. paul to pray continually ; and that occasional ejaculations , and frequent aspirations and emigrations of his soul after god , made up the best part of his devotions . but he was not only a good man god-ward , but he was come to the top of s. peter's gradation , and to all his other vertues added a large and diffusive charity : and , whoever compares his plentiful incomes , with the inconsiderable estate he left at his death , will be easily convinc'd that charity was steward for a great proportion of his revenue . but the hungry that he fed , and the naked that he cloath'd , and the distressed that he supply'd , and the fatherless that he provided for ; the poor children that he put to apprentice , and brought up at school , and maintained at the university , will now sound a trumpet to that charity which he dispersed with his right hand , but would not suffer his left hand to have any knowledge of it . to sum up all in a few words ; this great prelate he had the good humour of a gentleman , the eloquence of an orator , the fancy of a poet , the acuteness of a school-man , the profoundness of a philosopher , the wisdom of a counsellor , the sagacity of a prophet , the reason of an angel , and the piety of a saint : he had devotion enough for a cloyster , learning enough for an university , and wit enough for a colledge of virtuosi ; and , had his parts and endowments been parcell'd out among his poor clergy that he left behind him , it would perhaps have made one of the best dioceses in the world. but alas ! our father , our father ! the horses of our israel , and the chariot thereof ; he is gone , and has carried his mantle and his spirit along with him up to heaven ; and the sons of the prophets have lost all their beauty and lustre which they enjoyed only from the reflexion of his excellencies , which were bright and radiant enough to cast a glory upon a whole order of men. but the sun of this our world after many attempts to break through the crust of an earthly body , is at last swallowed up in the great vortex of eternity , and there all his maculae are scattered and dissolved , and he is fixt in an orb of glory , and shines among his brethren-stars , that in their several ages gave light to the world , and turn'd many souls unto righteousness ; and we that are left behind , though we can never reach his perfections , must study to imitate his vertues , that we may at last come to sit at his feet in the mansions of glory ; which god grant for his infinite mercies in jesus christ : to whom , with the father , through the eternal spirit , be ascribed all honour and glory , worship and thanksgiving , love and obedience , now and for evermore . amen . finis . notes, typically marginal, from the original text notes for div a63706-e180 a valer. maxim . l. 1. c. 1. b dion . hist. l. 54. c a. g●ll. l. 10 c. 15. d ibid. lib. 3. de praescript . c. 40. hujus sunt partes invertendi veritatem , qui ipsas quoque res sacramen●crum divin●rum in idclorum mysteriis aemulatur . tingit & ipse quosdam , ●ique credentes & fideles suos : expiationem delictorum de la●acro re-promittit , & sic ad● initiat mithrae : signat illic in frontibus milites suos , celebrat & panis oblationem , & imaginem resurrectionis inducit , & subgladio redimit corouam . quid , quod & summum pontificem in unis nuptiis statuit ? habet & virginos , bab● & continentes . qui ergo ipsas res de quibus sacramenta christi administrantur tam aemulanter affectavit exprimere in negotiss idololatria , utique & idem & eodem ingenio gestiit , & potuit instrumenta quoque divinarum rerum & sanctorum christianorum sensum de sensibus , verba de verbis , parabolas de parabolis , profana & amulae fidei attemperare . e censor . de die 〈◊〉 l. c. 1. f sueton. in vespas . l●● . decad . 1. lib. 10. lib. 4. de factis & dict . socr. stromat . 3. lib. 4. praepar . evangel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in ordinat . episc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 sam. 10. 5. & 10. acts 3. 24. 1 sam. 19. 18. iliad . 〈◊〉 . vide 1. li. eustath . pla●tus in ruden● . cicero lib. 2. de leg . tertul. adv . psychicos c. 13. ibid. lib. 3. annal. lib. 〈◊〉 . annal. * strab. ge●g . lib. 17. | aelian . var. hist. l. 14. c. 34. ioseph . antiq. l. 14. c. 16. caesar. com . de bello gal. l. 6. eustath . in ●●iad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p●rphyr . citat . ex eurip. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . john 20. 21. vide socrat. li. 1. c. 7. sozom. l. 1. c. 20. james 5. a in ioh. 20. b ibid. c in 1 zim . 4. d homil. 26. in evang. e quaest. 39. matth. 28. 19 , 20. apud tacitum lib. 8. arist. lib. 4. polit. c. 4. a. gellius , lib. 19. c. 10. barthol . in . l. iudices . cod. de dignit . l. 12. bald●● in l. nemini . c. de adv . advers . judi● . lib. 8. c. 26. in exhort . ad castitatem . lib. 4. c. 9. lib. de virg . c. 19. haeres . 79. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in 1 tim. 3. 1 tim. 2. 12. 1 cor. 12. 4. verse 28. ephes. 4. 11. ●ustat● . in iliad . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 pet. 5. 1. 2. 1 tim. 5. a epist. ad hieron . b lib. de bapt. c epist. 1. c. 9 d haeres . 79. e dial. adv . lucifer . dial. adv . lucifer . can. 30. ruffin . lib. 10. c. 14. can. mulier de consecr . dist . li. 4. se●t . dist . 6. a epist. 1. b lib. 2. contr. epist. parmen . c. 13. c lib. 2. de divin ●ffic . 4. * lib. 2. contr. epist. parmen . c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hare . 19. de bapt . adv . lucifer . eurip. de captivit . babyl . c. de ordine , & in l. de instituendis ministris ad senatum pragensem , in l. de missâ abrogand● , in l. de notis ecclesia . de praescript . har●s . 42. tertullian de baptismo . * tractat. de sacramento cap. de baptismo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . acts 2. 38. 1 cor. 4. 1. ad caecil . ep. 63. st iesus christus dominus & deus 〈◊〉 ipse est 〈◊〉 sacerdos dei patris , & sacrificium patri s●ipsum primus obtulis , & hoc fieri in sui commemorationem praecepit ; utique ille sacerdos vice christi verè fungitur , qui id quod christus fecit , imitatur : & sacrificium verum & plenum tunc offert in ecclesia deo patri , si incipat 〈◊〉 secund●m quod ipsum christum vid●at obtul●●se . ●rat . 11. heb. 7. 23 , &c. and 8. ver . 2 , 3 , &c. vide etia● iustin. i● apol. 2. a epist. ad 〈◊〉 . b lib. 1. c. 31. & lib. 8. c. ult . c de. praescript . d lib. 1. ep 2. & 9. & l. 3. epist. 15. e apol. 2. cum de ischriâ rationem reddit eum ●●lice sacro uti non potuisse . & 83. in matth. & hom. 6. ad pop . antioch . 150. 9. 2. f haeres . 79. g lib. 2. de bapt . c. 8. h lib. 3. & 6. de sac●rd . homil. 51. & 85. ad evagrium & ad hedito . i con●r . lucifer . & ep. 1. ad 〈◊〉 . k lib. 20. de civ . c. 10. heb. 10. 20. 1 pet. 2. 9. exod. 19. 3. lib. 3. de sacer : apud . euseb. hist. lib. 5. c. 25. de script . in iacob . haeres . 78. ●m . 1. 3. orat. 1. 1 tim. 5. 17. heb. 13. 17. 2 cor. 2. 9. 1 thes. 5. 12. gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . can. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . eccles. hierarch . dionys. ibid. heb. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. 5. acts 1. 24. chrysost. lib. 3. de sacerdot . quippe non mortalis quispiam non angelus non archangelus , non alia quaevis creata potentia , sed ipse paracletus ordinem ejusmodi disposuit . james 1. 17. 2 cor. 1. 21. vers. 22. john 6. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. n = " * " 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in orat. in laudem sui patris . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epist. 45. dedignit . sacer . c. 5. & in comment . in 1. tom. c. 2. & in 1 cor. 12. in illud [ divisiones gratiarum . ] job 42. 8. cap. ult . de eccles . hier. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . im eposit . liturg. epist. 59. q. 5. * cap. 27. de spi. s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b apol. 2. pro christianis li. 8. contra cels. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . matth. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c lib. 3. de tri. cap. 4. d quis patiatur ut m●●sarum & viduarum minister supra ●os si tumidius efferat , ad quorum preces , christi corpus sanguisque conficitur ? e lib. 4. de fide , cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vide optat. milevit . lib. 6. contra parmenian . s. cyprian lib. st . c. ●●lt . eusebi●● emissen . serm. 5. de pascat . de iteration● in consultat . * de iteratione , atque hinc adeò credo apostolicas ipsas jam inde ab initio ecclesias aliquas , hujusmodi preces ad mysteriorum celebrationem ad bibuisse ; i●ò christum ipsum non solâ verborum recitatione , sed etiam eulogiâ ante ipsam mysteriorum confectionem , & 〈◊〉 hymno usum fuisse manifestum est . | 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lib. 3. de bapt . coner . donat. cap. 16. epist. 92. jer. 1. 10. lib. 31. de bapt . con . donat. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in consecra . episc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c gratiam apostolis à christo collatam , qua sanctificarentur : ut per spiritum sanctum à propriis peccatis absolverentur . lib. 12. in io. cap. 56. d homil. in 8va . paschae . e lib. 2. cap. ult . de adulter . conjug . f soz. lib. 7. cap. 10. acts 13. 2. 16. 10. hob. 5. 4. 5 , 10. volkell . lib. 6. cap. 18. ibid. cap. 19. theophylact. in 20. iohan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tract . de sacrament . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 homil. 28. in acta 18. exhort . ad c●stitat . notes for div a63706-e14650 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vide rom. 16. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a dissuasive from popery by jeremy, lord bishop of down. taylor, jeremy, 1613-1667. 1664 approx. 365 kb of xml-encoded text transcribed from 164 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a63823 wing t321 estc r10468 13563493 ocm 13563493 100300 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a63823) transcribed from: (early english books online ; image set 100300) images scanned from microfilm: (early english books, 1641-1700 ; 803:15) a dissuasive from popery by jeremy, lord bishop of down. taylor, jeremy, 1613-1667. the third edition revised and corrected by the author. [30], 294, [1] p., [3] leaves of plates : ill., port. printed by j.g. for rich. royston ..., london : 1664. caption title: a dissuasive from popery to the people of ireland. advertisement on p. [1] at end. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -controversial literature. 2002-01 tcp assigned for keying and markup 2002-02 spi global keyed and coded from proquest page images 2002-03 tcp staff (oxford) sampled and proofread 2002-03 judith siefring text and markup reviewed and edited 2002-04 pfs batch review (qc) and xml conversion non magna loquimur sed bivimus . nihil opinionis gratia. omnia conscentiae faciam a dissuasive from popery . by jeremy lord bishop of down . the third edition , revised and corrected by the author . london : printed by i. g. for rich. royston , bookseller to the king 's most excellent majesty . mdclxiv . the preface to the reader . when a roman gentleman had , to please himself , written a book in greek , and presented it to cato ; he desir'd him to pardon the faults of his expressions , since he wrote in greek , which was a tongue in which he was not perfect master . cato told him he had better then to have let it alone and written in latin , by how much it is better not to commit a fault , than to make apologies . for if the thing be good , it needs not to be excus'd ; if it be not good , a crude apologie will do nothing but confess the fault , but never makes amends . i therefore make this address to all who will concern themselves in reading this book , not to ask their pardon for my fault in doing of it ; i know of none ; for if i had known them i would have mended them before the publication ; and yet though i know not any , i do not question but much fault will be found by too many ; i wish i have given them no cause for their so doing . but i do not onely mean it in the particular periods , ( where every man that is not a son of the church of england or ireland , will at least do as apollonius did to the apparition that affrighted his company on the mountain caucasus , he will revile and persecute me with evil words ) but i mean it in the whole design , and men will reasonably or capritiously ask , why any more controversies ? why this over again ? why against the papists , against whom so very many are already exasperated , that they cry out fiercely of persecution ? and why can they not be suffered to enjoy their share of peace , which hath returned in the hands of his sacred majesty at his blessed restauration ? for as much of this as concerns my self i make no excuse , but give my reasons , and hope to justifie this procedure with that modesty which david us'd to his angry brother , saying , what have i now done ? is there not a cause ? the cause is this : the reverend fathers my lords the bishops of ireland in their circumspection and watchfulness over their flocks having espied grievous wolves to have entered in , some with sheeps-clothing , and some without , some secret enemies , and some open , at first endeavour'd to give check to those enemies which had put fire into the bed-straw ; and though god hath very much prosper'd their labours , yet they have work enough to do , and will have , till god shall call them home to the land of peace and unity . but it was soon remembred , that when king james of blessed memory had discerned the spirits of the english non-conformists , and found them peevish and factious , unreasonable and imperious , not onely unable to govern , but as inconsistent with the government , as greedy to snatch at it for themselves ; resolved to take off their disguise , and put a difference between conscience and faction , and to bring them to the measures and rules of laws ; and to this the council and all wise men were consenting , because by the kings great wisdom , and the conduct of the whole conference and inquiry , men saw there was reason on the kings side , and necessity on all sides . but the gun-powder treason breaking out , a new zele was enkindled against the papists , and it shin'd so greatly , that the non-conformists escap'd by the light of it , and quickly grew warm by the heat of that flame , to which they added no small increase by their declamations and other acts of insinuation : insomuch that they being neglected , multiply'd untill they got power enough to do all those mischiefs which we have seen and felt . this being remembred and spoken of , it was soon observ'd that the tables onely were now turn'd , and that now the publick zele and watchfulness against those men and those persuasions , which so lately have afflicted us , might give to the emissaries of the church of rome leisure and opportunity to grow into numbers and strength to debauch many souls , and to unhinge the safety and peace of the kingdom . in ireland we saw too much of it done , and found the mischief growing too fast , and the most intolerable inconveniencies , but too justly apprehended , as near and imminent . we had reason at least to cry fire when it flamed through our very roofs , and to interpose with all care and diligence when religion and the eternal interest of souls was at stake , as knowing we should be greatly unfit to appear and account to the great bishop and shepherd of souls if we had suffer'd the enemies to sow tares in our fields , we standing and looking on . it was therefore consider'd how we might best serve god , and rescue our charges from their danger , and it was concluded presently to run to arms , i mean to the weapons of our warfare , to the armour of the spirit , to the works of our calling , and to tell the people of their peril , to warn them of the enemy , and to lead them in the ways of truth and peace and holiness : that if they would be admonished , they might be safe , if they would not , they should be without excuse , because they could not say but the prophets have been amongst them . but then it was next enquired who should minister in this affair , and put in order all those things which they had to give in charge : it was easie to chuse many , but hard to chuse one ; there were many fit to succeed in the vacant apostleship , and though barsabas the just was by all the church nam'd as a fit and worthy man , yet the lot fell upon matthias ; and that was my case , it fell to me to be their amanuensis , when persons most worthy were more readily excus'd ; and in this my lords the bishops had reason , that ( according to s. pauls rule ) if there be judgments or controversies amongst us , they should be imploy'd who are least esteem'd in the church ; and upon this account i had nothing left me but obedience ; though i confess that i found regret in the nature of the imployment , for i love not to be ( as s. paul calls it ) one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disputers of this world . for i suppose skill in controversies ( as they are now us'd ) to be the worst part of learning , and time is the worst spent in them , and men the least benefited by them ; that is , when the questions are curious and impertinent , intricate and inexplicable , not to make men better , but to make a sect. but when the propositions disputed are of the foundation of faith , or lead to good life , or naturally do good to single persons or publick societies , then they are part of the depositum of christianity , of the analogy of faith ; and for this we are by the apostle commanded to contend earnestly , and therefore controversies may become necessary ; but because they are not often so , but oftentimes useless and always troublesom ; and as an ill diet makes an ill habit of body , so does the frequent use of controversies baffle the understanding , and makes it crafty to deceive others , it self remaining instructed in nothing but useless notions and words of contingent signification and distinctions without difference , which minister to pride and contention and teach men to be pertinacious , troublesome and uncharitable , therefore i love them not . but because by the apostolical rule i am tyed to do all things without murmurings , as well as without disputings , i consider'd it over again , and found my self reliev'd by the subject matter , and the grand consequent of the present questions . for in the present affair , the case is not so as in the others ; here the questions are such that the church of rome declares them to reach as far as eternity , and damn all that are not of their opinions ; and the protestants have much more reason to fear concerning the papists , such who are not excus'd by ignorance , that their condition is very sad and deplorable , and that it is charity to snatch them as a brand from the fire ; and indeed the church of rome maintains propositions , which , if the ancient doctors of the church may be believ'd , are apt to separate from god. i instance in their superaddition of articles and propositions , derived onely from a pretended tradition , and not contain'd in scripture . now the doing of this is a great sin , and a great danger . adoro scripturae plenitudinem ; si non est scriptum timeat vae illud adjicientibus & detrahentibus destinatum , said tertullian : i adore the fulness of scripture , and if it be not written , let hermogenus fear the wo that is destin'd to them that detract from or adde to it . s. basil says , without doubt it is a most manifest argument of infidelity , and a most certain sign of pride , to introduce any thing that is not written ( in the scriptures ; ) our blessed saviour having said , my sheep hear my voice , and the voice of strangers they will not hear ; and to detract from scriptures , or adde any thing to the faith that is not there , is most vehemently forbidden by the apostle , saying , if it be but a mans testament , nemo superordinat , no man adds to it . and says also , this was the will of the testator . and theophilus alexandrinus says plainly , it is the part of a devillish spirit to think any thing to be divine , that is not in the authority of the holy scriptures : and therefore s. athanasius affirms , that the catholicks will neither speak nor endure to hear any thing in religion that is a stranger to scripture ; it being immodestiae vaecordia , an evil heart of immodesty , to speak those things which are not written . now let any man judge whether it be not our duty , and a necessary work of charity , and the proper office of our ministry , to persuade our charges from the immodesty of an evil heart , from having a devillish spirit , from doing that which is vehemently forbidden by the apostle , from infidelity and pride , and lastly from that eternal wo which is denounc'd against them that adde other words and doctrines than what is contain'd in the scriptures , and say , dominus dixit , the lord hath said it , and he hath not said it . if we had put these severe censures upon the popish doctrine of tradition , we should have been thought uncharitable ; but because the holy fathers do so , we ought to be charitable , and snatch our charges from the ambient flame . and thus it is in the question of images ; dubium non est , quin religio nulla sit , ubicunque fimulacrum est , said lactantius ; without all peradventure where ever an image is , ( meaning for worship ) there is no religion : and that we ought rather to die than pollute our faith with such impieties , said origen . it is against the law of nature , it being expresly forbidden by the second commandment , as irenaeus affirms , tertullian , cyprian , and s. augustine ; and therefore is it not great reason we should contend for that faith which forbids all worship of images , and oppose the superstition of such guides who do teach their people to give them veneration , to prevaricate the moral law , end the very law of nature , and do that which whosoever does has no religion ? we know idolatry is a damnable sin , and we also know that the roman church with all the artifices she could use , never can justifie her self , or acquit the common practises from idolatry ; and yet if it were but suspicious that it is idolatry , it were enough to awaken us ; for god is a jealous god , and will not endure any such causes of suspicion and motives of jealousie . i instance but once more . the primitive church did excommunicate them that did not receive the holy sacrament in both kinds , and s. ambrose says , that he who receives the mystery other ways than christ appointed , ( that is , but in one kind , when he hath appointed it in two ) is unworthy of th● lord , and he cannot have devotion . now this thing we ough● not to suffer , that our people by so do●ing should remain unworthy of th● lord , and for ever be indevou● , ●● cozen'd with a false shew of devotion , or fall by following evil guides into the sentence of excommunication . these matters are not trifling , and when we see these errours frequently taught and own'd as the onely true religion , and yet are such evils , which the fathers say are the way of damnation , we have reason to hope that all wise and good men , lovers of souls , will confess that we are within the circles of our duty , when we teach our people to decline the crooked ways , and to walk in the ways of scripture and christianity . but we have observed amongst the generality of the irish , such a declension of christianity , so great credulity to believe every superstitious story , such confidence in vanity , such groundless pertinacy , such vicious lives , so little sense of true religion and the fear of god , so much care to obey the priests , and so little to obey god ; such intolerable ignorance , such fond oaths and manners of swearing , thinking themselves more oblig'd by swearing on the mass-book , than the four gospels , and s. patricks mass-book more than any new one ; swearing by their fathers soul , by their godsips hand , by other things which are the product of those many tales are told them ; their not knowing upon what account they refuse to come to church , but onely that now they are old and never did , or their countreymen do not , or their fathers or grandfathers never did , or that their ancestours were priests , and they will not alter from their religion ; and after all , can give no account of their religion what it is : onely they believe as their priest bids them , and go to mass which they understand not , and reckon their beads to tell the number and the tale of their prayers , and abstain from eggs and flesh in lent , and visit s. patricks well , and leave pins and ribbons , yarn or thred in their holy wells , and pray to god , s. mary and s. patrick , s. columbanus and s. bridget , and desire to be buried with s. francis's cord about them , and to fast on saturdays in honour of our lady . these and so many other things of like nature we see daily , that we being conscious of the infinite distance which these things have from the spirit of christianity , know that no charity can be greater than to persuade the people to come to our churches , where they shall be taught all the ways of godly wisdom , of peace and safety to their souls : whereas now there are many of them that know not how to say their prayers , but mutter like pies and parrots words which they are taught , but they do not pretend to understand . but i shall give one particular instance of their miserable superstition and blindness . i was lately within a few moneths very much troubled with petitions and earnest requests for the restoring a bell , which a person of quality had in his hands in the time of , and ever since , the late rebellion . i could not guess at the reasons of their so great and violent importunity , but told the petitioners , if they could prove that bell to be theirs , the gentleman was willing to pay the full value of it ; though he had no obligation to do so ( that i know of ) but charity : but this was so far from satisfying them , that still the importunity increased , which made me diligently to inquire into the secret of it . the first cause i found was , that a dying person in the parish desired to have it rung before him to church , and pretended he could not die in peace if it were deny'd him ; and that the keeping of that bell did anciently belong to that family from father to son : but because this seem'd nothing but a fond and an unreasonable superstition , i enquired further , and at last found that they believ'd this bell came from heaven , and that it used to be carried from place to place , and to end controversies by oath , which the worst men durst not violate if they swore upon that bell , and the best men amongst them durst not but believe him ; that if this bell was rung before the corps to the grave , it would help him out of purgatory ; and that therefore when any one died , the friends of the deceased did , whilest the bell was in their possession , hire it for the behoof of their dead , and that by this means that family was in part maintain'd . i was troubled to see under what spirit of delusion those poor souls do lie , how infinitely their credulity is abused , how certainly they believe in trifles , and perfectly rely on vanity , and how little they regard the truths of god , and how not at all they drink of the waters of salvation . for the numerous companies of priests and friars amongst them take care they shall know nothing of religion , but what they design for them , they use all means to keep them to the use of the irish tongue , lest if they learn english they might be supplied with persons fitter to instruct them ; the people are taught to make that also their excuse for not coming to our churches , to hear our advices , or converse with us in religious intercourses , because they understand us not , and they will not understand us , neither will they learn that they may understand and live . and this and many other evils are made greater and more irremediable by the affrightment which their priests put upon them by the issues of ecclesiastical iurisdiction , by which ( they now exercising it too publickly ) they give them laws , not onely for religion , but even for temporal things , and turn their proselytes from the mass , if they become farmers of the tithes from the minister or proprietary without their leave . i speak that which i know to be true by their own confession and unconstrain'd and uninvited narratives ; so that as it is certain that the roman religion , as it stands in distinction and separation from us , is a body of strange propositions , having but little relish of true primitive and pure christianity , ( as will be made manifest , if the importunity of our adversaries extort it ) so it is here amongst us a fa●tion and a state-party and design to recover their old laws and barbarous manner of living , a device to enable them to dwell alone , and to be populus unius labii , a people of one language and unmingled with others . and if this be religion , it is such a one as ought to be reproved by all the severities of reason and religion , lest the people perish , and their souls be cheaply given away to them that make merchandize of souls , who were the purchace and price of christs bloud . having given this sad account , why it was necessary ●hat my lords the bishops should take care to do what they have done in this affair , and why i did consent to be engaged in this controversie , otherwise than i love to be , and since it is not a love of trouble and contention , but charity to the souls of the poor deluded irish , there is nothing remaining but that we humbly desire of god to accept and to bless this well-meant labour of love , and that by some admirable ways of his providence , he will be pleas'd to convey to them the notices of their danger , and their sin , and to●de-obstruct the passages of necessary truth to them , for we know the arts of their guides , and that it will be very hard that the notice of these things shall ever be suffer'd to arrive to the common people , but that whi●● hinders will hinder untill it be taken away : however we believe and hope in god for remedy . for although edom would not let his brother israel pass into his countrey , and the philistims would stop the patriarchs wells , and the wicked shepherds of midian would drive their neighbours flocks from the watering troughs , and the emissaries of rome use all arts to keep the people from the use of scriptures , the wells of salvation , and from entertaining the notices of such things which from the scriptu●es we teach ; yet as god found out a remedy for those of old , so he will also for the poor misled people of ireland ; and will take away the evil minds , or the opportunities of the adversaries hindring the people from instruction , and make way that the truths we have here taught may approch to their ears , and sink into their hearts , and make them wise unto salvation . amen . the contents . the introduction . pag. 1 chap. i. the doctrine of the roman church in the controverted articles is neither catholick , apostolick , nor primitive . 5 chap. ii. the church of rome , as it is at this day disordered , teaches doctrines and uses practices , which are in themselves , or in their true and immediate consequences , direct impieties , and give warranty to a wicked life . 127 chap. iii. the church of rome teaches doctrines● which in many things are destructive of christian society in general , and o● monarchy in special : both which the religion of the church of england and ireland does by her doctrines greatly and christianly support . 260 a dissuasive from popery to the people of ireland . the introduction . the questions of difference between our churches and the church of rome have been so often disputed , and the evidences both sides so often produc'd , that those who are strangers to the present constitution of affairs , it may seem very unnecessary to say them over again : and yet it will seem almost im●impossible to produce any new matter ; or if we could , it will not be probable , that what can be newly alleged can prevail more than all that which already hath been so often urged in these questions . but we are not deterr'd from doing our duty by any such considerations : as knowing , that the same medicaments are with successe applyed to a returning or an abiding ulcer ; and the preachers of gods word must for ever be ready to put the people in mind of such things , which they already have heard , and by the same scriptures and the same reasons endeavour to destroy their sin , o● prevent their danger , and by the same word of god to extirpate those errors , which have had opportunity in the time of our late disorders to spring up and grow stronger , not when the keepers of the field slept , but when they were wounded , and their hands cut of●● and their mouths stopp'd lest they should continue , or proceed to do the work of god thoroughly . a little warm sun , and some indulgent showers of a softer rain , have made many weeds of erroneous doctrine to take root greatly , and to spread themselves widely : and the bigots of the roman church by their late importune boldness and indiscreet frowardness in making proselytes have but too manifestly declar'd to all the world , that if they were rerum potiti ● masters of our affairs , they would suffer nothing to grow but their own colocynths and gourds . and although the natural remedy for this were to take away that impunity , upon the account of which alone they do encrease , yet because we shall never be authors of such counsels , but confidently rely upon god , the holy scriptures , right reason , and the most venerable and prime antiquity , which are the proper defensatives of truth for its support and maintenance ; yet we must not conceal from the people , committed to our charges , the great evils to which they are tempted by the roman emissaries , that while the king and the parliament take care to secure all the publick interests by instruments of their own , we also may by the word of our proper ministery endeavour to stop the progression of such errors , which we know to be destructive of christian religion , and consequently dangerous to the interest of souls . in this procedure , although we shall say some things which have not been alwayes plac'd before their eyes , and others we shall represent with a fittingness to their present necessities , and all with charity too , and zeal for their souls ; yet if we were to say nothing but what hath been often said already ; we are still doing the work of god , and repeating his voice , and by the same remedies curing the same diseases , and we only wait for the blessing of god prospering that importunity which is our duty : according to the avice of solomon , in the morning sow thy seed , and in the evening withhold not thy hand , for thou knowest not whether shall prosper , either this , or that , or whether they both shall be alike good . chap. i. the doctrine of the roman church in the controverted articles is neither catholick , apostolick , nor primitive . sect. i. it was the challenge of st. augustine to the donatists , who ( as the church of rome does at this day ) inclos'd the catholick church within their own circuits : [ ye say that christ is heir of no lands , but where donatus is co-heir . read this to us out of the law and the prophets , out of the psalms , out of the gospel it self , or out of the letters of the apostles . read it thence and we believe it . ] plainly directing us to the fountains of our faith , the old and new testament , the words of christ , and the words of the apostles . for nothing else can be the foundation of our faith , whatsoever came in after these , for is est , it belongs not unto christ. * to these we also add , not as authors or finishers , but as helpers of our faith , and heirs of the doctrine apostolical , the sen●iments and catholick doctrine of the church of god , in the ages next after the apostles . not that we think them or our selves bound to every private opinion , even of a primitive bishop and martyr ; but that we all acknowledge that the whole church of god kept the faith entire , and transmitted faithfully to the after-ages the whole faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the form of doctrine , and sound words , which was at first delivered to the saints , and was defective in nothing that belong'd unto salvation ; and we believe that those ages sent millions of saints to the bosom of christ , and seal'd the true faith with their lives and with their deaths , and by both , gave testimony unto jesus , and had from him the testimony of his spirit . and this method of procedure we now choose , not only because to them that know well how to use it , to the sober and the moderate , the peaceable and the wise , it is the best , the most certain , visible and tangible , most humble and satisfactory , but also because the church of rome does with greatest noises pretend her conformity to antiquity . indeed the present roman doctrines , which are in difference , were invisible and unheard-of in the first and best antiquity , and with how ill success their quotations are out of the fathers of the first three ages , every inquiring man may easily discern . but the noises therefore which they make are from the writings of the succeeding ages ; where secular interest did more prevail , and the writings of the fathers were vast and voluminous , full of controversie , and ambiguous senses , fitted to their own times and questions , full of proper opinions , and such variety of sayings , that both sides eternally and inconfutably shall bring sayings for themselves respectively . now although things being thus , it will be impossible for them to conclude from the sayings of a number of fathers , that their doctrine , which they would prove thence , was the catholick doctrine of the church ; because any number that is less than all , does not prove a catholick consent ; yet the clear sayings of one or two of these fathers truly alleged by us to the contrary , will certainly prove that what many of them ( suppose it ) do affirm , and which but two or three as good catholicks as the other do deny , was not then matter of faith or a doctrine of the church ; for if it had , these had been hereticks accounted , and not have remain'd in the communion of the church . but although for the reasonableness of the thing we have thought fit to take notice of it ; yet we shall have no need to make use of it ; since not onely in the prime and purest antiquity we are indubitably more than conquerors ; but even in the succeeding ages , we have the advantage both numero , pondere & men surâ , in number , weight and measure . we do easily acknowledge that to dispute these questions from the sayings of the fathers is not the readiest way to make an end of them ; but therefore we do wholly rely upon scriptures as the foundation and final resort of all our perswasions , and from thence can never be confuted ; but we also admit the fathers as admirable helps for the understanding of the scriptures , and as good testimony of the doctrine deliver'd from their forefathers down to them of what the church esteem'd the way of salvation : and therefore if we find any doctrine now taught , which was not plac'd in their way of salvation , we reject it as being no part of the christian faith , and which ought not to be impos'd upon consciences . they were wise unto salvation , and fully instructed to every good work ; and therefore the faith which they profess'd and deriv'd from scripture , we profess also ; and in the same faith , we hope to be sav'd even as they . but for the new doctors ; we understand them not , we know them not : our faith is the same from the beginning , and cannot become new . but because we shall make it to appear that they do greatly innovate in al their points of controversie with us , and shew nothing but shadows instead of substances , and little images o● things instead of solid arguments ; we shall take from them their armour in which they trusted , and choose this sword of goliath to combat their errors ; for non est alter talis ; it is no● easie to find a better than the word of god expounded by the prime and best antiquity . the first thing therefore we are to advertise is , that the emissaries of the roman church endeavour to perswade the good people of our dioceses from a religion that is truly primitive and apostolick , and divert them to propositions of their own , new and unheard-of in the first ages o● the christian church . for the religion of our church is therefore certainly primitive and apostolick , because it teaches us to believe the whole scriptures of the old and new testament , and nothing else as matter of faith ; and therefore unless there can be new scriptures , we can have no new matters of belief , no new articles of faith . whatsoever we cannot prove from thence , we disclaim it , as not deriving from the fountains of our saviour . we also do believe the apostles creed , the nicene , with the additions of constantinople , and that which is commonly called , the symbol of saint athanasius : and the four first general councils are so intirely admitted by us , that they together with the plain words of scripture are made the rule and measure of judging heresies amongst us : and in pursuance of these , it is commanded by our church that the clergy shall never teach any thing as matter of faith religiously to be observed , but that which is agreeable to the old and new testament , and collected out of the same doctrine by the ancient fathers and catholick bishops of the church * . this was undoubtedly the faith of the primitive church , they admitted all into their communion that were of this faith ; they condemned no man that did not condemn these ; they gave letters communicatory by no othe● cognisance , and all were brethren who spake this voice . [ hanc legen● sequentes , christianorum catholicorum● nomen jubemus amplecti , reliquos ver● dementes , vesanosque judicantes haeretici dogmatis infamiam sustinere ] said the emperors , gratian , valentinia● and theodosius , in their proclamation to the people of c. p. all that believ'd this doctrine were christian● and catholicks , viz. all they who believe in the father , son , and holy ghost , one divinity of equal majesty in the holy trinity ; which indee● was the summ of what was decree● in explication of the apostles creed in the four first general councils . and what faith can be the foundation of a more solid peace , the surer ligaments of catholick communion , or the firmer basis of a holy life and of the hopes of heaven hereafter , than the measures which the holy primitive church did hold , and we after them ? that which we rely upon is the same that the primitive church did acknowledge to be the adaequate foundation of their hopes in the matters of belief : the way which they thought sufficient to go to heaven in , is the way which we walk : what they did not teach , we do not publish and impose ; into this faith entirely and into no other , as they did theirs ; so we baptize our catechumens : the discriminations of heresie from catholick doctrine which they us'd , we use also , and we use no other : and in short , we believe all that doctrine which the church of rome believes , except those things which they have superinduc'd upon ●he old religion , and in which we shall prove that they have innovated . so that by their confession , all the doctrine , which we teach the people , as matter of faith , must be confessed to be ancient , primitive and apostolick , or else theirs is not so : for ours is the same , and ●● both have received this faith from the fountains of scripture and universa● tradition ; not they from us , or we from them , but both of us from christ and his apostles . and therefore there can be no question whethe● the faith of the church of englan● be apostolick or primitive ; it is so confessedly : but the question is concerning many other particulars whic● were unknown to the holy doctor of the first ages , which were no part ●● their faith , which were never put int● their creeds , which were not determin'd in any of the four first gener●● councils , rever'd in all christendom and entertain'd every where with gre●● religion and veneration , even next 〈◊〉 the four gospels and the apostolic● writings . of this sort , because the church of rome hath introduc'd many , an● hath adopted them into their lan● creed , and imposes them upon th● people , not only without , but again the scriptures and the catholick doctrine of the church of god ; laying heavy burdens on mens consciences , and making the narrow way to heaven yet narrower by their own inventions ; arrogating to themselves a dominion over our faith , and prescribing a method of salvation which christ and his apostles never taught ; corrupting the faith of the ●hurch of god , and teaching for doctrines the commandements of men ; and lastly , having derogated from the prerogative of christ , who alone is the author and finisher of our faith , and hath perfected it in the revelations consign'd in the holy scriptures ; therefore it ●s , that we esteem our selves oblig'd to warn the people of their danger , and to depart from it , and call upon them ●o stand upon the wayes , and ask after the old paths , and walk in them ; lest they partake of that curse which is ●hreatned by god to them , who remove ●he ancient land-marks which our fathers in christ have set for us . now that the church of rome cannot not pretend that all which she imposes is primitive and apostolick , appears in this ; that in the church of rome , there is pretence made to a power , not only of declaring new articles of faith , but of making new symbols or creeds , and imposing them as of necessity to salvation . which thing is evident in the bull of pope leo the tenth against martin luther , in which , amongst other things , he is condemn'd for saying , [ it is certain that it is not in the power of the church or pope to constitute articles of faith. ] we need not ad● that this power is attributed to th● bishops of rome by turrecremata a augustinus triumphus de ancona b petrus de ancorano c , and the famo●● abbot of panormo d , that the pop● cannot only make new creeds , bu● new articles of faith ; that he can make that of necessity to be believ'd which before never was necessary ; that he is the measure and rule , and the very notice of all credibilities ; that the canon law is the divine law ; and whatever law the pope promulges , god , whose vicar he is , is understood to be the promulger . that the souls of men are in the hands of the pope ; and that in his arbitration religion does consist : which are the very words of hostiensis e , and ferdinandus ab inciso f , who were casuists and doctors of law , of great authority amongst them and renown . the thing it self , is not of dubious disputation amongst them , but actually practis'd in the greatest instances , as is to be seen in the bull of pius the fourth at the end of the council of trent ; by which all ecelesiasticks are not on●y bound to swear to all the articles of the council of trent for the present and for the future , but they are put into a new symbol or creed , and they are corrobroated by the same decretory clauses that are us'd in the creed of athanasius : that this is the true catholick faith ● and that without this no man can be saved . now since it cannot be imagined that this power , to which they pretend , should never have been reduc'd to act ; and that it is not credible they should publish so inviduous and ill-sounding doctrine to no purpose , and to serve no end ; it may without furthe● evidence be believed by all discerning persons , that they have need of this doctrine , or it would not have been taugh● ● and that consequently without mo●●adoe , it may be concluded that some 〈◊〉 their articles are parts of this new faith● and that they can therefore in no sen●● be apostolical , unless their being ro●man makes them so . to this may be added another con●sideration , not much less material , th●● besides what eckius told the elector 〈◊〉 bavaria that the doctrines of luth●● might be overthrown by the father● though not by scripture ; they ha●● also many gripes of conscience conce●●ning the fathers themselves , that th● are not right on their side ; and of th● they have given but too much demonstration by their expurgatory indices . the serpent by being so curious a defender of his head , shews where his danger is , and by what he can most readily be destroyed . but besides their innumerable corruptings of the fathers writings , their thrusting in that which was spurious , and like pharaoh , killing the legitimate sons of israel * ; though in this , they have done very much of their work , and made the testimonies of the fathers to be a record infinitely worse , than of themselves uncorrupted , they would have been ( of which divers learned persons have made publick complaint and demonstration ) they have at last fallen to a new trade , which hath caus'd more dis-reputation to ●hem , than they have gain'd advantage , ●nd they have virtually confess'd , that ●n many things , the fathers are against ●hem . for first , the king of spain gave a ●ommission to the inquisitors to purge ●ll catholick authors ; but with this clause , iique ipsi privatim , nullisque consciis apud se indicem expurgatorium habebunt , quem eundum neque aliis communicabunt , neque ejus exemplum ulli dabunt : that they should keep the expurgatory index privately , neither imparting that index , nor giving a copy of it to any . but it happened , by the divine providence , so ordering it , that about thirteen years after , a copy of it was gotten and published by iohannes pappus and franciscus iunius , an● since it came abroad against their wills , they find it necessary now to own it , and they have printed it themselves● now by these expurgatory table what they have done is known to a●● learned men. in st. chrysostom● works printed at basil , these words [ the church is not built upon the ma● but upon the faith ] are commanded 〈◊〉 be blotted out : and these [ there is 〈◊〉 merit , but what is given us by christ , and yet these words are in his sermo● upon pentecost , and the former wor● are in his first homily upon that of s●● iohn , ye are my friends , &c. ] t●● like they have done to him in many other places , and to st. ambrose , and to st. austin , and to them all * , insomuch that ludovicus saurius the corrector of the press at lyons shewed and complain'd of it to iunius , that he was forc'd to cancellate or blot out many sayings of st. ambrose in that edition of his works , which was printed at lyons 1559. so that what they say on occasion of bertrams book [ in the old catholick writers we suffer very many errors , and extenuate and excuse them , and finding out some commentary , we feign some convenient sense when they are oppos'd in disputations ] they do indeed practise , but esteem it not sufficient ; for the words which make against them they wholly leave out of their editions . nay they correct the very tables or indices made by the printers or correctors ; insomuch that out of one of frobens indices they have commanded these words to be blotted [ the use ●f images forbidden ] the eucharist no ●acrifice , but the memory of a sacrifice ] works , although they do not justifie , yet are necessary to salvation ] marriage i● granted to all that will not contain ] venial sins damn ] the dead saints , afte● this life cannot helf us ] nay out of the index of st. austins works by claudius chevallonius at paris 1531. there is a very strange deleatur [ dele , solu● deus ador andus ] that god alone is to b● worshipped , is commanded to be blotted out , as being a dangerous doctrine● these instances may serve instead o● multitudes , which might be brought o● their corrupting the witnesses and razing the records of antiquity , that th● errors and novelties of the church o● rome might not be so easily reprov'd● now if the fathers were not again●● them , what need these arts ? wh● should they use them thus ? their o●● expurgatory indices are infinite testimo●● against them , both that they do so , a●● that they need it . but besides these things , we ha●● thought it fit to represent in on● aspect , some of their chief doctrines 〈◊〉 difference from the church of en●●land , and make it evident that they 〈◊〉 indeed new , and brought into the church , first by way of opinion , and afterwards by power , and at last , by their own authority decreed into laws and articles . sect. ii. first , we allege that that this very power of making new articles is a novelty , and expresly against the doctrine of the primitive church ; and we prove it , first , by the words of the apostle , saying , if we , or an angel from heaven shall preach unto you any other gospel ( viz. in whole or in part , for there is the same reason of them both ) than that which we have preached , let him be anathema : and secondly , by ●he sentence of the fathers in the third general council , that at ephesus . ● that it should not be lawful for any man ●o publish or compose another faith or creed than that which was defin'd by the nicene council : and that whosoever shall ●are to compose or offer any such to any ●ersons willing to be converted from ●aganism , iudaism , or heresie , if they were bishops or clerks , they should be depos'd , if lay-men , they should be accursed . ] and yet in the church of rome faith and christianity increase like the moon ; bromyard complain'd of it long since , and the mischief encreases daily . they have now a new article of faith , ready for the stamp , which may very shortly become necessary to salvation ; we mean , that of the immaculate conception of the blessed virgin mary . whether the pope be above a council or no ; we are not sure , whether it be an article of faith amongst them or not : it is very near one if it be not . bellarmine would fain have us believe that the council of constance approving the bull of p. martin the fifth , declar'd fo● the popes supremacy . but ioh● gerson , who was at the council sayes that the council did abate those heights to which flattery had advance'● the pope ; and that before that council they spoke such great things of th● pope , which afterwards moderate me●●durst not speak ; but yet some othe● spake them so confidently before it , that he that should then have spoken to the contrary would hardly have escap'd the note of heresie : and that these men continued the same pretensions even after the council . but the council of basil decreed for the council against the pope ; and the council of lateran under leo the tenth , decreed for the pope against the council . so that it is cross and pile ; and whether for a peny , when it can be done ; it is now a known case it shall become an article of faith . but for the present it is a probationary article , and according to bellarmine's expression is ferè de fide , it is almost an article of faith ; they want a little age , and then they may go alone . but the council of trent hath produc'd a strange new article ; but it is sine controver si â credendum , it must be believ'd , and must not be controverted : that although the ancient fathers did give the communion to infants , yet they did not believe it necessary to salvation . now this being a matter of fact whether they did or did not believe it , every man that reads their writings can be able to inform himself● and besides that it is strange that this should be determin'd by a council , and determin'd against evident truth ( it being notorious , that divers of the fathers did say it is necessary to salvation ; ) the decree it self is beyond all bounds of modesty , and a strange pretension of empire over the christian belief . but we proceed to other instances . sect. iii. the roman doctrine of indulgences was the first occasion of the great change and reformation of the western churches , begun by the preachings of martin luther and others ; and besides that it grew to that intolerable abuse , that it became a shame to it self and a reproch to christendom , it was also so very an innovation , that their great antoninus confesses that concerning them we have nothing expresly , either in the scriptures , or in the sayings of the ancient doctors : and the same is affirmed by sylvester prieria● . bishop fisher of rochester says , that in the beginning of the church there was no use of indulgences ; and that they began after the people were awhile affrighted with the torments of purgatory ; and many of the school-men confess that the use of indulgences began in the time of pope alexander the third , towards the end of the xii century : but agrippa imputes the beginning of them to boniface the viii . who liv'd in the reign of king edward the first of england ; 1300 years after christ. but that in his time the first jubilee was kept we are assur'd by crantzius . this pope * lived and died with very great infamy , and therefore was not likely form him●elf to transfer much honour and reputation to the new institution . but that about this time indulgences began , is more than probable ; much before , it is certain they were not for in the whole canon law written by gratian , and in the sentences of peter lombard there is nothing spoken of indulgences : now because they liv'd in the time of p. alexander iii. if he had introduc'd them , and much rather if they had been as ancient as s. gregory ( as some vainly and weakly pretend , from no greater authority than their own legends ) it is probable that these great men writing bodies of divinity and law , would have made mention of so considerable a point , and so great a part of the roman religion , as things are now order'd . if they had been doctrines of the church then , as they are now , it is certain they must have come under their cognisance and discourses . now lest the roman emissaries should deceive any of the good sons of the church , we think it fit to acquaint them , that in the primitive church , when the bishops impos'd severe penances , and that they were almost quite perform'd , and a great cause of pity intervened , or danger of death , or an excellent repentance , or that the martyrs interceded , the bishop did sometimes indulge the penitent , and relax some of the remaining parts of his penance ; and according to the example of s. paul , in the case of the incestuous corinthian , gave them ease , lest they should be swallowed up with too much sorrow . but the roman doctrine of indulgences is wholly another thing ; nothing of it but the abused name remains . for in the church of rome they now pretend that there is an infinite of degrees of christs merits and satisfaction beyond what is necessary for the salvation of his servants : and ( for fear christ should not have enough ) the saints have a surplusage of merits , * or at lest of satisfactions more than they can spend , or themselves do need : and out of these the church hath made her a treasure , a kind of poor-mans box ; and out of this , a power to take as much as they list to apply to the poor souls in purgatory ; who because they did not satisfie for their venial sins , or perform all their penances which were imposed , or which might have been imposed and which were due to be paid to god for the temporal pains reserved upon them , after he had forgiven them the guilt of their deadly sins , are forc'd sadly to roar in pains not inferior to the pains of hell , excepting only that they are not eternal . that this is the true state of their article of indulgences , we appeal to bellarmine . now concerning their new foundation of indulgences , the first stone of it was laid by p. clement vi. in his extravagant unigenitus , de poenitentiis & remissionibus , a. d. 1350. this constitution was published fifty years after the first jubilee , and was a new devise to bring in customers to rome at the second jubilee , which was kept in rome in this popes time . what ends of profit and interest it serv'd , we are not much concern'd to enquire ; but this we know , that it had not yet passed into a catholick doctrine , for it was disputed against by franciscus de mayronis a and durandus b not long before this extravagant ; and that it was not rightly form'd to their purposes till the stirs in germany , rais'd upon the occasion of indulgences , made leo the tenth set his clerks on work to study the point and make something of it . but as to the thing it self : it is so wholly new , so merely devis'd and forged by themselves , so newly created out of nothing , from great mistakes of scripture , and dreams of shadows from antiquity ; that we are to admonish our charges , that they cannot reasonably expect many sayings of the primitive doctors against them , any more than against the new fancies of the quakers , which were born but yesterday . that which is not cannot be numbred , and that which was not could not be confuted . but the perfect silence of antiquity in this whole matter , is an abundant demonstration that this new nothing was made in the later laboratories of rome . for as durandus said , the holy fathers , ambrose , hilary , hierom , augustine speak nothing of indulgences . and whereas it is said that s. gregory dc . years after christ , gave indulgences at rome in the stations ; magister angularis who lived about 200. years since , says , he never read of any such any where ; and it is certain there is no such thing in the writings of s. gregory , nor in any histo●y of that age or any other that is authentick : and we could never see any history pretended for it by the roman writers , but a legend of ledgerus brought to us the other day by surius : which is so ridiculous and weak , that even their own parties dare not avow it as true story ; and therefore they are fain to make use of thomas aquinas upon the sentences , and altisiodorensis for story & record . and it were strange that if this power of giving indulgences to take off the punishment , reserv'd by god after the sin is pardoned , were given by christ to his church , that no one of the ancient doctors should tell any thing of it : insomuch that there is no one writer of authority and credit , not the more ancient doctors we have named , nor those who were much later , rupertus tuitiensis , anselm or s. bernard ever took notice of it ; but it was a doctrine wholly unknown to the church for about mcc years after christ : & card. cajetane told p. adrian vi. that to him that readeth the decretals it plainly appears , that an indulgence is nothing else but an absolution from that penance which the confessor hath imposed ; & therfore can be nothing of that which is now a-days pretended . true it is , that the canonical penances were about the time of burchard lessen'd and alter'd by commutations ; and the ancient discipline of the church in imposing penances was made so loose , that the indulgence was more than the imposition , & began not to be an act of mercy but remisness , an absolution without amends : it became a trumpet , & a leavy for the holy war ; in pope urban the seconds time ; for he gave a plenary indulgence and remission of all sins to them that should go and fight against the saracens : and yet no man could tell how much they were the better for these indulgences : for concerning the value of indulgences , the complaint is both old and doubtful , said pope adrian ; and he cites a famous gloss , which tells of four opinions all catholick , and yet vastly differing in this particular : but the summa angelica reckons seven opinions concerning what that penalty is which is taken off by indulgences : no man could then tell ; and the point was but in the infancy , and since that , they have made it what they please : but it is at last turn'd into a doctrine , and they have devised new propositions , as well as they can , to make sense of it ; and yet it is a very strange thing ; a solution , not an absolution ( it is the distinction of bellarmine ) that is , the sinner is let to go free without punishment in this world , or in the world to come ; and in the end , it grew to be that which christendom could not suffer : a heap of doctrines without grounds of scripture , or catholick tradition ; and not only so , but they have introduc'd a way or remittin● sins , that christ and his apostle● taught not ; a way destructive of th● repentance and remission of sins which was preached in the name of jesus : it brought into the church , false and fantastick hopes , a hope that will make men asham'd ; a hope that does not glorifie the merits and perfect satisfaction of christ ; a doctrine expresly dishonourable to the full and free pardon given us by god through jesus christ ; a practice that supposes a new bunch of keys given to the church , besides that which the apostles receiv'd to open and shut the kingdom of heaven ; a doctrine that introduces pride among the saints , and advances the opinion of their works beyond the measures of christ , who taught us , that when we have done all that is commanded , we are unpro●itable servants , and therefore certainly cannot supererogate , or do more than what is infinitely recompenc'd by the kingdom of glory , to which all our doings and all our sufferings are not worth● to be compar'd , especially , since the greatest saint cannot but say with david , enter not into judgment with thy servant ; for in thy sight no flesh living can be justified ; it is a practice that hath turn'd penances into a fair , and the court of conscience into a lombard , and the labours of love into the labours of pilgrimages , superstitious and useless wandrings from place to place ; and religion into vanity , and our hope in god to a confidence in man , and our fears of hell to be a mere scar-crow to rich and confident sinners : and at last , it was frugally employed by a great pope to raise a portion for a lady , the wife of franceschetto cibo bastard son of p. innocent viii . and the merchandize it self became the stakes of gamesters , at dice and cards , and men did vile actions that they might win indulgences ; by gaming making their way to heaven easier . now although the holy fathers of the church could not be suppos'd in direct terms to speak against this new doctrine of indulgences , because in their days it was not : yet they have said many things which do perfectly destroy this new doctrine and these unchristian practices . for besides that they teach a repentance wholly reducing us to a good life ; a faith that intirely relies upon christs merits and satisfactions ; a hope wholly depending upon the plain promises of the gospel , a service perfectly consisting in the works of a good conscience , a labour of love , a religion of justice and piety , and moral vertues : they do also expresly teach that pilgrimages to holy places and such like inventions , which are now the earnings and price of indulgences , are not requir●d of us , and are not the way of salvation , as is to be seen in an oration made by s. gregory nyssene wholly against pilgrimages to ierusalem ; in s. chrysostom a , s. augustine b , and s. bernard c : the sense of these fathers is this , in the words of s. augustine : god said not , go to the east , and seek righteousness ; sail to the west that you may receive indulgence . but indulge thy brother , and it shall be indulg'd to thee : you have need to inquire for no other indulgence to thy sins ; if thou wilt retire into the closet of thy heart , there thou shalt find it . that is , all our hopes of indulgence is from god through iesus christ , and is wholly to be obtain'd by faith in christ , and perseverance in good works , and intire mortification of all our sins . to conclude this particular : though the gains which the church of rome makes of indulgences , be a heap almost as great as the abuses themselves , yet the greatest patrons of this new doctrine could never give any certainty , or reasonable comfort to the conscience of any person that could inquire into it . they never durst determine , whether they were absolutions , or compensations ; whether they only take off the penances actually impos'd by the confessor , or potentially , and all that which might have been impos'd ; whether all that may be paid in the court of men ; or all that can or will be required by the laws and severity of god ● neither can they speak rationally to the great question , whether the treasure of the church consists of the satisfactions of christ only , or of the saints ? for if of saints , it will by all men be acknowledged to be a defeisible estate , and being finite and limited , will be spent sooner than the needs of the church can be served ; and if therefore it be necessary to add the merits and satisfaction of christ , since they are an ocean of infinity , and can supply more than all our needs , to what purpose is it to add the little minutes and droppings of the saints ? they cannot tell whether they may be given , if the receiver do nothing , or give nothing for them : and though this last particular could better be resolv'd by the court of rome , than by the church of rome , yet all the doctrines which built up the new fabrick of indulgences , were so dangerous to determine , so improbable , so unreasonable , or at best so uncertain and invidious , that according to the advice of the bishop of modena , the council of trent left all the doctrines , and all the cases of conscience quite alone , and slubber'd the whole matter both in the question of indulgences and purgatory in general and recommendatory terms ; affirming , that the power of giving indulgence is in the church , and that the use is wholsome : and that all hard and subtil questions ( viz. ) concerning purgatory , ( which although ( if it be at all ) it is a fire , yet is the fuel of indulgences , and maintains them wholly ; ) all that is suspected to be false , and all that is uncertain ; and whatsoever is curious and superstitious , scandalous , or for filthy lucre , be laid aside . and in the mean time , they tell us not what is , and what is not superstitious ; nor what is scandalous , nor what they mean by the general term of indulgence ; and they establish no doctrine , neither curious , nor incurious , nor durst they decree the very foundation of this whole matter , the churches treasure : neither durst they meddle with it , but left it as they found it , and continued in the abuses , and proceed in the practice , and set their doctors , as well as they can , to desend all the new , and curious and scandalous questions , and to uphold the gainful trade . but however it be with them , the doctrine it self is prov'd to be a direct innovation in the matter of christian religion , and that was it which we have undertaken to demonstrate . sect. iv. the doctrine of purgatory is the mother of indulgences , and the fear of that hath introduc'd these : for the world hapned to be abus'd like the countrey-man in the fable , who being told he was likely to fall into a delirium in his feet , was advis'd for remedy to take the juice of cotton : he feared a disease that was not , and look'd for a cure as ridiculous . but if the parent of indulgences be not from christ and his apostles ; if upon this ground the primitive church never built , the superstructures of rome must fall ; they can be no stronger than their supporter . now then in order to the proving the doctrine of purgatory to be an innovation , 1. we consider , that the doctrines upon which it is pretended reasonable , are all dubious , and disputable at the very best . such are , 1. their distinction of sins mortal and venial in their own nature . 2. that the taking away the guilt of sins , does not suppose the taking away the obligation to punishment ; that is , that when a mans sin is pardon'd , he may be punished without the guilt of that sin , as justly as with it ; as if the guilt could be any thing else but an obligation to punishment for having sinned : which is a proposition , of which no wise man can make sense ; but it is ce●tain , that it is expresly against the word of god , who promises upon our repentance , so to take away our sins , that he will remember them no more : and so did christ to all those to whom he gave pardon ; for he did not take our faults and guilt on him any other way , but by curing our evil hearts , and taking away the punishment * . and this was so perfectly believ'd by the primitive church , that they alwayes made the penances and satisfaction to be undergone before they gave absolution ; and after absolution they never impos'd or oblig'd to punishment , unless it were to sick persons , of whose recovery they despaired not : of them indeed , in case they had not finished their canonical punishments , they expected they should perform what was enjoyn'd them formerly . but because all sin is a blot to a mans soul , and a foul stain to his reputation ; we demaud , in what does this stain consist ? in the guilt , or in the punishment ? if it be said that it consists in the punishment ; then what does the guilt signifie , when the removing of it , does neither remove the stain nor the punishment , which both remain and abide together ? but if the stain and the guilt be all one , or always together , then when the guilt is taken away , there can no stain remain ; and if so , what need * is there any more of purgatory ? for since this is pretended to be necessary , onely lest any stain'd or unclean thing should enter into heaven ; if the guilt and the pain be removed , what uncleanness can there be left behind ? indeed simon magus ( as epiphanius reports , haeres . 20. ) did teach , that after the death of the body there remain'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a purgation of souls : but whether the church of rome will own him for an authentick doctor , themselves can best tell . 3. it relies upon this also , that god requires of us a full exchange of penances and satisfactions , which must regularly be paid here or hereafter , even by them who are pardon'd here : which if it were true , we were all undone . 4. that the death of christ , his merits and satisfaction do not procure for us a full remission before we dye , nor ( as it may happen ) of a long time after . all which being propositions new and uncertain , invented by the school divines , and brought ex post facto , to dress this opinion , and make it to seem reasonable ; and being the products of ignorance concerning remission of sins by grace , of the righteousness of faith , and the infinite value of christs death , must needs lay a great prejudice of novelty upon the doctrine it self , which but by these , cannot be supported . but to put it past suspition and conjectures : roffensis and polydore virgil affirm , that who so searcheth the writings of the greek fathers , shall find that none , or very rarely any one of them , ever makes mention of purgatory ; and that the latine fathers did not all believe it , but by degrees came to entertain opinions of it : but for the catholick church , it was but lately known to her . but before we say any more in this question , we are to premonish , that there are two great causes of their mistaken pretensions in this article from antiquity . the first is , that the ancient churches in their offices , and the fathers in their writings , did teach and practice respectively , prayer for the dead . now because the church of rome does so too , and more than so , relates her prayers to the doctrine of purgatory , and for the souls there detain'd , her doctors vainly suppose , that when ever the holy fathers speak of prayer for the dead , that they conclude for purgatory ; which vain conjecture is as false as it is unreasonable : for it is true , the fathers did pray for the dead , but how ? that god would shew them mercy , and hasten the resurrection , and give a blessed sentence in the great day . but then it is also to be remembred , that they made prayers , and offered for those , who by the● confession of all sides , never were in purgatory ; even for the patriarchs and prophets , for the apostles and evangelists , for martyrs and confessors , and especially for the blessed virgin mary : so we find it in a epiphanius , b st. cyril , and in the canon of the greeks , and so it is acknowledged by their own c durantus ; and in their mass-book anciently they prayed for the soul of st. leo : of which because by their latter doctrines they grew asham'd , they have chang'd the prayer for him , into a prayer to god by the intercession of st. leo , in behalf of themselves ; so by their new doctrine , making him an intercessor for us , who by their old doctrine was suppos'd to need our prayers to intercede for him ; of which pope innocent being ask'd a reason , makes a most pitiful excuse . upon what accounts the fathers did pray for the saints departed , and indeed generally for all , it is not now seasonable to discourse ; but to say this onely , that such general prayers for the dead as those above reckon'd the church of england never did condemn by any express article , but left it in the middle , and by her practice declares her faith of the resurrection of the dead , and her interest in the communion of saints , and that the saints departed are a portion of the catholick church , parts and members of the body of christ ; but expresly condemns the doctrine of purgatory , and consequently all prayers for the dead relating to it : and how vainly the church of rome from prayer for the dead , infers the belief of purgatory , every man may satisfie himself , by seeing the writings of the fathers , where they cannot meet with one collect or clause for praying for the delivery of souls out of that imaginary place . which thing is so certain , that in the very roman offices , we mean , the vigils said for the dead , which are psalms and lessons taken from the scripture , speaking of the miseries of this world , repentance , and reconciliation with god , the bliss after this life of them that die in christ , and the resurrection of the dead ; and in the anthemes , versicles and responses , there are prayers made recommending to god the soul of the newly defunct , praying , he may be freed from hell , and eternal death , that in the day of iudgment he be not judged and condemned according to his sins , but that he may appear among the elect in the glory of the resurrection ; but not one word of purgatory , or its pains . the other cause of their mistake is , that the fathers often speak of a fire of purgation after this life ; but such a one that is not to be kindled until the day of iudgment , and it is such a fire that destroys the doctrine of the intermedial purgatory . we suppose that origen was the first that spoke plainly of it ; and so s. ambrose follows him in the opinion ( for it was no more ; ) so does s. basil , s. hilary , s. hierom , and lactantius , as their words plainly prove , as they are cited by sixtus senensis , affirming , that all men , christ only excepted , shall be burned with the fire of the worlds conflagration at the day of iudgment ; even the blessed virgin her self is to pass through this fire . there was also another doctrine very generally receiv'd by the fathers , which greatly destroys the roman purgatory : sixtus senensis says , and he says very true , that iustin martyr , tertullian , victorinus martyr , prudentius , s. chrysostom , arethas , euthimius and s. bernard , did all affirm , that before the day of judgment the souls of men are kept in secret receptacles , reserved unto the sentence of the great day , and that before then , no man receives according to his works done in this life . we do not interpose in this opinion to say that it is true or false , probable or improbable ; for these fathers intended it not as a matter of faith , or necessary belief , so far as we find , but we observe from hence , that if their opinion be true , then the doctrine of purgatory is false . if it be not true , yet the roman doctrine of purgatory , which is inconsistent with this so generally receiv'd opinion of the fathers , is at least new , no catholick doctrine , not believ'd in the primitive church , and therefore the roman writers are much troubled to excuse the fathers in this article , and to reconcile them to some seeming concor● with their new doctrine . but besides these things , it is certain , that the doctrine of purgatory , before the day of judgment , in s. augustins time , was not the doctrine of the church ; it was not the catholick doctrine ; for himself did doubt of it : [ whether it be so or not , it may be inquir'd , and possibly it may be found so , and possibly it may never : ] so s. augustine . in his time therefore it was no doctrine of the church , and it continued much longer in uncertainty ; for in the time of otho frisingensis , who liv'd in the year 1146. it was gotten no further than to a quidam asserunt : [ some do affirm , that there is a place of purgatory after death . ] and although it is not to be denied , but that many of the ancient doctors , had strange opinions concerning purgations , and fires , and intermedial states , and common receptacles , & liberations of souls and spirits after this life ; yet we can truly affirm it , and can never be convinc'd to err in this affirmation , that there is not any one of the ancients within five hundred years , whose opinion in this , article throughout , the church of rome at this day follows . but the people of the roman communion have been principally led into a belief of purgatory by their fear , and by their credulity ; they have been softned & en●ic'd into this belief by perpetual tales and legends , by which they love to be abus'd . to this purporse , their priests and friers have made great use of the apparition of s. hierom after death to eusebius , commanding him to lay his sack upon the corps of three dead men , that they arising from death , might confess purgatory , which formerly they had denied . the story is written in an epistle impu●ed to s. cyril ; but the ill-luck of it was that s. hierom out-lived s. cyril , an● wrote his life , and so confuted tha● story ; but all is one for that , they believe it never the less : but the●● are enough to help it out ; and if the● be not firmly true , yet if they b● firmly believ'd , all is well enough . 〈◊〉 the speculum exemplorum it is said , that a certain priest in an extasie saw the soul of constantinus turritanus in the eves of his house tormented with frosts and cold rains , and afterwards climbing up to heaven upon a shining pillar . and a certain monk saw some souls roasted upon spits like pigs , and some devils basting them with scalding lard ; but a while after they were carried to a cool place , and so prov'd purgatory . but bishop theobald standing upon a piece of ice to cool his feet , was nearer purgatory than he was aware , and was convinc'd of it , when he heard a poor soul telling him , that under that ice he was tormented : and that he should be delivered , if for thirty days continual , he would say for him thirty masses : and some such thing was seen by conrade and udalric in a pool of water : for the place of purgatory was not yet resolv'd on , till s. patrick had the key of it delivered to him ; which when one nicholas borrowed of him , he saw as strange and true things there , as ever virgil dreamed of in his purgatory , or cicero in his dream of scipio , or plato in his gorgias , or phaedo , who indeed are the surest authors to prove purgatory . but because to preach false stories was forbidden by the council of trent , there are yet remaining more certain arguments , even revelations made by angels , and the testimony of s. odilio himself , who heard the devil complain ( and he had great reason surely ) that the souls of dead men were daily snatch'd out of his hands , by the alms and prayers of the living ; and the sister of s. damianus being too much pleas'd with hearing of a piper , told her brother , that she was to be tormented for fifteen days in purgatory . we do not think that the wise men in the church of rome believe these narratives ; for if they did , they were not wise : but this we know , that by such stories , the people were brought into a belief of it ; and having served their turn of them , the master-builders used them as false arches and centries , taking them away when the parts of the building were made firm and stable by authority . but even the better sort of them do believe , or else they do worse , for they urge and cite the dialogues of s. gregory , the oration of s. iohn damascen de defunctis , the sermons of saint augustine upon the feast of the commemoration of all-souls ( which nevertheless was instituted after s. augustins death ) and divers other citations , which the greeks in their apology call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● the holds and the castles , the corruptions and insinuations of heretical persons . but in this they are the less to be blamed , because better arguments than they have , no men are tied to make use of . but against this way of proceeding we think fit to admonish the people of our charges , that , besides that the scriptures expresly forbid us to enquire of the dead for truth ; the holy doctors of the church , particularly , tertul. s. athanasius , s. chrysost. isido . and theophylact , deny that the souls of the dead ever do appear ; and bring many reasons to prove , that it is unfitting they should ; saying , if they did , it would be the cause of many errors , and the devils under that pretence , might easily abuse the world with notices and revelations of their own : and because christ would have us content with moses and the prophets , and especially to hear that prophet , whom the lord our god hath raised up amongst us , our blessed jesus , who never taught any such doctrine to his church . but because we are now representing the nov●lty of this doctrine , and proving , that anciently it was not the doctrine of the church , nor at all esteemed a matter of faith , whether there was or was not any such place or state , we add this , that the greek church did always dissent from the latines in this particular , since they had forg'd this new doctrine in the laboratories of rome ; and in the council of basil , publish'd an apology directly disapproving the roman doctrine of purgatory . how afterwards they were press'd in the council of florence by pope eugenius , and by their necessity ; how unwillingly they consented , how ambiguously they answered , how they protested against having that half consent put into the instrument of union ; how they were yet constrain'd to it by their chiefs , being obnoxious to the pope ; how a while after they dissolv'd that union , and to this day refuse to own this doctrine , are things so notoriously known , that they need no further declaration . we add this only , to make the conviction more manifest : we have thought fit to annex some few , but very clear testimonies of antiquity , expresly destroying the new doctrine of purgatory . s. cyprian saith , quando istinc excessum fuerit , nullus jam locus poenitentiae est , nullus satisfaction is effectus : [ when we are gone from hence , there is no place left for repentance , and no effect of satisfaction . ] s. dionysius calls the extremity of death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all our agonies , and affirms , that the holy men of god rest in joy , and in never failing hopes , and are come to the end of their holy combates . s. iustin martyr affirms , that when the soul is departed from the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , presently there is a separation made of the just and unjust : the unjust are by angels born into places which they have deserv'd ; but the souls of the just into paradise , where they have the conversation of angels and archangels . s. ambrose a saith , that death is a haven of rest , and makes not our condition worse , but according as it finds every man , sort reserves him to the judgement that is to come . the same is affirm'd by b s. hilary , c s. macarius , and divers others ; they speak but of two states after death , of the just and the unjust : these are plac'd in horrible regions reserv'd to the judgement of the great day ; the other have their souls carried by quires of angels into places of rest . s. gregory nazianzen d expresly affirms , that after this life there is no purgation : for after christs ascension into heaven , the souls of all saints are with christ , saith gennadius , and going from the body , they go to christ , expecting the resurrection of their body , with it to pass into the perfection of perpetual bliss ; and this he delivers as the doctrine of the catholick church : [ in what place soever a man is taken at his death , of light or darkness , of wickedness or vertue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● in the same order , and in the same degree ; either in light with the just , and with christ the great king ; or in darkness with the uujust , and with the prince of darkness , ] said olimpiodorus . and lastly , we recite the words of s. leo , one of the popes of rome , speaking of the penitents who had not perform'd all their penances [ but if any one of them for whom we pray unto the lord , being interrupted by any obstacles , falls from the gift of the present indulgence ( viz. of ecclesiastical absolution ) and before he arrive at the appointed remedies ( that is , before he hath perform'd his penances or satisfactions ) ends his temporal life , that which remaining in the body he hath not receiv'd , when he is devested of his body , he cannot obtain . ] he knew not of the new devices of paying in purgatory , what they paid not here ; and of being cleansed there , who were not clean here : and how these words , or of any the precedent , are reconcileable with the doctrines of purgatory , hath not yet entred into our imagination . to conclude this particular , we complain greatly , that this doctrine which in all the parts of it is uncertain , and in the late additions to it in rome is certainly false , is yet with all the faults of it passed into an article of faith by the council of trent . but besides what hath been said , it will be more than sufficient to oppose against it these clearest words of scripture , blessed are the dead which die in the lord , from henceforth , even so saith the spirit , that they may rest from their labours . if all the dead that die in christ be at rest , and are in no more affliction or labours , then the doctrine of the horrible pains of purgatory is as false as it is uncomfortable : to these words we add the saying of christ , and we relie upon it [ he that heareth my word , and believeth on him that sent me , hath eternal life , and cometh not into judgment , but passeth from death unto life . ] if so , then not into the judgment of purgatory : if the servant of christ passeth from death to life , then not from death to the terminable pains of a part of hell. they that have eternal life , suffer no intermedial punishment , judgment or condemnation after death ; for death and life are the whole progression , according to the doctrine of christ , and him we choose to follow . sect. v. the doctrine of transubstantiation is so far from being primitive and apostolick , that we know the very time it began to be own'd publickly for an opinion , and the very council in which it was said to be passed into a publick doctrine , and by what arts it was promoted , and by what persons it was introduc'd . for all the world knows that by their own parties , by a scotus , b ocham , c biel , fisher bishop of d rochester , and divers others , whom e bellarmine calls most learned and most acute men , it was declared , that the doctrine of transubstantiation is not expressed in the canon of the bible ; that in the scriptures there is no place so express ( as without the churches declaration ) to compel us to admit of transubstantiation , and therefore at least , it is to be suspected of novelty . but further , we know it was but a disputable question in the ninth and tenth ages after christ ; that it was not pretended to be an article of faith till the lateran council in the time of pope innocent , the third , mcc years and more after christ ; that since that pretended * determination , divers of the chiefest teachers of their own side have been no more satisfied of the ground of it , than they were before , but still have publickly affirm'd , that the article is not express'd in scripture , particularly , iohanes de bassolis , cardinal * cajetan , and melchior * canus , besides those above reckon'd : and therefore , if it was not express'd in scripture , it will be too clear , that they made their articles of their own heads , for they could not declare it to be there , if it was not ; and if it was there but obscurely , then it ought to be taught accordingly ; and at most , it could be but a probable doctrine , and not certain as an article of faith. but that we may put it past argument and probability , it is certain , that as the doctrine was not taught in scripture expresly : so it was not at all taught as a catholick doctrine , or an article of the faith by the primitive ages of the church . now for this , we need no proof but the confession and acknowledgment of the greatest doctors of the church of rome . scotus says , that before the lateran council , transubstantiation was not an article of faith , as bellarmine confesses ; and henriquez affirms , that scotus says , it was not ancient , insomuch that bellarmine accuses him of ignorance , saying , he talk'd at that rate , because he had not read the roman council under pope gregory the vii . nor that consent of fathers which ( to so little purpose ) he had heap'd together . rem transubstantiation is patres ne attigisse quidem , said some of the english jesuits in prison : the fathers have not so much as touch'd or medled with the matter of transubstantiation ; and in peter lombard's time it was so far from being an article of faith , or a catholick doctrine , that they did not know whether it were true or no : and after he had collected the sentences of the fathers in that article , he confess'd , he could not tell whether there was any substantial change or no. his words are these , [ if it be inquir'd what kind of conversion it is , whether it be formal or substantial , or of another kind ? i am not able to define it : onely i know that it is not formal , because the same accidents remain , the same colour and taste . to some it seems to be substantial , saying , that so the substance is chang'd into the substance , that it is done essentially . to which the former authorities seem to consent . but to this sentence others oppose these things , if the substance of bread and wine be substantially converted into the body and blood of christ , then every day some substance is made the body or blood of christ , which before was not the body ; and to day something is christs body , which yesterday was not ; and every day christs body is increased , and is made of such matter of which it was not made in the conception : ] these are his words , which we have remark'd , not onely for the arguments sake ( though it be unanswerable ) but to give a plain demonstration that in his time this doctrine was new , not the doctrine of the church : and this was written but about fifty * years before it was said to be decreed in the lateran * council , and therefore it made hast , in so short time to passe from a disputable opinion , to an article of faith . but even after the council , * durandus , as good a catholick , and as famous a doctor as any was in the church of rome , publickly maintain'd , that even after consecration , the very matter of bread remain'd ; and although he says , that by reason of the authority of the church , it is not to be held , yet it is not onely possible it should be so , but it implies no contradiction that it should be christs body , and yet the matter of bread remain ; and if this might be admitted , it would salve many difficulties , which arise from saying that the substance of bread does not remain . but here his reason was overcome by authority , and he durst not affirm that of which alone he was able to give ( as he thought ) a reasonable account . but by this it appears , that the opinion was but then in the forge , and by all their understanding they could never accord it , but still the questions were uncertain , according to that old distich , corpore de christilis est , de sanguine lis est , déque modo lis est , non habitura modum . and the opinion was not determin'd in the lateran , as it is now held at rome ; bu● it is also plain , that it is a stranger to antiquity . de transubstantiatione panis in corpus christi rara est in antiquis scriptoribus mentio , said alphonsus à castro . there is seldome mention made in the ancient writers of transubstantiating the bread into christs body . we know the modesty and interest of the man ; he would not have said it had been seldome , if he could have found it in any reasonable degree warranted ; he might have said and justified it , there was no mention at all of this article in the primitive church : and that it was a mere stranger to antiquity , will not be denyd by any sober person , who considers , that it was with so much uneasiness entertained , even in the corruptest and most degenerous times , and argued and unsettled almost 1300 years after christ. and that it was so , will but too evidently appear by that stating and resolution of this question which we find in the canon law . for berengarius was by p. nicolaus , commanded to recant his error in these words , and to affirm , verum corpus & sanguinem domini nostri iesu christi sensualiter , non solùm in sacramento , sed in veritate manibus sacerdotum tractari , frangi , & fidelium dentibus atteri . that the true body and bloud of our lord jesus christ sensually , not onely in sacrament , but in truth is handled by the priests hands , and broken and grinded by the teeth of the faithful . now although this was publickly read at rome before an hundred and fourteen bishops , and by the pope sent up and down the churches of italy , france and germany , yet at this day it is renounc'd by the church of rome , and unless it be well expounded ( says the gloss ) will lead into a heresie , greater than what berengarias was commanded to renounce ; and no interpretation can make it tolerable , but such an one , as is in another place of the canon law , statuimus , i. e. abrogamus ; nothing but a plain denying it in the sense of pope nicolas . but however this may be , it is plain they understood it not , as i● is now decreed . but as it happened to the pelagians in the beginning of their heresie , they spake rudely , ignorantly , and easily to be reprov'd ; but being asham'd and disputed into a more sober understanding of their hypothesis , spake more warily , but yet differently from what they said at first : so it was and is in this question ; at first they understood it not ; it was too unreasonable in any tolerable sense , to make any thing of it ; but experience and necessity hath brought it to what it is . but that this doctrine was not the doctrine of the first and best ages of the church , these following testimonies do make evident . the words of tertullian are these . the bread being taken and distributed to his disciples , christ made it his body , saying , this is my body , that is , the figure of my body . the same is affirmed by iustin martyr . the bread of the eucharist w●s a figure which christ the lord commanded to do in remembrance of his passion . origen * calls the bread and the chalice , the images of the body and bloud of christ : and again , that bread which is sanctified by the word of god , so far as belongs to the matter ( or substance ) of it goes into the belly , and is cast away in the secession or separation ; which to affirm of the natural or glorified body of christ , were greatly blasphemous : and therefore the body of christ which the communicants receive , is not the body in a natural sense , but in a spiritual , which is not capable of any such accident , as the elements are . eusebius says , that christ gave to his disciples the symbols of divine oeconomy , commanding the image and type of his own body to be made : * and that the apostle received a command according to the constitution of the new testament , to make a memory of this sacrifice upon the table by the symbols of his body and healthful bloud . s. macarius says , that in the church is offered bread and wine , the antitype of his flesh and of his bloud , and they that partake of the bread that appears , do spiritually eat the flesh of christ. by which words the sense of the above cited fathers is explicated . for when they affirm , that in this sacrament is offered the figure , the image , the antitype of christs body and bloud , although they speak perfectly against transubstantiation , yet they do not deny the real and spiritual presence of christs body and bloud ; which we all believe as certainly , as that it is not transubstantiated or present in a natural and carnal manner . the same thing is also fully explicated by the good s. ephrem , the body of christ received by the faithful , departs not from his sensible substance , and is undivided from a spiritual grace . for even baptism being wholly made spiritual , and being that which is the same , and proper , of the sensible substance , i mean , of water , saves , and that which is born , doth not perish . s. gregory nazianzen spake so expresly in this question , as if he had undertaken on purpose to confute the article of trent . now we shall be partakers of the paschal supper , but still in figure , though more clear than in the old law. for the legal passover ( i will not be afraid to speak it ) was a more obscure figure of a figure . s. chrysostom affirms dogmatically , that before the bread is sanctified , we name it bread , but the divine grace sanctifying it by the means of the priest , it is freed from the name of bread , but it is esteemed worthy to be called the lords body , although the nature of bread remains in it . and again : as thou eatest the body of the lord : so they ( the faithful in the old testament ) did eat manna ; as thou drinkest bloud , so they the water of the rock . for though the things which are made be sensible , yet they are given spiritually , not according to the consequence of nature , but according to the grace of a gift , and with the body they also nourish the soul , leading unto faith . to these very many more might be added ; but instead of them , the words of s. austin may suffice , as being an evident conviction what was the doctrine of the primitive church in this question . this great doctor brings in christ thus speaking as to his disciples , [ you are not to eat this body which you see , or to drink that bloud which my crucifiers shall pour forth . i have commended to you a sacrament , which being spiritually understood shall quicken you : ] and again ; christ brought them to a banquet , in which he commended to his disciples the figure of his body and bloud ] for he did not doubt to say , this is my body , when he gave the sign of his body ] and , that which by all men is called a sacrifice , is the sign of the true sacrifice , in which the flesh of christ after his assumption is celebrated by the sacrament of remembrances . ] but in this particular the canon law it self , and the master of the sentences are the best witnesses ; in both which collections there are divers testimonies brought , especially from s. ambrose and s. austin , which whosoever can reconcile with the doctrine of transubstantiation , may easily put the hyaena and a dog , a pigeon and a kite into couples , and make fire and water enter into natural and eternal friendships . theodoret and p. gelasius speak more emphatically , even to the nature of things , and the very philosophy of this question . [ christ honour'd the symbols and the signs ( saith theodoret ) which are seen with the title of his body and bloud , not changing the nature , but to nature adding grace . * for neither do the mystical signs recede from their nature ; for they abide in their proper substance , figure and form , and may be seen and touch'd , &c. and for a testimony that shall be esteem'd infallible , we allege the words of pope gelasius , [ truly the sacraments of the body and bloud of christ , which we receive , are a divine thing ; for that by them we are made partakers of the divine nature ; and yet it ceases not to be the substance or nature of bread and wine . and truly an image and similitude of the body and bloud of christ are celebrated in the action of the mysteries . now from these premises we are not desirous to infer any odious consequences in reproof of the roman church , but we think it our duty to give our own people caution and admonition ; 1. that they be not abus'd by the rhetorical words and high expressions alleged out of the fathers , calling the sacrament , the body or the flesh of christ. for we all believe it is so , and rejoyce in it . but the question is , after what manner it is so ; whether after the manner of the flesh , or after the manner of spiritual grace , and sacramental consequence ? we with the h. scriptures and the primitive fathers , affirm the later . the church of rome against the words of scripture , and the explication of christ * , and the doctrine of the primitive church , affirm the former . 2. that they be careful not to admit such doctrines under a pretence of being ancient ; since , although the roman errour hath been too long admitted , and is ancient in respect of our days , yet it is an innovation in christianity , and brought in by ignorance , power and superstition , very many ages after christ. 3. we exhort them , that they remember the words of christ , when he explicates the doctrine of giving us his flesh for meat , and his bloud for drink , that he tells us , the flesh profiteth nothing , but the words which he speaks are spirit , and they are life . 4. that if those ancient and primitive doctors above cited , say true , and that the symbols still remain the same in their natural substance and properties , even after they are blessed , and when they are receiv'd , and that christs body and bloud are onely present to faith and to the spirit , that then whoever tempts them to give divine honour to these symbols or elements ( as the church of rome does ) tempts them to give to a creature the due and incommunicable propriety of god ; and that then , this evil passes further than an errour in the understanding ; for it carries them to a dangerous practice , which cannot reasonably be excus'd from the crime of idolatry . to conclude , this matter of it self is an error so prodigiously great and dangerous , that we need nor tell of the horrid and blasphemous questions which are sometimes handled by them concerning this divine mystery . as , if a priest going by a bakers shop , and saying with intention , hoc est corpus meum , whether all the bakers bread be turned into the body of christ ? whether a church mouse does eat her maker ? whether a man by eating the consecrated symbols does break his fast ? for if it be not bread and wine , he does not : and if it be christs body and bloud naturally and properly , it is not bread and wine . whether it may be said , the priest is in some sense the creator of god himself ? whether his power be greater than the power of angels and archangels ? for that it is so , is expresly affirmed by cassenaeus . whether ( as a bohemian priest said ) that a priest before he say his first mass , be the son of god , but afterward he is the father of god and the creator of his body ? but against this blasphemy a book was written by iohn huss , about the time of the council of constance . but these things are too bad , and therefore we love not to rake in so filthy chanels , but give onely a general warning to all our charges , to take heed of such persons , who from the proper consequences of their articles , grow too bold and extravagant ; and , of such doctrines , from whence these and many other evil propositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , frequently do issue . as the tree is , such must be the fruit . but we hope it may be sufficient to say , that what the church of rome teaches of transubstantiation , is absolutely impossible , and implies contradictions very many , to the belief of which no faith can oblige us , and no reason can endure . for christs body being in heaven , glorious , spiritual and impassible , cannot be broken . and since by the roman doctrine nothing is broken , but that which cannot be broken , that is , the colour , the taste , and other accidents of the elements ; yet if they could be broken , since the accidents of bread and wine are not the substance of christs body and bloud , it is certain that on the altar , christs body naturally and properly cannot be broken and since they say that every consecrated wafer is christs whole body , and yet this wafer is not that wafer , therefore either this or that is not christs body , or else christ hath two bodies , for there are two wafers . but when christ instituted the sacrament , and said , this is my body which is broken : because at that time christs body was not broken naturally and properly , the very words of institution do force us to understand the sacrament in a sense not natural , but spiritual , that is , truly sacramental . and all this is besides the plain demonstrations of sense , which tells us it is bread and it is wine naturally as much after as before consecration . and after all , the natural sense is such as our blessed saviour reprov'd in the men of capernaum , and called them to a spiritual understanding ; the natural sense being not onely unreasonable and impossible ; but also to no purpose of the spirit , or any ways perfective of the soul ; as hath been clearly demonstrated by many learned men against the fond hypothesis of the church of rome in this article . sect. vi. our next instance of the novelty of the roman religion in their articles of division from us , is that of the half communion . for they deprive the people of the chalice , and dismember the institution of christ , and praevaricate his express law in this particular , and recede from the practise of the apostles ; and though they confess it was the practise of the primitive church , yet they lay it aside , and curse all them that say they do amiss in it ; that is , they curse them who follow christ , and his apostles , and his church , while themselves deny to follow them . now for this we need no other testimony but their own words in the council of constance . [ whereas in certain parts of the world some temerariously presume to affirm , that the christian people ought to receive the sacrament of the eucharist under both kinds of bread and wine , and do every where communicate the laity not onely in bread but in wine also ; — hence it is , that the council decrees and defines against this error , that although christ instituted after supper , and administred this venerable sacrament under both kinds of bread aud wine , yet this notwithstanding — and although in the primitive church this sacrament was receiv'd of the faithful under both kinds ] here is the acknowledgment , both of christs institution in both kinds , and christs ministring it in both kinds , and the practise of the primitive church to give it in both kinds ; yet the conclusion from these premises is [ we command under the pain of excommunication , that no priest communicate the people under both kinds of bread and wine . ] the opposition is plain : christs testament ordains it : the church of rome forbids it : it was the primitive custom to obey christ in this : a later custom is by the church of rome introduc'd to the contrary . to say that the first practise and institution is necessary to be followed , is called heretical : to refuse the later subintroduc'd custom incurrs the sentence of excommunication : and this they have pass'd not onely into a law , but into an article of faith ; and if this be not teaching for doctrines the commandments of men , and worshipping god in vain with mens traditions ; then there is , and there was , and there can be no such thing in the world . so that now the question is not , whether this doctrine and practise be an innovation , but whether it be not better it should be so ? whether it be not better to drink new wine than old ? whether it be not better to obey man than christ , who is god blessed for ever ? whether a late custom be not to be preferr'd before the ancient ? a custom dissonant from the institution of christ , before that which is wholly consonant to what christ did and taught ? this is such a bold affirmative of the church of rome , that nothing can suffice to rescue us from an amazement in the consideration of it : especially since , although the institution it self , being the onely warranty and authority for what we do , is of it self our rule and precept ; ( according to that of the lawyer , institutiones sunt praeceptiones quibus instituuntur & docentur homines ) yet besides this , christ added preceptive words , drink ye all of this : he spake it to all that receiv'd , who then also represented all them , who for ever after were to remember christs death . but concerning the doctrine of antiquity in this point , although the council of constance confess the question , yet since that time they have taken on them a new confidence , and affirm , that the half communion was always more or less the practise of the most ancient times . we therefore think it fit to produce testimonies concurrent with the saying of the council of constance , such as are irrefragable , and of persons beyond exception . cassander affirms , that in the latine church for aboue a thousand years , the body of christ , and the blood of christ were separately giuen● the body apart , and the blood apart , after the consecration of the mysteries . so aquin as also affirms , [ according to the ancient custom of the church , all men as they communicated in the body , so they communicated in the bloud ; which also to this day is kept in some churches . ] and therefore paschasius ratbertus resolves it dogmatically , that neither the flesh without the bloud , nor the bloud without the flesh is rightly communicated ; because the apostles all of them did drink of the chalice . and salmeron being forc'd by the evidence of the thing , ingenuously and openly confesses , that it was a general custom to communicate the laity under both kinds . it was so , and it was more : there was anciently a law for it , aut integra sacramenta percipiant , aut ab integris arceantur , said pope gelasius . either all nor none , let them receive in both kinds , or in neither ; and he gives this reason , quia divisio unius & ejusdem mysterii sine grandi sacrilegio non potest pervenire . the mystery is but one and the same , and therefore it cannot be divided without great sacrilege . the reason concludes as much of the receiver as the consecrator , and speaks of all indefinitely . thus it is acknowledged to have been in the latine church , and thus we see it ought to have been : and for the greek church there is no question ; for even to this day they communicate the people in the chalice . but this case is so plain , and there are such clear testimonies out of the fathers recorded in their own canon law , that nothing can obscure it ; but to use too many words about it . we therefore do exhort our people to take care that they suffer not themselves to be robb'd of their portion of christ , as he is pleas'd sacramentally and graciously to communicate himself unto us . sect. vii . as the church of rome does great injury to christendom , in taking from the people what christ gave them in the matter of the sacrament ; so she also deprives them of very much of the benefit which they might receive by their holy prayers , if they were suffered to pray in publick in a language they understand . but that 's denied to the common people , to their very great prejudice and injury . concerning which , although it is as possible to reconcile adultery with the seventh commandment , as service in a language not understood to the fourteenth chapter of the first epistle to the corinthians ; and that therefore if we can suppose that the apostolical age did follow the apostolical rule , it must be conclude , that the practise of the church of rome is contrary to the practise of the primitive church : yet besides this , we have thought fit to declare the plain sense and practise of the succeeding ages in a few testimonies , but so pregnant , as not to be avoided . origen affirms , that the grecians in their prayers use greek , and the romans the roman language , and so every one according to his tongue , prayeth unto god , and praiseth him as he is able . s. chrysostom urging the precept of the apostle for prayers in a language understood by the hearer , affirms that which is but reasonable , saying , if a man speaks in the persian tongue , and understands not what himself says , to himself he is a barbarian , and therefore so he is to him that understands no more than he does . and what profit can he receive , who hears a sound , and discerns it not ? it were as good he were absent as present : for if he be the better to be there , because he sees what is done , and guesses at something in general , * and consents to him that ministers : it is true , this may be , but this therefore is so , because he understands something ; but he is onely so far benefited as he understands , and therefore all that which is not understood , does him no more benefit that is present , than to him that is absent , and consents to the prayers in general , and to what is done for all faithful people . but [ if indeed ye meet for the edification of the church , those things ought to be spoken which the hearers understand , ] said s. ambrose : and so it was in the primitive church ; blessings and all other things in the church were done in the vulgar tongue , saith a lyra ; nay , not onely the publick prayers , but the whole bible was anciently by many translations , made fit for the peoples use . s. hierom b affirms , that himself translated the bible into the dalmatian tongue ; and c ulphilas a bishop among the goths , translated it into the gothick tongue ; and that it was translated into all languages , we are told by d s. chrysostome , e s. austin , and f theodoret. but although what twenty fathers say , can make a thing no more certain than if s. paul had alone said it , yet both s. paul and the fathers are frequent to tell us , that a service or prayers in an unknown tongue do not edifie : so g s. basil , h s. chrysostom , i s. ambrose , and k s. austin , l and this is consented to by aquinas , m lyra , and n cassander : and besides that , these doctors affirm , that in the primitive church the priest and people joyn'd in their prayers , and understood each other , and prayed in their mother-tongue : we find a story ( how true it is , let them look to it , but it is ) told by o aeneas sylvius , who was afterwards pope pius the ii. that when cyrillus bishop of the moravians and methodius had converted the slavonians , cyril being at rome , desir'd leave to use the language of that nation in their divine offices . concerning which when they were disputing , a voice was heard , as if from heaven , let every spirit praise the lord , and every tongue confess unto him : upon which it was granted according to the bishops desire . but now they are not so kind at rome ; and although the fathers at tre●t confess'd in their decree , that the mass contains in it great matter of erudition and edification of the people , yet they did not think it fit , that it should be said in the vulgar tongue : so that it is very good food , but it must be lock'd up ; it is an excellent candle , but it must be put under a bushel : and now the question is , whether it be fit that the people pray so as to be edified by it ; or is it better that they be at the prayers when they shall not be edified ? whether it be not as good to have a dumb priest to do mass , as one that hath a tongue to say it ? for he that hath no tongue , and he that hath none to be understood , is alike insignificant to me . quid prodest locutionum integritas quam non sequitur intellectus audientis ? cum loquendi nulla fit causa , si quod loquimur non intelligunt propter quos ut intelligant loquimur , said s. austin : what does it avail that man speaks all , if the hearers understand none ? and there is no cause why ● man should speak at all , if they , for whose understanding you do speak , understand it not . god understands the priests thoughts when he speaks not , as well as when he speaks ; he hears the prayer of the heart , and sees the word of the mind , and a dumb priest can do all the ceremonies , and make the signs ; and he that speaks aloud to them that understand him not , does no more . now since there is no use of vocal prayer in publick , but that all together may signifie their desires , and stir up one another , and joyn in the expression of them to god ; by this device , a man who understands not what is said , can onely pray with his lips ; for the heart cannot pray but by desiring , and it cannot desire what it understands not . so that in this case , prayer cannot be an act of the soul : there is neither affection nor understanding , notice or desire : the heart says nothing , and asks for nothing , and therefore receives nothing . solomon calls that the sacrifice of fools , when men consider not ; and they who understand not what is said , cannot take it into consideration . but there needs no more to be said in so plain a case . we end this with the words of the civil and canon law. iustinian the emperour made a law in these words , [ we will and command , that all bishops and priests celebrate the sacred oblation , and the prayers thereunto added in holy baptism , not in a low voice , but with a loud and clear voice , which may be heard by the faithful people ; that is , be understood , for so it follows , that thereby the minds of the hearers may be raised up with greater devotion to set forth the praises of the lord god ; for so the apostle teacheth in the first to the corinthians . it is true , that this law was rased out of the latine versions of iustinian . the fraud and design was too palpable , but it prevail'd nothing ; for it is acknowledged by cassander and bellarmine , and is in the greek copies of holoander . the canon law is also most express from an authority of no less than a pope and a general council , as themselves esteem ; innocent iii. in the great council of lateran , above mcc years after christ , in these words , [ because in most parts within the same city and diocess , the people of divers tongues are mixt together , having under one and the same faith divers ceremonies and rites , we straitly charge and command , that the bishops of such cities and dioceses provide men fit , who may celebrate divine service according to the diversity of ceremonies and languages , and administer the sacraments of the church , instructing them both by word and by example . ] now if the words of the apostle , and the practise of the primitive church , the sayings of the fathers , and the confessions of wise men amongst themselves ; if the consent of nations , and the piety of our fore-fathers ; if right reason , and the necessity of the thing ; if the needs of the ignorant , and the very inseparable conditions of holy prayers ; if the laws of princes , and the laws of the church , which do require all our prayers to be said by them that understand what they say ; if all these cannot prevail with the church of rome to do so much good to the peoples souls , as to consent they should understand what in particular they are to ask of god , certainly there is a great pertinacy of opinion , and but a little charity to those precious souls , for whom christ dyed and for whom they must give account . indeed the old toscan rites , and the sooth-sayings of the salian priests , vix sacerdotibus suis intellecta , sed quae mutari vetat religio : were scarce understood by their priests themselves , but their religion forbad to change them . thus anciently did the osseni hereticks of whom epiphanius tells , and the heracleonitae of whom s. austin gives account ; they taught to pray with obscure words ; and some others in clemens alexandrinus , suppos'd , that words spoken in a barbarous or unknown tongue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are more powerful . the jews also in their synagogues at this day , read hebrew , which the people but rarely understand ; and the turks in their mosques read arabick , of which the people know nothing . but christians never did so , till they of rome resolved to refuse to do benefit to the souls of the people in this instance , or to bring them from intolerable ignorance . sect. viii . the church of rome hath to very bad purposes introduc'd and impos'd upon christendom the worship and veneration of images , kissing them , pulling off their hats , kneeling , falling down and praying before them , which they call , giving them due honor and veneration . what external honor and veneration that is , which they call due , is express'd by the instances now reckon'd , which the council of trent in their decree enumerate and establish . what the inward honor and worship is , which they intend to them , is intimated in the same decree . by the images they worship christ and his saints ; and therefore by these images they pass that honor to christ and his saints which is their due : that is , as their doctors explain it , latria or divine worship to god and christ. hyperdulia or more than service to the blessed virgin mary ; and service or doulia to other canoniz'd persons . so that upon the whole , the case is this : what ever worship they give to god , and christ and his saints , they give it first to the image , and from the image they pass it unto christ and christs servants . and therefore we need not to enquire what actions they suppose to be fit or due . for whatsoever is due to god , to christ or his saints , that worship they give to their respective images : all the same in external semblance and ministery ; as appears in all their great churches , and publick actions , and processions , and temples and festivals , and endowments , and censings , and pilgrimages , and prayers , and vows made to them . now besides that these things are so like idolatry , that they can no way be reasonably excused ( of which we shall in the next chapter give some account ) besides that they are too like the religion of the heathens , and so plainly and frequently forbidden in the old testament , and are so infinitely unlike the simple and wise , the natural and holy , the pure and the spiritual religion of the gospel ; besides that they are so infinite a scandal to the jews and turks , and reproach christianity it self amongst all strangers that live in their communion , and observe their rites : besides that they cannot pretend to be lawfull , but with the laborious artifices of many metaphysical notions and distinctions , which the people who most need them , do least understand ; and that therefore the people worship them without these distinctio●s , and directly put confidence in them ; and that it is impossible that ignorant persons , who in all christian countreys make up the biggest number , should do otherwise , when otherwise they cannot understand it ; and besides that , the thing it self with or without distinctions , is a superstitious and forbidden , an unlawful and unnatural worship of god , who will not be worshipped by an image : we say that besides all this , this whole doctrine and practise is an innovation in the christian church , not practis'd , not endured in the primitive ages ; but expresly condemned by them , and this is our present undertaking to evince . the first notice we find of images brought into christian religion , was by simon magus : indeed that was very ancient , but very heretical and abominable : but that he brought some in to be worshipped , we find in * theodoret , and * s. austin , * s. irenaeus tells , that the gnosticks or carpocrations did make images , and said , that the form of christ as he was in the flesh , was made by pilate ; and these images they worshipped , as did the gentiles : these things they did , but against these things the christians did zealously and piously declare : we have no image in the world , said s. clemens of * alexandria : it is apparently forbidden to us to exercise that deceitful art : for it is written , thou shalt not make any similitude of any thing in heaven above , &c. and origen wrote a just treatise against celsus ; in which he not onely affirms , that christians did not make or use images in religion , but that they ought not , and were by god forbidden to do so . to the same purpose also lactantius discourses to the emperor , and confutes the pretences and little answers of the heathen in that manner , that he leaves no pretence for christians under another cover , to introduce the like abomination . we are not ignorant , that those who were converted from gentilism , and those who lov'd to imitate the customs of the roman princes and people , did soon introduce the historical use of images , and according to the manner of the world , did think it honourable to depict or make images of those whom they had in great esteem ; and that this being done by an esteem , relying on religion , did by the weakness of men , and the importunity of the tempter , quickly pass into inconvenience and superstition ; yet even in the time of iulian the emperor , s. cyril denies , that the christians did give veneration and worship to the image , even of the cross it self , which was one of the earliest temptations ; and s. epiphanius ( it is a known story ) tells , that when in the village of bethel he saw a cloth picture , as it were of christ , or some saint in the church , against the authority of scripture ; he cut it in pieces , and advis'd that some poor man should be buried in it ; affirming , that such pictures are against religion , and unworthy of the church of christ. the epistle was translated into latine by s. hierome ; by which we may guess at his opinion in the question . the council of eliberis is very ancient , and of great fame ; in which i● is expresly forbidden , that what is worshipped , should be depicted on the walls ; and that therefore pictures ought not to be in churches . s. austin complaining , that he knew o● many in the church who were worshippers of pictures , calls them superstitious ; and addes , that the church condemns such customs , and strives to correct them : and s. gregory writing to serenus bishop of massilia , says he would not have had him to break the pictures and images , which were there set for an historical use ; but commends him for prohibiting any one to worship them , and enjoyns him still to forbid it . but superstition by degrees creeping in , the worship of images was decreed in the seventh synod , or the second nicene . but the decrees of this synod being by pope adrian sent to charls the great , he convocated a synod of german and french bishops at francfurt , who discussed the acts pass'd at nice , and condemn'd them : and the acts of this synod , although they were diligently suppressed by the popes arts , yet eginardus , hincmarus , aventinus , blondus , adon , aymonius ●and regino , famons historians , tell us , that the bishops of francfurt condemn'd the synod of nice , and commanded it should not be called a general council ; and published a book under the name of the emperor , confuting that unchristian assembly ; and not long since , this book● and the acts of francfurt ● were published by bishop tillius ; by which , not onely the infinite fraud of the roman doctors is discover'd , but the worship of images is declar'd against and condemned . a while after this , ludovicus the son of charlemain , sent claudius a famous preacher to taurinum in italy , where he preach'd against the worshipping of images , and wrote an excellent book to that purpose . against this book ionas bishop of orleans , after the death of ludovicus and claudius , did write : in which he yet durst not assert the worship of them , but confuted it out of origen ; whose words he thus cites , [ images are neither to be esteemed by inward affection , nor worshipped with outward shew ; ] and out of lactantius these , [ nothing is to be worshipped that is seen with mortal eyes : let us adore , let us worship nothing , but the name alone of our onely parent , who is to be sought for in the regions above , not here below : ] and to the same purpose , he also alleges excellent words out of fulgentius and s. hierom ; and though he would have images retain'd , and therefore was angry at claudius who caus'd them to be taken down , yet he himself expresly affirms , that they ought not to be worshipped ; and withall adds , that though they kept the images in their churches for history and ornament , yet that in france the worshipping of them was had in great detestation . and though it is not to be denied , but that in the sequel of ionas his book , he does something prevaricate in this question ; yet it is evident , that in france this doctrine was not accounted catholick for almost nine hundred years after christ ; and in germany it was condemned for almost mcc years , as we find in nicetas . we are not unskill'd in the devices of the roman writers , and with how much artifice they would excuse this whole matter , and palliate the crime imputed to them , and elude the scriptures expresly condemning this superstition : but we know also , that the arts of sophistry are not the ways of salvation . and therefore we exhort our people to follow the plain words of scripture , and the express law of god in the second commandment ; and add also the exhortation of s. iohn , little children , keep your selves from idols . to conclude , it is impossible but that it must be confessed , that the worship of images was a thing unknown to the primitive church ; in the purest times of which , they would not allow the making of them ; as ( amongst divers others ) appears in the writings of clemens * alexandrinus , * tertullian , and * origen . sect. ix . as an appendage to this , we greatly reprove the custom of the church of rome , in picturing god the father , and the most holy and undivided trinity ; which , besides that i● ministers infinite scandal to all sober minded men , and gives the new arrians in polonia and antitrinitarians , great and ridiculous entertainment exposiag that sacred mystery to derision and scandalous contempt : it is also ( which at present we have undertaken particularly to remark ) against the doctrine and practise of the primitive catholick church . s. clemens of alexandria says , that in the discipline of moses , god was not to be represented in the shape of a man , or of any other thing : and that christians understood themselves to be bound by the same law , we find it expresly taught by origen a , tertullian b , eusebius c , athanasius d , s. hierom e , s. austin f , theodoret g , damascen h , and the synod of constantinople , as it is reported in the 6. action of the second nicene council . and certainly if there were not a strange spirit of contradiction or superstition or deflexion from the christian rule , greatly prevailing in the ch. of rome , it were impossible that this practise should be so countenanc'd by them , and defended so , to no purpose , with so much scandal , and against the natural reason of mankind , and the very law of nature it self : for the heathens were sufficiently by the light of nature , taught to abominate all pictures or images of god. sed nulla effigies , simulacraque nulla deorum : majestate locum , & sacro implevere timore . they in their earliest ages had no pictures , no images of their gods : their temples were filled with majesty , and a sacred fear ; and the reason is given by macrobius , antiquity made no image ( viz. of god ) because the supreme god , and the mind that is born of him , ( that is , his son , the eternal word ) as it is beyond the soul , so it is above nature , and therefore it is not lawful that figments should come thither . nicephorus callistus relating the heresie of the armenians and iacobites says , they made images of the father , son , and holy ghost , quod perquam absurdum est . nothing is more absurd , than to make pictures or images of the persons of the holy and adorable trinity . and yet they do this in the church of rome . for in the windows of their churches , even in conntrey-villages , where the danger cannot be denied to be great , and the scandal insupportable ; nay , in their books of devotion , in their very mass-books and breviaries , in their portuises and manuals they picture the holy trinity with three noses and four eyes , and three faces in a knot , to the great dishonour of god and scandal of christianity it self . we add no more , ( for the case is too evidently bad ) but reprove the error with the words of their own polydore virgil : since the world began never was any thing more foolish than to picture god , who is present everywhere . sect. x. the last instance of innovations introduc●d in doctrine and practise by the church of rome , that we shall represent , is that of the popes universal bishoprick . that is , not onely that he is bishop of bishops , superiour to all and every one ; but that his bishoprick is a pleni●ude of power ; and as for other bishops , of his fulness they all receive , a part of the ministery and sollicitude ; and not onely so , but that he onely is a bishop by immediate divine dispensation , and others receive from him whatsoever they have . for to this height many of them are come at last . which doctrine , although as it is in sins , where the carnal are most full of reproch , but the spiritual are of greatest malignity ; so it happens in this article . for though it be not so scandalous as their idolatry , so ridiculous as their superstitions , so unreasonable as their doctrine of transubstantiation , so easily reprov'd as their half communion , and service in an unknown tongue ; yet it is of as dangerous and evil effect , and as false , and as certainly an innovation , as any thing in their whole conjugation of errours● when christ founded his church , he left it in the hands of his apostles , without any prerogative given to one , or eminency above the rest , save onely of priority and orderly precedency , which of it self was natural , necessary and incident . the apostles govern'd all ; their authority was the sanction , and their decrees and writings were the laws of the church . they exercis'd a common jurisdiction , and divided it according to the needs and emergencies , and circumstances of the church . in the council of ierusalem , s. peter gave not the decisive sentence , but s. iames , who was the bishop of that see. christ sent all his apostles as his father sent him ; and therefore he gave to every one of them the whole power which he left behind ; and to the bishops congregated at miletum , s. paul gave them caution to take care of the whole flock of god , and affirms to them all that the holy ghost had made them bishops : and in the whole new testament , there is no act or sign of superiority , or that one apostle exercised power over another : but to them whom christ sent , he in common intrusted the church of god : according to that excellent saying of s. cyprian , [ the other apostles are the same that s. peter was , endowed with an equal fellowship of honour and power : and they are all shephards , and the flock is one ] and therefore it ought to be ●ed by all the apostles with unanimous consent . this unity and identity of power without question and interruption did continue and descend to bishops in the primitive church , in which it was a known doctrine that the bishops were successors of the apostles : and what was not in the beginning , could not be in the descent , unless it were innovated and introduc'd by a new authority . christ gave ordinary power to none but the apostles , and the power being to continue for ever in the church , it was to be succeeded to , and by the same authority , even of christ , it descended to them who were their successors , that is , to the bishops , as all antiquity * does consent and teach : not s. peter alone , but every apostle , and therefore every one who succeeds them in their ordinary power , may and must remember the words of s. paul ; we are embassadors or legates for christ : christs vicars , not the popes delegates : and so all the apostles are called in the preface of the mass ; quos oper is tui vicarios eidem contulisti praeesse pastores ; they are pastors of the flock and vicars of christ ; and so also they are in express terms called by s. ambrose , and therefore it is a strange usurpation , that the pope arrogates that to himself by impropriation , which is common to him with all the bishops of christendome . the consequent of this is , that by the law of christ , one bishop is not superior to another : christ gave the power to all alike ; he made no head of the bishops ; he gave to none a supremacy of power or universality of jurisdiction . but this the pope hath long challenged , and to bring his purposes to pass , hath for these six hundred years by-gone invaded the rights of bishops , and delegated matters of order and jurisdiction to monks and friers ; insomuch that the power of bishops was greatly diminished at the erecting of the cluniac and cistercian monks about the year ml : but about the year mcc , it was almost swallowed up by privileges granted to the begging friers , and there kept by the power of the pope : which power got one great step more above the bishops , when they got it declared that the pope is above a co●ncil of bis●ops : and at last it was turn'd into a new doctrine by cajetane ( who for his prosperous invention was made a cardinal ) that all the whole apostolick or episcopal power is radical and inherent in the pope , in whom is the fulness of the ecclesiastical authority ; and that bishops receive their portion of it from him : and this was first boldly maintain'd in the council of trent by the jesuits ; and it is now the opinion of their order : but it is also that which the pope challenges in practise , when he pretends to a power over all bishops , and that this power is deriv'd to him from christ ; when he calls himself the universal bishop , and the vicarial head of the church , the churches monarch , he from whom all ecclesiastical authority is derived , to whose sentence in things divine every christian under pain of damnation is bound to be subject * . now this is it which as it is productive of infinite mischiefs , so it is an innovation and an absolute deflexion from the primitive catholick doctrine , and yet is the great ground-work and foundation of their church . this we shall represent in these following testimonies . pope eleutherius * in an epistle to the bishops of france says that christ committed the universal church to the bishops ; and s. ambrose says that the bishop holdeth the place of christ , and is his substitute● but famous are the words of s. cyprian , [ the church of christ is one through the whole world , divided by him into many members , and the bishoprick is but one , diffused in the agreeing plurality of many bispops . ] and again , [ to every pastor a portion of the flock is given , which let every one of them rule and govern . ] by which words it is evident that the primitive church understood no prelation of one and subordination of another , commanded by christ , or by virtue of their ordination ; but onely what was for orders sake introduc'd by princes and consent of prelates . and it was to this purpose very full which was said by pope symmachus : as it is in the holy trinity , whose power is one and undivided , ( or to use the expression in the athanasian creed , none is before or after other , none is greater or less than another ) so there is one bishoprick amongst divers bishops , and therefore why should the canons of the ancient bishops be violated by their successors ? now these words being spoken against the invasion of the rights of the church of arles by anastasius , and the question being in the exercise of jurisdiction , and about the institution of bishops , does fully declare that the bishops of rome had no superiority by the laws of christ over any bishop in the catholick church , and that his bishoprick gave no more power to him , than christ gave to the bishop of the smallest diocese . and therefore all the church of god , whenever they reckoned the several orders and degrees of ministery in the catholick church , reckon the bishop as the last and supreme , beyond whom there is no spiritual power but in christ. for as the whole hierarchy ends in iesus , so does every particular one in its own bishop . beyond the bishop there is no step , till you rest in the great shepherd and bishop of souls . under him every bishop is supreme in spirituals , and in all power which to any bishop is given by christ. s. ignatius therefore exhorts that all should obey their bishop , and the bishop obey christ , as christ obeyed his father . there are no other intermedial degrees of divine institution . but ( as origen teaches ) the apostles , and they who after them are ordain●d by god , that is , the bishops , have the supreme place in the church , and the prophets have the second place . the same also is taught by p. gelasius * , by s. hierom * , and fulgentius * , and indeed by all the fathers who spake any thing in this matter : insomuch that when bellarmine is in this question press'd out of the book of nilus by the authority of the fathers standing against him , he answers , papam patres non habere in ecclesiâ , sed filios omnes ; the pope acknowledges no fathers in the church , for they are all his sons . now although we suppose this to be greatly sufficient to declare the doctrine of the primitive catholick church , concerning the equality of power in all bishops by divine right : yet the fathers have also expresly declared themselves , that one bishop is not superiour to another , and ought not to judge another , or force another to obedience . they are the words of s. cyprian to a council of bishops : [ none of us makes himself a bishop of bishops , or by tyrannical power drives his collegues to a necessity of obedience , since every bishop according to the license of his own liberty and power , hath his own choice , and cannot be judged by another , nor yet himself judge another ; but let us all expect the judgment of our l. iesus christ , who onely and alone hath the power of setting us in the government of his church , and judging of what we do . ] this was●spoken and intended against p. stephen , who did then begin dominari in clero , to lord it over gods heritage , and to excommunicate his brethren , as demetrius did in the time of the apostles themselves : but they both found their reprovers . demetrius was chastised by s. iohn for this usurpation , and stephen by s. cyprian , and this also was approv'd by s. austin . we conclude this particular with the words of s. gregory bishop of rome , who because the patriarch of constantinople called himself universal bishop , said , it was a proud title , prophane , sacrilegious , and antichristian : and therefore he little thought that his successors in the same see should so fiercely challenge that antichristian title ; much less did the then bishop of rome in those ages challenge it as their own peculiar ; for they had no mind to be , or to be esteemed antichristian . romano pontifici oblatum est , sed nullus unquam eorum hoc singularitatis nomen assump sit . his predecessors ( it seems ) had been tempted with an offer of that title , but none of them ever assumed that name of singularity , as being against the law of the gospel and the canons of the church . now this being a matter of which christ spake not one word to saint peter , if it be a matter of faith and salvation , as it is now pretended , it is not imaginable he would have been so perfectly silent . but though he was silent of any intention to do this , yet s. pau● was not silent that christ did otherwise ; for he hath set in his church primùm apostolos ; first of all , apostles ; not first s. peter and secondarily apostles ; but all the apostles were first . it is also evident that s : peter did not carry himself so as to give the least overture or umbrage to make any one suspect he had any such preheminence ; but he was ( as st. chrysostom truly says ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did all things with the common consent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing by special authority or principality : and if he had any such , it is more than probable that the apostles who survived him , had succeeded him in it , rather than the bishop of rome : and it being certain ( as the bishop of canaries confesses ) that there is in scripture no revelation that the bishop of rome should succeed peter in it , and we being there told that s. peter was at antioch , but never that he was at rome ; it being confessed by some of their own parties , by cardinal cusanus , soto , driedo , canus and segovius , that this succession was not addicted to any particular church , nor that christs institution of this does any other way appear ; that it cannot be proved that the bishop of rome is prince of the church : it being also certain that there was no such thing known in the primitive church , but that the holy fathers both of africa and the east did oppose pope victor and pope stephen , when they began to interpose with a presumptive authority in the affairs of other churches ; and that the bishops of the church did treat with the roman bishop as with a brother , not as their superiour : and that the general council held at chalcedon did give to the bishops of c. p. equal rights and preeminence with the bishops of rome : and that the greek churches are at this day and have been a long time great opponents of this pretension of the bishops of rome : and after all this , since it is certain that christ , who foreknows all things , did also know that t●ere would be great disputes and challenges of this preeminence , did indeed suppress it in his apostles , and said not it should be otherwise in succession , and did not give any command to his church to obey the bishops of rome as his vicars , more than what he commanded concerning all bishops ; it must be certain that it cannot be necessary to salvation to do so , but that it is more than probable tha● 〈◊〉 never intended any such thing , and 〈◊〉 the bishops of rome have to the great prejudice of christendom made a great schism , and usurped a title which is not their due , and challenged an authority to which they have no right , and have set themselves above others who are their equals , and impose an article of faith of their own contriving , and have made great preparation for antichrist , if he ever get into that seat , or be in already , and made it necessary for all of the roman communion to believe and obey him in all things . sect. xi● there are very many more things in which the church of rome hath greatly turn'd aside from the doctrines of scripture , and the practise of the catholick apostolick and primitive church . such are these : the invoc●●●n of saints : the insufficiencie of s●●●●ures without traditions of faith unto salvation : their absolving sinners before they have by canonical penances and the fruits of a good life testified their repentance : their giving leave to simple presbyters by papal dispensation , to give confirmation or chrism : selling masses for ninepences : circumgestation of the eucharist to be ador'd : the dangerous doctrine of the necessity of the priests intention in collating sacraments ; by which device they have put it into the power of the priest to damn whom he please of his own parish : their affirming that the mass is a proper and propitiatory sacrifice for the quick and the dead : private masses , or the lords supper without communion ; which is against the doctrine and practise of the ancient church of rome it self , and contrary to the tradition of the apostles , if we may believe pope calixtus , and is also forbidden under pain of excommunication . peractâ consecratione omnes communicent , qui noluerint ecclesiasticis carere liminibus ; sic autem etiam apostoli statuerunt , & sancta romana tenet ecclesia . when the consecration is finished let all communicate that will not be thrust from the bounds of the church ; for so the apostles appointed , and so the holy church of rome does hold . the same also was decreed by p. soter and p. martin in a council of bishops , and most severely enjoyn'd by the canons of the apostles as they are cited in the canon law. * there are divers others ; but we suppose that those innovations which we have already noted , may be sufficient to verifie this charge of novelty . but we have done this the rather , because the roman emissaries endeavour to prevail amongst the ignorant and prejudicate by boasting of antiquity ; and calling their religion , the old religion and the catholick : so insnaring others by ignorant words in which is no truth ; their religion as it distinguishes from the religion of the church of england and ireland , being neither the old nor the catholick religion ; but new and superinduc'd by arts known to all who with sincerity and diligence have look'd into their pretences . but they have taught every priest that can scarse understand his breviary , ( of which in ireland there are but too many ) and very many of the people , to ask where our religion was before luther ? whereas it appears by the premises , that it is much more easie for us to shew our religion before luther , than for them to shew theirs before trent . and although they can shew too much practise of their religion in the degenerate ages of the church , yet we can and do clearly shew ours in the purest and first ages ; and can and do draw lines pointing to the times and places where the several rooms and stories of their babel was builded , and where polished , and where furnished . but when the keepers of the field slept , and the enemy had sown tares , and they had choak'd the wheat , and almost destroyed it : when the world complain'd of the infinite errors in the church , and being oppressed by a violent power , durst not complain so much as they had cause : and when they who had cause to complain were yet themselves very much abused , and did not complain in all they might ; when divers excellent persons , s. bernard , clemangis , grosthead , marsilius , ocham , alvarus , abbat ioachim , petrarch , savanarola , valla , erasmus , mantuan , gerson , ferus , cassander , andre as fricius , modrevius , hermannus coloniensis , wasseburgius archdeacon of verdun , paulus langius * , staphilus , telesphorus de cusentiâ , doctor talheymius , francis zabarel the cardinal , and pope adrian himself , with many others ; not to reckon wiclef , hus , hierom of prague , the bohemians , and the poor men of lions , whom they call'd hereticks , and confuted with fire and sword ; when almost all christian princes did complain heavily of the corrupt state of the church and of religion , and no remedy could be had , but the very intended remedy made things much worse ; then it was that divers christian kingdoms , and particularly the church of england , tum primùm senio docilis , tua saecula roma erubuit , pudet exacti jam temporis , odit praeteritos foedis cum relligionibus annos . being asham'd of the errors , superstitious , her●●●es and impieties which had deturpated the face of the church ; look'd into the glass of scripture and pure antiquity , and wash'd away those stains with which time , and inadvertency and tyranny had besmear'd her ; and being thus cleans'd and wash'd , is accus'd by the roman parties of novelty , and condemn●d because she refuses to run into the same excess of riot and deordination . but we cannot deserve blame who return to our ancient and first health , by preferring a new cure before an old sore . chap. ii. the church of rome , as it is at this day disordered , teaches doctrines , and uses practises , which are in themselves , or in their true and immediate consequences , direct impieties , and give warranty to a wicked life . sect. i. our first instance is in their doctrines of repentance . for the roman doctors teach , that unless it be by accident , or in respect of some other obligation , a sinner is not bound presently to repent of his sin as soon as he hath committed it . some time or other he must do it , and if he take care so to order his affairs that it be not wholly omitted , but so that it be don● one time or other , he is not by the precept or grace of repentance bound to do more . scotus and his scholars say that a sinner is bound , viz. by the precept of the church , to repent on holy days , especially the great ones . but this is thought too severe by soto and medina , who teach that a sinner is bound to repent but once a year , that is , against easter . these doctors indeed do differ concerning the churches sense ; which according to the best of them is bad enough ; full as bad as it is stated in the charge : but they agree in the worst part of it , viz. that though the church calls upon sinners to repent on holy days , or at easter ; yet that by the law of god they are not tied to so mu●● , but onely to repent in the danger or article of death . this is the express doctrine taught in the church of rome by their famous navar ; and for this he quotes pope adrian and cardinal cajetan , and finally affirms it to be the sense of all men . the same also is taught by reginaldus , saying , it is true , and the opinion of all men , that the time in which a sinner is bound by the commandment of god to be contrite for his sins , is the imminent article of natural or violent death . we shall not need to aggravate this sad story by the addition of other words to the same purpose in a worse degree ; such as those words are of the same reginaldus , there is no precept that a sinner should not persevere in enmity against god. there is no negative precept forbidding such a perseverance . these are the words of this man , but the proper and necessary consequent of that which they all teach , and to which they must consent . for since it is certain that he who hath sinn'd against god and his conscience , is in a state of enmity , we say he therefore o●ght to repent presently , because untill he hath repented he is an enemy to god● this they confess , but they suppo●e it concludes nothing ; for though they consider and confess this , yet they still saying , a man is not bound by gods law to repent till the article of death , do consequently say the same thing that reginaldus does , and that a man is not bound to come out● of that state of enmity till he be in those circumstances that it is very probable if he does not then come out , he must stay in it for ever . it is something worse than this yet that * so●●● says , [ even to resolve to d●fer our repentance , and i● refuse to repent for a certain time , is but a venial sin . ] but * medina says it is none at all . if it be replied to this , that though god hath left it to a sinners liberty to repent when he please , yet the church hath been more severe than god hath been , and ties a sinner to repent , by collate●●l positive laws ; for having bound every one to confess at easter● consequently she hath tied every one to repent at easter , and so , by her laws , can lie in the sin without interruption but twelve moneths or thereabouts ; yet there is a secret in this , which nevertheless themselves have been pleased to discover for the ease of tender consciences , viz. that the church ordains but the means , the exteriour solemnity of it , and is satisfied if you obey her laws by a ritual repentance , but the holiness and the inward repentance , which in charity we should have supposed to have been design'd by the law of festivals , non est id quod per praeceptum de observatione festorum injungitur , is not that which is enjoyned by the church in her law of holy-days . so that still sinners are left to the liberty which they say god gave ; even to satisfie our selves with all the remaining pleasures of that sin for a little while , even during our short mortal life : onely we must be sure to repent at last . we shall not trouble our selves or our charges with con●uting this impious doctrine . for it is evident that this gives countenance and too much warranty to a wicked life ; and that of it self is confutation enough , and is that which we intended to represent . if it be answered , that this is not the doctrine of their church , but of some private doctors ; we must tell you , that , if by the doctrine of their church they mean such things only as are decreed in their councils ; it is to be considered , that but few things are determin'd in their councils ; nothing but articles of belief , and the practise of sacraments relating to publick order● and if they will not be reprov'd for any thing but what we prove to be false i● the articles of their simple belief , the● take a liberty to say and to do wha● they list , and to corrupt all the worl● by their rules of conscience . but , tha● this is also the doctrine of their churc● their own men tell us . communis o●●nium . it is the doctrine of all the men ; so they affirm , as we have cite● their own words above : who also un●dertake to tell us in what sense their church intends to tye sinners to actual repentance ; not as soon as the sin is committed , but at certain seasons , and then also to no more of it , than the external and ritual part . so that if their church be injuriously charg'd , themselves have done it , not we . and besides all this : it is hard to suppose or expect that the innumerable cases of conscience which a whole trade of lawyers and divines amongst them have made , can be entred into the records of councils and publick decrees . in these cases we are to consider , who teaches them ? their gravest doctors , in the face of the sun , under the intuition of authority in the publick conduct of souls , in their allowed sermons , in their books licens'd by a curious and inquisitive authority , not passing from them but by warranty from several hands intrusted to examine them , ne fides ecclesiae aliquid detrimenti patiatur ; that nothing be publish'd but what is consonant to the catholick faith . and therefore these things cannot be esteem'd private opinions * : especially , since if they be , yet they are the private opinions of them all , and that we understand to be publick enough : and are so their doctrine , as what the scribes and pharisees taught their disciples , though the whole church of the jews had not pass'd it into a law . so this is the roman doctrine ; though not the roman law . which difference we desire may be observ'd in many of the following instances , that this objection may no more interpose for an escape , or an excuse . but we shall have occasion again to speak to it , upon new particulars . but this , though it be infinitely intolerable , yet it is but the beginning of sorrows . for the guides of souls in the roman church have prevaricated in all the parts of repentance , most sadly and dangerously . the next things therefore that we shall remark are their doctrines concerning contrition : which when it is genuine and true , that is , a true cordial sorrow for having sinn'd against god ; a sorrow proceeding from the love of god , and conversion to him , and ending in a dereliction of all our sins , and a walking in all righteousness , both the psalms and the prophets , the old testament and the new , the greek fathers and the latin have allowed as sufficient for the pardon of our sins through faith in jesus christ ( as our writers have often prov'd in their sermons and books of conscience ) yet first , the church of rome does not allow it to be of any value , unless it be joyn'd with a desire to confess their sins to a priest ; saying , that a man by contrition is not reconcil'd to god , without their sacramental or ritual penance , actual or votive ; and this is decreed by the council of trent , which thing besides that it is against scripture , and the promises of the gospel , and not only teaches for doctrine the commandments of men , but evacuates the goodness of god by their traditions , and weakens and discourages the best repentance , and prefers repentance towards men , before that which the scripture calls repentance towards god , and faith in our lord iesus christ. but the malignity of this doctrine and its influence it hath on an evil life appears in the other corresponding part of this doctrine . for as contrition without their ritual and sacramental confession will not reconcile us to god : so attrition ( as they call it ) or contrition imperfect , proceeding from fear of damnation , together with their sacrament will reconcile the sinner . contrition without it will not : attrition with it , will reconcile us ; and therefore by this doctrine , which is expresly decreed a● trent , there is no necessity of contrition at all ; and attrition is as good to all intents and purposes of pardon : and a little repentance will prevail as well as the greatest , the imperfect as well as the perfect . so gu●lielmus de rubeo explains this doctrine . he that confesses his sins , grieving but a little , obtains remission of his sins by the sacrament of penance ministred to him by the priest absolving him . so that although god working contrition in a penitent , hath not done his work for him without the priests absolution , in desire at least ; yet if the priest do his part , he hath done the work for the penitent , though god had not wrought that excellent grace of contrition in the penitent . but for the contrition it self ; it is a good word , but of no severity or affrightment by the roman doctrine : one contrition , one act of it , though but little and remiss , can blot out any , even the greatest sin ( always understanding it in the sense of the church , that is in the sacrament of penance ) saith cardinal tolet. a certain little inward grief of mind is requir'd to the perfection of repentance , said maldonat . and to contrition a grief in general for all our sins is sufficient ; but it is not necessary to grieve for any one sin more than another , said franciscus de victoriâ . the greatest sin and the smallest , as to this , are all alike ; and as for the contrition it self , any intension or degr●e whatsoever , in any instant whatsoever , is sufficient to obtain mercy and remission , said the same author . now let this be added to the former , and the sequel is this , that if a man live a wicked life for threescore or ●ourscore years together , yet if in the article of his death , sooner than which god hath not commanded him to repent , he be a little sorrowful for his sins , then resolving for the present that he will do so no more ; and though this sorrow hath in it no love of god , but onely a fear of hell , and a hope that god will pardon him , this , if the priest absolves him , does instantly pass him into a state of salvation . the priest with two fingers and a thumb can do his work for him ; onely he must be greatly dispos'd and prepar'd to receive it : greatly , we say , according to the sense of the roman church ; for he must be attrite , or it were better if he were contrite ; one act of grief , a little one , and that not for one sin more than another , and this at the end of a long wicked life , at the time of our death , will make all sure . upon these terms , it is a wonder that all wicked men in the world are not papists ; where they may live so merrily , and die so securely , and are out of all danger , unless peradventure they die very suddenly , which because so very few do , the venture is esteem'd nothing , and it is a thousand to one on the sinners side . sect. ii. we know it will be said , that the roman church enjoyns confession , and imposes penances , and these are a great restraint to sinners , and gather up what was scattered before . the reply is easie , but it is very sad . for , 1. for confession : it is true , to them who are not us'd to it , as it is at the first time , and for that once it is as troublesom as for a bashful man to speak orations in publick : but where it is so perpetual and universal , and done by companies and crouds , at a solemn set time , and when it may be done to any one besides the parish-priest , to a friar that begs , or to a monk in his dorter , done in the ear , it may be , to a person that hath done worse , and therefore hath no awe upon me , but what his order imprints , and his viciousness takes off ; when we see women and boys , princes and prelates do the same every day : and as oftentimes they are never the better , so they are not at all asham'd ; but men look upon it as a certain cure , like pulling off a mans clothes to go and wash in a river , and make it by use and habit , by confidence and custom , to be no certain pain , and the women blush or smile , weep or are unmov'd , as it happens under their veil , and the men under the boldness of their sex : when we see that men and women confess to day , and sin to morrow , and are not affrighted from their sin the more for it ; because they know the worst of it , and have felt it often , and believe to be eas'd by it , certain it is that a little reason , and a little observation will suffice to conclude , that this practise of confession hath in it no affrightment , not so much as the horrour of the sin it self hath to the conscience . for they who commit sins confidently , will with less regret ( it may be ) confess it in this manner , where it is the fashion for every one to do it . and when all the world observes how loosly the italians , spaniards and french do live in their carnivals , giving to themselves all liberty and license to do the vilest things at that time , not onely because they are for a while● to take their leave of them , but because they are ( as they suppose ) to be so soon eas'd of their crimes by confession , and the circular and never-failing hand of the priest ; they will have no reason to admire the severity of confession , which as it was most certainly intended as a deletory of sin , and might do its first intention , if it were equally manag'd ; so now certainly it gives confidence to many men to sin , and to most men to neglect the greater and more effective parts of essential repentance . we shall not need to observe how confession is made a minister of state , a pick-lock of secrets , a spy upon families , a searcher of inclinations , a betraying to temptations ; for this is wholly by the fault of the men , and not of the doctrine ; but even the doctrine it self , as it is handled in the church of rome , is so far from bringing peace to the troubled consciences , that it intromits more scruples and cases than 〈◊〉 can resolve . for be●ides , that it self is a question , and they have made it dangerous by pretending that it is by divine right and institution , ( for so some of the schoolmen * teach , and the canonists say the contrary , * and that it is onely of humane and positive constitution ) and by this difference in so great a point , have made the whole o●conomy of their repentance , which relies upon the supposed necessity of confession , to fail , or to shake vehemently , and at the best , to be a foundation too uncertain to build the hopes of salvation on it ; besides all this , we say , their rules and doctrines of confession , enjoyn some things that are of themselves dangerous , and lead into temptation . an instance of this is in that which is decreed in the canons of trent , that the penitent must not onely confess every mortal sin which after diligent inquiry he remembers , but even his very sinf●l thoughts in particular , and his secret desires , and every circumstance which changes the kind of the sin , or ( as some add ) does notably increase it : and how this can be safely done , and who is sufficient for these things , and who can tell his circumstances without tempting his confessor , or betraying , and defaming another person , ( which is forbidden ) and in what cases it may be done , or in what cases omitted ; and whether the confession be valid upon infinite other considerations , and whether it be to be repeated in whole or in part , and how often , and how much ? these things are so uncertain , casual and contingent , and so many cases are multiplied upon every one of these , and these so disputed and argued by their greatest doctors , by thomas , and scotus , and all the schoolmen , and by the casuists , that as beatus rhenanus complains , it was truly observed by the famous iohn geilerius , that according to their cases , inquiries and conclusions , it is impossible for any man to make a right confession . so that although the shame of private confession be very tolerable and easie , yet the cases and scruples which they have introduc'd , are neither easie nor tolerable , and though ( as it is now used ) there be but little in it , to restrain sin , yet there is very much danger of increasing it , and of receiving no benefit by it . sect. iii. but then for penances and satisfactions of which they boast so much , as being so great restraints to sin , these as they are publickly handled , are nothing but words and ineffective sounds . for , first , if we consider what the penances themselves are which are enjoyn'd ; they are reduced from the ancient canonical penances to private and arbitrary , from years to hours , from great severity to gentleness and flattery , from fasting and publick shame to the saying over their beads , from cordial to ritual , from smart to money , from heartiness and earnest to pageantry and theatrical images of penance ; and if some confessours happen to be severe , there are ways enough to be eased . for the penitent may have leave to go to a gentler , or he may get commutations , or he may get somebody else * to do them for him : and if his penances be never so great , or never so little , yet it may be all supplied by indulgencies ; of which there are such store in the lateran at rome , that as pope boniface said , no man is able to number them ; yet he confirm'd them all . in the church of sancta maria de popolo there are for every day in the year two thousand and eight hundred years of pardon , besides fourteen thousand and fourteen carentanes ; which in one year amount to more than a million : all which are confirm'd by the pope paschal i. boniface viii . and gregory ix . in the church of s. vitu● and modestus there are for every day in the year seven thousand years and seven thousand carentanes of pardon , and a pardon of a third part of all our sins besides ; and the price of all this is but praying before an altar in that church . at the sepulcre of christ in venice there is hung up a prayer o● s. augustine , with an indulgence o● fourscore and two thousand years , granted by boniface the viii . ( who was of all the popes the most bountiful of the churches treasure ) and benedict the xi . to him that shall say it , and that for every day toties● quoties . the divine pardon of sica gave a plenary indulgence to every one that being confessed and communicated should pray there in the franciscan church o● sancta maria de gli angeli , and this pardon is abomni poena & culpa . th● english of that we easily understand , but the meaning of it we do not , because they will not own that these indulgences do profit any one whose guilt is not taken away by the sacrament of penance . but this is not the onely snare in which they have inextricably entangled themselves : but be it as they please for this ; whatever it was it was since enlarged by sixtus iv. and sixtus v. to all that shall wear s. francis cord. the saying a few pater nosters and ave's before a privileg'd altar can in innumerable places procure vast portions of this treasure ; and to deliver a soul out of purgatory , whom they list , is promised to many upon easie terms , even to the saying of their beads over with an appendent medal of the popes benediction . every priest at his third or fourth mass is ●s sure ( as may be ) to deliver the souls of his parents : and a thousand more such stories as these are to be seen every where and every day . once for all : there was a book printed at paris by francis regnault● a. d. 1536. may 25. called the hours of the most blessed virgin mary , according to the use of sarum ; in which for the saying three short prayers written in rome in a place called the chapel of the holy cross of seven romans , are promised fourscore and ten thousand years of pardon of deadly sin . now the meaning of these things is very plain . by these devices they serve themselves , and they do not serve god. they serve themselves by this doctrine : for they teach that wha● penance is ordinarily imposed , doe● not take away all the punishment th●● is due ; for they do not impose wh●● was anciently enjoyn'd by the penite●tial canons , but some little thing i●stead of it : and it may be , that wha● was anciently enjoyned by the penite●tial canons , is not so much as go● will exact , ( for they suppose that 〈◊〉 will forgive nothing but the guilt a●● the eternity ; but he will exact all th●● can be demanded on this side hell , 〈◊〉 to the last farthing he must be 〈◊〉 some way or other , even when the 〈◊〉 is taken away ) but therefore to prevent any failing that way , they have given indulgences enough to take off what was due by the old canons , and what may be due by the severity of god ; and if these fail , they may have recourse to the priests , and they by their masses can make supply : so that their disciples are well , and the want of ancient discipline shall do them no hurt . but then how little they serve gods end by treating the sinner so gently , will be very evident . for by this means they have found out a way , that though it may be god will be more severe than the old penitential canons ; and although these canons were much more severe than men are now willing to suffer , yet neither for the one or the other shall they need to be troubled : they have found out an easier way to go to heaven than so . an indulgence will be no great charge , but that will ●ake off all the supernumerary penan●es which ought to have been impo●ed by the ancient discipline of the church , and may be required by god. a little alms to a priest , a small oblation to a church , a pilgrimage to the image or reliques of a saint , wearing s. francis cord , saying over the beads with an hallowed appendent , entering into a fraternity , praying at a privileg'd altar , leaving a legacy for a soul-mass , visiting a privileg'd cemetery , and twenty other devices will secure the sinner from suffering punishment here or hereafter , more than his friendly priest is pleased gently to impose . to them that ask , what should any one need to get so many hundred thousand years of pardon , as are ready to be had upon very easie terms ? they answer as before ; that whereas it may be for perjury the ancient canons enjoyned penance all their life ; that will be supposed to be twenty or forty years , or suppose an hundred ; if the man have been perjur'd a thousand times , and committed adultery so often , and done innumerable other sins , for every one of which he deserves to suffer forty years penance , and how much more in the account of god he deserves , he knows not ; if he be attrite , and confess'd so that the guilt is taken away , yet as much temporal punishment remains due as is not paid here : but the indulgences of the church will take off so much as it comes to , even of all that would be suffer'd in purgatory . now it is true , that purgatory ( at least as is believ'd ) cannot last a hundred thousand years ; but yet god may by the acerbity of the flames in twenty years equal the canonical penances of twenty thousand years : to prevent which , these indulgences of so many thousand years are devised . a wise and thrifty invention sure , and well contriv'd , and rightly applotted according to every mans need , and according as they suspect his bill shall amount to . this strange invention , as strange as it is , will be own'd , for this is the account of it which we find in bellarmine : and although gerson and domini●us à soto are asham'd of these prodigious indulgences , and suppose that the popes quaestuaries did procure them , yet it must not be so disown'd ; truth is truth , and it is notoriously so ; and therefore a reason must be found out for it , and this is it which we have accounted . but the use we make of it is this ; that since they have declar'd , that when sins are pardon'd so easily , yet the punishment remains so very great , and that so much must be suffered here or in purgatory ; it is strange that they should not onely in effect pretend to shew more mercy than god does , or the primitive church did ; but that they should directly lay aside the primitive discipline , and while they declaim against their adversaries for saying they are not necessary , yet at the same time they should devise tricks to take them quite away , so that neither penances shall much smart here , nor purgatory ( which is a device to make men be mulata's , as the spaniard calls , half christians , a device to make a man go to heaven and to hell too ) shall not torment them hereafter . however it be , yet things are so ordered , that the noise of penances need not trouble the greatest criminal , unless he be so unfortunate as to live in no countrey and near no church , and without priest , or friend , or money , or notice of any thing that is so loudly talk'd of in christendom . if he be , he hath no help but one ; he must live a holy and a severe life , which is the only great calamity which they are commanded to suffer in the church of england : but if he be not , the case is plain , he may by these doctrines take his ease . sect. iv. we doubt not but they who understand the proper sequel of these things , will not wonder that the church of rome should have a numerous company of pro●elytes , made up of such as the beginnings of davids army were . but that we may undeceive them also , for to their souls we intend charity and relief by this address , we have thought fit to adde one consideration more , and that is , that it is not fit that they should trust to this , or any thing of this , not onely because there is no foundation of truth in these new devices , but because even the roman doctors themselves , when they are pinch'd with an objection , let their hold go , and to escape do in remarkable measures destroy their own new building . the case is this : to them who say , that if there were truth in these pretensions , then all these , and the many millions of indulgences more , and the many other ways of releasing souls out of purgatory , the innumerable masses said every day , the power of the keys so largely imploy'd , would in a short time have emptied purgatory of all her sad inhabitants , or it may be very few would go thither , and they that unfortunately do , cannot stay long ; and consequently , besides that this great softness and easiness of procedure would give confidence to the greatest sinners , and the hopes of purgatory would destroy the fears of hell , and the certainty of doing well enough in an imperfect life , would make men careless of the more excellent : besides these things , there will need no continuation of pensions to pray for persons dead many years ago : to them , i say , who talk to them at this rate , they have enough to answer . deceive not your selves , there are more things to be reckon'd for than so . for when you have deserved great punishments for great sins , and the guilt is taken off by absolution , and ( you suppose ) the punishment by indulgences or the satisfaction of others ; it may be so , and it may be not so . for 1. it is according as your indulgence is . suppose it for forty years , or it may be an hundred , or a thousand , ( and that is a great matter ) yet peradventure according to the old penitential rate you have deserved the penance of forty thousand years ; or at least you may have done so by the more severe account of god : if the penance of forty years be taken off by your indulgence , it does as much of the work as was promised or intended ; but you can feel little ease , if still there remains due the penance of threescore thousand years . no man can tell the difference when what remains shall be so great as to surmount all the evils of this life ; and the abatement may be accounted by pen and ink , but will signifie little in the perception : it is like the casting out of a devil out of a miserable demoniack , when there still remains fifty more as bad as he that went away ; the man will hardly find how much he is advanced in his c●●e . but 2. you have with much labour and some charge purchased to your self so many quadragenes or lents of pardon ; that is , you have bought off the penances of so many times forty days . it is well ; but were you well advis'd ? it may be your quadragenes are not carenes , that is , are not a quitting the severest penances of fasting so long in bread and water : for there is great difference in the manner of keeping a penitential lent , and it may be you have purchased but some lighter thing ; and then if your demerit arise to so many carenes , and you purchased but mere quadragenes , without a minute and table of particulars , you may stay longer in purgatory than you expected . 3. but therefore your best way is to get a plenary indulgence ; and that may be had on reasonable terms : but take heed you do not think your self secure , for a plenary indulgence does not do all that it may be you require ; for there is an indulgence more full , and another most full , and it is not agreed upon among the doctors whether a plenary indulgence is to be extended beyond the taking off those penances which were actually enjoyned by the confessor , or how far they go further . and they that read turrecremata , navar , cordubensis , fabius incarnatus , petrus de soto , armilla aurea , aquinas , tolet , cajetan , in their several accounts of indulgences , will soon perceive that all this is but a handful of smoke , when you hold it , you hold it not . 4. but further yet ; all indulgences are granted upon some inducement , and are not ex mero motu , or acts of mere grace without cause ; and if the cause be not reasonable , they are invalid : and whether the cause be sufficient will be very hard to judge . and if there be for the indulgence , yet if there be not a reasonable cause for the quantity of the indulgence , you cannot tell how much you get : and the preachers of indulgences ought not to declare how valid they are assertivè , that is , by any confidence ; but opinativè or recitativè , they can onely tell what is said , or what is their own opinion . 5. when this difficuly is passed over , yet it may be the person is not capable of them ; for if he be not in the state of grace all is nothing ; and if he be , yet if he does not perform the condition of the indulgence actually ; his mere endeavour or good desire is nothing . and when the conditions are actually done , it must be enquired whether in the time of doing them you were in charity ; whether you be so at least in the last day of finishing them : it is good to be certain in this , lest all evaporate and come to nothing . but yet suppose this too , though the work you are to do as the condition of the indulgence , be done so well that you lose not all the indulgence , yet for every degree of imperfection in that work you will lose a part of the indulgence , and then it will be hard to tell whether you get half so much as you propounded to your self . but here pope adrian troubles the whole affair again : for if the indulgence be onely given according to the worthiness of the work done , then that will avail of it self without any grant from the church ; and then it is hugely questionable whether the popes authority be of any use in this whole matter . 6. but there is yet a greater heap of dangers and uncertainties ; for you must be sure of the authority of him that gives the indulgence , and in this there are many doubtful questions ; but when they are over , yet it is worth inquiry , ( for some doctors are fearful in this point ) whether the intromission of venial sins , without which no man lives , does hinder the fruit of the indulgence ; for if it does , all the cost is lost . 7. when an indulgence is given , put case to abide forty days on certain conditions , whether these forty days are to be taken collectively or distributively ; for , because it is confessed that the matter of indulgences is res odibilis , an hateful and an odious matter , it is not to be understood in the sense of favour , but of greatest severity ; and therefore it is good to know before-hand what to trust to , to inquire how the bull is penn'd , and what sense of law every word does bear ; for it may be any good mans case . if an indulgence be granted to a place for so many days in every year , it were fit you inquire for how many years that will la●t ; for some doctors say , that if a definite number of years be not set down , it is intended to last but twenty years . and therefore it is good to be wise early . 8. but it is yet of greater consideration : if you take out a bull of indulgence , relating to the article of death , in case you recover that sickness in which you thought you should use it , you must consider , whether you must not take out a new one for the next fit of sickness ; or will the first● which stood for nothing , keep cold , and without any sensible errour serve when you shall indeed die ? 9. you must also inquire and be rightly inform'd , whether an indulgence granted upon a certain festival will be valid if the day be chang'd , ( as they were all at once by the gregorian calendar ) or if you go into another countrey where the feast is not kept the same day , as it happens in movable feasts , and on s. bartholomews-day , and some others . 10. when your lawyers have told you their opinion of all these questions , and given it under their hands , it will concern you to inquire yet further , whether a succeeding pope have not or cannot revoke an indulgence granted by his predecessor ; for this is often done in matters of favour and privileges ; and the german princes complain'd sadly of it ; and it was complain'd in the council of lions , that martin the legate of pope innocent the viii . revok'd and dissipated all former grants : and it is an old rule , papa nunquam sibi ligat manus , the pope never binds his own hands . but here some caution would do well . 11. it is worth inquiry , whether in the year of jubilee all other indulgences be suspended ; for though some think● they are not , yet navar and emanuel s à affirm that they are ; and if they chance to say true , ( for no man knows whether they do or no ) you may be at a loss that way . and when all this is done , yet 12. your indulgences will be of no avail to you in reserved cases , which are very many . a great many more very fine scruples might be mov'd , and are so ; and therefore when you have gotten all the security you can by these , you are not sa●e at all . ●ut therefore be sure still to get masses to be said . so that now the great objection is answered ; you need not fear that saying masses will ever be made unnecessary by the multitude of indulgences : the priest must still be imployed and entertained in subsidium , since there are so many ways of making the indulgence good for nothing : and as for the fear of emptying purgatory by the free and liberal use of the keys , it is very needless ; because the pope cannot evacuate * purgatory , or give so many indulgences as to take out all souls from thence : and therefore if the popes , and the bishops , and the legates , have been already too free , it may be there is so much in arrear , that the treasure of the church is spent , or the church is in debt for souls ; or else , though the treasure be inexhaustible , yet so much of her treasure ought not to be made use of , and therefore it may be that your souls shall be post-pon'd , and must stay and take its turn god knows when . and therefore we cannot but commend the prudence of cardinal albernotius , who by his last will took order for fifty thousand masses to be said for his soul ; for he was a wise man , and lov'd to make all as sure as he could . but then to apply this to the consciences of the poor people of the roman communion . here is a great deal of treasure of the church pretended , and a great many favours granted , and much ease promised , and the wealth of the church boasted of , and the peoples money gotten ; and that this may be a perpetual spring , it is clear amongst their own writers , that you are not sure of any good by all that is past , but you must get more security , or this may be nothing . but how easie were it for you now to conclude , that all this is but a meer cozenage , an art to get money ? but that 's but the least of the evil , it is a certain way to deceive souls . for since there are so many thousands that trust to these things , and yet in the confession of your own writers there are so many fallibilities in the whole , and in every parr , why will you suffer your selves so weakly and vainly to be cozen'd out of your souls with promises that signifie nothing , and words without vertue , and treasures that make no man rich , and indulgences that give confidence to sin , but no ease to the pains which follow ? besides all this , it is very considerable , that this whole affair is a state of temptation ; for they that have so many ways to escape , will not be so careful of the main stake , as the interest of it requires . he that hopes to be relieved by many others , will be tempted to neglect himself : there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unum necessarium , even that we work out our own salvation with fear and trembling . a little wisdom , and an easie observation were enough to make all men that love themselves , wisely to abstain from such diet which does not nourish , but fills the stomach with wind and imagination . but to return to the main inquiry . we desire that it be considered , how dangerously good life is undermined , by the propositions collaterally taught by their great doctors , in this matter of indulgences ; besides the main and direct danger and deception . 1. venial sins preceding or following the work enjoyn'd for getting indulgences , hinder not their fruit : but if they intervene in the time of doing them , then they hinder . by this proposition there is infinite uncertainty concerning the value of any indulgence ; for if venial sins be daily incursions , who can say that he is one day clean from them ? and if he be not , he hath paid his price for that which profits not , and he is made to relie upon that which will not support him . but though this being taught , doth evacuate the indulgence , yet it is not taught to prevent the sin ; for before and after , if you commit venial sins , there is no great matter in it : the inconvenience is not great , and the remedy is easie ; you are told of your security as to this point before hand . 2. pope adrian taught a worse matter . he that will obtain indulgence for another , if he does perform the work enjoyn'd , though himself be in deadly sin , yet for the other he prevails : as if a man could do more for another than he can do for himself ; or as if god would regard the prayers of a vile and a wicked person when he intercedes for another , and at the same time , if he prays for himself , his prayer is an abomination . god first is intreated for our selves , and when we are more excellent persons , admits us to intercede , and we shall prevail for others ; but that a wicked person who is under actual guilt , and oblig'd himself to suffer all punishment , can ease and take off the punishment due to others by any externally good work done ungratiously , is a piece of new divinity without colour of reason or religion . others in this are something less scandalous ; and affirm , that though it be not necessary that when the indulgence is granted the man should be in the state of grace , yet it is necessary that at some time or other he should be ; at any time ( it seems ) it will serve . for thus they turn divinity and the care of souls into mathematicks and clockwork , and dispute minutes and periods with god , and are careful to tell their people how much liberty they may take , and how far they may venture , lest they should lose any thing of their sins pleasure , which they can possibly enjoy , and yet have hopes of being sav'd at last . 3. but there is worse yet . if a man willingly commits a sin in hope and expectation of a iubilee , and of the indulgences afterwards to be granted , he does not lose the indulgence , but shall receive it : which is expresly affirm'd by navar a , and antonius cordubensis b , and bellarmine c , though he asks the question , denies it not . by which it is evident that the roman doctrines and divinity teach contrary to gods way ; who is most of all angry with them that turn his grace into wantonness , and sin , that grace may abound . 4. if any man by reason of poverty , cannot give the prescrib'd alms , he cannot receive the indulgence . now since it is sufficiently known , that in all or most of the indulgences a clause is sure to be included , that something be offered to the church , to the altar , to a religious house , &c. the consequent of this will be soon seen , that indulgences are made for the rich , and the treasures of the church are to be dispensed to them that have treasures of their own , for habenti dabitur . but then god help the poor ; for them purgatory is prepar'd , and they must burn : for the rich it is pretended , but the smell of fire will not pass upon them . from these premises we suppose it but too evident , that the roman doctors prevaricate in the whole doctrine of repentance , which indeed in christ jesus is the whole oeconomy of justification and salvation ; it is the hopes and staff of all the world , the remedy of all evils past , present , and to come . and if our physick be poison'd , if our staff be broken , if our hopes make us asham'd , how shall we appear before christ at his coming ? but we say , that in all the parts of it their doctrine is infinitely dangerous . 1. contrition is sufficient if it be but one little act , and that in the very article of death ; and before that time it is not necessary by the law of god , nay it is indeed sufficient ; but it is also insufficient , for without confession in act or desire it suffices not . and though it be thus insufficiently sufficient , yet it is not necessary : for attrition is also sufficient , if a priest can be had , and then any little grief proceeding out of the fear of hell will do it , if the priest do but absolve . 2. confession might be made of excellent use , and is so among the pious children of the church of england ; but by the doctrines and practises in the church of rome it is made , not the remedy of sins by proper energy , but the excuse , the alleviation , the confidence , the ritual , external and sacramental remedy , and serves instead of the labours of a holy and a regular life ; and yet is so intangled with innumerable and inextricable cases of conscience , orders , humane prescripts , and great and little artifices , that scruples are more increased than sins are lessened . 3. for satisfactions and penances , which , if they were rightly order'd , and made instrumental to kill the desires of sin , or to punish the criminal , or were properly the fruits of repentance , that is , parts of a holy life , good works done in charity , and the habitual permanent grace of god , were so prevailing , as they do the work of god ; yet when they are taken away , not onely by the declension of primitive discipline , but by new doctrines and indulgences , regular and offer'd commutations for money , and superstitious practises , which are sins themselves , and increase the numbers and weights of the account , there is a great way made for the destruction of souls , and the discountenancing the necessity of holy life ; but nothing for the advantage of holiness , or the becoming like to god. and now at last for a cover to this dish , we have thought fit to mind the world , and to give caution to all that mean to live godly in christ iesus , to what an infinite scandal and impiety this affair hath risen in the church of of rome , we mean in the instance of their taxa camerae , seu cancellariae apostolicae , the tax of the apostolical chamber or chancery ; a book publickly printed , and expos'd to common sale ; of which their own esp●ncaeus gives this account , that it is a book in which a man may learn more wickedness , than in all the summaries of vices published in the world : and yet to them that will pay for it , there is to many given a license , to all an absolution for the greatest and most horrid sins . there is a price set down for his absolution that hath kill'd his father or his mother , brother , sister , or wife , or that hath lien with his sister or his mother . we desire all good christians to excuse us for naming such horrid things ; nomina sunt ipso penè timenda sono . but the licenses are printed at paris in the year 1500. by tossan denis . pope innocent the viii . either was author or inlarger of these rules of this chancery-tax , and there are glosses upon them , in which the scholiast himself who made them affirms , that he must for that time conceal some things to avoid scandal . but how far this impiety proceeded , and how little regard there is in it to piety , or the good of souls , is visible that which augustinus de ancona teaches , [ that the pope ought not to give indulgences to them who have a desire of giving money , but cannot as to them who actually give . and whereas it may be objected , that then poor mens souls are in a worse condition than the rich ; he answers , that as to the remission of the punishment acquir'd by the indulgence , in such a case it is not inconvenient that the rich should be in a better condition than the poor . ] for in that manner do they imitate god , who is no respecter of persons . sect. vi. these observations we conceive to be sufficient to deter every well meaning person from running into , or abiding in such temptations . every false proposition that leads to impiety , is a stock and fountain of temptations ; and these which we have reckon'd in the matter of repentance , having influence upon the whole life , are yet much greater , by corrupting the whole mass of wisdom and spiritual propositions . there are indeed many others . we shall name some of them , but shall not need much to insist on them . such as are , 1. that one man may satisfie for another * . it is the general doctrine of their church : the divines and lawyers consent in it , and publikely own it : the effect of which is this , that some are made rich by it , and some are careless ; but qui non solvit in aere , luat in corpore , is a canonical rule ; and though it was spoken in the matter of publick penances , and so relates to the exterior court , yet it is also practis'd and avowed in satisfactions or penances relating to the inward court of conscience , and penance sacramental ; and the rich man is made negligent in his duty , and is whip'd upon another mans back , and his purse onely is the penitent ; and which is worst of all , here is a pretence of doing that , which is too neer blasphemy but to say . for by this doctrine , it is not to be said of christ alone , that he was wounded for our transgressions , that he onely satisfied for our sins ; for in the church of rome it is done frequently , and pretended daily , that by another mans stripes we are healed . 2. they teach , that a habit of sin , is not a sin , distinct from those former actions by which the habit was contracted . the secret intention of which proposition , and the malignity of it , consists in this , that it is not necessary for a man to repent speedily ; and a man is not bound by repentance to interrupt the procedure of his impiety , or to repent of his habit , but of the single acts that went before it . for as for those that come after , they are excus'd , if they be produc'd by a strong habit ; and the greater the habit the less is the sin : but then as the repentance need not for that reason , be hasty and presently ; so because it is onely to be of single acts , the repentance it self need not be habitual , but it may be done in an instant ; whereas to mortifie a habit of sin ( which is the true and proper repentance ) there is requir'd a longer time , and a procedure in the methods of a holy life . by this , and such like propositions , and careless sentences , they have brought it to that pass , that they reckon a single act of contrition , at any time to be sufficient to take away the wickedness of a long life . now that this is the avowed doctrine of the roman guides of souls , will sufficiently appear in the writings of their chiefe●t , of which no learned man can be ignorant . the thing was of late openly and professedly disputed against us , and will not be denied . and that this doctrine is infinitely destructive of the necessity of a good life , cannot be doubted of , when themselves do own the proper consequents of it , even the unnecessariness of present repentance , or before the danger of death ; of which we have already given accounts . but the reason why we remark it here , is that which we now mention'd , because that by the doctrine of vitious habits , having in them no malignity or sin but what is in the single preceding acts , there is an excuse made for millions of sins : for if by an evil habit the sinner is not made worse , and more hated by god , and his sinful acts made not onely more , but more criminal ; it will follow , that the sins are very much lessened : for they being not so voluntary in their exercise and distinct emanation , are not in present so malicious ; and therefore he that hath gotten a habit of drunkenness or swearing , sins less in every act of drunkenness , or profane oath , than he that acts them seldom , because by his habit he is more inclin'd , and his sins are almost natural , & less considered , less chosen , and not disputed against ; but pass by inadve●tency , and an untroubled consent , easily and promptly , and almost naturally from that principle : so that by this means , and in such cases when things are come to this pass , they have gotten an imperfect warrant to sin a great deal , and a great while , without any new great inconvenience : which evil state of things ought to be infinitely avoided by all christians that would be sav'd by all means ; and therefore all such teachers , and all such doctrines , are carefully to be declin'd , who give so much easiness , not onely to the remedies , but to the sins themselves , but of this , we hope it may be sufficient to have given this short warning . 3. the distinction of mortal and venial sins , as it is taught in the church of rome , is a great cause of wickedness , and careless conversation . for although we do with all the ancient doctors admit of the distinction of sins mortal and venial ; yet we also teach , that in their own nature , and in the rigor of the divine justice , every sin is damnable , and deserves gods anger , and that in the unregenerate they are so accounted , and that in hell the damned suffer for small and great in a common mass of torment ; yet by the divine mercy and compassion , the smaller sins which come by surprize , or by invincible ignorance , or inadvertency , or unavoidable infirmity , shall not be imputed to those who love god , and delight not in the smallest sin , but use caution and prayers , watchfulness and remedies against them . but if any man delights in small sins , and heaps them into numbers , and by deliberation or licentiousness they grow numerous , or are in any sense chosen , or taken in by contempt of the divine law , they do put us from the favour of god , and will pass into severe accounts . and though sins are greater or less by comparison to each other , yet the smallest is a burthen too great for us , without the allowances of the divine mercy . but the church of rome teaches , that there is a whole kind of sins , which are venial in their own nature ; such , which if they were all together , all in the world conjoyn'd , could not equal one mortal sin * , nor destroy charity , nor put us from the favour of god ; such , for which no man can perish , * etiam si nullum pactum esset de remissione , though gods merciful covenant of pardon did not intervene . and whereas christ said , of every idle word a man shall speak , he shall give account at the day of judgement ; and , by your words ye shall be justified ; and , by your words ye shall be condemned : bellarmine expresly affirms , it is not intelligible , how an idle word should in its own nature be worthy of the eternal wrath of god , and eternal flames . many other desperate words are spoken by the roman doctors in this question , which we love not to aggravate , because the main thing is acknowledged by them all . but now we appeal to the reason and consciences of all men , whether this doctrine of sins venial in their own nature , be not greatly destructive to a holy life ? when it is plain , that they give rest to mens consciences for one whole kind of sins ; for such , which because they occur every day , in a very short time ( if they be not interrupted by the grace of repentance ) will swell to a prodigious heap . but concerning these we are bidden to be quiet ; for we are told , that all the heaps of these in the world cannot put us out of gods favour . add to this , that it being in thousands of cases , impossible to tell which are , and which are not venial in their own nature , and in their appendent circumstances , either the people are cozen'd by this doctrine into an useless confidence ; and for all this talking in their schools , they must nevertheless do to venial sins , as they do to mortal , that is , mortifie them , fight against them , repent speedily of them , and keep them from running into mischief ; and then all their kind doctrines in this article , signifie no comfort or ease , but all danger and difficulty , and useless dispute ; or else , if really they mean , that this easiness of opinion be made use of , then the danger is imminent , and carelesness is introduc'd , and licentiousness in all little things is easily indulg'd ; and mens souls are daily lessen'd without repair , and kept from growing towards christian perfection , and from destroying the whole body of sin ; and in short , despising little things , they perish by little and little . ●his doctrine also is worse yet in the handling . for it hath infinite influence to the disparagement of holy life , not only by the uncertain , but as it must frequently happen , by the false determination of innumerable cases of conscience . for it is a great matter both in the doing and the thing done , both in the caution and the repentance , whether such an action be a venial or a mortal sin . if it chance to be mortal , and your confessor says it is venial , your soul is betrayed . and it is but a chance what they say in most cases ; for they call what they please venial , and they have no certain rule to answer by ; which appears too sadly in their innumerable differences which is amongst all their casuists in saying what is , and what is not mortal ; and of this there needs no greater proof than the reading the little summaries made by their most leading guides of consciences , navar , cajetane , tolet , emanuel sà , and others ; where one says such a thing is mortal , and two say it is venial . and lest any man should say or think , this is no great matter , we desire that it be considered that in venial sins there may be very much phantastick pleasure , and they that retain them do believe so , for they suppose the pleasure is great enough to outweigh the intolerable pains of purgatory ; and that it is more eligible to be in hell a while , than to cross their appetites in such small things . and however it happen in this particular , yet because the doctors differ so infinitely and irreconcileably , in saying what is , and what is not venial , whoever shall trust to their doctrine , saying that such a sin is venial ; and to their doctrine , that says it does not exclude from gods favour , may by these two propositions be damned before he is aware . we omit to insist upon their express contradicting the words of our blessed saviour , who taught his church expresly , that we must work in the day time ; for the night cometh , and no man worketh : let this be as true as it can in the matter of repentance and mortification , and working out our pardon for mortal sins ; yet it is not true in venial sins , if we may believe their great * s. thomas , whom also bellarmine * follows in it ; for he affirms , that by the acts of love and patience in purgatory , venial sins are remitted ; and that the acceptation of those punishments , proceeding out of charity , is a virtual kind of penance . but in this particular we follow not . s. thomas nor bellarmine in the church of england and ireland ; for we believe in jesus christ , and follow him : if men give themselves liberty as long as they are alive to commit one whole kind of sins , and hope to work it out after death by acts of charity and repentance , which they would not do in their life time ; either they must take a course to sentence the words of christ as savouring of heresie , or else they will find themselves to have been at first deceiv'd in their proposition , and at last in their expectation . their faith hath fail'd them here , and hereafter they will be asham'd of their hope . sect. vii . there is a proposition , which indeed is new , but is now the general doctrine of the leading men in the church of rome ; and it is the foundation on which their doctors of conscience relie , in their decision of all cases in which there is a doubt or question made by themselves ; and that is , that if an opinion or speculation be probable , it may in practise be safely followed : and if it be enquir'd , what is sufficient to make an opinion probable ; the answer is easie , sufficit opinio alicujus gravis doctoris aut bonorum exemplum : the opinion of any one grave doctor is sufficient to make a matter probable ; nay , the example and practise of good men , that is , men who are so reputed ; if they have done it , you may do so too , and be safe . this is the great rule of their cases of conscience . and now we ought not to be press'd with any ones saying , that such an opinion is but the private opinion of one or more of their doctors . for although in matters of faith this be not sufficient , to impute a doctrine to a whole church , which is but the private opinion of one or more ; yet because we are now speaking of the infinite danger of souls in that communion , and the horrid propositions by which their disciples are conducted , to the disparagement of good life , it is sufficient to allege the publike and allowed sayings of their doctors ; because these sayings are their rule of living : and because the particular rules of conscience , use not to be decreed in councils , we must derive them from the places where they grow , and where they are to be found . but besides , you will say , that this is but the private opinion of some doctors ; and what then ? therefore it is not to be called the doctrine of the roman church . true , we do not say , it is an article of their faith , but , a rule of manners : this is not indeed in any publike decree ; but we say , that although it be not , yet neither is the contrary . and if it be but a private opinion , yet , is it safe to follow it , or is it not safe ? for that 's the question , and therein is the danger . if it be safe , then this is their rule , a private opinion of any one grave doctor may be safely followed in the questions of vertue and vice. but if it be not safe to follow it , and that this does not make an opinion probable , or the practise safe ; who says so ? does the church ? no ; does dr. cajus ? or dr. sempronius say so ? yes : but these are not safe to follow ; for they are but private doctors : or if it be safe to follow them , though they be no more , and the opinion no more but probable , then i may take the other side , and choose which i will , and do what i list in most cases , and yet be safe by the doctrine of the roman casuists ; which is the great line , and general measure of most mens lives ; and that is it which we complain of . and we have reason ; for they suffer their casuists to determine all cases , severely and gently , strictly and loosly ; that so they may entertain all spirits , and please all dispositions , and govern them by their own inclinations , and as they list to be governed ; by what may please them , not by that which profits them ; that none may go away scandaliz'd or griev'd from their penitential chairs . but upon this account , it is a sad reckoning which can be made concerning souls in the church of rome . suppose one great doctor amongst them ( as many of them do ) shall say , it is lawful to kill a king whom the pope declares heretick . by the doctrine of probability here is his warranty . and though the church do not declare that doctrine ; that is , the church doth not make it certain in speculation , yet it may be safely done in practise : here is enough to give peace of conscience to him that does it . nay , if the contrary be more safe , yet if the other be but probable by reason or authority , you may do the less safe , and refuse what is more . for that also is the opinion of some grave doctors * : if one doctor says , it is safe to swear a thing as of our knowledge , which we do not know , but believe it is so , it is therefore probable that it is lawful to swear it , because a grave doctor says it , & then it is safe enough to do so . and upon this account , who could find fault with pope constantine the iv. who when he was accus'd in the lateran council for holding the see apostolick when he was not in orders , justified himself by the example of sergius bishop of ravenna , and stephen bishop of naples . here was exemplum bonorum , honest men had done so before him , and therefore he was innocent . when it is observ'd by cardinal campegius , and albertus pighius did teach , that a priest lives more holily and chastely that keeps a concubine , than he that hath a married wife ; and then shall find in the popes law , that a priest is not to be removed for fornication ; who will not , or may not practically conclude , that since by the law of god , marriage is holy , and yet to some men , fornication is more lawful , and does not make a priest irregular , that therefore to keep a concubine is very lawful ; especially since abstracting from the consideration of a mans being in orders or not , fornication it self is probably no sin at all ? for so says durandus , simple fornication of it self is not a deadly sin according to the natural law , and excluding all positive law ; and martinus de magistris says , to believe simple fornication to be no deadly sin , is not heretical , because the testimonies of scripture are not express . these are grave doctors , and therefore the opinion is probable , and the practise safe . * when the good people of the church of rome hear it read , that p. clement the viii . in the index of prohibited books says , that the bible published in vulgar tongues , ought not to be read and retain'd , no not so much as a compend of the history of the bible ; and bellarmine says , that it is not necessary to salvation , to believe that there are any scriptures at all written ; and that cardinal hosius saith , perhaps it had been better for the church , if no scriptures had been written : they cannot but say , that this doctrine is probable , and think themselves safe , when they walk without the light of gods word , and relie wholly upon the pope , or their priest , in what he is pleas'd to tell them ; and that they are no way oblig'd to keep that commandment of christ , search the scriptures . * cardinal tolet says , that if a nobleman be set upon , and may escape by going away , he is not tied to it , but may kill him that intends to strike him with a stick : that if a man be in a great passion , and so transported , that he considers not what he says , if in that case he does blaspheme , he does not always sin : that if a man be beastly drunk , and then commit fornication , that fornication is no sin : that if a man desires carnal pollution , that he may be eas'd of his carnal temptations , or for his health , it were no sin : that it is lawfull for a man to expose his bastards to the hospital to conceal his own shame . he says it out of soto , and he from thomas aquinas : that if the times be hard , or the iudge unequal , a man that cannot sell his wine at a due price , may lawfully make his measures less than is appointed ; or mingle water with his wine , and sell it for pure , so he do not lie ; and yet if he does , it is no mortal sin , nor obliges him to restitution . emanuel sà , * affirms , that if a man lie with his intended wife before marriage , it is no sin , or a light one ; nay , quinetiam expedit si multum illa differatur , it is good to do so , if the benediction or publication of marriage be much deferr'd : that infants in their cradles may be made priests , is the common opinion of divines and canonists , saith tolet ; and that in their cradles they can be made bishops , said the archdeacon and the provost ; and though some say the contrary , yet the other is the more true , saith the cardinal . vasques saith , that not onely an image of god , but any creature in the world , reasonable or unreasonable , may without danger be worshipped together with god , as his image : that we ought to adore the reliques of saints , though under the form of worms ; and that it is no sin to worship a ray of light in which the devil is invested , if a man supposes him to be christ : and in the same manner , if he supposes it to be a piece of a saint , which is not , he shall not want the merit of his devotion . and to conclude , pope celestine the iii. ( as alphonsus à castro reports himself to have seen a decretal of his to that purpose ) affirmed , that if one of the married couple fell into heresie , the marriage is dissolved , and that the other may marry another ; and the marriage is nefarious , and they are irritae nuptiae , the espousals are void , if a catholick and a heretick marry together , said the fathers of the synod in trullo . and though all of this be not own'd generally , yet if a roman catholick marries a wife that is or shall turn heretick , he may leave her , and part bed and board , according to the doctrine taught by the a canon law it self , by the lawyers and divines , as appears in b covaruvias , c mathias aquarius , and d bellarmine . these opinions are indeed very strange to us of the church of england and ireland , but no strangers in the church of rome , and , because they are taught by great doctors , by popes themselves , by cardinals , and the canon law respectively , do at least become very probable , and therefore they may be believ'd and practis'd without danger ; according to the doctrine of probability . and thus the most desperate things that ever were said by any , though before the declaration of the church they cannot become articles of faith , yet besides that they are doctrines publickly allowed , they can also become rules of practice , and securities to the conscience of their disciples . to this we add , that which is usual in the church of rome , the praxis ecclesiae , the practice of the church . thus if an indulgence be granted upon condition to visit such an altar in a distant church ; the nuns that are shut up , and prisoners that cannot go abroad , if they address themselves to an altar of their own with that intention , they shall obtain the indulgence . id enim confirmat ecclesiae praxis , says fabius ; the practice of the church in this case gives first a probability in speculation , and then a certainty in practice . this instance , though it be of no concern , yet we use it as a particular to shew the principle upon which they go . but it is practicable in many things of greatest danger and concern . if the question be , whether it be lawful to worship the image of the cross , or of christ , with divine worship ? first , there is a doctrine of s. thomas for it , and vasquez , and many others ; therefore it is probable , and therefore is safe in practice ; & ●ie est ecclesiae praxis , the church also practises so , as appears in their own offices : and s. thomas makes this use of it ; illi exhibemus cultum latriae in quo ponimus spem salutis : sed in cruce christi ponimus spem ●alutis . cantat enim ecclesia , o crux ave spes unica , hoc passionis tempore , auge piis justitiam , reísque do●a veniam . ergo crux christi est adoranda adoratione latriae . we give divine worship ( says he ) to that in which we put our hopes of salvation ; but in the cross we put our hopes of salvation ; for so the church sings , ( it is the practice of the church ) hail o cross , our onely hope in this time of suffering ; increase righteousness to the godly , and give pardon to the guilty : therefore the cross of christ is to be ador'd with divine adoration . by this principle you may embrace any opinion of their doctors safely , especially if the practice of the church do intervene , and you need not trouble your self with any further inquiry : and if an evil custom get amongst men , that very custom shall legitimate the action , if any of their grave doctors allow it , or good men use it ; and christ is not your rule , but the examples of them that live with you , or are in your eye and observation , that 's your rule . we hope we shall not need to say any more in this affair ; the pointing out this rock may be warning enough to them that would not suffer shipwreck , to decline the danger that looks so formidably . sect. viii . as these evil doctrines have general influence into evil life ; so there are some others , which if they be pursued to their proper and natural issues ; that is , if they be believ'd and practis'd , are enemies to the particular and specifick parts of piety and religion . thus the very prayers of the faithful are , or may be , spoil'd by doctrines publickly allowed , and prevailing in the roman church . for 1. they teach , that prayers themselves ex opere operato , or by the natural work it self , do prevail : for it is not essential to prayer for a man t● think particularly of what he says ; it is not necessary to think of the things signified by the words : so suarez teaches● nay , it is not necessary to the essence of prayer , that he who prays should think de ipsa locutione , of the speaking it self . and indeed it is necessary that they should all teach so , or they cannot tolerably pretend to justifie their prayers in an unknown tongue . but this is indeed their publick doctrine : for prayers in the mouth of the man that says them are like the words of a charmer , they prevail even when they are not understood , says salmeron . or as antoninus , they are like a pretious stone , of as much value in the hand of an unskilful man , as of a ieweller . and therefore attention to , or devotion in our prayers , is not necessary : for the understanding of which , saith cardinal tolet , when it is said that you must say your prayers or offices attently , reverently and devoutly , you must know that attention or advertency to your prayers is manifold : 1. that you attend to the words , so that you speak them not too fast , or to begin the next verse of a psalm , before he that recites with you hath done the former verse ; and this attention is necessary . but 2. there is an attention which is by understanding the sense , and that is not necessary : for if it were , very extremely few would do their duty , when so very few do at all understand what they say . 3. there is an attention relating to the end of prayer , that is , that he that prays , considers that he is present before god , and speaks to him ; and this indeed is very profitable , but it is not necessary : no , not so much . so that by this doctrine no attention is necessary , but to attend that the words be all said , and said right . but even this attention is not necessary that it should be actual , but it suffices to be virtual , that is , that he who says his office , intend to do so , and do not change his mind , although he does not attend : and he who does not change his mind , that is , unless observing himself not to attend , he still turn his mind to other things , he attends : meaning , he attends sufficiently , and as much as is necessary ; though indeed speaking naturally and truly , he does not attend● if any man in the church of england and ireland , had published such doctrine as this , he should quickly and deservedly have felt the severity of the ecclesiastical rod ; but in rome it goes for good catholick doctrine . now although upon this account devotion is ( it may be ) good ; and it is good to attend to the words of our prayer , and the sense of them ; yet that it is not necessary , is evidently consequent to this . but it is also expresly affirm'd by the same hand ; there ought to be devotion , that our mind be inflam'd with the love of god , though if this be wanting , without contempt , it is no deadly sin . ecclesiae satisfit per opus externum , n●c aliud jubet , saith reginaldus : if ye do the outward work , the church is satisfied , neither does she command any thing else . good doctrine this ! and it is an excellent church , that commands nothing to him that prays , but to say so many words . well! but after all this , if devotion be necessary or not , if it be present or not , if the mind wander , or wander not , if you mind what you pray , or mind it not , there is an easie cure for all this : for pope leo granted remission of all negligences in their saying their offices and prayers to them , who after they have done , shall say this prayer , [ to the holy and undivided trinity , to the humanity of our lord iesus christ crucified ; to the fruitfulness of the most blessed , and most glorious virgin mary , and to the university of all saints , be eternal praise , honor , vertue and glory , from every creature ; and to us remission of sins for ever and ever , amen . blessed are the bowels of the virgin mary , which bore the son of the eternal god ; and blessed are the paps which suckled christ our lord : pater noster . ave maria. ] this prayer , to this purpose , is set down by navar , and cardinal tolet. this is the sum of the doctrine , concerning the manner of saying the divine offices in the church of rome , in which greater care is taken to obey the precept of the church , than the commandments of god : [ for the precept of hearing mass is not , to intend the words , but to be present at the sacrifice , though the words be not so much as heard , and they that think the contrary , think so without any probable reason , ] saith tolet. it seems there was not so much as the authority of one grave doctor to the contrary ; for if there had , the contrary opinion might have been probable ; but all agree upon this doctrine , all that are considerable . so that between the church of england , and the chnrch of rome , the difference in this article is plainly this . they pray with their lips , we with the heart ; we pay with the understanding , they with the voyce ; we pray , and they say prayers . we suppose that we do not please god , if our hearts be absent ; they say , it is enough if their bodies be present at their greatest solemnity of prayer , though they hear nothing that is spoken , and understand as little . and which of these be the better way of serving god , may soon be determin'd , if we remember the complaint which god made of the jews , this people draweth neer me with their lips , but their hearts are far from me : but we know , that we are commanded to ask in faith , which is seated in the understanding , and requires the concurrence of the will , and holy desires ; which cannot be at all , but in the same degree in which we have a knowledge of what we ask . the effectual , fervent prayer of a righteous man prevails : but what our prayers want of this , they must needs want of blessing and prosperity . and if we lose the benefit of our prayers , we lose that great instrumentality by which christians are receptive of pardon , and strengthened in faith , and confirm'd in hope , and increase in charity , and are protected by providence , and are comforted in their sorrows , and derive help from god : ye ask , and have not , because ye ask amiss● ; that is saint iames his rule . they that pray not as they ought , shall never obtain what they fain would . hither is to be reduc'd , their fond manner of prayer , consisting in vain repetitions of names , and little forms of words . the psalter of our lady , is an hundred and fifty ave maries , and at the end of every tenth , they drop in the lords prayer , and this with the creed at the end of the fifty , makes a perfect rosary . this indeed is the main entertainment of the peoples devotion ; for which cause mantuan call'd their religion , — relligionem quae fil● insertis numerat sua murmura baccis . a religion that numbers their murmurs by berries fil'd upon a string : this makes up so great a part of their religion , that it may well be taken for one half of its definition . but because so few do understand what they say , but all repeat , and ●tick to their numbers , it is evident they think to be heard for that . for that or nothing ; for besides that , they neither do nor understand : and all that we shall now say to it is , that our blessed saviour reprov'd this way of devotion , in the practise and doctrines of the heathens : very like to which is that which they call the psalter of iesus ; in which are fifteen short ejaculations , as [ have mercy on me* , strengthen me * , help me * , comfort me , &c. ] and with every one of these , the name of iesus is to be said thirty times , that is in all , four hundred and fifty times . now we are ignorant how to distinguish this from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or vain repetition of the gentiles ; for they did just so , and christ said , they did not do well ; and that is all that we pretend to know of it . they thought to be heard the rather for so doing ; and if the people of the roman church do not think so , there is no reason why they should do so . but without any further arguing about the business , they are not asham'd to own it . for the author of the preface to the iesus psalter , printed by fouler at antwerp , promises to the repetition of that sweet name , great aid against temptations , and a wonderful increase of grace . sect. ix . but this mischief is gone further yet : for as cajetan affirms , prayers ought to be well done ; saltem non malè , at least not ill . but besides , that what we have now remark'd is so , not well , that it is very ill ; that which follows is directly bad , and most intolerable . for the church of rome in her publick and allowed offices , prays to dead men and women , who are , or whom they suppose to be beatified ; and these they invocate as preservers , helpers , guardians , deliverers in their necessity ; and they expresly call them , their refuge , their guard and defence , their life , and health : which is so formidable a devotion , that we for them , and for our selves too , if we should imitate them , are to dread the words of scripture , cursed is the man that trusteth in man. we are commanded to call upon god in the time of trouble ; and it is promised , that he will deliver us , and we shall glorifie him . we find no such command to call upon saints ; neither do we know who are saints , excepting a very few ; and in what present state they are , we cannot know , nor how our prayers can come to their knowledge ; and yet if we did know all this , it cannot be endured at all , that christians , who are commanded to call upon god , and upon none else , and to make all our prayers through iesus christ , and never so much as warranted to make our prayers through saints departed , should yet choose saints for their particular patrons , or at all relie upon them , and make prayers to them in such forms of words , which are only fit to be spoken to god ; prayers which have no testimony , command , or promise in the word of god , and therefore , which cannot be made in faith , or prudent hope . neither will it be enough to say , that they only● desire the saints to pray for them ; for though that be of it self a matter indifferent , if we were sure they do hear us when we pray , and that we should not by that means , secretly destroy our confidence in god , or lessen the honour of christ our advocate ; of which because we cannot be sure , but much rather the contrary , it is not a matter indifferent : yet besides this , in the publick offices of the ●hurch of rome , there are prayers to saints made with confidence in them , with derogation to gods glory and prerogative , with diminution to the honour of christ , with words in sound , and in all appearance the same with the highest that are usually express'd in our prayers to god , and his christ : and this is it we insist upon , and reprove , as being a direct destruction of our sole confidence in god , and too neer to blasphemy , to be endured in the devotions of christians . we make our words good by these allegations ; 1. we shall not need here to describe out of their didactical writings , what kind of prayers , and what causes of confidence they teach towards the blessed virgin mary , and all saints : onely we shall recite a few words of antonnius their great divine , and archbishop of florence , it is necessary that they to whom she converts her eyes , being an● advocate for them , shall be justifi●d and saved . and whereas it may be objected out of iohn , that the apostle says , if any man sin , we have an advocate with the father , iesus christ the righteous . ( he answers ) that christ is not our advocate alone , but a iudge : and since the just is scarce secure , how shall a sinner go to him , as to an advocate ? therefore god hat● provided us of an advocatess , who is gen●le , and sweet , in whom nothing that is sh●rp is to be found . and to those words of st. paul , come boldly to the throne of grace : ( he says ) that mary is the throne of christ , in whom he rested , to he● therefore let us come with bold●ess , t●at we may obtain mercy , and fi●d grace in time of need ; and adds , th●● mary is c●lled full of grace , because she is t●● means and cause of grace , by transfusing grace to mankind ; ] and many other such dangerous propositions : of which who please to be further satisfied ( if he can endure the horror of reading blasphemous sayings ) he may find too great abundance in the mariale of bernardine , which is confirm'd by publike authority , iacobus perez de valentia * , and in ferdinand quirinus de salazar * , who affirms , that the virgin mary by offering up christ to god the father , was worthy to have ( after a certain manner ) that the whole salvation and redemption of mankind should be ascrib'd to her ; and that this was common to christ and the blessed virgin his mother , that she did offer and give the price of our redemption truly and properly ; and that she is deservedly call'd the redeemer , the repairer , the mediator , the author and cause of our salvation . many more horrid blasphemies are in his notes upon that chapter ; and in his defence of the immaculate conception , published with the privilege of philip the iii of spain , and by the authority of his order . but we insist not upon their doctrines delivered by their great writers , though every wise man knows that the doctrines of their church are delivered in large and indefinite terms , and descend not to minute senses , but are left to be explicated by their writers , and are so practis'd and understood by the people ; and at the worst , the former doctrine of probability will make it safe enough : but we shall produce the publick practice of their church . and first , it cannot be suppos'd , that they intend nothing but to desire their prayers ; for they rely also on their merits , and hope to get their desires , and to prevail by them also : for so it is affirm'd by the roman catechism , * made by the decree of the council of trent , and published by the popes command ; [ the saints are therefore to be invocated , because they continually make prayers for the health of mankind , and god gives us many benefits by their merit and favour : and it is lawful to have recourse to the favour or grace of the saints , and to use their help ; for they undertake the patronage of us . ] and the council of trent does not onely say it is good to fly to their prayers , but to their aid , and to their help ; and that is indeed the principal , and the very meaning of the other . we pray that the saints should intercede for us , id est , ut merita eorum nobis suffragentur ; that is , that their merits should help us , said the master of the sentences . atque id confirmat ecclesiae praxis , to use their own so frequent expression in many cases . continet hoc templum sanctorum corpora pura , a quibus auxilium suppleri , poscere cura . this distich is in the church of s. laurence in rome . this church contains the pure bodies of saints , from whom take care to require that help be supplied to you . but the practice of the church tells their secret meaning best . for besides what the common people are taught to do , as to pray to s. gall for the health and ●ecundity of their geese , to s. wendeline for their sheep , to s. anthony for their hogs , to s. pelagius for their oxen ; and that several trades have their peculiar saints ; and the physicians are patroniz'd by cosmas and damian , the painters by s. luke , the potters by goarus , the huntsmen by e●stachius , the harlots ( for that also is a trade at rome ) by s. afra and s. mary magdalene ; they do also rely upon peculiar saints for the cure of several diseases ; s. sebastian and s. roch have a special privilege to cure the plague , s. petronilla the fever , s. iohn and s. bennet the abbot to cure all poison , s. apollonia the tooth-ach , s. otilia sore eyes , s. apollinaris the french pox , ( for it seems he hath lately got that imployment , since the discovery of the west indies ) s. vincentius hath a special faculty in restoring stollen goods , and s. liberius ( if he please ) does infallibly cu●e the stone , and s. felicitas ( if she be heartily call'd upon ) will give the teeming mother a fine boy . it were strange if nothing but intercession by these saints were intended , that they cannot as well pray for other things as these ; or that they have no commission to ask of these any thing else , or not so confidently ; and that if they do ask , that s. otilia shall not as much prevail to help a fever as a cataract ; or that if s. sebastian be called upon to pray for the help of a poor femal sinner , who by sad diseases pays the price of her lust , he must go to s. apollinaris in behalf of his client . but if any of the roman doctors say , that they are not tied to defend the superstitions of the vulgar , or the abused : they say true , they are not indeed , but rather to reprove them , as we do , and to declare against them , and council of trent very goodly forbids all ●uperstitions in this article , but yet tells us not what are superstitions , and what not ; and still the world goes on in the practice of the same intolerable follies , and every nation hath a particular guardian-saint , and every city , every family , and almost every house , and every devouter person almost chuses his own patron-saint , whose altars they more devoutly frequent , whose image they more religiously worship , to whose reliques they more readily go in pilgrimage , to whose honour they say more pater nosters , whose festival they more solemnly observe ; spoiling their prayers , by their confidences in unknown persons , living in an unknown condition , and diminishing that affiance in god and our lord jesus christ , by importune and frequent addresses to them that cannot help . but that these are not the faults of their people onely , running wilfully into such follies , but the practice of their church , and warranted and taught by their guides , appears by the publick prayers themselves ; such as these , o generous mary , beauteous above all , obtain pardon for us , apply grace unto us , prepare glory for us . hail , thou rose , thou virgin mary , &c. grant to us to use true wisdom , and with the elect to enjoy grace , that we may with melody praise thee ; and do thou drive our sins away : o virgin mary give us joys . these , and divers others like these , are in the anthem of our lady . in the rosary of our lady this hymn is to be said ; reparatrix & salvatrix desperantis animae , irroratrix & largitrix spiritualis gratiae , quod requiro , quod suspiro , measana vulnera , et da menti te poscenti gratiarum munera , ut sim castus & modestus , &c. ........ corde prudens , ore studens veritatem dicere , malum nolens , deum volens pio semper opere . that is , [ thou repairer and saviour of the despairing soul , the dew-giver and bestower of spiritual grace , heal my wounds , and give to the mind that prays to thee , the gifts of grace , that i may be chaste , modest , wise in heart , true in my sayings , hating evil , loving god in holy works : ] and much more to the same purpose . there also the blessed virgin mary , after many glorious appellatives , is prayed to in these words , [ joyn me to christ , govern me always , enlighten my heart , defend me always from the snare of the enemy , deliver us from all evil , and from the pains of hell. so that it is no wonder that pope leo * the x. calls her a goddess , and turcelin * the jesuit , divinae majestatis , potestatísque sociam . huic olim coelestium , mortaliúmque principatum detulit . ad hujus arbitrium ( quoad hominum tutela postulat ) t●rras , maria , coelum , naturámque moderatur . hâc annuente , & per hanc , divinos thesauros , & coelestia dona largitur ; the companion or partner of the divine majesty and power . to her he long since gave the principality of all heavenly and mortal things . at her will ( so far as the guardianship of men requires ) he rules the earth and seas , heaven and nature : and she consenting , he gives divine treasures and celestial gifts . nay , in the mass-books penned 1538. and us'd in the polonian churches , they call the b. virgin mary , viam ad vitam , totius mundi gubernatricem , peccatorum cum deo reconciliatricem , fontem remissionis peccatorum , lumen luminum ; the way to life , the governess of all the world , the reconciler of sinners with god , the fountain of remission of sins , light of light , and at last salute her with an ave universae trinitatis mater , hail thou mother of the whole trinity . we do not pick out these onely , as the most singular , or the wor●t forms ; for such as these are very numerous , as is to be seen in their breviaries , missals , hours of our lady , rosary of our lady , the letany of our lady , called litania mariae , the speculum rosariorum , the hymns of saints , portuises and manuals . these onely are the instances which amongst many others presently occurr . two things onely we shall adde , instead of many more that might be represented . the first is , that in a hymn which they ( from what reason or etymology we know not , neither are we concern'd ) call a sequence , the council of constance did invocate the b. virgin , in the same manner as councils did use to invocate the holy ghost ; they call her the mother of grace , the remedy to the miserable , the fountain of mercy , and the light of the church ; attributes proper to god and incommunicable ; they sing her praises , and pray to her for graces , ●hey sing to her with the heart , they call themselves her sons , they declare her to be their health and comfo●t in all doubts , and call on her for light from heaven , and trust in her for the destruction of heresies , and the repression of schisms , and for the lasting confederations of peace . the other thing we tell of , is , that there is a psalter of our lady , of great and ancient account in the church of rome ; it hath been several times printed , at venice , at paris , at leipsich ; and the title is , [ the psalter of the blessed virgin , compil'd by the seraphical doctor st. bonaventure , bishop of alba , and presbyter cardinal of the holy church of rome . ] but of the book it self , the account is soon made ; for it is nothing but the psalms of david , an hundred and fifty in number are set down ; alter'd indeed , to make as much of it as could be sense so reduc'd : in which the name of lord is left out , and that of lady put in ; so that whatever david said of god and christ , the same prayers , and the same praises they say of the blessed virgin mary ; and whether all that can be said without intolerable blasphemy , we suppose needs not much disputation . the same things , but in a less proportion and frequency , they say to other saints . o maria magdalena audi vota laude plena , apud christum chorum istum clementer concilia . ut fons summae pietatis qui te lavit à peccatis , servos suos , atque tuos mundet dat â veniâ . o mary magdalen , hear our prayers , which are full of praises , and most clemently reconcile this company unto christ : that the fountain of supreme piety , who clensed thee from thy sins , giving pardon , may clense us who are his servants and thine . these things are too bad already , we shall not aggravate them by any further commentary ; but apply the premises . now therefore we desire it may be considered , that there are as the effects of christs death for us , three great products , which are the rule and measure of our prayers , and our confidence ; 1. christs merits . 2. his satisfaction . 3. his intercession . by these three we come boldly to the throne of grace , and pray to god through iesus christ. but if we pray to god through the saints too , and rely upon their 1. merits . 2. satisfaction . 3. and intercession ; is it not plain that we make them equal with christ , in kind , though not in degree ? for it is publickly avowed and practis'd in the church of rome , to rely upon the saints intercession ; and this intercession to be made valid by the merits of the saints : [ we pray thee , o s. iude the apostle , that by thy merits thou wouldst draw me from the custom of my sins , and snatch me from the power of the devil , and advance me to the invisible powers ; ] and they say as much to others . and for their satisfactions , the treasure of the church for indulgences is made up with them , and the satisfactions of chri●t : so that there is nothing remaining of the honor due to christ our redeemer , and our confidence in him , b●t the same in every kind is by the church of rome imputed to the saints : and therefore the very being and oeconomy of christianity , is destroyed by these prayers ; and the people are not , cannot be good christians in these devotions ; and what hopes are laid up for them , who repent to no purpose , and pray with derogation to christs honour , is a matter of deepest consideration . and therefore we desire our charges not to be seduc'd by little tricks and artifices of useless and laborious distinctions , and protestations against evidence of fact , and with fear and trembling to consider , what god said by the prophet , my people have done two great evils , they have forsaken me , fortem , vivum , the strong and the living god ; fontem vivum , so some copies read it , the living fountain , and have digged for themselves cisterns , that is , little phantastick helps , that hold no water , that give no refreshment ; or , as s. paul expresses it , they worship and invocate the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the creator ; so the word properly signifies , and so it is us'd by the apostle in other * places . and at least let us remember those excellent words of s. austin , tutius & jucundius loquar ad meum iesum , quàm ad aliquem sanctorum spirituum dei ; i can speak safer and more pleasantly or chearfully to my lord jesus , than to any of the saints and spirits of god. for that we have commandment , for this we have none ; for that we have example in scriptures , for this we have none ; there are many promises made to that , but to this there is none at all ; and therefore we cannot in faith pray to them , or at all rely upon them for helps . which consideration is greatly heightned by that prostitution of devotion usual in the church of rome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● to every upstart , to every old and new saint . and although they have a story among themselves , that it is ominous for a pope to canonize a saint , and he never survives it above a twelve-moneth , as pierre mathieu observes in the instances of clement the iv. and adrian the vi. yet this hinde●s not , but that they are tempted to do it frequently . but concerning the thing it self , the best we can say , is what christ said of the samaritans , they worship they know not what . such are s. fingare , s. anthony of padua , s. christopher , charles borromaeus , ignatius loyola , xaverius , and many others ; of whom cardinal bessarion * complain'd , that many of them were such per●ons whose life he could not approve ; and such , concerning whom they knew nothing , but f●om their parties , and by pretended revelations made to particular and hypochondriacal persons . it is a famous saying of s. gregory , that the bodies of many persons are worshipped on earth , whose souls are tormented in hell : and augustinus triumphus affirms , that all who are canonized by the pope cannot be said to be in heaven● and this matter is beyond dispute ; for prateolus tells , that herman , the author of the heresie of the fratricelli , was for twenty years together after his death honoured for a saint , but afterwards his body was taken up and burnt . but then since ( as ambrosius catharinus and vivaldus observe ) if one saint be call'd in question , then the rest may ; what will become of the devotions which are paid to such saints which have been canonized within these last five ●enturies ? concerning whom we can have but slender evidence that they are in heaven at all . and therefore the cardinal of cambray , petrus de alliaco , wi●es that so many new saints were not canoniz'd . they are indeed so many , that in the church of rome the holy-days , which are called their greater doubles , are threescore and four , besides the feasts of christ and our lady , and the holy-days which they call half double festivals , together with the sundays , are above one hundred and thirty . so that besides many holy-days kept in particular places , there are in the whole year about two hundred holy-days , if we may believe their own gavantus ; which , besides that it is an intolerable burthen to the poor labourer , who must keep so many of them , that on the rest he can scarce earn his bread , they do also turn religion into superstition , and habituate the people to idleness , and disorderly● festivities , and impious celebrations of the day with unchristian merriments and licentiousness . we conclude this with those words of s. paul , how shall we call on him on whom we have not believed ? christ said , ye believe in god , believe also in me . but he never said , ye have believed in me , believe also in my saints . no : for there is but one mediator between god and man , the man christ iesus . and therefore we must come to god , not by saints , but onely by jesus christ our lord. sect. x. there is in the church of rome a horrible impiety taught and practised , which , so far as it goes , must needs destroy that part of holy life which consists in the holiness of our prayers ; and indeed is a conjugation of evils , of such evils , of which in the whole world a society of christians should be least suspected ; we mean the infinite superstitions and incantations , or charms us'd by their priests in their exorcising possessed persons , and conjuring of devils . there was an ecclesiastical book called ordo baptizandi cum modo visitandi , printed at venice a. d. 1575. in which there were damnable and diabolical ●harms , insomuch that the spanish inquisitors in their expurgatory index , printed at madrid a. d. 1612. commanded deleatur tota exorcismus * luciferina , cujus initium est , adesto domine tui famuli ; that all that luciferian exorcism be blotted out . but whoever looks into the treasure of exorcisms and horrible conjurings ( for that is the very title of the book printed at colein a. d. 1608 ) shall find many as horrid things , and not censur'd by any inquisitors as yet , so far as we have ever read or heard . nay , that very luciferina , or devillish exorcism , is reprinted at lyons , a. d. 16●4 . in the institutio baptizandi , which was restored by the decree of the council of trent : so that though it was forbidden in spain , it was allowed in france . but as bad as that are allowed every where in the church of rome : the most famous , and of most publike use are the treasure of exorcisms , of which we but now made mention ; the roman ritual , the manual of exorcisms , printed at antwerp , a. d. 1626. with approbation of the bishop , and privilege of the archdukes ; the pastorals of several churches , especially that of ruraemund ; and especially the flagellum daemonum , the devils whip , by father hierom mengus a frier minor ; which the clergy of orleans did use in the exorcising of martha brosser , a. d. 1599. the story whereof is in the epistles of cardinal d' ossat , and the history of the excellent thuanus . now from these books , especially this last , we shall represent their manner of casting our devils ; and then speak a word to the thing it self . their manner and form is this , first , they are to try the devil by holy water , incense , sulphur , rue , which from thence , as we suppose , came to be called herb of grace , and especially s. iohns wort , which therefore they call devils flight ; with which if they cannot cast the devil out , yet they may do good to the patient ; for so pope alexander the first promis'd and commanded the priests to use it for the sanctifying and pacifying the people , and driving away the snares of the devil : and to this , it were well if the exorcist would rail upon , mock and jeer the devil ; for he cannot endure a witty and a sharp taunt , and loves jeering and railing , no more than he loves holy water ; and this was well tried of old against an empuse that met apollonius tyanaeus at mount caucasus , against whom he rail'd and exhorted his company to do so . next to this , the exorcist may ask the devil some questions ; what is his name ? how many of them there are ? for what cause , and at what time he entered ? and , for his own learning , by what persons he can be cast out ? and by what saint adjur'd ? who are his particular enemies in heaven ? and who in hell ? by what words he can be most afflicted ? ( for the devils are such fools that they cannot keep their own counsel , nor choose but tell , and when they do , they always tell true : ) he may also ask him by what covenant , or what charm he came there , and by what he is to be released ? then he may call lucifer to help him , and to torment that spirit ( for so they cast out devils , by belzebub the prince of the devils ; ) and certainly lucifer dares not but obey him . next to this , the exorcist is cunningly to get out of the devil , the confession of some article of faith , for the edification of the standers by ( whom he may by this means convince of the truth of transubstantiation , the reality of purgatory , or the value of indulgences ) and command him to knock his head three times against the ground , in adoration of the holy trinity . but let him take heed what reliques he apply to the deuil ; for if the reliques be counterfeit , the devil will be too hard for him . however , let the exorcising priest be sure to bless his pottage , his meat , his ointment , his herbs ; and then also he may use some schedules , or little rolls of paper , containing in them holy words ; but he must be sure to be exercis'd and skilful in all things that belong to the conjuring of the devil : these are the preparatory documents , which when he hath observ'd , then let him fall to his prayers . now for the prayers , they also are publickly describ'd in their offices before cited ; and are as followeth , the priest ties his stole about the neck of the possessed with three knots , and says , o ye abominable rebels against god , i conjure you spirits , and adjure you , i call , i constrain , i call out , i contend and contest , where ever you are in this man , by the father , son , and holy ghost [ then ●e makes three † ] by the most powerful name of god , heloy , the strong and admirable , i exorcise you , and adjure you , and command you , by the power i have , that you incontinently hear the words of my conjuring , and perceive your selves overcome , and command you not to depart without license , and so i bind you with this stole of jucundity ; in the name of the father † , son † , and holy ghost † , amen . then he makes two and thirty crosses more , and calls over one and thirty names of god in false hebrew , and base greek , and some latine , signifying the same names ; and the two and thirtieth is by the sign of the cross , praying god to deliver them from their enemies . then follow more prayers , and more adjurations , and more conjurations ( for they are greatly different you must know ) and aspersions of holy water , and shewings of the cross , and signings with it . then they adjure the devil ( in case the names of god will not do it ) by s. mary , and s. anne , by s. michael , and st. gabriel , by raphael , and all angels and arch-angels , by the patriarchs , and by the prophets , and by his own infirmity , by the apostles , and by the martyrs ; [ and then after all this , if the devil will not come out , he must tarry there still , till the next exorcism ; in which ] the exorcist must rail at the devil , and say over agai● the names of god , and then ask him questions , and read over the sequences of the gospels ; and after that tell him , that he hath power over him , for he can transubstantiate bread into christs body ; and then conjure him again , and call him damn'd devil , unclean spirit , and as bad as he can call him ; and so pray to god to cast him out of the mans mouth and nose , lips and teeth , jaws and cheeks , eyes and forehead , eye-brows , and eye-lids , his feet , and his members , his marrow , and his bones , and must reckon every part of his body [ to which purpose , we suppose it would be well if the exorcist were well skill'd in laurentius , or bauhinus his anatomy ] and if he will not go out yet , there is no help but he must choose , till the third exorcism : in which , besides many prayers and conjurations in other words to the same purpose , the exorcist must speak louder [ especially if it be a deaf devil , for then indeed it is the more necessary ] and tell the devil his own , and threaten him terribly , and conjure him again , and say over him about some twenty or thirty names or titles of christ , and forbid the devil to go any whither , but to the centre of the world , and must damn him eternally to the sulphurous flames of hell , and to be tormented worse than lucifer himse●f , for his daring to resist so many great names ; and if he will not now obey , let him take fire and brimstone , and make a fume , whether the possessed will or no , until the devil tells you all his mind in what you ask him : [ the liver of tobias his fish were a rare thing here , but that 's not to be had for love or money : ] and after this he conjures him again by some of the names of god , and by the merits , and all the good things which can be spoken or thought of the most blessed virgin , and by all her names and titles , which he must reckon , one and forty in number , together with her epithets , making so many † , and by these he must cast him headlong into hell. but if the devil b●●●ubborn ( for some of them are very disobedient ) there is a fourth , and a fifth , and a sixth exorcism , and then he conjures the earth , the water , and the fire to make them of his party , and commands them not to harbour such villainous spirits , and commands hell to hear him , and obey his word , and conjures all the spirits in hell to take that spirit to themselves ( for it may be they will understand their duty better than that stubborn devil , that is broke loose from thence . ) but if this chance to fail , there is yet left a remedy that will do it . he must make the picture of the devil , and write his name over the head of it , and conjure the fire to burn it most horribl● and hastily ; [ and if the picture be upon wood or paper , it is ●en to one that may be done . ] after all this ●tir , sprinkle more holy water , and take sulphur , galbanum , assa foetida , aristolochia , rue , st. johns wort ; all which being distinctly blessed , the exorcist must hold the devils picture over the fire , and adjure the devil to hear him ; and then he must not spare him but tell him all his faults , and give him all his names , and anathematize him , and curse not onely him , but lucifer too , and beelzebub , and satan , and astaroth , and behemot , and beherit , and all together ; [ for indeed there is not one good natur'd devil amongst them all ; ] and then pray once more , and so throw the devils picture into the fire , and then insult in a long form of crowing over him , which is there set down . and now after all , if he will not go out , there is a seventh exorcism for him with new ceremonies . he must shew him the consecrated host in the pix , pointing at it with his finger , and then conjure him again , and rail at him once more ; to which purpose , there is a very fine form taken out of prierius , and set down in the flagellum daemonum ; and then let the exorcist pronounce sentence against the devil , and give him his oath , and then a commandment to go out of the several parts of his body , always taking care that at no hand he remain in the upper parts ; and then is the devils qu. to come out , if he have a mind to it ( for that must be always suppos'd ) and then follows the thanksgivings . this is the manner of their devotion , describ'd for the use of their exorcists ; in which is such a heap of folly , madness , superstition , blasphemy , and ridiculous guises and playings with the devil , that if any man amongst us should use such things , he would be in danger of being tried at the next assizes for a witch , or a conjurer ; however , certain it is , what ever the devil loses by pretending to obey the exorcist , he gains more by this horrible debauchery of christianity . there needs no confutation of it , the impiety is visible and tangible ; and it is sufficient to have told the story . onely this we say , as to the thing it self . the casting out of devils is a miraculous power , and given at first for the confirmation of christian faith , as the gifts of tongues and healing were , and therefore we have reason to believe , that because it is not an ordinary power , the ordinary exorcisms cast out no more devils , than extreme unction cures sicknesses . we do not envy to any one , any grace of god , but wish it were more modestly pretended , unless it could be more evidently prov'd● origen condemned this whole procedure of conjuring devils long since . quaeret aliquis si convenit vel daemones adjurare . qui aspicit iesum imperantem daemonibus , sed etiam potestatem dantem discipulis super omnia daemonia , & ut infirmitates sanarent , dicet , quoniam non est secundùm potestatem datam à salvatore adjurare daemonia . iudaicum enim est : if any one asks , whether it be fit to adjure devils ? he that beholds jesus commanding over devils , and also giving power to his disciples over all unclean spirits , and to heal diseases , will say , that to adjure devils is not according to the power given by our blessed saviour ; for it is a jewish trick : and s. chrysostom spake soberly and truly , we poor wretches cannot drive away the flies , much less devils . but then as to the manner of their conjurations and exorcisms ; this we say , if these things come from god , let them shew their warranty , and their books of precedents : if they come not from god , they are so like the inchantments of balaam , the old heathens , and the modern magicians , that their original is soon discovered . but yet from what principle it comes , that they have made exorcists an ecclesiastical order , with special words and instruments of collation ; and that the words of ordination giving them power onely over possessed christians , catechumens or baptized , should by them be extended and exercis'd upon all infants , as if they were all possessed by the devil ; and not onely so , but to bewitched cattel , to mice and locusts , to milk and lettice , to houses and tempests ; as if their charms were prophilactick , as well as therapeutick ; and could keep , as well as drive the devil out , and prevent storms like the old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of whom seneca makes mention : of these things we cannot guess at any probable principle , except they have deriv'd them from the jewish cabala , or the exorcisms , which it is said solomon us'd , when he had consented to idolatry . but these things are so unlike the wisdom and simplicity , the purity and spirituality of christian devotion ; ar● so perfectly of their own devising , and wild imaginations ; are so full of dirty superstitions , and ignorant fancies , that there are not in the world many things , whose sufferance and practice can more destroy the beauty of holiness , or reproach a church , or society of christians . sect. xi . to put our trust and confidence in god onely , and to use ministeries of his own appointment and sanctification , is so essential a duty owing by us to god , that whoever trusts in any thing but god , is a breaker of the first commandment ; and he that invents instrumental supports of his own head , and puts a subordinate ministerial confidence in them , usurps the rights of god , and does not pursue the interests of true religion , whose very essence and formality is to glorifie god in all his attributes , and to do good to man , and to advance the honour and kingdom of christ. now how greatly the church of rome prevaricates in this great soul of religion , appears by too evident and notorious demonstration : for she hath invented sacramentals of her own , without a divine warrant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said s. cyril . concerning the holy and divine mysteries of faith or religion , we ought to do nothing by chance , or of our own heads , nothing without the authority of the divine scriptures : but the church of rome does otherwise ; invents things of her own , and imputes spiritual effects to these sacramentals ; and promises not onely temporal blessings and immunities , and benedictions , but the collation or increment of spiritual graces , and remission of venial sins , and alleviation of pains due to mortal sins , to them who shall use these sacramentals : which because god did not institute , and did not sanctifie , they use them without faith , and rely upon them without a promise , and make themselves the fountains of these graces , and produce confidences , whose last resort is not upon god , who neither was the author , nor is an approver of them . of this nature are holy water , the paschal wax , oyl , palm-boughs , holy bread ( not eucharistical ) hats , agnus dei's , meddals , swords , bells , and roses hallowed upon the sunday called laetare ierusalem ; such as p. pius the second sent to iames the ii. of scotland , and sixtus quintus to the prince of parma : concerning which , their doctrine is this , that the blood of christ is by these applied unto us , that they do not onely signifie , but produce spiritual effects , that they blot out venial sins , that they drive away devils , that they cure diseases , and that though these things do not operate infallibly , as do the sacraments , and that god hath made no express covenant concerning them , yet by the devotion of them that use them , and the prayers of the church , they do prevail . now though it be easie to say , and it is notoriously true in theology , that the prayers of the church can never prevail , but according to the grace which god hath promis'd ; and either can onely procure a blessing upon natural things , in order to their natural effects , or else an extraordinary supernatural effect , by vertue of a divine promise ; and that these things are pretended to work beyond their natural force , and yet god hath not promis'd to them a supernatural blessing ( as themselves confess ; ) yet besides the falseness of the doctrine , on which these superstitions do rely , it is lso as evident , that these instrumentalities produce an affiance and confidence in the creature , and estrange mens hearts from the true religion and trust in god , while they think themselves blessed in their own inventions , and in digging to themselves cisterns of their own , and leaving the fountain of blessing and eternal life . to this porpose the roman priests abuse the people with romantick stories out of the dialogues of s. gregory , and venerable bede ; making them believe , that s. fortunatus cur'd a mans broken thigh with holy water , and that s. malachias the bishop of down and conor , cur'd a mad-man with the same medicine ; and that saint hilarion cur'd many sick persons with holy bread and oyl ( which indeed is the most likely of them all , as being good food , and good medicine ; ) and although not so much as a chicken is now a days cur'd of the pip by holy water , yet upon all occasions they use it , and the common people throw it upon childrens cradles , and sick cows horns , and upon them that are blasted ; and if they recover by any means , it is imputed to the holy water : and so the simplicity of christian religion , the glory of our dependence on god , the wise order and oeconomy of blessings in the gospel , the sacredness and mysteriousness of sacraments and divine institutions , are disorder'd and dishonour'd : the bishops and priests inventing both the word and the element , institute a kind of sacrament , in great derogation to the supreme prerogative of christ ; and men are taught to go in ways which superstition hath invented , and interest does support . but there is yet one great instance more of this irreligion . upon the sacraments themselves they are taught to rely , with so little of moral and vertuous dispositions , that the efficacy of one is made to lessen the necessity of the other ; and the sacraments are taught to be so effectual by an inherent vertue , that they are not so much made the instruments of vertue , as the suppletory ; not so much to increase , as to make amends for the want of grace : on which we shall not now insist , because it is sufficiently remark'd in our reproof of the roman doctrines , in the matter of repentance . sect. xii . after all this , if their doctrines as they are explicated by their practice , and the commentaries of their greatest doctors , do make their disciples guilty of idolatry , there is not any thing greater to deter men from them , than that danger to their souls which is imminent over them , upon that account . their worshipping of images we have already reprov'd upon the account of its novelty and innovation in christian religion . but that it is against good life , a direct breach of the second commandment , an act of idolatry , as much as the heathens themselves were guilty of , in relation to the second commandment , is but too evident by the doctrines of their own leaders . for if to give divine honour to a creature be idolatry , then the doctors of the church of rome teach their people to commit idolatry : for they affirm , that the same worship which is given to the prototyp or principal , the same is to be given to the image of it . as we worship the holy ●rinity , and christ , so we may worship the images of the trinity , & of christ ; that is , with latria , or divine honour . this is the constant sentence of the divines , the image is to be worshipped with the same honour and worship , with which we worship those whose image it is , said azorius , their great master of casuistical theology . and this is the doctrine of their great st. thomas , of alexander of ales , bonaventure , albertus , richardus , capreolus , cajetan , coster , valentia , vasquez , the jesuists of colein , triers and mentz , approving coster's opinion . neither can this be eluded by saying , that though the same worship be given to the image of christ , as to christ himself , yet it is not done in the same way ; for it is terminatively to christ or god , but relatively to the image , that is , to the image for god's or christs sake . for this is that we complain of , that they give the ●ame worship to an image , which is due to god ; for what cause soever it be done , it matters not , save onely that the excuse makes it in some sense , the worse for the apology . for to do a thing which god hath forbidden , and to say it is done for god's sake , is to say , that for his sake we displease him ; for his sake we give that to a creature , which is god's own propriety . but besides this , we a●firm , and it is of it self evident , that whoever , christian or heathen , worships the image of any thing , cannot possibly worship that image terminatively , for the very being of an image is relative ; and therefore if the man understands but common sense , he must suppose and intend that worship to be relative , and a heathen could not worship an image with any other worship ; and the second commandment , forbidding to worship the likeness of any thing in heaven and earth , does onely forbid that thing which is in heaven to be worshipped by an image , that is , it forbids onely a relative worship : for it is a contradiction to say , this is the image of god , and yet this is god ; and therefore it must be also a contradiction , to worship an image with divine worship terminatively , for then it must be that the image of a thing , is that thing whose image it is . and therefore these doctors teach the same thing which they condemn in the heathens . but they go yet a little further : the image of the cross they worship with divine honour ; and therefore although this divine worship is but relative , yet cons●quently , the cross it self is worshipped terminatively by divine adoration . for the image of the cross hath it relatively , and for the crosses sake , therefore the cross it self is the proper and full object of the divine adoration . now that they do and teach this , we charge upon them by undeniable records : for in the very pontifical published by the authority of pope clement the viii . these words are found , the legats cross must be on the right hand , because latria , or divine honour is due to it . and if divine honour relative be due to the legates cross , which is but the image of ●hrist cross , then this divine worship is terminated on christs cross , which is certainly but a meer creature . to this purpose are the words of almain , the images of the trinity , and of the cross , are to be ador'd with the worship of latria ; that is , divine . now if the image of the cross be the intermedial , then the cross it self , whose image that is , must be the last object of this divine worship ; and if this be not idolatry , it can never be told , what is the notion of the word . but this passes also into other real effects : and well may the cross it self be worshipped by divine worship , when the church places her hopes of salvation on the cross ; for so she does , says aquinas , and makes one the argument of the other , and proves that the church places her hopes of salvation on the cross , that is , on the instrument of christs passion , by a hymn which she uses in her offices ; but this thing we have remark'd above , upon another occasion . now although things are brought to a very ill state , when christians are so probably and apparently charg'd with idolatry , and that the excuses are too fine to be understood by them that need them ; yet no excuse can acquit these things , when the most that is , or can be said is this , that although that which is gods due , is given to a creature , yet it is given with some difference of intention , and metaphysical abstraction , and separation ; especially , since , if there can be idolatry in the worshipping of an image , it is certain , that a relative divine worship is this idolatry● for no man that worships an image ( in that consideration or formality ) can make the image the last object : either therefore the heathens were not idolaters in the worshipping of an image , or else these men are . the heathens did indeed infinitely more violate the first commandment ; but against the second , precisely and separately from the first , the transgression is alike . the same also is the case in their worshipping the consecrated bread and wine : of which how far they will be excused before god by their ignorant pretensions and suppositions , we know not ; but they hope to save themselves harmless by saying , that they believe the bread to be their saviour , and that if they did not believe so , they would not do so . we believe that they say true ; but we are afraid that this will no more excuse them , that it will excuse those who worship the sun and moon , and the queen of heaven , whom they would not worship , if they did not believe to have divinity in them : and it may be observed , that they are very fond of that persuasion , by which they are led into this worship . the error might be some excuse , if it were probable , or if there were much temptation to it : but when they choose this persuasion , and have nothing for it but a tropical expression of scripture , which rather than not believe in the natural , useless , and impossible sense , they will defie all their own reason , and four of the five operations of their soul , seeing , smelling , tasting and feeling , and contradict the plain doctrine of the ancient church , before they can consent to believe this error , that bread is chang'd into god , and the priest can make his maker : we have too much cause to fear , that the error is too gross to admit an excuse ; and it is hard to suppose it invincible and involuntary , because it is so hard , and so untempting , and so unnatural to admit the error . we do desire that god may find an excuse for it , and that they would not . but this we are most sure of , that they might , if they pleas'd , find many excuses , or rather just causes for not giving divine honour to the consecrated elements ; because there are so many contingencies in the whole conduct of this affair , and we are so uncertain of the priests intention , and we can never be made certain , that there is not in the whole order of causes any invalidity in the consecration ; and it is so impossible that any man should be sure that here , and now , and this bread is transubstantiated , and is really the natural body of christ ; that it were fit to omit the giving gods due to that which they do not know to be any thing but a piece of bread , and it cannot consist with holiness , and our duty to god , certainly to give divine worship to that thing , which though their doctrine were true , they cannot know cetainly to have a divine being . sect. xiii . and now we shall plainly represen● to our charges , how this whole matter stands . the case is this , the religion of a christian consists in faith , and hope , repentance and charity , divine worship and ●elebration of the sacraments , and finally in keeping the ●ommandments of god. now in all these , both on doctrines and practises , the church of r●me does dangerously err , and teaches men so to do . they do injury to faith , by creating new articles , and enjoyning them as of necessity to salvation . * ●hey spoil their hope , by placing it upon creatures , and devices of their own . * they greatly sin against charity , by damning all that are not of their opinion , in things false or uncertain , right or wrong . * they break in pieces the salutary doctrine of repentance , making it to be consistent with a wicked life , and little or no amendment . * they worship they know not what , and pray to them that hear them not , and trust on that which helps them not . * and as for th●●ommandments , they leave one of them out of their catechisms and manuals , and while they contend earnestly against some opponents for the possibility of keeping them all , they do not insist upon the necessity of keeping any in the course of their lives , till the danger or article of their death . * and concerning the sacraments , they have egregiously prevaricated in two points . for not to mention their reckoning of seven sacraments , which we onely reckon to be an unnecessary , and unscholastical error ; they take the one half of the principal away from the laity ; and they institute little sacraments of their own , they invent rites , and annex spiritual graces to them , what they please themselves , of their own heads , without a divine warrant or institution : and , * at last persuade their people to that which can never be excus'd , at least , from material idolatry . if these things can consist with the duty of christians , not onely to eat what they worship , but to adore those things with divine worship , which are not god : to reconcile a wicked life with certain hopes and expectations of heaven at last , and to place these hopes upon other things than god , and to damn all the world that are not christians at this ra●e , then we h●ve lost the true measures of christianity ; and the doctrine and discipline of christ is not a natural and rational religion ; not a religion that makes men holy , but a confederacy under the conduct of a sect , and it must rest in forms and ceremonies , and devices of mans invention . and although we do not doubt , but that the goodness of god does so prevail over all the follies and malice of mankind , that there are in the roman communion many very good christians ; yet they are not such as they are papists , but by some thing that is higher , and before that , something that is of an abstract and more sublime consideration . and though the good people amongst them are what they are by the grace and goodn●ss of god , yet by all or any or these opinions they are not so : but the very best suffer diminution , and allay by these things ; and very many more are wholly subverted and destroyed . chap. iii. the church of rome teaches doctrines , which in many things are destructive of christian society in general , and of monarchy in special : both which , the religion of the church of england and ireland does by her doctrines greatly , and christianly support . sect. i. that in the church of rome , it is publikely taught by their greatest doctors , that it is lawful to lye , or d●ceive the question of the magistrate , to conceal their name , and to tell a false one , to elude all examinations , and make them insignificant and toothless , cannot be doubted by any man that knows how the engli●h priests have behav'd themselves in the times of queen elizabeth , king iames , and the blessed martyr king charles i. emonerius wrote in defence of it ; and father barnes who wrote a book against lying and equivocating , was suspected for a heretick , and smarted severely under their hands . to him that asks you again for what you have paid him already , you may safely say , you never had any thing of him , meaning so as to owe it him now . it is the doctrine of emanuel sà and sanchez ; which we understand to be a great lye , and a great sin , it being at the best a deceiving of the law , that you be not deceiv'd by your creditor ; that is , a doing evil to prevent one ; a sin , to prevent the losing of your money . if a man asks his wife if she be an adulteress , though she be , yet she may say , she is not , if in her mind secretly she say [ not with a purpose to tell you : ] so cardinal tolet teaches . and if a man swears he will take such a one to his wife , being compelled to swear ; he may secretly mean , [ if hereafter she do please me . ] and if a man swears to a thief , that he will give him twenty crowns , he may secretly say , [ if i please to do so , ] and then he is not bound . and of this doctrine vasquez brags , as of a rare , though new invention , saying , it is gathered out of st. austin , and thomas aquinas , who only found out the way of saying nothing in such cases and questions , ask'd by judges ; but this invention was drawn out by assiduous disputations . * he that promises to say an ave mary , and swears he will , or vows to do it ; yet sins not mortally , though he does not do it , said the great navar , and others whom he follows . * there is yet a further degree of this iniquity ; not onely in words , but in real actions , it is lawful to deceive or rob your brother , when to do so is necessary for the preservation of your fame : for no man is bound to restore stollen goods , ( that is ) to cease from doing injury , with the peril of his credit . so navar , and cardinal cajetan and tolet teaches ; who adds also , hoc multi dicun , quoram sententiam potest quis tutâ conscienti● sequi . many say the same thing ; whose doctrine any man man may follow with a safe conscience . nay , to save a mans credit , an honest man that is asham●d to beg , may steal what is necessary for him , says diana . now by these doctrines a man is taught how to be an honest thief , and to keep what he is bound to restore ; and by these we may not onely deceive our brother , but the law ; and not the law onely , but god also , even with an oath , if the matter be but small : it never makes god angry with you , or puts you out of the state of grace . but if the matter be great , yet to prevent a great trouble to your self , you may conceal a truth , by saying that which is false ; according to the general doctrine of the late casuists . so that a man is bound to keep truth and honesty , when it is for his turn ; but not , if it be to his own hinderance ; and therefore david was not in the right , but was something too nice in the resolution of the like case in the fifteenth psalm . now although we do not affirm , that these particulars are the doctrine of the whole church of rome , because little things , and of this nature , never are considered in their publick articles of con●ession ; yet a man may do these vile things ( for so we● understand them to be ) and find justifications and warranty , and shall not be affrighted with the terrors of damnation , nor the imposition of penances : he may for all these things be a good catholick , though it may be , not a very good christian. but since these things are affirm'd by so many , the opinion is probable , and the practice safe , saith cardinal tolet. but we shall instance in things of more publike concern , and catholick authority . no cont●acts , leagues , soci●ties , promises , vows , or oaths , are a su●ficient security to him that deals with one of the ●hurch of rome , if he shall please to make use of that liberty , which may and many times is , and always can be granted to him . for first , it is affirmed . and was practis'd by a whole council of bishops at constance , that faith is not to be kept with hereticks ; and iohn hus , and hierom of prague , and savanarola , felt the mischief of violarion of publick faith ; and the same thing was disputed fiercely at worms , in the case of luther , to whom caesar had given a safe conduct , and very many would have had it to be broken ; but caesar was a better christian than the ecclesiasticks and their party , and more a gentleman . but that no scrupulous princes may keep their words any more in such cases , or think themselves tied to perform their safe conducts given to hereticks , there is a way found out by a new catholick doctrine ; becanus shall speak this point instead of the rest , [ there are two distinct tribunals , and the ecclesiastical is the superior ; and therefore if a secular prince gives his subjects a safe conduct , he cannot extend it to the superior tribunal ; nor by any security given , hinder the bishop or the pope to exercise their jurisdiction : ] and upon the account of this , or the like doctrine , the pope and the other ecclesiasticks did prevail at constance , for the burning of their prisoners , to whom safe conduct had been granted . but these things are sufficiently known by the complaints of the injur'd persons . but not only to hereticks , but to our friends also we may break our promises , if the pope give us leave . it is a publick and an avowed doctrine , that if a man have taken an oath of a thing lawful and honest , and in his power , yet if it hinders him from doing a greater good , the pope can dispense with his oath , and take off the obligation . this is expresly affirm'd by one of the most moderate of them , canus bishop of the canaries . but beyond dispute , and even without a dispensation , they all of them own it , that if a man have promised to a woman to marry her , and is betrothed to her , and hath sworn it , yet if he will before the consummation , enter in●o a monastery , his oath shall not bind him , his promise is null ; but his second promise , that shall stand . and he that denies this , is accursed by the council of trent . not onely husbands and wives espoused may break their vows and mutual obligation , against the will of one another ; but in the church of rome children have leave given them to disobey their parents , so they will but turn friers : and this they might do , girls at twelve , and boys at the age of fourteen years ; but the council of trent enlarged it to sixteen : but the thing was taught and decreed by pope clement the iii. and thomas aquinas did so , and then it was made lawful by him and his scholars ; though it was expresly against the doctrine and laws of the preceding ages of the church , as appears in the capitulars of charls the great . but thus did the pharisees teach their children to cry corban , and neglect their parents ; to pretend religion , in prejudice of filial piety . in this particular aerodius a french lawyer , an excellently learned man , suffered sadly by the loss , and forcing of a hopeful son from him , and he complain'd most excellently in a book written on purpose upon this subject . but these mischiefs are doctrinal , and accounted lawful : but in the matter of marriages and contracts , promises and vows , where a doctrine fails , it can be supplied by the popes power : which thing is avowed and own'd , without a cover : for when pope clement the v. condemn'd the order of knights templers , he disown'd any justice or right in doing it , but stuck to his power , quanquam de jure non possumus , tamen ex plenitudine potestatis dictum ordinem reprobamus ; that is ; though by right we cannot do it , yet by the fulness of power we condemn the said order : for he can dispense always , and in all things where there is cause , and in many things where there is no cause ; sed sub majori pretio , under a greater price , said the tax of the datary ; where the price of the several dispensations , even in causâ turpi , in base and filthy causes , are set down . intranti nummo quasi quodam principe summo exiliunt valvae , nihil auditur nisi salve . nay the pope can dispense suprà jus , contra jus ; above law , and against law and right , said mosconius in his books of the majesty of the militant church : for the popes tribunal and gods is but one ; and therefore every reasonable creature is subject to the popes empire , said the same autho● : and what dispensations he usually gives , we are best inform'd by a gloss of their own upon the canon law , nota mirabile , quod cum eo qui peccat dispensatur , cum illo autem qui non peccat non dispensatur : it is a wonderful thing that they should dispense with a fornicator , but not with him who marries after the death of his first wife . * they give divorces for marriages in the fourth degree , and give dispensation to marry in the second . these things are a sufficient charge , and yet evidently so , and publikely owned . we need not aggravate this matter , by what panormitan and others do say , that the pope hath power to dispense in all the laws of god , except the articles of faith ; and how much of this they own and practise , needs no greater instance , than that which volaterran tells of pope innocent the viii . that he gave the norvegians a dispensation , not only to communicate , but to consecrate in bread onely . as the pope by his dispensations undertakes to dissolve the ordinances of god ; so also the most solemn contracts of men : of which a very great instance was given by pope clement the vii . who dispensed with the oath which francis the i. of france solemnly swore to charls the v. emperor , after the battel of pavy , and gave him leave to be perjur'd . and one of the late popes dispens'd with the bastard son of the conde d' olivarez , or rather , plainly dissolv'd his marriage which he made and consummated with isabella d' azueta , whom he had publikely married when he was but a mean person , the son of donna marguerita spinola , and under the name of iulian valeasar . but when the conde had declar'd him his son and heir , the pope dissolv'd the first marriage , and gave him leave under the name of henry philip de guzman , to marry d. iuana de valesco , daughter to the constable of castile . and now if it be considered , what influence these doctrines have upon societies and communities of men , they will need no further reproof than a meer enumeration of the mischiefs they produce . they by this means legitimate adulterous and incestuous marriages , and disanul lawful contracts : they give leave to a spouse to break his or her vow and promise ; and to children to disobey their parents , and perhaps to break their mothers heart , or to undo a family . no words can bind your faith , because you can be dispens'd with ; and if you swear you will not procure a dispensation , you can as well be dispens'd with for that perjury as the other ; and you cannot be tied so fast , but the pope can unloose you . so that there is no certainty in your promise to god , or faith to men , in judicatories to magistrates , or in contracts with merchants ; in the duty of children to their parents , of husbands to their wives , or wives to their contracted husbands , of a catholick to a heretick ; and last of all a subject to his prince cannot be bound so strictly , but if the prince be not of the popes persuasion , or be by him judg'd a tyrant , his subjects shall owe him no obedience . but this is of particular consideration , and reserv'd for the iii. sect. sect. ii. there is yet another instance , by which the church of rome does intolerable prejudice to governments and societies : in which although the impiety is not so apparent ; yet the evil is more own'd , and notorious , and defended ; and that is , the exemption of their clergy from the jurisdiction of secular princes and magistrates , both in their estates and persons : not onely in the matters of simony , heresie , and apostasie , but in matters of theft , perjury , murther , adultery , blasphemy and treason : in which cases they suffer not a clergy man to be judged by the secular power , untill the church hath quit him , and turn'd him over , and given them leave to proceed . this was verified in the synod of dalmatia , held by the legats of pope innocent the iii. and is now in the church of rome , pretended to be by divine right : [ for it cannot be proved , that secular princes are the lawful superiors and iudges of clergy men , unless it can be prov'd , that the sheep are better than the shepherd , or sons than their fathers , or temporals than spirituals , ] said bellarmine : and therefore it is a shame ( says he ) to see princes contending with bishops for precedency , or for lands . for the truth is this , ( whatever the custom be ) the prince is the bishops subject , not the bishop the princes : for no man can serve two masters , the pope is their own superior , and therefore the secular prince cannot be . so both bellarmine and suarez conclude this doctrine out of scripture . and although in this , as in all things else , when he finds it for the advantage of the church , the pope can dispense ; and diverse popes of rome did give power to the common-wealth of venice , to judge clergy men , and punish them for great offences ; yet how ill this was taken by paulus v. at their hands , and what stirs he made in christendom concerning it , the world was witness ; and it is to be read in the history of the venetian interdict , and not without great difficulty defended by marcus antonius peregrinus , m. antonius othelius , and ioachim scaynus of padua , beside the doctors of venice . now if it be considered , how great a part of mankind in the roman communion are clergy men , and how great a portion of the lands and revenues in each kingdom they have ; to pretend a divine right of exemtion of their persons from secular judicatories , and their lands from secular burthens and charges of the common-wealth , is to make religion a very little friend to the publick ; and causes , that by how much there is more of religion , by so much there is the less of piety and publick duty . princes have many times felt the evil , and are always subject to it , when so many thousand persons are in their kingdoms , and yet subjects to a forein power . but we need not trouble our selves to reckon the evils consequent to this procedure , themselves have own'd them , even the very worst of things , [ the rebellion of a clergy man against his prince is not treason , because he is not his princes subject . ] it is expresly taught by emanuel sà ; and because the frenchmen in zeal to their own king , could not endure this doctrine , these words were left out of the edition of paris , but still remain in the editions of antwerp and collen . but the thing is a general rule , [ that all ecclesiastical persons are free from secular iurisdiction in causes criminal , whether civil or ecclesiastical : and this rule is so general , that it admits no exception ; and so certain that it cannot be denied , unless you will contradict the principles of faith : ] so father suarez . and this is pretended to be allowed by councils , sacred canons , and all the doctors of laws humane and divine ; for so bellarmine affirms . against which , since it is a matter of faith and doctrine , which we now charge upon the church of rome , as an enemy to publick government , we shall think it sufficient to oppose against their pretension , the plain and easie words of s. paul , let every soul be subject to the higher powers . every soul , ] that is , saith saint chrysostom , whether he be a monk or an evangelist , a prophet or an apostle . of the like iniquity , when it is extended to its utmost commentary , which the commenters of the church of rome put upon it , is , the divine right of the seal of confession ; which they make so sacred , to serve such ends as they have chosen , that it may not be broken up to save the lives of princes , or of the whole republick , saith a tolet ; no , not to save all the world , said b henriquez : not to save an innocent , not to keep the world from burning , or religion from perversion , or all the sacraments from demolition . indeed it is lawful , saith c bellarmine , if a treason be known to a priest in confession , and he may in general words give notice to a pious and catholick prince , but not to a heretick ; and that was acutely and prudently said by him , said father suarez . father binet is not so kind even to the catholick princes ; for he says , that it is better that all the kings of the world should perish , than that the seal of confession should be so much as once broken ; and this is the catholick doctrine , said eudaemon ioannes in his apology for garnet : and for it he also quotes suarez . but it is enough to have nam'd this . how little care these men take of the lives of princes , and the publick interest ; which they so greatly undervalue to every trifling fancy of their own , is but too evident by these doctrines . sect. iii. the last thing we shall remark for the instruction and caution of our charges is not the least . the doctrines of the church of rome are great enemies to the dignity and security , to the powers and lives of princes : and this we shall briefly prove by setting down the doctrines themselves , and their consequent practices . and here we observe , that not onely the whole order of jesuits is a great enemy to monarchy , by subjecting the dignity of princes to the pope , by making the pope the supreme monarch of christians ; but they also teach , that it is a catholick doctrine , the doctrine of the church . the pope hath a supreme power of disposing the temporal things of all christians in order to a ●piritual good , saith bellarmine . and becanus discourses of this very largely in his book of the english controversie , printed by albin at mentz , 1612. but because this book was ordered to be purged , ( una litura potest ) we shall not insist upon it ; but there is as bad which was never censur'd . bellarmine says , that the ecclesiastical republick can command and compell the temporal , which is indeed its subject , to change the administration , and to depose princes , and to appoint others , when it cannot otherwise defend the spiritual good : and f. suarez says the same . the power of the pope extends it self to the coertion of kings with temporal punishments , and depriving them of their kingdoms , when necessity requires ; nay , this power is more necessary over princes than over subjects . the same also is taught by santarel in his book of heresie and schism , printed at rome , 1626. but the mischief of this doctrine proceeds a little further . cardinal tolet affirms , and our countryman father bridgewater commends the saying ; that when a prince is excommunicate , before the denunciation the subjects are not absolved from their oath of allegiance , ( as cajetan says well ; ) yet when it is denounced , they are not onely absolved from their obedience , but are bound not to obey , unless the fear of death , or loss of goods excuse them ; which was the case of the english catholicks in the time of henry the viii . and f. creswel says it is the sentence of a●l catholicks , that subjects are bound to expell heretical princes if they have strength enough ; and that to this they are tied by the commandment of god , the most strict tie of conscience , and the extreme danger of their souls . nay , even before the sentence is declared , though the subjects are not bound to it , yet lawfully they may deny obedience to an heretical prince , said gregory de valentia . it were an endless labour to transcribe the horrible doctrines which are preached in the jesuites school , to the shaking of the regal power of such princes which are not of the roman communion . the whole oeconomy of it is well describ'd by bellarmine , who affirms , that it does not belong to monks , or other ecclesiasticks , to commit murthers , neither do the popes use to proceed that way . but their manner is , first fatherly to correct princes , then by ecclesiastical censures to deprive them of the communion , then to absolve their subjects from the oath of allegeance , and to deprive them of their kingly dignity . and what then ? the execution belongs to others . ] this is the way of the popes , thus wisely and moderately to break kings in pieces . we delight not to aggravate evil things . we therefore forbear to set down those horrid things spoken by sà , mariana , santarel , carolus scribanius , and some others . it is enough that suarez says , an excommunicate king may with impunity be depos'd or kill'd by any one . this is the case of kings and princes by the sentence of the chiefest roman doctors . and if it be objected , that we are commanded to obey kings , not to speak evil of them , not to curse them , no not in our heart : there is a way found out to answer these little things . for though the apostle commands that we should be subject to higher powers , and obey kings , and all that are in authority : it is true , you must , and so you may well enough for all this ; for the pope can make that he who is a king shall be no king , and then you are disoblig'd : so bellarmine . and if after all this there remains any scruple of conscience , it ought to be remembred , that though even after a prince is excommunicated , it should be of it self a sin to depose or kill the prince ; yet if the pope commands you , it is no sin . for if the pope should erre by commanding sin , or forbidding vertues , yet the church were bound to believe that the vices were good , and the vertues evil ; unless she would sin against her conscience . they are the very words of bellarmine . but they adde more particulars of the same bran. the sons of an heretical father are made sui juris , that is , free from their fathers power . a catholick wife is not tied to pay her duty to an heretical husband , and the servants are not bound to do service to such masters . these are the doctrines of their great azorius ; and as for kings , he affirms , they may be depos'd for heresie . but all this is onely in the case of heretical princes : but what for others ? even the roman catholick princes are not free from this danger . all the world knows what the pope did to king chilperick of france : he depos'd him , and put pipin in his place ; and did what he could to have put albert king of the romans in the throne of philip sirnamed the fair. they were the popes of rome who arm'd the son against the father , the emperour henry iv. and the son fought against him , took him prisoner , shav'd him , and thrust him into a monastery , where he died with grief and hunger . we will not speak of the empe●our frederick , henry the sixth , emperour ; the duke of savoy , against whom he caused charles the v. and francis the i. of france , to take arms ; nor of francis dandalus , duke of venice , whom he bound with chains , and fed him as dogs are fed , with bones and scraps under his table : our own henry the ii. and king iohn were great instances of what princes in their case may expect from that religion . these were the piety of the father of christendom . but these were the product of the doctrine which clement the v. vented in the council of vienna , omne jus regum à se pendere : the rights of all kings depend upon the pope . and therefore even their catholick princes are at their mercy , and they would if they durst use them accordingly : if they do but favour hereticks or schismaticks , receive them or defend them ; if the emperour be perjur'd , if he rashly break a league made with the see apostolick , if he do not keep the peace promis'd to the church , if he be sacrilegious , if he dissipate the goods of the church , the pope may depose him , said azorius . and santarel says , he may do it , in case the prince or emperour be insufficient , if he be wicked , if he be unprofitable , if he does not defend the church . this is very much , but yet there is something more ; this may be done , if he impose new gabels or imposts upon his subjects , without the popes leave ; for if they do not pretend to this also , why does the pope in bulla coenae dominici excommnnicate all princes that do it ? now if it be inquired , by what authority the pope does these things ? it is answered , that the pope hath a supreme and absolute authority ; both the spiritual and the temporal power is in the pope as christs vicar , said azorius and santarel . the church hath the right of a superiour lord over the rights of princes and their temporalties ; and that by her jurisdiction she disposes of temporals ut de suo peculio , as of her own proper goods , said our countreyman weston , rector of the college at d●way . nay , the pope hath power in omnia , per omnia , super omnia in all things , thorough all things , and over all things ; and the sublimity and immensity of the supreme bishop is so great , that no mortal man can comprehend it , said cassenaeus ; no man can express it , no man can think it : so that it is no wonder what papirius massonus said of pope boniface the viii . that he owned himself not onely as the lord of france , but of all the world. now we are sure it will be said , that this is but the private opinion of some doctors , not the doctrine of the church of rome . to this we reply : 1. it is not the private opinion of a few , but their publick doctrine own'd , and offer'd to be justified to all the world , as appears in the preceding testimonies . 2. it is the opinion of all the jesuit order , which is now the greatest and most glorious in the church of rome , and the maintenance of it , is the subject matter of their new vow of obedience to the pope , that is to advance his grandeur . 3. not onely the jesuits , but all the canonists in the church of rome contend earnestly for these doctrines . 4. this they do upon the authority of the decretals , their own law * , and the decrees of councils . 5. not only the jesuits , and canonists , but others also of great note amongst them , earnestly contend for these doctrines ; particularly cass●naeus , zodericus * , the archbishop of florence a , petrus de monte b , st. thomas aquinas c bozius , baronius , and many others . 6. themselves tell● us it is a matter of faith ; f. creswell d says , it is the sentence of all catholicks ; and they that do not admit these doctrines , father rosweyd e calls them half christians , grinners , barking royalists , and a new sect of catholicks ; and eudaemon ioannes f says , that without question it is a heresie in the judgement of all catholicks . now in such things which are not in their creeds , and publick confessions , from whence should we know the doctrines of their church , but from their chiefest and most leading doctors ; who it is certain , would fain have all the world believe it to be the doctrine of their church ? and therefore as it is certain that any roman catholick may with allowance be of this opinion ; so he will be esteemed the better and more zealous catholick if he be ; and if it were not for fear of princes , who will not lose their crowns for their foolish doctrines , there is no peradventure but it would be declared to be de fide , a matter of faith , as divers of them of late , do not stick to say . and of this the pope gives but too much evidence , since he will not take away the scandal , which is so greatly given to all christian kings and republicks , by a publick and a just condemnation of it . nay , it is worse than thus ; for sixtus quintus upon the xi of september , a. d. 1589. in an oration in a conclave of cardinals , did solemnly commend the monk that kill'd henry the iii. of france . the oration was printed at paris by them that had rebell'd against that prince , and avouched for authentick by boucher , decreil , and ancelein : and though some would fain have it thought to be none of his , yet bellarmine dares not deny it , but makes for it a crude , and a cold apology . now concerning this article , it will not be necessary to declare the sentence of the church of england and ireland ; because it is notorious to all the world ; and is expresly oppos'd against this roman doctrine , by laws , articles , confessions , homilies , the oath of allegiance and supremacy , the book of christian institution , and the many excellent writings of king iames of blessed memory , of our ●●●hops and other learnned persons against bellarmine , parsons , eudaemon iohannes , creswel , and others : and nothing is more notorious than that the church of england is most dutiful , most zealous for the right of kings ; and within these four and twenty years , she hath had many martyrs , and very , very many confessors ia this cause . it is true , that the church of rome does recriminate in this point , and charges some calvinists and presbyterians with doctrines which indeed they borrowed from rome , using their arguments , making use of their expressions , and pursuing their principles . but with them in this article we have nothing to do , but to reprove the men , and condemn their doctrine , as we have done all along , by private writings , and publick instruments . we conclude these our reproofs with an exhortation to our respective charges , to all that desire to be sav'd in the day of the lord iesus , tha● they decline from these horrid doctrines , which in their birth are new , in their growth are scandalous , in their proper consequents are in●initely dangerous to their souls , and hunt for their precious life : but therefore it is highly fit that they also should perceive their own advantages , and give god praise , that they are immur'd from such infinite drngers , by the holy precepts , and holy faith taught and commanded in the church of england and ireland ; in which the word of god is set before them as a lantern to their feet , and a light unto their eyes ; and the sacraments are fully administred according to christs institution , and repentance is preach'd according to the measures of the gospel , and faith in christ is propounded according to the rule of the apostles , and the measures of the churches apostolical ; and obedience to kings is greatly and sacredly urg'd , and the authority and order of bishops is preserv'd , against the usurpation of the pope , and the invasion of schismaticks and aerians new and old ; and truth and faith to all men is kept and preach'd to be necessary and inviolable , and the commandments are expounded with just severity , and without scruples ; and holiness of life is urg'd upon all men , as indispensably necessary to salvation , and therefore without any allowances , tricks , and little artifices of escaping from it by easie and imperfect doctrines ; and every thing is practis'd which is useful to the saving of our souls ; and christs merits and satisfaction are intirely relied upon for the pardon of our sins ; and the necessity of good works is universally taught ; and our prayers are holy , unblameable , edifying and understood ; they are according to the measures of the word of god , and the practise of all saints . in this church the children are duly , carefully , and rightly baptiz'd , and the baptiz'd , in their due time are confirm'd , and the confirm'd are communicated ; and penitents are absolv'd , and the impenitents punished and discouraged ; and holy marriage in all men is preferr●d before unclean concubinate in any ; and nothing is wanting that god and his christ hath made necessary to salvation . behold we set before you life and death , blessing and cursing , safety and danger . choose which you will ; but remember that the prophets who are among you , have declar'd to you the way of salvation . now the lord give you understanding in all things , and reveal even this also unto you . amen . finis . books and sermons written by j. taylor d.d. lord bishop of down and connor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a course of sermons for all the sundays of the year ; together with a discourse of the divine institution , necessi●y , sacredness and separation of the office ministerial , in fol. 2. the histo●y of the ●ife and death of the ever-blessed jesus christ , the third edition in fol. 3. the rule and exercises of holy living , in 8. 4. the rule and exercises of holy dying , in 8. 5. the golden grove , or a manual of daily praye●s , fitted to the days of the week , together with a short method of peace and holiness , in 12. 6. a collection of po●emical and moral discourses in fol. newly reprinted . 7. a d●scourse of the nature , offices and measure of frien●ship , in 12. new . 8. a collection of offices or fo●ms of prayer fitted to the needs of all christians , taken out of the script●res and ancient li●u●gies of s●veral churches , e●pecially the greek , together with the psalter or psalms of david after the kings transl●tion , in a large ●ct●vo , newly pub . 9. ductor dubitantium , or the rule of conscience , fol. in two volumes . 10. the doctrine and practice of repentance , describ●ng the necessities of a strict , a holy and a christian li●e : serving as a necessary supplement unto the rule of conscience . 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a supplement to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or course of sermons for the whole year . all that have been preached and published ( since the restauration ) to which is adjoyned , his advice to the clergy of hi● diocese . 12. the wo●thy communicant , or a discourse of the nature , effects , and blessings cons●quent to the worthy receiving of the lords supper printed for i. martin . 13 a discourse of confirmation in 8. new . 13. a dissuasive from popery in 8. new . all sold by r. royston . notes, typically marginal, from the original text notes for div a63823-e180 1. cor. 6.4 . phil. 2.14 . contra hermogen . de vera fide & moral . reg . 72. c. 1. & reg . 80. c. 22. epist. pasch. 2. de incarn● christi● lib. 2. cap. de origen . error . lib. 7. contra cel●um . can. comperlmus de consecr . dist . 2. in 1. cor. 11. notes for div a63823-e1640 eccles. 11.6 . notes for div a63823-e1850 de unit . eccles . cap. 6. * ecclesia ex s●cris & canonicis scripturis ostendenda est , quaeque ex illis ostendi non potest , ecclesiae non est , s. aug. de uni . eccles. c. 4. &c. 3. ●bi quaeramus ecclesiam , ibi decernamus causam nostram . * lib. cano. discip , eccle. angl. & injunct . regin . elis. a. d. 1571. can. de concionatoribus . dat. 3. ca●en . mart. thessalonicae . a quod sit metrum● & regula , acsciet●a credendorum . summae de ecclesia , l. 2 c 203. b novum symi●ium condere solum ad papam specta● , quia est caput fidei christianae , cujus authoritate omnia quae ad● dem spectant firmantur & roborantur . q. 59 a. 1. & art . 2. sicut petest no●● symbolum condere , i●● po●est novos articulos supra alios multiplicare . c papa potest facere novos articulos fidei , id est , quod modo credi oport●at , cum prius non oport●ret . in cap. cum christus . de ●●aeret . n 2. d papa potest induceren● vum arti●u um fidei . in idem . e super 2. decret . de jur●jur . c. nimis . n. 1. f apud petrum ciezam t. 2. ins●it . per●●nae ca● 69. * iohanne● clemens aliquo● folia theodoreti laceravit & abjecit in focum , in quibus contra transubstantionem praeclare disseruit . et cum ●on ita pridem origenem ●xcuderent , totum illud caput sextum iohannes & quod commentabatur ●rigen●s ●mis●runt , & mutilum ●did●runt libru● propt●r candem ca●sa● . * sixtus s●nensis epis● . dedicat . ad . p●●●m q●●n . ●auda● pon●●sic●m id haec verba , expurgari & ●maculari carasti omnium catholicorum scriptorum , ac prae●i●ue ve●erum patr●m scrip●a . index expurgator . madrili . 1612. in indice libror . expurgatorum pag. ●9 . gal. ● . ● . part. 2. act . 6. c. 7. de potest . eccles. consi● . 12. de consil. author . l. 2. c. 17. sect. 1. sess. 21. c. 4. part. 1. sum. tit . 10. p. 3. in art . 1● . luther . * intravit ut vulpes , regnavit ut leo , mori●batur ut canis , de eo saepiu● d●ctum . tertul. 1● ad martyr . c. 1. s. cyprian . lib. 3. ep. 15. apud pamelium 11. concil . nicen. 1. can . 12. conc. ancyr c. 5. concil . laodicen . c. 2. s. basil. in ep. canonicis habentur in nomocanone phot●i , can . 73. * communis opinio d.d. tam theol●gorum , quam canonicorum , quod sunt ex abundantia meritorum quae ultra mensuram demeritorum suorum sancti sustinnerunt , & christi , sum. angel. v. indulg 9. lib. 1. de indulgent . cap. 2. & .3 . a in. 4. l. sen. dist . 19. q 2. b ibid. dist . 20. q 3. ubi supra . in lib. 4. sent . verb. indulgentia . vt quid non praevides tibi in die judicii , quando nemo poterit per alium excusari , vel defendi ; sed unusquisque sufficiens onus erit sibi i●si : th. a 〈◊〉 ● . 1. d●●mit . c. 24. a homil. 1. in ep . ad philem. b serm. de martyrib . c s●rm . 1. de advent . eze. 1● . 22. * neque ab iis quos sanas lente languor abscedit , sed illico quem restituis ex integro ●mvalescit , qu●a consummatum est quod sacis , & perfectum quod largiris , s. cyprian de caena domini : vel potius ar●o●dus . p. ge●asius de vincul . anath●m . neg●t p●n●m deberi culpaesi culp● co●rigatur . * d●let gratia finalis p●ccatum veniale in ipsa d●ssolutione corporis & animae . hoc ab antiquis d●ctum ●st . albert. mag. in compend . theolog. verit . ● . 3. 6. 13. art. 18. con , luther . invent . rerum . l. 8. c. 1. a haeres . 75. b cateches , mystag . 5. c de riti●us , lib. 2. c. 35. innocent . p. de celeb. missar . cap. c●m martha . apologia confessionis augustanae expresse approbat clansulam illam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deus de● ei pacatam q●i●●em , ad v●am resurre●tionem . biblieth ● . l , 5. anno● . clxxi vide etiam bellar. l. 2 de purgat sect . c. 1. ambr●sius . lib. 6. bi●l . sa●ct . annot . 345 , bernandum e●c●ssandum arbi●ror ob ingentem numerum illustrium ecc●esiae patrum , q●i ante ipsum huic d●gmati authori●●n●m suo testim●nio visi sunt praebuisse ; prae●er citatos ; enum●ra● , s. jacobum apostolum , irenaeum , clementem romanum , augustinum , theodoretum , oecumenium , theophylactum , & johannem 22. ponif . rom. quam sententia●● non m●do d●cuit , & declaravit , sed a● om●i●us ●eneri mandavit , ut ●it adrianus p. in 4. lib. sent . in fine quaest . i● sa●ram confirmationis . enchyrid c. 69. lib. 21. ●●civit . dei c. 26. lib. 8. chron. cap. 26. haec descri●simus , ut tamen in i● nuila veluti canonica constituatur authoritas . l. de 8. quaest . dulcitii . c. ● dist. 3. exem . 3. exempl . 60. histor. lom● . legend . 185. deut. 18. 11 , &c. isa. 8.19 . vide mald●nat . in 16. cap s. luca. ad demetrian . sect . 16. eccles. hier . c. 7. quast . & respons . ad orthod . qu. 75. iustino imputat . a de bono mortis , cap. 4. b in psal. 2. c homil , 22. d orat. 5. in piagam grandinis & orat . 42 in pascha . de e●cles . dogmat . c. ●79 . in eccle. c. 11. epist. 59. rev. 14 13. john 5 . 2● . a in 4. lib. sent . d. 11. q. 3 b ibid. q. 6. c lect. 40. in can . missa . d ●ap . 1. contr . captiv . babyl . e de euchar. l. 3. cap. 23. sect . secundo dicit . * venere tum quidem multa in consislationem , nec decerni tam●n quicquam aperte po●●it . platina in vit● innocen . iii. * apud suar. tom. 3. disp . 46. sect . 3. * loc. com . l. 3. c. 3. fund . 2. l. 3. d● euch. cap. 23. sect . unum 〈◊〉 s●m . l. ● . c. 20. discurs . modest . p. 13. lib. 4. sent . dist . ●1 . lit . a. * a. d. mclx. * a. d. mccxv . * a. d. mcclxx . secund . ●uchol . sed secundum volaterranum mcccxxxv . in lib. 4 sent . dist . 11. qu. 1. sect . pro●●er ●ertium . de haeres . lib. 8. verbo indulgentiá . cap. e●o berengarius de consecrat● dist . 2. a●ver . marc●on● l 4. c. 40. contr. ●ryph . jud. * in dial●g . cont . marcion . collect●s ●● maximo , tempo e 〈◊〉 & seve●● im● . in ma● . 1● . demonst. evang lib. 1 c●p . 1. * & cap. ult . homil. 27. de sacris antioch . legibus apud photium , l. 1. c. 229. orat. 2. in pasch. ep. ad caes. cont . heres . apollinarii . cit . per damascen . & per collect . senten . pp. cont . sererianos , edit . per tur●ianum homil. 23. in 1 cor. in psal. 98. cont. adimantium cap. 12. lib. 10. cont . faust. manich . de consecrat . dist . 2. cap. qui manducant , & cap. prima quidem , & cap. non hoc corpus , & cap. vt quid paras . sentent . l. 4. dist . 11. dialog . 1. c. 8 * dial. 2. c. 24. d● duabus naeturis con r● eutych . & nestor . videatur pich●rellus in dissert . de missa & expositione v●rborum institutionis coenae domini . * iohn 6.63 . vbi supra . gloria mundi 4. num . 6. 1. 2. 3. 4. 5. concil . cons●ant . s●ss . 13. accursius praefat . super instit. iustin. mat. 26. 27 consult . sect . 22. commen . in 6 ioh. lect . 7. de corp . & sang . domini , cap. 19. tract . 35. apud gratian . de consecr . dist . 2. cap. comperimus . vide ochagav de sacr. tract . 2. de euchar. q. 18. de consecrat . dist . 2. cap. si non sunt● & cap. quia passus , & cap. prima quidem , & cap. tunc ei● , & cap. accesserun● . lib. 8. contra celsum . * affectus consequitur intellectum : ubi autem nullus earum rerum quae petuntur vel dicuntur habetur intellectus● aut g●●eraliter tantum , ibi exiguus assurgit affectus . azor. inst. moral . to . 1. lib. 9. c. 34. q. ● . a in 1 cor. 14 b epist ad su●hron . c sozom. l. 6. ●ist . cap. 37. d hom. 1. in 8 ●̄●an . e de doctr. christ. cap 5. f serm. 5. de graecar . ●ffect . curat . g li● . q● ex var. script . lo●●q . 278. h in 1 cor. h●m . 35. i super 1 cor. 14. k s●per psal. 1● . con . 2. l in 1 cor. 14. m ibid. n liturg. cap. 28. o histor. bohem . ● de doctr. christ. lib. 4. cap. 10. novel . 123. de missa l. 2. ● . 13. sect . ad novellā . cap. 9. quintil. l. 1. verb. osseni . cap. 6. ad quod vult de●m . chap. 2. sect. 12. * lib. 1. ●aret . fabul . * de haeres . * lib. 1. cap. 23. vide etiam epiphan . 10. 2. lib. 1. haeres . 27. & s. august . de haeres . * lib. 6. strom . & in paran●●i ● . lib. 7. & 3. cont . cels. epist. ad ioh. hi●ros . can. 36. placuit pictur as in ecclesia esse non debere , ne quod colitur aut adoratur in pari●●ibus depingatur . de mori● . eccles. ● . 1. c. 34. idem de fide & symb●●o . c. 7. & contr . adimant . cap. 13. a●no dom. dcclxiv . lib 2● in vitae isaac● angeli , a.d. 1160. 1 john 5.21 * strom. l. 6. & in pro●rep . * lib. 2. c. 22. advers . marcion . & de ido●olatr . c. 3. * lib. 4. cont . celsum . stromat . l. 1. a lib. 7. contra celsum . b de coron a ●il●is . c lib. 1. c. 5. praep . evang. d orat. contra gentes . e in c. 40. isa. f de fide & symbol . c. 7. g in deut. q. 1. h lib● 4. d● orthod . fide c. 17. sil. italic . lib. 1. in somn . scip. cap. 2. lib. 18. c. 53. lib. 2. de invent . c. 23. acts 20. 2● . epist. de unit . ecclesia ad novatian . & habetur caus . 24. qu. 1. * irenae . lib. 4. c. 43 , 44. s. cyprian : lib. 1. ep . 6. & lib. 2. ep . 10. & lib. 4. ep . 9. s. ambrose . de dignit . sacerd . c. 1. s. aug. de baptism . contra donat. l. 7. c. 43. & ibid. claru● a muscula . idem de verb. dom. ser. 24. con. rom. sub sylvest . const. apost . l. 8. c. ult . anacl . p. ep . 2. clemens p. ep . 1. s. hieron . ep . 13. & ep . 54. euthym. in ps. 44. s. gregor . in evang. hom. 26. ad heliod●● . ep . 1. s. chrysost. ser. damascen . de imaginibus : orat. 2. s. greg. naz. orat 21. de laud basilii . in epist. 1. ad corin. cap. 3. & in epist. ad roman . c. 1. * extravi com lib 1. tit . 9. de maior . & obed . cap. vnam sanctam . * 〈…〉 arch●●pisc . granate●si in concil . ●rid . vbi sup●a . 〈◊〉 4 〈◊〉 2 ap●d ba●● . ●●m . 6. a.d. 499. n. 36. dionys. ar●op . de eccles. hierarch . de sacer . p●rfect . e●is● . ad s●●●●●ne●● & ad p●●●a●●● . * dist. 97. c. duo sunt . * in ierem. hom . 7. & adver . lucif . * in conc●● . pari● . l. 1. c. 3 in co●cil● cart●ag . de bapt. contr . dinat●s●●l 3. c. ● . lib. 4. ep . 76 , 78 , 31 , 34 , 38 , 39● & lib. 6. ep . 24. lib 4 p 32. 〈◊〉 ●st 〈…〉 , cont●a ca●●n●m decret● . novum sibi usurpare nomen praesumit ? videatur epistola s. hieron . a● evagrium , concil . ch●●ced . action . 16. concil . nicen. can . 6. & can . 7. & conci● . c. p can . 3. & nov●l . iustin. 131. in acta apost . hom . 3. 〈◊〉 loc . lib. 6 c. 8 p 23● . ed. s●●man● . 1563. c●ncor . cu●● l. 2. c. 34 s●nt . l. 4 〈◊〉 24 q 2 〈…〉 4 c. 3. luk. 22.25 . mat. 20.26 , 27. de consecra . d●st . 2. cap. peracta . vide etiam ib. cap. in coena , & cap. si quis . * de consecr . dist . 1. c. omnes fidel . omnes fideles qui conveniunt in solennitatibus sacris ad ecclesiam & scripturas apostolorum & evange●●a audian● . qui autem non perseverant in oratione usque dum missa peragatur , nec sanctam commu●ienem percipiunt , velut inquie●udines ecclesiae commove●es convenit communione privari . * in chron● zilizensi . notes for div a63823-e18360 enchyr. c. 1. ● . 31. praxis fori aenit . l. 5. c 2. s●ct . 4 n. 23. * d●m . à soto in quart . sent . dist . 17. qu. 2. art . 6. conel . secu●d● . * non est dubium quin ●d li●itum sit . cod. de pae●●●en . ●ract . 1. q. 6. p. 18. edit . sa●mantic . a. d. 1553. regina●d li● . de con●rit . c. 2. cap. 4. * non illico ut● h●mo se re●m se●●t cuipae p●enitentiae lege poenitere con●●ringitur . haec profecto conclusio more & usu ecclesiae sa●●● vide●ur constabilita . dom. ● soto . in quart . sent . d●st . 17. qu. 2. art . 6. sessio 4. c 4. in 4. ●●n● . d●st . ●● . q. 1. lib. 3. i●strus . sacerdot . cap. 5 n. 4. sum qu. 16. art . 1. de contrit . num 107. q●aecunque 〈◊〉 contra ●●●atum , in quocunque instanti sufficiet ad consequend●m m●s●ri●●●diam & 〈◊〉 : sionem . ibid. n. 106● * vide bicl . l. 4. dist . 17. q. 1. & scotum ibid. & bonavent . i● . n. 72. * me●ius dicitur cam institutam suisse à quadam universali ecclesiae traditione , quam ex novi vel vete●is testa●enti authoritate , & tamon negatur haec traditio esse universalis . confessio non est necessaria apud graeco● , quiae non ●●anavit ad illos traditionaliter . de panit . d●st 5. in principio gloss. ibid. vide etiam panormit●n . super decr●●a l. 5. cap. quod au●em , c. omnis utriúsque se●●● , sect 18. extrav . gloss. maldonatus sa●ctur omnes canonistas in hanc sententiam con●●●sisse . disp. de sacram. ●om . 2. c 2. d● cons●●ss . orig . sess. 4● can . 7. * ●man . ●● . v. s 〈◊〉 . n 10 t 〈◊〉 ● instr . sa●●r●● . 〈◊〉 . 11. n. ● . tolet. instr . sacerd . lib. 3. cap. 11. n. 6. vide concil . tribur . c. 54. burc●ard . l. 19. tertul. lib. de poenitentia . d● indulgen . l. 1. c. 9. sect . existit autē . vide ioan. d● turrecrem●ta in comment . dist . 1. de poenitent . hist. con●il . trident. l. 1. pag 20. londin . ●dit . fab. incar●at . serutin . sacerd. de . indulgent . c●ntura gravam . ge●m . idem fatere volu●t paulus quintus in venetorum causa . * fabius incarnatus scrutin . sacerdot . de indulgent . sect . antepen . edit . barcinon . 1628. apud genes-sepulvedam in vita egidii albernoti● cardinal . fab. incarn . ●bi supra . apud petrum de soto lect . de instit . sace●d . de necessariis ad effectum indu●g . a in tract . de j●bila● n● ab . 34. n. 4. & 6. b q● . 37. de indu●g . ●r . p. 3 c lib. 1. de indu●g . c. 10. sect. alt●ra dubitatio . serutin . sacerd . ubi supra . digres . 2. ad cap. 1. epist ad titum . de potest . papae q. 3. ad . 3. * sa aphor . verb. satisfa●●um . 10. serutin . sacerd . tract . de indulg . sect . penult . suarez . part . 4. in 3. disp . 38. sect . 9. granat . in materia de peccatis , tract 8. desp . 1. sect . 1. f. knot against chillingworth in his infidelity unmask'd , p. 105 , 106 , 107 , &c. * bellar. l. 1. de amiss . gratiae . cap 13. sect . alterum est . et de sacram eucha . l. 4. c. 19. sect . responde● . * cap. 14. sect . a●●●po , 〈◊〉 . d● 〈◊〉 . lib. 1. cap. 11. sect probatur ultimo . * in 4 sent. dist 21. q. 1. art . 2. * lib. 1 cap. 14. de purga●or . ●e●t . 〈◊〉 . e●g●●pinio vera . emanuel sà aphor . verb. dubium . escobar . the. moral . exa . 3. c. 3. de conscientia probabili , &c. * eman. sà . aphorism . v●rb . dubium . escobar . d● conscientia probabiti . apud nauclerum . generat . 21. 2● . dist. 82. can. presbyter in glossa . 3 qu. 7. lata extravag . de bigamis . quta circa . c●mmuniter dicitur quod clericus pro simplici fornicatione depo●i non debet dist . 81. maximianus , glossa in gratian . ●e●t . l. 4. dist . 33. lib. de temp. qu. 2. de luxuria . * vide dan. tilen . de verbo non scripto , l. 4. c. 8. * instruct. sacerd . l. 5. c. 6. n. 15. lib. 4. c. 13. n. 4. l●b . 5. c. 10. n. 3. lib. 5. c. 13. n. 10. lib. 5. c. 11. n. 5. lib. 8. c. 49. n. 4. * aphor. tit . debi●um conjugale . 6. lib. 1. cap. 6● . ibid. de adorat . l. 3. disp . 1. c. 2. ibid c. 5. sect . 33. con●il . c● p. 6 c●n . 76. a cap. fin . de conver . conjug . c. 2. de divortiis . b de matrim . part . 2. cap. 7. sect . 5. n. 4. c in sent . 4. d. 39. art . 1. concl . ult . d lib. 1. de matrim . c. 14. sect . secundo ●ine consensu . scrutin . sacerd . de indulg . 〈…〉 25. art . 4. vide eti●m 〈…〉 , 163. de crat. l. 3. c. 4. su● . part . 3. ●it . 23. vide etiam iacobum de graffiis de orat . l. 2. instruct . sa●er . c. 13. n. 5. & 6. ibid. n. 7. vbi supra . vbi supra cap. 13. ibid. n. 6. ohe jam de●●ne deo● uxor gratulando ●btundere , ●●si illos tuo e● ingenio judi●as , ut nil cr●das intellige●e nisi idem dic●um est cen●●es . he●uton●im . act . 5. scen. 1. summa cajetan . v. oratio . jerem. 17.5 . psal. 115. 9. & 146. 3. & 118. ● & 50. 15● heb. 4.16 . mat. 11. 28. john 6. 37. sum part . 4. tit . 15. 1 jo. c. 2.1,2 . bernardin de b●sti● , d● concept . mariae . 1. part . serm . 1. part . 2. * in canti● . mar. magnificat . * comment . in 8. proverb . in vers 19. * ti● . ●e sanctu . sess. 9. ex cursu ●o●arum l●a ● mariae . ● . * ad recanatenses do lauretana imagine , apud bembum l. 8. ep . 17. * in epis● d●dicat . histor . lauretan . fol. 323 , 324,325 . fol. 327. vide ●pist . andr. dudi●hi● quinque eccles. episc . edit . a.d. 1590. sine loci & ●ypographi nomine . in cantici● quae vocant sequentia . dominic . ante as●ensionem domini . vide spe●uli in r●sa●i●r● s●q●entias ; & bre●●●r . rom. jerem. 2.13 . rom. 1. 25. * 1 cor. 3.1 . gal. 1. 8. 2 kings 17. l●b . 1. ●a●● . de v●itation . in●●●●orum●●●r●p . s. a● . john 4● 22. vide libr. de sanctis hibernisis nuper latine edit . p●● d. pica●dum par●s●ensem . * a●ud b●din . in me●h●d . histor● l 4. a●ud aug. triumphum de aneona , q. 14 ad . 4. & quaes● . 17. ad . 4. ver● . h●rman●u● . li● . de re●●r●● . ec●les . de fasti● sanctor . 7.10 rom. 10.14 . 1 tim. 2.5 . * ne mir●tur lector erud●●u● quod exorcismus apud inquis●●ores sit foeminini generis . fortasse dispe●saetum fuit cum bonis viris in hoc a●ticulo . an po●●us factum quia bonus angelus nunquam , mali autem genii saepissime sub forma foeminina apparuere : quod notavit t●ithemius . ●ib . 133. flag●●lum 〈…〉 . 3. vid● raimun 〈◊〉 . lib 2 de 〈…〉 p●ilostrat . de vita apolloii . tract . 35. in matth. in i●●s verba , [ qui credit in me majora facie● . ] quast . nam● l 4. c. 6. cyril hieros● cat●ch . 4. b●llarm . de cultis ●anct . lib 3. cap● 7 sect . s●c●●d● pr●●●sit●● , & s●ct s●●●●d ad d●leti●nem . instit. moral . par . 1. l. 9. c. 6. edit . roman . p. 672. nemini po● est per fidem constare se recepisse vel minimum sa●ramentum . estque hoc i●a certum ex fide ac clarum est nos vivere . nulla est ●ia , qua cit●a revelationem nosse possumus intentionem ministrantis , vel evidenter , vel certo ex fide . andreas vega , lib. 9. de j●st●fic . c. 17. non potest quis esse certus certitudine fidei se percipere verum sacram●ntum● cum sacramentum sinè int●ntione ministri non conficiatur , & intentionem al●erius nemo videre potest . bellarm. lib. 3. cap. 8. se●t . dicent . notes for div a63823-e29690 〈◊〉 sa●●● l 4. ● . 21. ● . 22. in● tom. 4. qu. 93. ar● . 5. 〈◊〉 . 13. man●a● . c. 1● . u● 7. a●ud tolet. i●str●ct . s●l●rd l. 5 c 27. in compend . p. 335. lugdu● , a. d. 1641. vbi ●up●a . theol. schol● . relect● de paenitent . ses. 8. can . 6. cap. cum virum de regularibu● . aquin . 2.2 . q. 88. art . 9. lib. 1. c. 101. thom walsingham . deferunt aurum & argentum & reportant char●as , car. cusan . li. 1. de summo pontif. vide etiam iacobum de terano : & ravis . de concile . du trent . cap. quia circa extra . de ●igamis . ●ap . proposui . de concess . praebondae , n. 20. si imperator dist . 96. &c. e●clesia ● . m de co●stitut . a.d. 1199. can. 5. de clericis l. 1 c. 30. sect . quarto objiciunt . de offic. christiani prin. l. 1. c. 5. suarez . defens . contra sect . anglic. l. 4. c. 17. sect . 15,16 , & 1● . aphor. verb. cericus . defens . fid . l. 4. c. 15. sect . 1. apolog. p. 57. rom 13.1 . in hunc locum . a instruct. sac●rd . l. 3. c. 16. b de poenit . l. 2. c. 19. n. 5. c apol. cont . re● . m. ●rit . c. 13. ●ontr reg. ang. l. 9. c. 3 cap. 13. de su●● . pontis . l 5. c. 6. ibid. c. 7. defen● . f●d cath. l. 3. c. 23 sect . 10. & sect . 18. & 20. ca●ce● . eccl. i● . 〈◊〉 . ●ol . 336. in philopat . sect . 2. n. 160. & 162. t●m 3. disp . 1 q. 12 punct . 2 ●●nt . barol . ● . 7. vbi supra , l● 6. c. 6. sect . 24. cont. bar●l . c. 7. d● ro. po●tif . l. 4. c. 5. ●us●i● . moral . part . 2. l. 10. ● . 9. vbi supra . see mart. vivaldus de bulla coenae dominici . sanctuar . iur. pontifici● qu. 15. sect . 5. qu. 17. sect . 6. & qu. 27. sect . 7. catal. lor. mundi part . 4. ●onsid . 7. ex zoderico . v●rb . bonif. 8. * de major . & obedient . unam sanctam . in ●xtrav . benif . 8. concil . later . sub iulio 2. in extrav . ioh. 22. cap. c●m in●er nonnullos . in gloss . fi●al . edit . paris . 1503. concil . viennens . sub clem. 5. * vbi supr● in cass●naeo . a summ 3. part . l. 22. ● . 6. sect 4. b in s●a monarchia quem citat felinus in cap. si quando , ubi per eum extrav . de rescript . c in tract . de rege & regno ad regem cypri . d in p●i opa●r . sect . 2. n. 160,162 . e lib. de fide h●ret . s●rvanda . f in epist. m●●itor . ad ioh. barclai . in re●p . ad apo●o●● prouiam ●ide●it . a dissvvasive from popery to the people of ireland by jeremy lord bishop of dovvn. taylor, jeremy, 1613-1667. 1664 approx. 355 kb of xml-encoded text transcribed from 97 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a63805 wing t319 estc r219157 99830673 99830673 35126 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online 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(eebo-tcp ; phase 1, no. a63805) transcribed from: (early english books online ; image set 35126) images scanned from microfilm: (early english books, 1641-1700 ; 2080:17) a dissvvasive from popery to the people of ireland by jeremy lord bishop of dovvn. taylor, jeremy, 1613-1667. [14], 173, [1] p. printed by john crooke, printer to the kings most excellent majesty, and are to be sold by samuel dancer, dublin : 1664. reading title: a dissuasive from popery. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -controversial literature -early works to 1800. 2000-00 tcp assigned for keying and markup 2001-07 spi global keyed and coded from proquest page images 2002-09 rina kor sampled and proofread 2002-09 rina kor text and markup reviewed and edited 2002-10 pfs batch review (qc) and xml conversion a dissvvasive from popery to the people of ireland . by jeremy lord bishop of dovvn . dvblin , printed by iohn crooke , printer to the kings most excellent majesty , and are to be sold by samuel dancer , 1664. the preface to the reader . when a roman gentleman had , to please himself , written a book in greek , and presented it to cato ; he desired him to pardon the faults of his expressions , since he wrote in greek , which was a tongue in which he was not perfect master . cato told him he had better then to have let it alone , and written in latine , by how much it is better not to commit a fault , then to make apologies . for if the thing be good , it needs not to be excus'd , if it be not good , a crude apologie will do nothing but confess the fault , but never make amends . i therefore make this address to all who will concern themselves in reading this book , not to ask their pardon for my fault in doing it ; i know of none ; for if i had known them , i would have mended them before the publication ; and yet though i know not any , i do not question but much fault will be found by too many ; i wish i have given them no cause for their so doing . but i do not onely mean it in the particular periods ( where every man that is not a son of the church of england or ireland will , at least do as apollonius did to the apparition that affrighted his company on the mountain caucasus , he will revile and persecute me with evil words ) but i mean it in the whole designe , and men will reasonably or capritiously ask , why any more controversies ? why this over again ? why against the papists , against whom so very-many are already exasperated , that they cry out fiercely of persecution ? and why can they not be suffered to enjoy their share of peace , which hath returned in the hands of his sacred majesty at his blessed restauration ? for as much of this as concerns my self , i make no excuse , but give my reasons , and hope to justifie this procedure with that modesty which david us'd to his angry brother ; saying , what have i now done ? is there not a cause ? the cause is this . the reverend fathers my lords the bishops of ireland in their circumspection and watchfulness over their flocks having espyed grievous wolves to have entred in , some with sheeps clothing , and some without , some secret enemies , and some open , at first endeavour'd to give check to those enemies which had put fire into the bed straw ; and though god hath very much prosper'd their labours , yet they have work enough to do , and will have , till god shall call them home to the land of peace and unity . but it was soon remembred , that when king james of blessed memory had discerned the spirits of the english non-conformists , & found them peevish and factious , unreasonable and imperious , not only unable to govern , but as inconsistent with the government , as greedy to snatch at it for themselves ; resolved to take off their disguise and put a difference between conscience and faction , and to bring them to the measures and rules of laws ; and to this , the council , and all wise men were consenting , because by the kings great wisdome , and the conduct of the whole conference and enquiry , men saw there was reason on the kings side , and necessity on all sides . but the gun-powder treason breaking out , a new zeal was enkindled against the papists , and it shin'd so greatly , that the non-conformists escaped by the light of it , and quickly grew warm by the heat of that flame , to which they added no small increase by their declamations , and other acts of insinuation : insomuch that they being neglected , multiply'd until they got power enough to do all those mischiefs which we have seen and felt . this being remembred and spoken of , it was soon observ'd that the tables only were now turn'd , and that now the publick zeal and watchfulness against those men , and those persuasions , which so lately have afflicted us , might give to the emissaries of the church of rome leisure and opportunity to grow into numbers and strength to debauch many souls , and to unhinge the safety and peace of the kingdom . in ireland we saw too much of it done , and found the mischief growing too fast , and the most intolerable inconveniences , but too justly apprehended , as near and imminent . we had reason at least to cry fire when it flamed through our very roofs , and to interpose with all care and diligence , when religion and the eternal interest of souls was at stake , as knowing we should be greatly unfit to appear and account to the great bishop and shepherd of souls , if we had suffered the enemies to sow tares in our fields , we standing and looking on . it was therefore consider'd how we might best serve god , and rescue our charges from their danger , and it was concluded presently to run to arms , i mean to the weapons of our warfare , to the armour of the spirit , to the works of our calling , and to tell the people of their peril , to warn them of the enemy , and to lead them in the wayes of truth and peace and holiness : that if they would be admonished , they might be safe , if they would not , they should be without excuse , because they could not say but the prophets have been amongst them . but then it was next enquired who should minister in this affair , and put in order all those things which they had to give in charge : it was easie to chuse many , but hard to chuse one ; there were many fit to succeed in the vacant apostleship , and though barsabas the just was by all the church nam'd as a fit and worthy man , yet the lot fell upon matthias ; and that was my case , it fell to me to be their amanuensis , when persons most worthy were more readily excus'd ; and in this my lords the bishops had reason , that ( according to s. pauls rule ) if there be judgements or controversies amongst us , they should be employ'd who are least esteem'd in the church ; and upon this account i had nothing left me but obedience ; though i confess that i found regret in the nature of the employment , for i love not to be ( as s. paul calls it ) one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disputers of this world . for i suppose skill in controversies ( as they are now us'd ) to be the worst part of learning , and time is the worst spent in them , and men the least benefited by them ; that is , when the questions are curious and impertinent , intricate , and inexplicable , not to make men better , but to make a sect. but when the propositions disputed are of the foundation of faith , or lead to good life , or naturally do good to single persons or publick societies , then they are part of the depositum of christianity , of the analogy of faith ; and for this we are by the apostle commanded to contend earnestly , and therefore controversies may become necessary ; but because they are not often so , but oftentimes useless , and alwayes troublesome , and as an ill diet makes an ill habit of body , so does the frequent use of controversies baffle the understanding , and makes it crafty to deceive others , it self remaining instructed in nothing but useless notions and words of contingent signification and distinctions without difference , which minister to pride and contention , and teach men to be pertinacious , troublesome and uncharitable , therefore i love them not . but because by the apostolical rule i am tyed to do all things without murmurings , as well as without disputings , i consider'd it over again , and found my self reliev'd by the subject matter , and the grand consequent of the present questions . for in the present affair , the case is not so as in the others ; here the questions are such that the church of rome declares them to reach as far as eternity , and da●n all that are not of their opinions ; and the protestants have much more reason to fear concerning the papists , such who are not excus'd by ignorance , that their condition is very sad and deplorable , and that it is charity to snatch them as a brand from the fire ; and indeed the church of rome maintains propositions , which , if the ancient doctors of the church may be believ'd , are apt to separate from god. i instance in their superaddition of articles and propositions , derived onely from a pretended tradition , and not contain'd in scripture . now the doing of this is a great sin , and a great danger . adoro scripturae plenitudinem ; si non est scriptum timeat vae illud adjicientibus & detrahentibus destinatum , said tertullian : i adore the fulness of scripture , and if it be not written , let hermogenus fear the wo that is destin'd to them that detract from or add to it . s. basil sayes , without doubt it is a most manifest argument of infidelity , and a most certain signe of pride , to introduce any thing that is not written [ in the scriptures ] our blessed saviour having said , my sheep hear my voice , and the voice of strangers they will not hear ; and to detract from scriptures , or add any thing to the faith that is not there , is most vehemently forbidden by the apostle , saying , if it be but a mans testament , nemo superordinat , no man adds to it . and says also , this was the will of the testator . and theophilus alexandrinus says plainly , it is the part of a devilish spirit to think any thing to be divine , that is not in the authority of the holy scriptures ; and therefore s. athanasius affirms , that the catholicks will neither speak nor endure to hear any thing in religion that is a stranger to scripture ; it being immodestiae vaecordia , an evil heart of immodesty , to speak those things which are not written . now let any man judge whether it be not our duty and a necessary work of charity , and the proper office of our ministery , to persuade our charges from the immodesty of an evil heart , from having a devilish spirit , from doing that which is vehemently forbidden by the apostle , from infidelity and pride , and lastly from that eternal wo which is denounc'd against them that add other words and doctrines than what is contain'd in the scriptures , and say , dominus dixit , the lord hath said it , and he hath not said it . if we had put these severe censures upon the popish doctrine of tradition , we should have been thought uncharitable ; but because the holy fathers do so , we ought to be charitable , and snatch our charges from the ambient flame . and thus it is in the question of images . dubium non est , quin religio nulla sit , ubicunque simulacrum est , said lactantius , without all peradventure where ever an image is , ( meaning for worship ) there is no religion : and that we ought rather to die than pollute our faith with such impieties , said origen ; it is against the law of nature , it being expres●y forbidden by the second commandment , as irenaeus affirms , tertullian , cyprian , and s. austin , and therefore is it not great reason we should contend for that faith which forbids all worship of images , and oppose the superstition of such guides , who do teach their people to give them veneration , to prevaricate the moral law , and the very law of nature , and do that which whosoever does has no religion ? we know idolatry is a damnable sin , and we also know , that the roman church with all the artifices she could use , never can justifie her self , or acquit the common practises from idolatry ; and yet if it were but suspicious that it is idolatry , it were enough to awaken us ; for god is a jealous god , and will not endure any such causes of suspicion and motives of jealousie . i instance but once more . the primitive church did excommunicate them that did not receive the holy sacrament in both kinds , and s. ambrose says , that he who receives the mystery otherwayes than christ appointed ( that is , but in one kind , when he hath appointed it in two ) is unworthy of the lord , and he cannot have devotion : now this thing we ought not to suffer , that our people by so doing should remain unworthy of the lord , and for ever be indevout , or cozen'd with a false shew of devotion , or fall by following exil guides into the sentence of excommunication . these matters are not trifling , and when we see these errors frequently taught and own'd as the only true religion , and yet are such evils , which the fathers say are the way of damnation , we have reason to hope that all wise and good men , lovers of souls , will confess that we are within the circles of our duty , when we teach our people to decline the crooked wayes , and to walk in the wayes of scripture and christianity . but we have observed amongst the generality of the irish , such a declension of christianity , so great credulity to believe every superstitious story , such confidence in vanity , such groundless pertinacy , such vitious lives , so little sense of true religion and the fear of god , so much care to obey the priests , and so little to obey god : such intolerable ignorance , such fond oathes and manners of swearing , thinking themselves more obliged by swearing on the mass-book , than the four gospels , and s. patricks mass-book more than any new one ; swearing by their fathers soul , by their godsips hand , by other things which are the product of those many tales are told them ; their not knowing upon what account they refuse to come to church , but onely that now they are old and never did , or their country-men do not , or their fathers or grandfathers never did , or that their ancestors were priests , and they will not alter from their religion ; and after all , can give no account of their religion , what it is : onely they believe as their priest bids them , and go to mass which they understand not , and reckon their beads to tell the number and the tale of their prayers , and abstain from eggs and flesh in lent , and visit s. patricks well , and leave pins and ribbands , yarn or thred in their holy welts , and pray to god , s. mary and s. patrick , s. columbanus and s. bridget , and desire to be buried with s. francis's chord about them , and to fast on saturdays in honour of our lady . these and so many other things of like nature we see dayly , that we being conscious of the infinite distance which these things have from the spirit of christianity , know that no charity can be greater than to persuade the people to come to our churches , were they shall be taught all the ways of godly wisdom , of peace and safety to their souls : whereas now there are many of them that know not how to say their prayers , but mutter like pies and parrots , words which they are taught , but they do not pretend to understand . but i shall give one particular instance of their miserable superstition and blindness . i was lately within a few moneths very much troubled with petitions and earnest requests , for the restoring a bell which a person of quality had in his hands in the time of , and ever since the late rebellion . i could not guess at the reasons of their so great and violent importunity , but told the petitioners , if they could prove that bell to be theirs , the gentleman was willing to pay the full value of it ; though he had no obligation to do so ( that i know of ) but charity : but this was so far from satisfying them , that still the importunity encreased , which made me diligently to inquire into the secret of it . the first cause i found was , that a dying person in the parish desired to have it rung before him to church , and pretended he could not die in peace if it were deny'd him ; and that the keeping of that bell did anciently belong to that family from father to son : but because this seem'd nothing but a fond and an unreasonable superstition , i enquired farther , and at last found that they believ'd this bell came from heaven , that it used to be carryed from place to place , to end controversies by oath , which the worst man durst not violate if they swore upon that bell , and the best men amongst them durst not but believe him ; that if this bell was rung before the corpse to the grave , it would help him out of purgatory , and that therefore when any one dyed , the friends of the deceased did , whilst the bell was in their possession , hire it for the behoof of their dead , and that by this means that family was in part maintain'd . i was troubled to see under what spirit of delusion those poor souls do lie , how infinitely their credulity is abused , how certainly they believe in trifles , and perfectly rely on vanity , and how little they regard the truths of god , and how not at all they drink of the waters of salvation . for the numerous companies of priests and friers amongst them , take care they shall know nothing of religion but what they design for them , they use all means to keep them to the use of the irish tongue , lest if they learn english , they might be supply'd with persons fitter to instruct them ; the people are taught to make that also their excuse for not coming to our churches , to hear our advises , or converse with us in religious intercourses , because they understand us not , and they will not understand us , neither will they learn , that they may understand and live . and this and many other evils are made greater and more irremediable by the affrightment which their priests put upon them by the issues of ecclesiastical iurisdiction , by which ( they now exercising it too publickly ) they give them laws , not onely for religion , but even for temporal things , and turn their proselytes from the mass , if they become farmers of the tythes from the minister or proprietary without their leave . i speak that which i know to be true by their own confession and unconstrain'd and uninvited narratives ; so that as it is certain that the roman religion , as it stands in distinction and separation from us , is a body of strange propositions , having but little relish of true primitive and pure christianity ( as will be made manifest if the importunity of our adversaries extort it ) so it is here amongst us a faction and a state party and designe to recover their old laws and barbarous manner of living , a device to enable them to dwell alone , and to be populus unius labii , a people of one language , and unmingled with others . and if this be religion , it is such a one as ought to be reproved by all the severities of reason and religion , lest the people perish , and their souls be cheaply given away to them that make merchandize of souls , who were the purchase and price of christs bloud . having given this sad account why it was necessary that my lords the bishops should take care to do what they have done in this affair , and why i did consent to be engaged in this controversie , otherwise then i love to be , and since it is not a love of trouble and contention , but charity to the souls of the poor deluded irish , there is nothing remaining but that we humbly desire of god to accept and to bless this well meant labour of love , and that by some admirable wayes of his providence , he will be pleas'd to convey to them the notices of their danger , and their sin , and to deobstruct the passages of necessary truth to them , for we know the arts of their guides , and that it will be very hard that the notice of these things shall ever be suffer'd to arive to the common people , but that which hinders will hinder until it be taken away : however we believe and hope in god for remedy . for although edom would not let his brother israel pass into his countrey , and the philistims would stop the patriarchs wells , and the wicked shepherds of midian would drive their neighbours flocks from the watering troughs , and the emissaries of rome use all arts to keep the people from the use of scriptures , the wells of salvation , and from entertaining the notices of such things which from the scriptures we teach ; yet as god found out a remedy for those of old , so he will also for the poor misled people of ireland ; and will take away the evil minds , or the opportunities of the adversaries , hindring the people from instruction , and make way that the truths we have here taught may approach to their ears , and sink into their hearts , and make them wise unto salvation . amen . a dissuasive from popery to the people of ireland . the introduction . the questions of difference between our churches and the church of rome have been so often disputed , and the evidences on both sides so often produc'd , that to those who are strangers to the present constitution of affairs , it may seem very unnecessary to say them over again : and yet it will seem almost impossible to produce any new matter ; or if we could , it will not be probable , that what can be newly alledged can prevail more than all that which already hath been so often urged in these questions . but we are not deterr'd from doing our duty by any such considerations : as knowing , that the ●ame medicaments are with success applyed to a returning or an abiding ulcer ; and the preachers of gods word must for ever be ready to put the people in minde of such things , which they already have heard , and by the same scriptures and the same reasons endeavour to destroy their sin , or prevent their danger ; and by the same word of god to extirpate those errors , which have had opportunity in the time of our late disorders to spring up and grow stroger , not when the keepers of the field slept , but when they were wounded , and their hands cut off , and their mouths stopp'd , least they should continue , or proceed to do the work of god thoroughly . a little warm sun , and som● indulgent showers of a softer rain , have made many weeds of erroneous doctrine to take root greatly , and to spread themselves widely : and the bigots of the roman church by their late importune boldness and indiscreet frowardness in making proselytes , have but too manifestly declar'd to all the world , that if they were rerum potiti , masters of our affairs , they would suffer nothing to grow but their own colo●ynths and gourds . and although the natural remedy for this were to take away that impunity , upon the account of which alone they do encrease ; yet because we shall never be authors of such counsels , but confidently rely upon god , the holy scripture , right reason , and the most venerable and prime antiquity , which are the proper defensatives of truth for its support and maintenance ; yet we must not conceal from the people , committed to our charges , the great evils to which they are tempted by the roman emissaries , that while the king and the parliament take care to secure all the publick interests by instruments of their own , we also may by the word of our proper ministery endeavour to stop the progression of such errors , which we know to be destructive of christian religion , and consequently dangerous to the interest of souls . in this procedure , although we shall say some things which have not been alwayes plac'd before their eyes , and others we shall represent with a fittingness to their present necessities , and all with charity too , and zeal for their souls ; yet if we were to say nothing but what hath been often said already ; we are still doing the work of god , and repeating his voice , and by the same remedies curing the same diseases , and we only wait for the blessing of god prospering that importunity which is our duty : according to the advice of solomon , in the morning sow thy seed , and in the evening with-hold not thy hand , for thou knowest not whether shall prosper , either this , or that , or whether they both shall be alike good . chap. i. the doctrine of the roman church in the controverted articles is neither catholick , apostolick , nor primitive . sect. 1. it was the challenge of s. augustine to the donatists , who ( as the church of rome does at this day ) inclos'd the catholick church within their own circuits : [ ye say that christ is heir of no lands , but where donatus is coheire . read this to us out of the law and the prophets , out of the psalms , out of the gospel it self , or out of the letters of the apostles . read it thence and we believe it . ] plainly directing us to the fountains of our faith , the old and new testament , the words of christ , and the words of the apostles . for nothing else can be the foundation of our faith , whatsoever came in after these , foris est , it belongs not unto christ. * to these we also add , not as authors or finishers , but as helpers of our faith , and heirs of the doctrine apostolical , the sentiments and catholick doctrine of the church of god , in the ages next after the apostles . not that we think them or our selves bound to every private opinion , even of a primitive bishop and martyr ; but that we all acknowledg that the whole church of god kept the faith entire , and transmitted faithfully to the after-ages the whole faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the form of doctrine , and sound words , which was at first delivered to the saints ; and was defective in nothing that belong'd unto salvation , and we believe that those ages sent millions of saints to the bosom of christ , and seal'd the true faith with their lives and with their deaths , and by both , gave testimony unto jesus , and had from him the testimony of his spirit . and this method of procedure we now choose , not only because to them that know well how to use it , to the sober and the moderate , the peaceable and the wise , it is the best , the most certain , visible and tangible , most humble and satisfactory , but also because the church of rome does with greatest noises pretend her conformity to antiquity . indeed the present roman doctrines , which are in difference , were invisible and unheard of in the first and best antiquity , and with how ill success their quotations are out of the fathers of the three first ages , every inquiring man may easily discern . but the noises therefore which they make are from the writings of the succeeding ages ; where saecular interest did more prevail , and the writings of the fathers were vast and voluminous , full of controversie , and ambiguous senses , fitted to their own times and questions , full of proper opinions , and such variety of sayings , that both sides eternally and inconfutably shall bring sayings for themselves respectively . now although things being thus , it will be impossible for them to conclude from the sayings of a number of fathers , that their doctrine , which they would prove thence , was the catholick doctrine of the church ; because any number that is less than all , does not prove a catholick consent , yet the clear sayings of one or two of these fathers truly alledged by us to the contrary , will certainly prove that what many of them ( suppose it ) do affirm , and which but two or three as good catholicks , as the other do deny , was not then matter of faith or a doctrine of the church ; for if it had , these had been hereticks accounted , and not have remain'd in the communion of the church . but although for the reasonableness of the thing we have thought fit to take notice of it ; yet we shall have no need to make use of it ; since not only in the prime and purest antiquity we are indubitably more than conquerours ; but even in the succeeding ages , we have the advantage both numero , pondere , & mensurâ , in number , weight , and measure . we do easily acknowledge , that to dispute these questions from the sayings of the fathers , is not the readiest way to make an end of them ; but therefore we do wholly rely upon scriptures as the foundation and final resort of all our perswasions , and from thence can never be confuted ; but we also admit the fathers as admirable helps for the understanding of the scriptures , and as good testimony of the doctrine deliver'd from their fore-fathers down to them of what the church esteem'd the way of salvation : and therefore if we find any doctrine now taught , which was not plac'd in their way of salvation , we reject it as being no part of the christian faith , and which ought not to be impos'd upon consciences . they were wise unto salvation , and fully instructed to every work ; and therefore the faith which they profess'd and deriv'd from scripture , we profess also ; and in the same faith , we hope to be sav'd even as they . but for the new doctors , we understand them not , we know them not : our faith is the same from the beginning , and cannot become new . but because we shall make it to appear that they do greatly innovate in all their points of controversie with us , and shew nothing but shadowes instead of substances , and little images of things instead of solid arguments ; we shall take from them their armour in which they trusted , and choose this sword of goliah to combat their errors ; for non est alter talis ; it is not easie to finde a better than the word of god , expounded by the prime and best antiquity . the first thing therefore we are to advertise is , that the emissaries of the roman church endeavour to perswade the good people of our dioceses from a religion that is truly primitive and apostolick , and divert them to propositions of their own , new and unheard of in the first ages of the christian church . for the religion of our church is therefore certainly primitive and apostolick , because it teaches us to believe the whole scriptures of the old and new testament , and nothing else as matter of faith ; and therefore unless there can be new scriptures , we can have no new matters of belief , no new articles of faith . whatsoever we cannot prove from thence , we disclaim it , as not deriving from the fountains of our saviour . we also do believe the apostles creed , the nicene with the additions of constantinople , and that which is commonly called the symbol of s. athanasius : and the four first general councils are so intirely admitted by us , that they , together with the plain words of scripture , are made the rule and measure of judging heresies amongst us : and in pursuance of these , it is commanded by our church that the clergy shall never teach any thing as matter of faith religiously to be observed , but that which is agreeable to the old and new testament , and collected out of the same doctrine by the ancient fathers and catholick bishops of the church . * this was undoubtedly the faith of the primitive church , they admitted all into their communion that were of this faith ; they condemned to man that did not condemn these ; they gave letters communicatory by no other cognisance , and all were brethren who spake this voice . [ hanc legem sequentes , christianorum catholicorum nomen jubemus amplecti , reliquos verò dementes , vesanosque judicantes haeretici dogmatis infaemiam sustinere ] said the emperors , gratian , valentinian , and theodosius , in their proclamation to the people of c. p. all that believ'd this doctrine were christians and catholicks , viz. all they who believe in the father , son , and holy ghost , one divinity of equal majesty in the holy trinity ; which indeed was the summe of what was decreed in explication of the apostles creed in the four first general councils . and what faith can be the foundation of a more solid peace , the surer ligaments of catholick communion , or the firmer basis of a holy life and of the hopes of heaven hereafter , than the measures which the holy primitive church did hold , and and we after them ? that which we rely upon is the same that the primitive church did acknowledg to be the adaequate foundation of their hopes in the matters of belief : the way which they thought sufficient to go to heaven in , is the way which we walk : what they did not teach , we do not publish and impose ; into this faith entirely and into no other , as they did theirs ; so we baptize our catechumens : the discriminations of heresie from catholick doctrine which they us'd , we use also , and we use no other : and in short , we believe all that doctrine which the church of rome believes , except those things which they have superinduc'd upon the old religion , and in which we shall prove that they haue innovated . so that by their confession , all the doctrine which we teach the people , as matter of faith , must be confessed to be ancient , primitive and apostolick , or else theirs is not so : for ours is the same , and we both have received this faith from the fountains of scripture , and universal tradition ; not they from us , or we from them , but both of us from christ and his apostles . and therefore there can be no question whether the faith of the church of england be apostolick and primitive ; it is so , confessedly : but the question is concerning many other particulars which were unknown to the holy doctors of the first ages , which were no part of their faith , which were never put into their creeds , which were not determined in any of the four first general councels , rever'd in all christendom , and entertain'd every where with great religion and veneration , even next to the four gospels and the apostolical writings . of this sort , because the church of rome hath introduc'd many , and hath adopted them into their late creed , and imposes them upon the people , not only without , but against the scriptures and the catholick doctrine of the church of god ; laying heavie burdens on mens consciences , and making the narrow way to heaven , yet narrower by their own inventions ; arrogating to themselves a dominion over our faith , and prescribing a method of salvation which christ and his apostles never taught ; corrupting the faith of the church of god , and teaching for doctrines the commandments of men ; and lastly , having derogated from the prerogative of christ , who alone is the author and finisher of our faith , and hath perfected it in the revelations consign'd in the holy scriptures ; therefore it is , that we esteem our selves oblig'd to warn the people of their danger , and to depart from it , and call upon them to stand upon the wayes , and ask after the old paths , and walk in them ; lest they partake of that curse which is threatned by god to them , who remove the ancient land-marks which our fathers in christ have set for us . now that the church of rome cannot pretend that all which she imposes is primitive and apostolick , appears in this ; that in the church of rome , there is pretence made to a power , not only of declaring new articles of faith , but of making new symbols or creeds , and imposing them as of necessity to salvation . which thing is evident in the bull of pope leo the tenth against martin luther , in which , amongst other things , he is condemn'd for saying , [ it is certain that it is not in the power of the church or pope to constitute articles of faith. ] we need not adde that this power is attributed to the bishops of rome by turrecremata a , augustinus triumphus de ancona b , petrus de ancorano c , and the famous abbot of panormo d , that the pope cannot only make new creeds , but new articles of faith ; that he can make that of necessity to be believ'd , which before never was necessary ; that he is the measure and rule , and the very notice of all credibilities ; that the canon law is the divine law ; and what-ever law the pope promulges , god , whose vicar he is , is understood to be the promulger . that the souls of men are in the hands of the pope ; and that in his arbitration religion does consist : which are the very words of hostiensis e , and ferdinandus ab inciso f , who were casuists , and doctors of law , of great authority amongst them and renown . the thing it self , is not of dubious disputation amongst them , but actually practis'd in the greatest instances , as is to be seen in the bull of pius the fourth at the end of the council of yrent ; by which all ecclesiasticks are not only bound to swear to all the articles of the council of trent for the present and for the future , but they are put into a new symbol or creed , and they are corroborated by the same decretory clauses that are us'd in the creed of athanasius : that this is the true catholick faith ; and that without this no man can be saved . now since it cannot be imagined that this power to which they pretend , should never have been reduc'd to act ; and that it is not credible they should publish so inviduous and ill sounding doctrine to no purpose , and to serve no end ; it may without further evidence be believed by all discerning persons , that they have need of this doctrine , or it would not have been taught , and that consequently without more adoe , it may be concluded that some of their articles are parts of this new faith ; and that they can therefore in no sense be apostolical , unless their being roman makes them so . to this , may be added another consideration , not much less material , that besides what eckius told the elector of bavaria , that the doctrines of luther might be overthrown by the fathers , though not by scripture ; they have also many gripes of conscience concerning the fathers themselves , that they are not right on their side ; and of this , they have given but too much demonstration by their expurgatory indices . the serpent by being so curious a defender of his head , shewes where his danger is , and by what he can most readily be destroyed . but besides their innumerable corruptings of the fathers writings , their thrusting in that which was spurious , and like pharaoh , killing the legitimate sons of israel , * though in this , they have done very much of their work , and made the testimonies of the fathers to be a record infinitely worse , than of themselves uncorrupted , they would have been ( of which divers learned persons have made publique complaint and demonstration ) they have at last fallen to a new trade , which hath caus'd more dis-reputation to them , than they have gain'd advantage , and they have virtually confess'd , that in many things , the fathers are against them . for first , the king of spain gave a commission to the inquisitors to purge all catholick authors ; but with this clause , iique ipsi privatim , nullisque consciis apud se indicem expurgatorium habebunt , quem eundem neque aliis communicabunt , neque ejus exemplum ulli dabunt : that they should keep the expurgatory index privately , neither imparting that index , nor giving a copie of it to any . but it happened , by the divine providence , so ordering it , that about thirteen years after , a copie of it was gotten and published by iohannes pappus and franciscus iunius , and since it came abroad against their wills , they finde it necessary now to own it , and they have printed it themselves . now by these expurgatory tables what they have done is known to all learned men. in s. chrysostom's works printed at basil , these words . [ the church is not built upon the man , but upon the faith. ] are commanded to be blotted out : and these [ there is no merit but what is given us by christ , ] and yet these words are in his sermon upon pentecost , and the former words are in his first homily upon that of s. iohn . ye are my friends , &c. ] the like they have done to him in many other places , and to s. ambrose , and to s. austin , and to them all , * insomuch that ludovicus saurius the corrector of the press at lyons shewed and complain'd of it to iunius , that he was forc'd to cancellate or blot out many sayings of s. ambrose in that edition of his works which was printed at lyons 1559. so that what they say on occasion of bertram's book [ in the old catholick writers we suffer very many errors , and extenuate and excuse them , and finding out some commentary , we fain some convenient sense when they are oppos'd in disputations ] they do indeed practise , but esteem it not sufficient ; for the words which make against them , they wholly leave out of their editions . nay they correct the very tables or indices made by the printers or correctors ; insomuch that out of one of frobens indices , they have commanded these words to be blotted [ the use of images forbidden . ] the eucharist no sacrifice , but the memory of a sacrifice . ] works , although they do not justifie , yet are necessary to salvation . ] marriage is granted to all that will not contain . ] venial sins damne . ] the dead saints , after this life cannot help us . ] nay out of the index of s. austin's works by claudius chevallonius at paris 1531. there is a very strange deleatur [ dele , solus deus adorandus ] that god alone is to be worshipped , is commanded to be blotted out , as being a dangerous doctrine . these instances may serve instead of multitudes , which might be brought of their corrupting the witnesses , and razing the records of antiquity , that the errors and novelties of the church of rome might not be so easily reprov'd . now if the fathers were not against them , what need these arts ? why should they use them thus ? their own expurgatory indices are infinite testimony against them , both that they do so , and that they need it . but besides these things , we have thought it fit to represent in one aspect , some of their chief doctrines of difference from the church of england , and make it evident that they are indeed new , and brought into the church , first by way of opinion , and afterwards by power , and at last , by their own authority decreed into laws and articles . sect. ii. first , we alledge that this very power of making new articles is a novelty , and expresly against the doctrine of the primitive church ; and we prove it , first , by the words of the apostle , saying , if we , or an angel from heaven shall preach unto you any other gospel ( viz. in whole or in part , for there is the same reason of them both ) than that which we have preached , let him be anathema : and secondly , by the sentence of the fathers in the third general council , that at ephesus . [ that it should not be lawful for any man to publish or compose another faith or creed than that which was defin'd by the nicene council : and that whosoever shall dare to compose or offer any such to any persons willing to be converted from paganism , iudaism , or heresie , if they were bishops or clerks , they should be depos'd , if lay-men , they should be accursed . ] and yet in the church of rome , faith and christianity increase like the moon ; bromyard complain'd of it long since , and the mischief encreases daily . they have now a new article of faith , ready for the stamp , which may very shortly become necessary to salvation ; we mean , that of the immaculate conception of the blessed virgin mary . whether the pope be above a council or no ; we are not sure , whether it be an article of faith amongst them or not : it is very near one if it be not . bellarmine would fain have us believe that the council of constance approving the bull of pope martin the fifth , declar'd for the popes supremacy . but iohn gerson , who was at the council sayes , that the council did abate those heights to which flattery had advanc'd the pope ; and that before that council they spoke such great things of the pope , which afterwards moderate men durst not speak ; but yet some others spake them so confidently before it , that he that should then have spoken to the contrary , would hardly have escap'd the note of heresie : and that these men continued the same pretensions even after the council . but the council of basil decreed for the council against the pope ; and the council of laeteran under leo the tenth , decreed for the pope against the council . so that it is cross and pile ; and whether for a peny , when it can be done ; it is now a known case it shall become an article of faith. but for the present it is a probationary article , and according to bellarmine's expression , is fere de fide , it is almost an article of faith ; they want a little age , and then they may goe alone . but the council of trent hath produc'd a strange new article , but it is sine controversia credendum , it must be believ'd , and must not be controverted : that although the ancient fathers did give the communion to infants , yet they did not believe it necessary to salvation . now this being a matter of fact whether they did or did not believe it , every man that reads their writings can be able to inform himself : and besides that it is strange that this should be determin'd by a council , and determin'd against evident truth ( it being notorious , that divers of the fathers did say it is necessary to salvation ; ) the decree it self is beyond all bounds of modesty , and a strange pretension of empire over the christian belief . but we proceed to other instances . sect. iii. the roman doctrine of indulgences was the first occasion of the great change and reformation of the western churches , begun by the preachings of martin luther and others ; and besides that it grew to that intolerable abuse , that it became a shame to it self , and a reproach to christendome , it was also so very an innovation , that their great antoninus confesses , that concerning them we have nothing expresly , either in the scriptures , or in the sayings of the ancient doctors : and the same is affirmed by sylvester pri●rias . bishop fisher of rochester sayes , that in the beginning of the church there was no use of indulgences ; and that they began after the people were a while affrighted with the torments of purgatory ; and many of the school-men confess that the use of indulgences began in the time of pope alexander the third , towards the end of the xii century : but agrippa imputes the beginning of them to boniface the viii ; who liv'd in the reign of king edward the first of england ; 1300. years after christ. but that in his time the first jubilee was kept we are assur'd by crantzius . this pope * lived and died with very great infamy , and therefore was not likely from himself to transfer much honour and reputation to the new institution . but that about this time indulgences began , is more than probable ; much before it is certain they were not . for in the whole canon law written by graetian , and in the sentences of peter lombard there is nothing spoken of indulgences : now because they liv'd in the time of p. alexander iii. if he had introduc'd them , and much rather if they had been as antient as s. gregory ( as some vainly and weakly pretend , from no greater authority than their own legends ) it is probable that these great men , writing bodies of divinity and law , would have made mention of so considerable a point , and so great a part of the roman religion , as things are now order'd . if they had been doctrines of the church then , as they are now , it is certain they must have come under their cognisance and discourses . now least the roman emissaries should deceive any of the good sons of the church , we think it fit to acquaint them , that in the primitive church , when the bishops impos'd severe penances , and that they were almost quite perform'd , and a great cause of pity intervened , or danger of death , or an excellent repentance , or that the martyrs interceded , the bishop did sometimes indulge the penitent , and relax some of the remaining parts of his penance ; and according to the example of s. paul , in the case of the incestuous corinthian , gave them ease , least they should be swallowed up with too much sorrow . but the roman doctrine of indulgences is wholly another thing ; nothing of it but the abused name remains . for in the church of rome they now pretend that there is an infinite of degrees of christs merit and satisfaction beyond what is necessary for the salvation of his servants : and ( for fear christ should not have enough ) the saints have a surplusage of merits , * or at least of satisfactions more than they can spend , or themselves do need : and out of these the church hath made her a treasure , a kind of poor mans box ; and out of this , a power to take as much as they list to apply to the poor souls in purgatory ; who because they did not satisfie for their venial sins , or perform all their penances which were imposed , or which might have been imposed , and which were due to be paid to god for the temporal pains reserved upon them , after he had forgiven them the guilt of their deadly sins , are forc'd sadly to roar in pains not inferiour to the pains of hell , excepting onely that they are not eternal . * that this is the true state of their article of indulgences , we appeal to bellarmine . now concerning their new foundation of indulgences , the first stone of it was laid by p. clement vi. in his extravagant vnigenitus , de poenitentiis & remissionibus , a. d. 1350. this constitution was published fifty years after the first jubilee , and was a new device to bring in customers to rome at the second jubilee , which was kept in rome in this popes time . what ends of profit and interest it serv'd , we are not much concern'd to enquire ; but this we know , that it had not yet passed into a catholick doctrine , for it was disputed against by franciscus de mayronis a and durandus b not long before this extravagant ; and that it was not rightly form'd to their purposes till the stirs in germany , rais'd upon the occasion of indulgences , made leo the tenth set his clerks on work to study the point , and make something of it . but as to the thing it self : it is so wholly new , so meerly devis'd and forged by themselves , so newly created out of nothing , from great mistakes of scripture , and dreams of shadows from antiquity ; that we are to admonish our charges , that they cannot reasonably expect many sayings of the primitive doctors against them , any more than against the new fancies of the quakers , which were born but yesterday . that which is not cannot be numbred , and that which was not could not be confuted . but the perfect silence of antiquity in this whole matter , is an abundant demonstration that this new nothing was made in the later laboratories of rome . for as durandus said , the holy fathers , ambrose , hilary , hierom , austin speak nothing of indulgences . and whereas it is said that s. gregory dc . years after christ , gave indulgences at rome in the stations ; magister angularis , who lived about 200 years since , says , he never read of any such any where ; and it is certain there is no such thing in the writings of s. gregory , nor in any history of that age , or any other that is authentick : and we could never see any history pretended for it by the roman writers , but a legend of ledgerus brought to us the other day by surius : which is so ridiculous and weak , that even their own parties dare not avow it as true story ; and therefore they are fain to make use of thomas aquinas upon the sentences , and altisiodorensis for story and record . and it were strange , that if this power of giving indulgences to take off the punishment , reserv'd by god after the sin is pardoned , were given by christ to his church , that no one of the antient doctors should tell any thing of it : insomuch that there is no one writer of authority and credit , not the more antient doctors we have already named , nor those who were much later , rupertus tuitensis , anselm or s. bernard ever took notice of it ; but it was a doctrine wholly unknown to the church for about mcc years after christ : and cardinal cajetane told pope adrian vi. that to him that readeth the decretals it plainly appears , that an indulgence is nothing else but an absolution from that penance which the confessor hath imposed ; and therefore can be nothing of that which is now a dayes pretended . true it is , that the canonical penances were about the time of burchard lessen'd add alter'd by commutations ; and the antient discipline of the church in imposing penances was made so loose , that the indulgence was more than the imposition , and began not to be an act of mercy but remisness , an absolution without amends : it became a trumpet , and a leavy for the holy war , in pope vrban the seconds time ; for he gave a plenary indulgence and remission of all sins to them that should go and fight against the saracens : and yet no man could tell how much they were the better for these indulgences : for concerning the value of indulgences , the complaint is both old and doubtful , said pope adrian ; and he cites a famous gloss , which tells of four opinions all catholick , and yet vastly differing in this particular : but the summa angelica reckons seven opinions concerning what that penalty is which is taken off by indulgences : no man could then tell ; and the point was but in the infancy , and since that , they have made it what they please : but it is at last turn'd into a doctrine , and they have devised new propositions , as well as they can , to make sense of it ; and yet it is a very strange thing ; a solution , not an absolution ( it is the distinction of bellarmine ) that is , the sinner is let to go free without punishment in this world , or in the world to come ; and in the end , it grew to be that which christendom could not suffer : a heap of doctrines without grounds of scripture , or catholick tradition ; and not onely so , but they have introduc'd a way of remitting sins , that christ and his apostles taught not ; a way destructive of the repentance and remission of sins which was preached in the name of jesus : it brought into the church , false and fantastick hopes , a hope that will make men asham'd ; a hope that does not glorifie the merits and perfect satisfaction of christ ; a doctrine expresly dishonourable to the full and free pardon given us by god through jesus christ ; a practise that supposes a new bunch of keys given to the church , besides that which the apostles receiv'd to open and shut the kingdome of heaven ; a doctrine that introduces pride among the saints , and advances the opinion of their works beyond the measures of christ , who taught us , that when we have done all that is commanded , we are unprofitable servants , and therefore certainly cannot supererogate , or do more than what is infinitely recompenc'd by the kingdome of glory , to which all our doings and all our sufferings are not worthy to be compar'd ; especially , since the greatest saint can not but say with david , enter not into judgement with thy servant ; for in thy sight no flesh living can be justified ; it is a practise that hath turn'd penances into a fayr , and the court of conscience into a lombard , and the labors of love into the labors of pilgrimages , superstitious and useless wandrings from place to place ; and religion into vanity , and our hope in god to a confidence in man , and our fears of hell to be a mere scarcrow to rich and confident sinners : and at last , it was frugally employed by a great pope to raise a portion for a lady , the wife of franceschetto cibo bastard son of pope innocent viii . and the merchandize it self became the stakes of gamesters , at dice and cards , and men did vile actions that they might win indulgences ; by gaming making their way to heaven easier . now although the h. fathers of the church could not be suppos'd in direct terms to speak against this new doctrine of indulgences , because in their days it was not : yet they have said many things which do perfectly destroy this new doctrine , and these unchristian practises . for besides that they teach a repentance wholly reducing us to a good life ; a faith that intirely relies upon christs merits and satisfactions ; a hope wholly depending upon the plain promises of the gospel , a service perfectly consisting in the works of a good conscience , a labor of love , a religion of justice and piety and moral virtues : they do also expresly teach that pilgrimages to holy places and such like inventions , which are now the earnings and price of indulgences , are not required of us , and are not the way of salvation , as is to be seen in an oration made by s. gregory nyssene wholly against pilgrimages to ierusalem ; in s. chrysostom a , s. austin b , and s. bernard c : the sense of these fathers is this , in the words of s. austin : god said not , go to the east , and seek righteousness ; sail to the west that you may receive indulgence . but indulge thy brother , and it shall be indulg'd to thee : you have need to enquire for no other indulgence to thy sins ; if thou wilt retire into the closet of thy heart , there thou shalt find it . that is , all our hopes of indulgence is from god through iesvs christ , and is wholly to be obtain'd by faith in christ , and perseverance in good works , and intire mortification of all our sins . to conclude this particular : though the gains , which the church of rome makes of indulgences , be a heap almost as great as the abuses themselves , yet the greatest patrons of this new doctrine could never give any certainty , or reasonable comfort to the conscience of any person that could inquire into it . they never durst determine whether they were absolutions , or compensations ; whether they onely take off the penances actually impos'd by the confessor , or potentially , and all that which might have been impos'd ; whether all that may be paid in the court of men ; or all that can or will be required by the laws and severity of god. neither can they speak rationally to the great question , whether the treasure of the church consists of the satisfactions of christ onely , or of the saints ? for if of saints , it will by all men be acknowledged to be a defeisible estate , and being finite and limited , will be spent sooner than the needs of the church can be served ; and if therefore it be necessary to adde the merits and satisfaction of christ , since they are an ocean of infinity , and can supply more than all our needs , to what purpose is it to adde the little minutes and droppings of the saints ? they cannot tell whether they may be given , if the receiver do nothing , or give nothing for them : and though this last particular could better be resolv'd by the court of rome , than by the church of rome , yet all the doctrines which built up this new fabrick of indulgences , were so dangerous to determine , so improbable , so unreasonable , or at best so uncertain and invidious , that according to the advice of the bishop of modena , the council of trent left all the doctrines , and all the cases of conscience quite alone , and slubber'd the whole matter both in the question of indulgences and purgatory in general and recommendatory terms ; affirming , that the power of giving indulgence is in the church , and that the use is wholesome : and that all hard and subtil questions ( viz. ) concerning purgatory , which ( although ( if it be at all ) it is a fire , yet is the fuel of indulgences , and maintains them wholly ; ) all that is suspected to be false , and all that is uncertain ; and whatsoever is curious and superstitious , scandalous , or for filthy lucre , be laid aside . and in the mean time , they tell us not what is , and what is not superstitious ; nor what is scandalous , nor what they mean by the general term of indulgence ; and they establish no doctrine , neither curious , nor iucurious , nor durst they decree the very foundation of this whole matter , the churches treasure : neither durst they meddle with it , but left it as they found it , and continued in the abuses , and proceed in the practise , and set their doctors , as well as they can , to defend all the new and curious and scandalous questions , and to uphold the gainful trade . but however it be with them , doctrine it self is prov'd to be a direct innovation , in the matter of christian religion , and that was it which we have undertaken to demonstrate . sect. iv. the doctrine of purgatory is the mother of indulgences , and the fear of that hath introduc'd these : for the world hapned to be abus'd like the countrey-man in the fable , who being told he was like to fall into a delirium in his feet , was advis'd for remedy to take the juice of cotton : he feared a disease that was not , and look'd for a cure as ridiculous . but if the parent of indulgences be not from christ and his apostles ; if upon this ground the primitive church never built , the superstructures of rome must fall ; they can be no stronger than their supporter . now then in order to the proving the doctrine of purgatory to be an innovation , 1. we consider , that the doctrines upon which it is pretended reasonable , are all dubious , and disputable at the very best . such are , 1. their distinction of sins mortal and venial in their own nature . 2. that the taking away the guilt of sins , does not suppose the taking away the obligation to punishment ; that is , that when a mans sin is pardon'd , he may be punished without the guilt of that sin , as justly as with it ; as if the guilt could be any thing else but an obligation to punishment for having sinned : which is a proposition , of which no wise man can make sense ; but it is certain , that it is expresly against the word of god , who promises upon our repentance , so to take away our sins , that he will remember them no more : and so did christ to all those to whom he gave pardon ; for he did not take our faults and guilt on him any other way , but by curing our evil hearts , and taking away the punishment . * and this was so perfectly believ'd by the primitive church , that they always made the penances and satisfaction to be undergone before they gave absolution ; and after absolution they never impos'd or oblig'd to punishment , unless it were to sick persons , of whose recovery they despaired not : of them indeed , in case they had not finished their canonical punishments , they expected they should perform what was enjoyn'd them formerly . but because all sin is a blot to a mans soul , and a foul stain to his reputation ; we demand , in what does this stain consist ? in the guilt , or in the punishment ? if it be said , that it consists in the punishment ; then what does the guilt signifie , when the removing of it does neither remove the stain nor the punishment , which both remain and abide together ? but if the stain and the guilt be all one , or always together ; then when the guilt is taken away , there can no stain remain ; and if so , what need * is there any more of purgatory ? for since this is pretended to be necessary , onely lest any stain'd or unclean thing should enter into heaven ; if the guilt and the stain be remov'd , what uncleanness can there be left behinde ? indeed simon magus ( as epiphanius reports , haeres . 20. ) did teach , that after the death of the body there remain'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a purgation of souls : but whether the church of rome will own him for an authentick doctor , themselves can best tell . 3. it relies upon this also , that god requires of us a full exchange of penances and satisfactions , which must regularly be paid here or hereafter , even by them who are pardon'd here : which if it were true , we were all undone . 4. that the death of christ , his merits and satisfaction do not procure for us a full remission before we dye , nor ( as it may happen ) of a long time after . all which being propositions new and uncertain , invented by the school divines , and brought ex postfacto , to dress this opinion , and make it to seem reasonable ; and being the products of ignorance concerning remission of sins by grace , of the righteousness of faith , and the infinite value of christs death , must needs lay a great prejudice of novelty upon the doctrine it self , which but by these , cannot be supported . but to put it past suspition and conjectures : roffensis and polydore virgil affirm , that whoso searcheth the writings of the greek fathers , shall finde that none , or very rarely any one of them , ever makes mention of purgatory ; and that the latine fathers did not all believe it , but by degrees came to entertain opinions of it : but for the catholick church , it was but lately known to her . but before we say any more in this question , we are to premonish , that there are two great causes of their mistaken pretensions in this article from antiquity . the first is , that the ancient churches in their offices , and the fathers in their writings , did teach and practice respectively , prayer for the dead . now because the church of rome does so too , and more than so , relates her prayers to the doctrine of purgatory , and for the souls there detain'd , her doctors vainly suppose , that when ever the h. fathers speak of prayer for the dead , that they conclude for purgatory ; which vain conjecture is as false as it is unreasonable : for it is true , the fathers did pray for the dead ; but how ? that god would shew them mercy , and hasten the resurrection , and give a blessed sentence in the great day . but then it is also to be remembred , that they made prayers , and offered for those , who by the confession of all sides , never were in purgatory ; euen for the patriarchs and prophets , for the apostles and evangelists , for martyrs and confessors , and especially for the blessed virgin mary : so we finde it in a epiphanius , b s. cyril , and in the canon of the greeks , and so it is acknowledged by their own c durantus ; and in their own mass-book anciently they prayed for the soul of s. leo : of which because by their latter doctrines they grew asham'd , they have chang'd the prayer for him , into a prayer to god by the intercession of s. leo , in behalf of themselves ; so by their new doctrine , making him an intercessor for us , who by their old doctrine was suppos'd to need our prayers to intercede for him ; of which pope innocent being asked a reason , makes a most pitiful excuse . upon what accounts the fathers did pray for the saints departed , and indeed generally for all , it is not now seasonable to discourse ; but to say this onely , that such general prayers for the dead as those above reckon'd , the church of england did never condemn by any express article , but left it in the middle , and by her practice declares her faith of the resurrection of the dead , and her interest in the communion of saints , and that the saints departed are a portion of the catholick church , parts and members of the body of christ ; but expresly condemns the doctrine of purgatory , and consequently all prayers for the dead relating to it : and how vainly the church of rome from prayer for the dead , infers the belief of purgatory , every man may satisfie himself , by seeing the writings of the fathers , where they cannot meet with one collect or clause praying for the delivery of souls out of that imaginary place . which thing is so certain , that in the very roman offices , we mean , the vigils said for the dead , in which are psalms and lessons taken from the scripture , speaking of the miseries of this world , repentance and reconciliation with god , the bliss after this life of them that dye in christ , and the resurrection of the dead ; and in the anthemes , versicles , and responses , there are prayers made , recommending to god the soul of the newly defunct , praying , he may be freed from hell , and eternal death , that in the day of iudgement he be not judged and condemned according to his sins , but that he may appear among the elect in the glory of the resurrection ; but not one word of purgatory , or its pains . the other cause of their mistake is , that the fathers often speak of a fire of purgation after this life ; but such a one that is not to be kindled until the day of judgement , and it is such a fire that destroyes the doctrine of the intermedial purgatory . we suppose that origen was the first that spoke plainly of it ; and s. ambrose follows him in the opinion ( for it was no more ; ) so does s. basil , s. hilary , s. hierome , and lacta●tius , as their words plainly prove , as they are cited by sixtus senensis , affirming , that all men , christ onely excepted , shall be burned with the fire of the worlds conflagration at the day of iudgement : even the b. virgin her self is to pass thorow this fire . there was also another doctrine very generally receiv'd by the fathers , which greatly destroyes the roman purgatory : sixtus senensis sayes , and he sayes very true , that iustin martyr , tertullian , victorinus martyr , prudentius , s. chrysostom , arethas , euthymius , and * s. bernard , did all affirm , that before the day of judgement the souls of men are kept in secret receptacles , reserved unto the sentence of the great day , and that before then , no man receives according to his works done in this life . we do not interpose in this opinion to say that it is true or false , probable or improbable ; for these fathers intended it not as a matter of faith , or necessary belief , so far as we finde . but we observe from hence , that if their opinion be true , then the doctrine of purgatory is false . if it be not true , yet the roman doctrine of purgatory , which is inconsistent with this so generally receiv'd opinion of the fathers , is at least new , no catholick doctrine , not believ'd in the primitive church ; and therefore the roman writers are much troubled to excuse the fathers in this article , and to reconcile them to some seeming concord with their new doctrine . but besides these things , it is certain , that the doctrine of purgatory , before the day of judgment in s. austins time , was not the doctrine of the church ; it was not the catholick doctrine ; for himself did doubt of it : [ whether it be so or not , it may be enquir'd , and possibly it may be found so , and possibly it may never : ] so s. austin . in his time therefore it was no doctrine of the church , and it continued much longer in uncertainty ; for in the time of otho frisingensis , who liv'd in the year 1146. it was gotten no further than to to a quidam asserunt : [ some do affirm , that there is a place of purgatory after death . ] and although it is not to be denied , but that many of the ancient doctors , had strange opinions concerning purgations , and fires , and intermedial states , and common receptacles , and liberations of souls and spirits after this life ; yet we can truly affirm it , and can never be convinced to erre in this affirmation , that there is not any one of the ancients within five hundred years , whose opinion in this article throughout , the church of rome at this day follows . but the people of the roman communion have been principally led into a belief of purgatory by their fear ; and by their credulity ; they have been softned and enticed into this belief by perpetual tales and legends , by which they love to be abus'd . to this purpose , their priests and friers have made great use of the apparition of s. hierom after death to eusebius , commanding him to lay his sack upon the corps of three dead men , that they arising from death , might confess purgatory , which formerly they had denied . the story is written in an epistle imputed to s. cyril ; but the ill luck of it was , that s. hierom out-liv'd s. cyril , and wrote his life , and so confuted that story ; but all is one for that , they believe it never the less : but there are enough to help it out ; and if they be not firmly true , * yet if they be firmly believ'd , all is well enough . in the speculum exemplorum it is said , that a certain priest in an extasie saw the soul of constantinus turritanus in the eves of his house tormented with frosts and cold rains , and afterwards climbing up to heaven upon a shining pillar . and a certain monk saw some souls roasted upon spits like pigs , and some devils basting them with sealding lard ; but a while after they were carried to a cool place , and so prov'd purgatory . but bishop theobald standing upon a piece of ice to cool his feet , was nearer purgatory than he was aware , and was convinc'd of it , when he heard a poor soul telling him , that under that ice he was tormented : and that he should be delivered , if for thirty days continual , he would say for him thirty masses : and some such thing was seen by conrade and vdalrie in a pool of water : for the place of purgatory was not yet resolv'd on , till s. patrick had the key of it delivered to him ; which when one nicholas borrowed of him , he saw as strange and true things there , as ever virgil dream'd of in his purgatory , or cicero in his dream of scipio , or plato in his gorgias , or phoedo , who indeed are the surest authors to prove purgatory . but because to preach false stories was forbidden by the council of trent , there are yet remaining more certain arguments , even revelations made by angels , and the testimony of s. odilio himself , who heard the devil complain ( and he had great reason surely ) that the souls of dead men were daily snatch'd out of his hands , by the alms and prayers of the living ; and the sister of s. damianus being too much pleas'd with hearing of a piper , told her brother , that she was to be tormented for fifteen days in purgatory . we do not think that the wise men in the church of rome believe these narratives ; for if they did , they were not wise : but this we know , that by such stories , the people were brought into a belief of it ; and having served their turn of them , the master-builders used them as false archies and centries , taking them away when the parts of the building were made firm and stable by authority . but even the better sort of them do believe , or else they do worse , for they urge and cite the dialogues of s. gregory , the oration of s. iohn damascen de defunctis , the sermons of s. austin upon the feast of the commemoration of all-souls ( which nevertheless was instituted after s. austins death ) and divers other citations , which the greeks in their apology call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holds and the castles , the corruptions and insinuations of heretical persons . but in this they are the less to be blam'd , because , better arguments then they have , no men are tied to make use of . but against this way of proceeding , we think fit to admonish the people of our charges , that , besides that the scriptures expresly forbid us to enquire of the dead for truth ; the holy doctors of the church , particularly , tertullian , s. athanasius , s. chrysostome , isidore , and theophylact , deny that the souls of the dead ever do appear ; and bring many reasons to prove , that it is unfitting they should ; saying , if they did , it would be the cause of many errors , and the devils under that pretence , might easily abuse the world with notices and revelations of their own : and because christ would have us content with moses and the prophets , and especially to hear that prophet , whom the lord our god hath raised up amongst us , our blessed jesus , who never taught any such doctrine to his church . but because we are now representing the novelty of this doctrine , and proving , that anciently it was not the doctrine of the church , nor at all esteemed a matter of faith , whether there was or was not any such place or state , we adde this , that the greek church did alwaies dissent from the latines in this particular , since they had forg'd this new doctrine in the laboratories of rome , and in the council of basil , publish'd an apologie directly disapproving the roman doctrine of purgatory . how afterwards they were press'd in the councel of florence by pope eugenius , and by their necessity ; how unwillingly they consented , how ambiguously they answered , how they protested against having that half consent put into the instrument of union ; how they were yet constrain'd to it by their chiefs , being obnoxious to the pope ; how a while after they dissolv'd that union , and to this day refuse to own this doctrine , are things so notoriously known , that they need no further declaration . we adde this onely , to make the conviction more manifest : we have thought fit to annex some few , but very clear testimonies of antiquity , expresly destroying the new doctrine of purgatory . s. cyprian saith , quando istinc excessum fuerit , nullus jam locus poenitentiae est , nullus satisfactionis effectus : [ when we are gone from hence , there is no place left for repentance , and no effect of satisfaction . ] s dionysius calls the extremity of death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the end of all our agonies , and affirms , that the holy men of god rest in joy , and in never failing hopes , and are come to the end of their holy combates . s. iustin martyr affirms , that when the soul is departed from the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , presently there is a separation made of the just and unjust : the unjust are by angels born into places which they have deserved ; but the souls of the just into paradice , where they have the conversation of angels and archangels . s. ambrose a saith , that death is a haven of rest , and makes not our condition worse , but according as it findes every man , so it reserves him to the judgement that is to come . the same is affirm'd by b s. hilary , c s. macarius , and divers others ; they speak but of two states after death , of the just and the unjust : these are plac'd in horrible regions reserv'd to the judgement of the great day ; the other have their souls carried by quires of angels into places of rest . s. gregory nazianzen d expresly affirms , that after this life there is no purgation : for after christs ascension into heaven , the souls of all saints are with christ , saith gennadius , and going from the body , they go to christ , expecting the resurrection of their body , with it to pass into the perfection of perpetual bliss ; and this he delivers as the doctrine of the catholick church : [ in what place soever a man is taken at his death , of light or darkness , of wickedness or vertue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the same order , and in the same degree ; either in light with the just , and with christ the great king ; or in darkness with the unjust , and with the prince of darkness , ] said olimpiodorus . and lastly , we recite the words of s. leo , one of the popes of rome , speaking of the penitents who had not perform'd all their penances [ but if any one of them for whom we pray unto the lord , being interrupted by any obstacles , falls from the gift of the present indulgence ( viz. of ecclesiastical absolution ) and before he arrive at the appointed remedies ( that is , before he hath perform'd his penances or satisfactions ) ends his temporal life , that which remaining in the body he hath not receiv'd , when he is devested of his body , he cannot obtain . ] he knew not of the new devices of paying in purgatory , what they paid not here ; and of being cleansed there , who were not clean here : and how these words , or of any the precedent , are reconcileable with the roman doctrines of purgatory , hath not yet entred into our imagination . to conclude this particular , we complain greatly , that this doctrine which in all the parts of it is uncertain , and in the late additions to it in rome is certainly false , is yet with all the faults of it pass'd into an article of faith by the council of trent . but besides what hath been said , it will be more than sufficient to oppose against it these clearest words of scripture , blessed are the dead which dye in the lord , from henceforth , even so saith the spirit , that they may rest from their labours . if all the dead that dye in christ be at rest , and are in no more affliction or labours , then the doctrine of the horrible pains of purgatory , is as false as it is uncomfortable : to these words we adde the saying of christ , and we relie upon it [ he that heareth my word , and believeth on him that sent me , hath eternal life , and cometh not into judgement , but passeth from death unto life ] if so , then not into the judgement of purgatory : if the servant of christ passeth from death to life , then not from death to the terminable pains of a part of hell. they that have eternal life , suffer no intermedial punishment , judgement or condemnation after death ; for death and life are the whole progression , according to the doctrine of christ , and him we chuse to follow . sect. v. the doctrine of transubstantiation is so far from being primitive and apostolick , that we know the very time it began to be own'd publiquely for an opinion , and the very council in which it was said to be pass'd into a publick doctrine , and by what arts it was promoted , and by what persons it was introduc'd . for all the world knows , that by their own parties , by a scotus , b ocham , c biel , fisher bishop of d rochester , and divers others , whom e bellarmine calls most learned and most acute men , it was declared , that the doctrine of transubstantiation is not express'd in the canon of the bible ; that in the scriptures there is no place so express ( as without the churches declaration ) to compel us to admit of transubstantiation , and therefore at least , it is to be suspected of novelty . but further , we know it was but a disputable question in the ninth and tenth ages after christ ; that it was not pretended to be an article of faith , till the lateran council in the time of pope innocent the third , mcc years and more after christ ; that since that pretended * determination , divers of the chiefest teachers of their own side have been no more satisfied of the ground of it , than they were before , but still have publickly affirm'd , that the article is not express'd in scripture , particularly , iohannes de basselis , cardinal * cajetan , and melchior * canus , besides those above reckon'd : and therefore , if it was not express'd in scripture , it will be too clear , that they made their articles of their own heads , for they could not declare it to be there , if it was not ; and if it was there but obscurely , then it ought to be taught accordingly ; and at most , it could be but a probable doctrine , and not certain as an article of faith. but that we may put it past argument and probability , it is certain , that as the doctrine was not taught in scripture expresly : so it was not at all taught as a catholick doctrine , or an article of the faith by the primitive ages of the church . now for this , we need no proof but the confession and acknowledgement of the greatest doctors of the church of rome . scotus says , that before the lateran council , transubstantiation was not an article of faith , as bellarmine confesses ; and henriquez affirms , that scotus says , it was not ancient , insomuch that bellarmine accuses him of ignorance , saying , he talk'd at that rate , because he had not read the roman council under pope gregory vii , nor that consent of fathers which ( to so little purpose ) he had heap'd together . rem transubstantiationis patres ne attigisse quidem , said some of the english jesuits in prison : the fathers have not so much as touch'd or medled with the matter of transubstantiation ; and in lombard's time it was so far from being an article of faith , or a catholick doctrine , that they did not know whether it were true or no : and after he had collected the sentences of the fathers in that article , he confess'd , he could not tell whether there was any substantial change or no. his words are these , [ if it be inquir'd what kinde of conversion it is , whether it be formal or substantial , or of another kinde ? i am not able to define it : onely i know that it is not formal , because the same accidents remain , the same colour and taste . to some it seems to be substantial , saying that so the substance is chang'd into the substance , that it is done essentially . to which the former authorities seem to consent . but to this sentence others oppose these things , if the substance of bread and wine be substantially converted into the body and blood of christ , then every day some substance is made the body or blood of christ , which before was not the body ; and to day something is christs body , which yesterday was not ; and every day christs body is increased , and is made of such matter of which it was not made in the conception : ] these are his words , which we have remark'd , not onely for the arguments sake ( though it be unanswerable ) but to give a plain demonstration that in his time this doctrine was new , not the doctrine of the church : and this was written but about fifty * years before it was said to be decreed in the lateran * council , and therefore it made haste , in so short time to pass from a disputable opinion , to an article of faith . but even after the council , * durandus , as good a catholick , and as famous a doctor as any was in the church of rome publickly maintain'd , that even after consecration , the very matter of bread remain'd ; and although he says , that by reason of the authority of the church , it is not to be held , yet it is not onely possible it should be so , but it implies no contradiction that it should be christs body , and yet the matter of bread remain ; and if this might be admitted , it would salve many difficulties , which arise fom saying that the substance of bread does not remain . but here his reason was overcome by authority , and he durst not affirm that of which alone he was able to give ( as he thought ) a reasonable account . but by this it appears , that the opinion was but then in the forge , and by all their understanding they could never accord it , but still the questions were uncertain , according to that old distich , corpore de christi lis est , de sanguine lis est , déque modo lis est , non habitura modum . and the opinion was not determin'd in the lateran , as it is now held at rome ; but it is also plain , that it is a stranger to antiquity . de transubstantiatione panis in corpus christi rara est in antiquis scriptoribus mentio , said alphonsus à castro . there is seldome mention made in the ancient writers of transubstantiating the bread into christs body . we know the modesty and interest of the man ; he would not have said it had been seldom , if he could have found it in any reasonable degree warranted ; he might have said and justified it , there was no mention at all of this article in the primitive church : and that it was a meer stranger to antiquity , will not be deny'd by any sober person , who considers , that it was with so much uneasiness entertained , even in the corruptest and most degenerous times , and argued and unsettled almost 1300 years after christ. and that it was so , will but too evidently appear by that stating and resolution of this question which we finde in the canon law. for berengarius was by p. nicolaus commanded to recant his error in these words , and to affirm , verum corpus & sanguinem domini nostri iesu christi sensualiter , non solùm in sacramento , sed in veritate manibus sacerdotum tractari , frangi , & fidelium dentibus atteri . that the true body and bloud of our lord jesus christ sensually , not onely in sacrament , but in truth is handled by the priests hands , and broken and grinded by the teeth of the faithful . now although this was publickly read at rome before an hundred and fourteen bishops , and by the pope sent up and down the churches of italy , france , and germany , yet at this day it is renounc'd by the church of rome , and unless it be well expounded ( says the gloss ) will lead into a heresie , greater than what berengarius was commanded to renounce ; and no interpretation can make it tolerable , but such an one , as is in another place of the canon law , statuimus , i.e. abrogamus ; nothing but a plain denying it in the sense of pope nicolas . but however this may be , it is plain they understood it not , as it is now decreed . but as it happened to the pelagians in the beginning of their heresie , they spake rudely , ignorantly , and easily to be reprov'd ; but being asham'd and disputed into a more sober understanding of their hypothesis , spake more warily , but yet differently from what they said at first : so it was and is in this question ; at first they understood it not ; it was too unreasonable in any tolerable sense , to make any thing of it ; but experience and necessity hath brought it to what it is . but that this doctrine was not the doctrine of the first and best ages of the church , these following testimonies do make evident . the words of tertullian are these . the bread being taken and distributed to his disciples , christ made it his body , saying , this is my body , that is , the figure of my body . the same is affirmed by iustin martyr . the bread of the eucharist was a figure which christ the lord commanded to do in remembrance of his passion . origen calls the bread and the chalice , the images of the body and blood of christ : and again , that bread which is sanctified by the word of god , so far as belongs to the matter ( or substance ) of it goes into the belly , and is cast away in the secession or separation ; which to affirm of the natural or glorified body of christ , were greatly blasphemous : and therefore the body of christ which the communicants receive , is not the body in a natural sense , but in a spiritual , which is not capable of any such accident , as the elements are . eusebius says , that christ gave to his disciples the symbols of divine oeconomy , commanding the image and type of his own body to be made : * and that the apostle received a command according to the constitution of the new testament , to make a memory of this sacrifice upon the table by the symbols of his body and healthful blood . 8. macarius says , that in the church is offered bread and wine , the antitype of his flesh and of his blood , and they that partake of the bread that appears , do spiritually eat the flesh of christ. by which words the sense of the above cited fathers is explicated . for when they affirm , that in this sacrament is offered the figure , the image , the antitype of christs body and blood , although they speak perfectly against transubstantiation , yet they do not deny the real and spiritual presence of christs body and blood ; which we all believe as certainly , as that it is not transubstantiated or present in a natural and carnal manner . the same thing is also fully explicated by the good s. ephrem , the body of christ received by the faithful , departs parts not from his sensible substance , and is undivided from a spiritual grace . for even baptism being wholly made spiritual , and being that which is the same , and proper , of the sensible substance , i mean , of water , saves , and that which is born , doth not perish . s. gregory nazianzen spake so expresly in this question , as if he had undertaken on purpose to confute the article of trent . now we shall be partakers of the paschal supper , but still in figure , though more clear than in the old law. for the legal passover ( i will not be afraid to speak it ) was a more obscure figure of a figure . s. chrysostom affirms dogmatically , that before the bread is sanctified , we name it bread , but the divine grace sanctifying it by the means of the priest , it is freed from the name of bread , but it is esteemed worthy to be called the lords body , although the nature of bread remains in it . and again : as thou eatest the body of the lord : so they ( the faithful in the old testament ) did eat manna ; as thou drinkest blood , so they the water of the rock . for though the things which are made be sensible , yet they are given spiritually , not according to the consequence of nature , but according to the grace of a gift , and with the body they also nourish the soul , leading unto faith . to these very many more might be added ; but instead of them , the words of s. austin may suffice , as being an evident conviction what was the doctrine of the primitive church in this question . this great doctor brings in christ thus speaking as to his disciples [ you are not to eat this body which you see , or to drink that blood which my crucifiers shall pour forth . i have commended to you a sacrament , which being spiritually understood shall quicken you : and again ; christ ] brought them to a banquet , in which he commended to his disciples the figure of his body and blood . ] for he did not doubt to say , this is my body , when he gave the sign of his body ] and , that which by all men is called a sacrifice , is the sign of the true sacrifice , in which the flesh of christ after his assumption is celebrated by the sacrament of remembrances . but in this particular the canon law it self , and the master of the sentences are the best witnesses ; in both which collections there are divers testimonies brought , especially from s. ambrose and s. austin , which whosoever can reconcile with the doctrine of transubstantiation , may easily put the hyaena and a dog , a pigeon and a kite into couples , and make fire and water enter into natural and eternal friendships . theodoret and p. gelasius speak more emphatically , even to the nature of things , and the very philosophy of this question . [ christ honour'd the symbols and the signs ( saith theodoret ) which are seen with the title of his body and bloud , not changing the nature , but to nature adding grace . * for neither do the mystical signs recede from their nature ; for they abide in their proper substance , figure and form , and may be seen and touch'd , &c. and for a testimony that shall be esteem'd infallible , we alledge the words of pope gelasius , [ truly the sacraments of the body and bloud of christ , which we receive , are a divine thing ; for that by them we are made partakers of the divine nature ; and yet it ceases not to be the substance or nature of bread and wine . and truly an image and similitude of the body and bloud of christ are celebrated in the action of the mysteries . now from these premises we are not desirous to infer any odious consequences in reproof of the roman church , but we think it our duty to give our own people caution and admonition ; 1. that they be not abus'd by the rhetorical words and high expressions alledged out of the fathers , calling the sacrament , the body or the flesh of christ. for we all believe it is so , and rejoyce in it . but the question is , after what manner it is so ? whether after the manner of the flesh , or after the manner of spiritual grace , and sacramental consequence ? we with the h. scriptures and the primitive fathers , affirm the later . the church of rome against the words of scripture , and the explication of christ * , and the doctrine of the primitive church affirm the former . 2. that they be careful not to admit such doctrines under a pretence of being antient ; since , although the roman error hath been too long admitted , and is antient in respect of our days , yet it is an innovation in christianity , and brought in by ignorance , power and superstition , very many ages after christ. 3. we exhort them that they remember the words of christ , when he explicates the doctrine of giving us his flesh for meat , and his blood for drink , that he tells us , the flesh profiteth nothing ; but the words which he speaks are spirit and they are life . 4. that if those antient and primitive doctors above cited , say true , and that the symbols still remain the same in their natural substance and properties , even after they are blessed , and when they are receiv'd , and that christs body and blood are onely present to faith and to the spirit , that then whoever tempts them to give divine honour to these symbols or elements ( as the church of rome does ) tempts them to give to a creature the due and incommunicable propriety of god ; and that then , this evil passes further than an error in the understanding , for it carries them to a dangerous practise , which cannot reasonably be excus'd from the crime of idolatry . to conclude , this matter of it self is an errour so prodigiously great and dangerous , that we need not tell of the horrid and blasphemous questions which are sometimes handled by them concerning this divine mystery . as , if a priest going by a bakers shop , and saying with intention , hoc est corpus meum , whether all the bakers bread be turned into the body of christ ? whether a church mouse does eat her maker ? whether a man by eating the consecrated symbols does break his fast ? for if it be not bread and wine , he does not : and if it be christs body and blood naturally and properly , it is not bread and wine . whether it may be said , the priest is in some sense the creator of god himself ? whether his power be greater than the power of angels and archangels ? for that it is so , is expresly affirmed by cassenaeus . whether ( as a bohemian priest said ) that a priest before he say his first mass , be the son of god , but afterward he is the father of god and the creator of his body ? but against this blasphemy a book was written by iohn huss , about the time of the council of constance . but these things are too bad , and therefore we love not to rake in so filthy chanells , but give onely a generall warning to all our charges , to take heed of such persons , who from the proper consequences of their articles , grow too bold and extravagant ; and , of such doctrines , from whence these and many other evil propositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently do issue . as the tree is , such must be the fruit. but we hope it may be sufficient , * to say , that what the church of rome teaches of transubstantiation , is absolutely impossible , and implies contradictions very many , to the belief of which no faith can oblige us , and no reason can endure . for christs body being in heaven , glorious , spiritual and impassible , cannot be broken . and since by the roman doctrine nothing is broken , but that which cannot be broken , that is , the colour , the taste , and other accidents of the elements ; yet if they could be broken , since the accidents of bread and wine are not the substance of christs body and blood , it is certain that on the altar christs body , naturally and properly cannot be broken . * and since they say that every consecrated wafer is christs whole body , and yet this wafer is not that wafer , therefore either this or that is not christs body , or else christ hath two bodies ; for there are two wafers . * but when christ instituted the sacrament , and said , this is my body which is broken : because at that time christs body was not broken naturally and properly , the very words of institution do force us to understand the sacrament in a sense not natural but spiritual , that is , truly sacramental . * and all this is besides the plain demonstrations of sense , which tells us it is bread and it is wine naturally as much after , as before consecration . * and after all , the natural sense is such as our blessed saviour reprov'd in the men of capernaum , and called them to a spiritual understanding ; the natural sense being not onely unreasonable and impossible , but also to no purpose of the spirit , or any ways perfective of the soul ; as hath been clearly demonstrated by many learned men against the fond hypothesis of the church of rome in this article . sect. vi. our next instance of the novelty of the roman religion in their articles of division from us , is that of the half communion . for they deprive the people of the chalice , and dismember the institution of christ , and praevaricate his express law in this particular , and recede from the practise of the apostles ; and though they confess it was the practise of the primitive church , yet they lay it aside , and curse all them that say they do amiss in it ; that is , they curse them who follow christ , and his apostles , and his church , while themselves deny to follow them . now for this we need no other testimony but their own words in the council of constance . [ whereas in certain parts of the world some temerariously presume to affirm , that the christian people ought to receive the sacrament of the eucharist under both kinds of bread and wine , and do every where communicate the laity not onely in bread but in wine also ; — hence it is , that the council decrees and defines against this error , that although christ instituted after supper , and administred this venerable sacrament under both kinds of bread and wine , yet this notwithstanding — and although in the primitive church this sacrament was receiv'd of the faithful under both kinds ] here is the acknowledgement , both of christs institution in both kinds , and christs ministring it in both kinds , and the practise of the primitive church to give it in both kinds ; yet the conclusion from these premises is [ we command under the pain of excommunication , that no priest communicate the people under both kinds of bread and wine . ] the opposition is plain : christs testament ordains it : the church of rome forbids it : it was the primitive custom to obey christ in this : a later custom is by the church of rome introduc'd to the contrary . to say that the first practise and institution is necessary to be followed , is called heretical : to refuse the later subintroduc'd custom incurres the sentence of excommunication : and this they have pass'd not onely into a law , but into an article of faith ; and if this be not teaching for doctrines the commandments of men , and worshipping god in vain with mens traditions ; then there is , and there never was , and there can be no such thing in the world. so that now the question is not , whether this doctrine and practise be an innovation , but whether it be not better it should it so ? whether it be not better to drink new wine than old ? whether it be not better to obey man than christ , who is god blessed for ever ? whether a late custom be not to be preferr'd before the antient ? a custom dissonant from the institution of christ , before that which is wholly consonant to what christ did and taught ? this is such a bold affirmative of the church of rome , that nothing can suffice to rescue us from an amazement in the consideration of it : especially since , although the institution it self , being the onely warranty and authority for what we do , is of it self our rule and precept ; ( according to that of the lawyer , institutiones sunt praeceptiones quibus instituuntur & docentur homines ) yet besides this , christ added preceptive words , drink ye all of this : he spake it to all that receiv'd , who then also represented all them , who for ever after were to remember christs death . but concerning the doctrine of antiquity in this point , although the council of constance confess the question , yet since that time they have taken on them a new confidence , and affirm , that the half communion was always more or less the practice of the most ancient times . we therefore think it fit to produce testimonies concurrent with the saying of the council of constance , such as are irrefragable , and of persons beyond exception . cassander affirms , that in the latine church for above a thousand years , the body of christ , and the blood of christ were separately given , the body apart , and the blood apart after the consecration of the mysteries . so aquinas also affirms , [ according to the ancient custom of the church , all men as they communicated in the body , so they communicated in the blood ; which also to this day is kept in some churches . ] and therefore paschasius ratbertus resolves it dogmatically , that neither the flesh without the blood , nor the blood without the flesh is rightly communicated , because the apostles all of them did drink of the chalice . and salmeron being forc'd by the evidence of the thing , ingenuously and openly confesses , that it was a general custom to communicate the laity under both kindes . it was so , and it was more : there was anciently a law for it , aut integra sacramenta percipiant , aut ab integris arceantur , said pope gelasius . either all or none , let them receive in both kindes , or in neither ; and he gives this reason , quia divisio unius & ejusdem mysterii sinc grandi sacrilegio non potest pervenire . the mystery is but one and the same , and therefore it cannot be divided without great sacriledge . the reason concludes as much of the receiver as the consecrator , and speaks of all indefinitely . thus it is acknowledged to have been in the latine church , and thus we see it ought to have been : and for the greek church there is no question ; for even to this day they communicate the people in the chalice . but this case is so plain , and there are such clear testimonies out of the fathers recorded in their own canon law , that nothing can obscure it ; but to use too many words about it . we therefore do exhort our people to take care that they suffer not themselves to be robb'd of their portion of christ , as he is pleas'd sacramentally and graciously to communicate himself unto us . sect . vii . as the church of rome does great injury to christendom in taking from the people what christ gave them in the matter of the sacrament ; so she also deprives them of very much of the benefit which they might receive by their holy prayers , if they were suffered to pray in publick in a language they understand . but that 's denied to the common people , to their very great prejudice and injury . concerning which , although it is as possible to reconcile adultery with the seventh commandment , as service in a language not understood to the fourteenth chapter of the first epistle to the corinthians ; and that therefore if we can suppose that the apostolical age did follow the apostolical rule , it must be concluded , that the practise of the church of rome is contrary to the practise of the primitive church : yet besides this , we have thought fit to declare the plain sense and practise of the succeeding ages in a few testimonies , but so pregnant , as not to be avoided . origen affirms , that the graecians in their prayers use greek , and the romans , the roman language , and so every one according to his tongue , prayeth unto god , and praiseth him as he is able . s. chrysostome urging the precept of the apostle for prayers in a language understood by the hearer , affirms that which is but reasonable , saying , if a man speaks in the persian tongue , and understands not what himself sayes , to himself he is a barbarian , and therefore so he is to him that understands no more than he does . and what profit can he receive , who hears a sound , and discerns it not ? it were as good he were absent as present : for if he be the better to be there , because he sees what is done , and guesses at something in general , * and consents to him that ministers : it is true , this may be , but this therefore is so , because he understands something ; but he is onely so far benefited as he understands , and therefore all that which is not understood , does him no more benefit that is present , than to him that is absent , and consents to the prayers in general , and to what is done for all faithful people . but [ if indeed ye meet for the edification of the church , those things ought to be spoken which the hearers understand , ] said s. ambrose : and so it was in the primitive church ; blessings and all other things in the church were done in the vulgar tongue , saith a lyra ; nay , not onely the publick prayers , but the whole bible was anciently by many translations , made fit for the peoples use . s. hierom b affirms , that himself translated the bible into the dalmatian tongue ; and c vlphilas a bishop among the goths , translated it into the gothick tongue ; and that it was translated into all languages , we are told by d s. chysostome , e s. austin , and f theodoret. but although what twenty fathers say , can make a thing no more certain than if s. paul had alone said it , yet both s. paul and the fathers are frequent to tell us , that a service or prayers in an unknown tongue do not edifie : so g s. basil , h s. chrysostome , i s. ambrose , and k s. austin , and this is consented to by l aquinas , m lyra , and n cassander : and besides that , these doctors affirm , that in the primitive church the priests and people joyn'd in their prayers , and understood each other , and prayed in their mother tongue : we find a story ( how true it is , let them look to it , but it is ) told by o aeneas sylvius , who was afterward pope pius the ii. that when cyrillus bishop of the moravians and methodius had converted the slavonians , cyril being at rome , desir'd leave to use the language of that nation in their divine offices . concerning which when they were disputing , a voice was heard , as if from heaven , let every spirit praise the lord , and every tongue confess unto him : upon which it was granted according to the bishops desire . but now they are not so kind at rome ; and although the fathers at trent confess'd in their decree , that the mass contains in it great matter of erudition and edification of the people ; yet they did not think it fit , that it should be said in the vulgar tongue : so that it is very good food , but it must be lock'd up ; it is an excellent candle , but it must be put under a bushel : and now the question is , whether it be fit that the people pray so as to be edisied by it ; or is it better that they be at the prayers when they shall not be edified ? whether it be not as good to have a dumb priest to do mass , as one that hath a tongue to say it ? for he that hath no tongue , and he that hath none to be understood , is alike insignificant to me . quid prodest locutionum integritas quam non sequitur intellectus audientis , cum loquendi nulla sit causa , si quod loquimur non intelligunt propter quos ut intelligant loquimur , said s. austin . what does it avail that man speak all , if the hearers understand none ; and there is no cause why a man should speak at all , if they , for whose understanding you do speak , understand it not . god understands the priests thoughts when he speaks not , as well as when he speaks ; he hears the prayer of the heart , and sees the word of the mind , and a dumb priest can do all the ceremonies , and make the signs ; and he that speaks aloud to them that understand him not , does no more . now since there is no use of vocal prayer in publick , but that all together may signifie their desires , and stirre up one another , and joyne in the expression of them to god ; by this device , a man who understands not what is said , can onely pray with his lips ; for the heart cannot pray but by desiring , and it cannot desire what it understands not . so that in this case , prayer cannot be an act of the soul : there is neither affection nor understanding , notice or desire : the heart sayes nothing and asks for nothing , and therefore receives nothing . solomon calls that the sacrifice of fools , when men consider not ; and they who understand not what is said , cannot take it into consideration . but there needs no more to be said in so plain a case . we end this with the words of the civil and canon law. iustinian the emperor made a law in these words [ we will and command , that all bishops and priests celebrate the sacred oblation , and the prayers thereunto added in holy baptism , not in a low voice , but with a loud and clear voice , which may be heard by the faithful people ; that is , be understood , for so it follows , that thereby the mindes of the hearers may be raised up with greater devotion , to set forth the praises of the lord god ; for so the apostle teacheth in the first to the corinthians . it is true , that this law was rased out of the latine versions of iustinian . the fraud and design was too palpable , but it prevail'd nothing ; for it is acknowledged by cassander and bellarmine , and is in the greek copies of holoander . the canon law is also most express from an authority of no less than a pope and a general council , as themselves esteem ; innocent iii. in the great council of lateran , above mcc years after christ , in these words , [ because in most parts within the same city and diocess , the people of divers tongues are mixt together , having under one and the same faith divers ceremonies and rites , we straitly charge and command , that the bishops of such cities and diocesses provide men fit , who may celebrate divine service according to the diversity of ceremonies and languages , and administer the sacraments of the church , instructing them both by word and example . ] now if the words of the apostle , and the practise of the primitive church , the sayings of the fathers , and the confessions of wise men amongst themselves ; if the consent of nations , and the piety of our fore-fathers ; if right reason , and the necessity of the thing ; if the needs of the ignorant , and the very inseparable conditions of holy prayers ; if the laws of princes , and the laws of the church , which do require all our prayers to be said by them that understand what they say ; if all these cannot prevail with the church of rome to do so much good to the peoples souls , as to consent they should understand what in particular they are to ask of god , certainly there is a great pertinacy of opinion , and but a little charity to those precious souls , for whom christ dyed , and for whom they must give account . indeed the old toscan rites , and the sooth-sayings of the salian priests , vix sacerdotibus suis intellecta , sed quae mutari vetat religio : were scarce understood by their priests themselves , but their religion forbad to change them . thus anciently did the osseni hereticks of whom epiphanius tells , and the heracleonitae of whom s. austin gives account ; they taught to pray with obscure words ; and some others in clemens alexandrinus , suppos'd , that words spoken in a barbarous or unknown tongue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are more powerful . the jewes also in their synagogues at this day , read hebrew , which the people but rarely understand ; and the turks in their mosques read arabick , of which the people know nothing . but christians never did so , till they of rome resolved to refuse to do benefit to the souls of the people in this instance , or to bring them from intollerable ignorance . sect . viii . the church of rome hath to very bad purposes introduc'd and impos'd upon christendom the worship and veneration of images , kissing them , pulling off their hats , kneeling , falling down and praying before them , which they call , giving them due honor and veneration . what external honor and veneration that is , which they call due , is express'd by the instances now reckon'd , which the council of trent in their decree enumerate and establish . what the inward honor and worship is , which they intend to them , is intimated in the same decree . by the images they worship christ and his saints ; and therefore by these images they pass that honor to christ and his saints which is their due : that is , as their doctors explain it . latria or divine worship to god and christ. hyperdulia or more than service to the blessed virgin mary ; and service or doulia to other canoniz'd persons . so that upon the whole , the case is this : what ever worship they give to god , and christ and his saints , they give it first to the image , and from the image they pass it unto christ and christs servants . and therefore we need not to enquire what actions they suppose to be fit or due . for whatsoever is due to god , to christ or his saints , that worship they give to their respective images : all the same in external semblance and ministry ; as appears in all their great churches , and publick actions , and processions , and temples and festivals , and endowments , and censings , and pilgrimages , and prayers , and vows made to them . now besides that these things are so like idolatry , that they can no way be reasonably excused ( of which we shall in the next chapter give some account ) besides that they are too like the religion of the heathens , and so plainly and frequently forbidden in the old testament , and are so infinitely unlike the simple and wise , the natural and holy , the pure and the spiritual religion of the gospel ; besides , that they are so infinite a scandal to the jews and turks , and reproach christianity it self amongst all strangers that live in their communion , and observe their rites : besides that they cannot pretend to be lawful , but with the laborious artifices of many metaphysical notions and distinctions , which the people who most need them , do least understand ; and that therefore the people worship them without these distinctions , and directly put confidence in them ; and that it is impossible that ignorant persons , who in all christian countries make up the biggest number , should do otherwise , when otherwise they cannot understand it ; and besides that , the thing it self , with or without distinctions , is a superstititious and forbidden , an unlawful and unnatural worship of god , who will not be worshipped by an image : we say that besides all this , this whole doctrine and practice is an innovation in the christian church , not practis'd , not indured in the primitive ages ; but expresly condemned by them , and this is our present undertaking to evince . the first notice we find of images brought into christian religion , was by simon magus : indeed that was very antient , but very heretical and abominable ; but that he brought some in to be worshipped , we find in * theodoret , and * s. austin , * s. irenaeus tells . that the gnosticks of carpocrations did make images , and said , that the form of christ as he was in the flesh , was made by pilate ; and these images they worshipped , as did the gentiles : these things they did , but against these things the christians did zealously and piously declare : we have no image in the world , said s. clemens of * alexandria : it is apparently forbidden to us to exercise that deceitful art : for it is written , thou shalt not make any similitude of any thing in heaven above , &c. and origen wrote a just treatise against celsus ; in which he not onely affirms , that christians did not make or use images in religion , but that they ought not , and were by god forbidden to do so . to the same purpose also lactantius discourses to the emperor , and confutes the pretences and little answers of the heathen in that manner , that he leaves no pretence for christians under another cover , to introduce the like abomination . we are not ignorant , that those who were converted from gentilisme , and those who lov'd to imitate the customs of the roman princes and people , did soon introduce the historical use of images , and according to the manner of the world , did think it honorable to depict or make images of those whom they had in great esteem ; and that this being done by an esteem , relying on religion , did by the weakness of men , and the importunity of the tempter , quickly pass into inconvenience and superstition ; yet even in the time of iulian the emperor , s. cyril denies , that the christians did give veneration and worship to the image , even of the cross it self , which was one of the earliest temptations ; and s. epiphanius ( it is a known story ) tells , that when in the village of bethel he saw a cloth picture , as it were of christ , or some saint in the church , against the authority of scripture ; he cut it in pieces , and advis'd that some poor man should be buried in it ; affirmed , that such pictures are against religion , and unworthy of the church of christ. the epistle was translated into latine by s. hierome ; by which we may guess at his opinion in the question . the council of eliberis is very ancient , and of great fame ; in which it is expresly forbidden , that what is worshipped , should be depicted on the walls ; and that therefore pictures ought not to be in churches . s. austin complaining , that he knew of many in the church who were worshippers of pictures , calls them superstitious ; and adds , that the church condems such customs , and strives to correct them : and s. gregory writing to serenus bishop of massilia , sayes , he would not have had him to break the pictures and images , which were there set for an historical use ; but commends him for prohibiting to any one to worship them , and enjoyns him still to forbid it . but superstition by degrees creeping in , the worship of images was decreed in the seventh synod , or the second nicene . but the decrees of this synod being by pope adrian sent to charls the great , he convocated a synod of german and french bishops at francfurt , who discussed the acts pass'd at nice , and condemn'd them . and the acts of this synod , although they were diligently suppressed by the popes arts , yet eginardus , hin●marus , aventinus , blondus , adon , amonius & regino , famous historians , tell us , that the bishops of francfurt condemn'd the synod of nice , and commanded it should not be called a general council ; and published a book under the name of the emperor , confuting that unchristian assembly ; and not long since , this book , and the acts of francfurt were published by bishop tillius ; by which , not only the infinite fraud of of the roman doctors is discover'd , but the worship of images is declar'd against and condemned . a while after this , ludovicus the son of charlemain , sent claudius a famous preacher to taurinum in italy ; where the preached against the worshipping of images , and wrote an excellent book to that purpose . against this book ionas bishop of orleans , after the death of ludovicus and claudius , did write : in which he yet durst not assert the worship of them , but confuted it out of origen ; whose words he thus cites [ images are neither to be esteemed by inward affection , nor worshipped with outward shew ; ] and out of lactantius these , [ nothing is to be worshipped , that is seen with mortal eyes : let us adore , let us worship nothing , but the name alone of our only parent , who is to be sought for in the regions above , not here below : ] and to the same purpose , he also alleges excellent words out of fulgentius and s. hierom ; and though he would have images ratain'd , and therefore was angry at claudius who caus'd them to be taken down , yet he himself expresly affirms that they ought not to be worshipped ; and withal addes , that though they kept the images in their churches for history and ornament , yet that in france the worshipping of them was had in great detestation . and though it is not to be denied , but that in the sequel of ionas his book , he does something praevaricate in this question ; yet it is evident , that in france this doctrine was not accounted catholick for almost nine hundred years after christ ; and in germany it was condemned for almost mcc years , as we find in nicetas . we are not unskill'd in the devices of the roman writers , and with how much artifice they would excuse this whole matter , and palliate the crime imputed to them , and elude the scriptures expresly condemning this superstition : but we know also , that the arts of sophistry are not the wayes of salvation . and therefore we exhort our people to follow the plain words of scripture , and the express law of god in the second commandment ; and add also the exhortation of s. iohn , little children keep your selves from idols . to conclude , it is impossible but that it must be confessed , that the worship of images , was a thing unknown to the primitive church ; in the purest times of which , they would not allow the making of them ; as ( amongst divers others ) appears in the writings of clemens , * alexandrinus , * tertullian , and * origen . sect . ix . as an appendage to this , we greatly reprove the custom of the church of rome , in picturing god the father , and the most holy and undivided trinity ; which , besides that it ministers infinite scandal to all sober minded men , and gives the new arrians in polonia and antitrinitarians , great and ridiculous entertainment , exposing that sacred mystery to derision and scandalous contempt : it is also ( which at present we have undertaken particularly to remark ) against the doctrine and practise of the primitive catholick church . s. clemens of alexandria sayes , that in the discipline of moses , god was not to be represented in the shape of a man , or of any other thing : and that christians understood themselves to be bound by the same law , we find it expresly taught by origen a , tertullian b , eusebius c , athanasius d , s. hierom e , s. austin f , theodoret g damascen h , and the synod of constantinople , as it is reported in the sixt action of the second nicene council . and certainly if there were not a strange spirit of contradiction or superstition or deflection from the christian rule , greatly prevailing in the church of rome , it were impossible that this practise should be so countenanc'd by them , and defended so to no purpose , with so much scandal , and against the natural reason of mankind , and the very law of nature it self : for the heathens were sufficiently by the light of nature , taught to abominate all pictures or images of god. sed nulla effigies , simulachraque nulla deorum : majestate locum , & sacro implevere timore . they in their earliest ages had no pictures , no images of their gods : their temples were filled with majestie , and a sacred fear ; and the reason is given by macrobius , antiquity made no image ( viz. of god ) because the supreme god , and the mind that is born of him ( that is , his son , the eternal word ) as it is beyond the soul , so it is above nature , and therefore it is not lawful that sigments should come thither . nicephorus callistus relating the heresie of the armenians and iacobites sayes , they made images of the father , son , and holy ghost , quod perquam absurdum est . nothing is more absurd , then to make pictures or images of the persons of the holy and adorable trinity . and yet they do this in the church of rome . for in the windows of their churches , even in country villages , where the danger cannot be denied to be great , and the scandal insupportable ; nay , in their books of devotion , in their very mass-books and breviaries , in their portuises and manuals they picture the holy trinity , with three noses and four eyes , and three faces in a knot , to the great dishonour of god and scandal of christianity it self . we add no more ( for the case is too evidently bad ) but reprove the errour with the words of their own polydore virgil : since the world began , never was any thing more foolish than to picture god , who is present every where . sect . x. the last instance of innovations introduc'd in doctrine and practice by the church of rome , that we shall represent , is that of the popes universal bishoprick . that is , not only that he is bishop of bishops , superior to all and every one ; but that his bishoprick is a plenitude of power ; and as for other bishops , of his fulness they all receive , a part of the ministry and sollicitude ; and not onely so , but that he only is a bishop by immediate divine dispensation , and others receive from him whatsoever they have . for to this height many of them are come at last . which doctrine , although as it is in sins , where the carnal are most full of reproach , but the spiritual are of greatest malignity : so it happens in this article . for though it be not so scandalous as their idolatry , so ridiculous as their superstitions , so unreasonable as their doctrine of transubstantiation , so easily reprov'd as their half communion , and service in an unknown tongue ; yet it is of as dangerous and evil effect , and as false , and as certainly an innovation , as any thing in their whole conjugation of errors . when christ founded his church , he left it in the hands of his apostles , without any prerogative given to one , or eminency above the rest , save onely of priority and orderly precedency , which of it self was natural , necessary and incident . the apostles govern'd all ; their authority was the sanction , and their decrees and writings were the laws of the church . they exercis'd a common jurisdiction , and divided it according to the needs and emergencies , and circumstances of the church . in the council of ierusalem , s. peter gave not the decisive sentence ; but s. iames , who was the bishop of that see. christ sent all his apostles as his father sent him ; and therefore he gave to every one of them the whole power which he left behind ; and to the bishops congregated at miletum , s. paul gave them caution to take care of the whole stock of god , and affirms to them all , that the holy ghost had made them bishops : and in the whole new testament , there is no act or sign of superiority , or that one apostle exercised power over another : but to them whom christ sent , he in common intrusted the church of god : according to that excellent saying of s. cyprian , [ the other apostles are the same that s. peter was , endowest with an equal fellowship of honour and power : and they are all shepheards , and the flock is one ] and therefore it ought to be fed by all the apostles with unanimous consent . this unity and identity of power without question and interruption did continue and descend to bishops in the primitive church , in which it was a known doctrine that the bishops were successors of the apostles : and what was not in the beginning , could not be in the descent , unless it were innovated and introduc'd by a new authority . christ gave ordinary power to none but the apostles , and the power being to continue for ever in the church , it was to be succeeded to , and by the same authority , even of christ , it descended to them who were their successors , that is , to the bishops , as all antiquity * does consent and teach : not s. peter alone , but every apostle , and therefore every one who succeeds them in their ordinary power , may and must remember the words of s. paul ; we are embassadors or legates for christ : christs vicars , not the popes delegates : and so all the apostles are called in the preface of the mass ; quos operis tui vicarios eidem con●ulisti praeesse pastores ; they are pastors of the flock and vicars of christ ; and so also they are in express terms called by s. ambrose , and therefore it is a strange usurpation , that the pope arrogates that to himself by impropriation , which is common to him with all the bishops of christendom . the consequent of this is , that by the law of christ , one bishop is not superior to another : christ gave the power to all alike ; he made no head of the bishops ; he gave to none a supremacy of power or universality of jurisdiction . but this the pope hath long challenged , and to bring his purposes to pass , hath for these six hundered years by-gone invaded the rights of bishops , and delegated matters of order and jurisdiction to monks and friers ; insomuch that the power of bishops was greatly diminished at the erecting of the cluniac and cistercian monks about the year ml : but about the year mcc , it was almost swallowed up by privileges granted to the begging friers , and there kept by the power of the pope : which power got one great step more above the bishops , when they got it declared that the pope is above a council of bishops : and at last it was turn'd into a new doctrine by cajetane ( who for his prosperous invention was made a cardinal ) that all the whole apostolick or episcopal power is radical and inherent in the pope , in whom is the fulness of the ecclesiastical authority ; and that bishops receive their portion of it from him : and this was first boldly maintain'd in the council of trent by the jesuits ; and it is now the opinion of their order : but it is also that which the pope challenges in practice , when he pretends to a power over all bishops , and that this power is derived to him from christ ; when he calls himself the universal bishop , and the vicarial head of the church , the churches monarch , he from whom all ecclesiastical authority is deriv'd , to whose sentence in things divine every christian under pain of damnation is bound to be subject . * now this is it which as it is productive of infinite mischiefs : so it is an innovation and an absolute deflection from the primitive catholick doctrine , and yet is the great ground-work and foundation of their church . this we shall represent in these following testimonies . pope . eleutherius * in an epistle to the bishops of france , says , that christ committed the universal church to the bishops ; and s. ambrose saith that the bishop holdeth the place of christ , and is his substitute . but famous are the words of s. cyprian , [ the church of christ is one thorough the whole world , divided by him into many members , and the bishoprick is but one , diffused in the agreeing plurality of many bishops . ] and again : [ to every pastor a portion of the flock is given , which let every one of them rule and govern . ] by which words it is evident that the primitive church understood no praelation of one and subordination of another , commanded by christ , or by vertue of their ordination ; but onely what was for order sake introduc'd by princes and consent of prelates . and it was to this purpose very full which was said by pope symmachus : as it is in the holy trinity whose power is one and undivided ( or to use the expression in the athanasian creed , none is before or after other , none is greater or less than another ) so there is one bishoprick amongst divers bishops , and therefore why should the canons of the ancient bishops be violated by their successors ? now these words being spoken against the invasion of the rights of the church of arles by anastasius , and the question being in the exercise of jurisdiction , and about the institution of bishops , does fully declare that the bishops of rome had no superiority by the laws of christ over any bishop in the catholick church , and that his bishoprick gave no more power to him , than christ gave to the bishop of the smallest diocese . and therefore all the church of god , when ever they reckon'd the several orders and degrees of ministery in the catholick church , reckon the bishop as the last and supreme , beyond whom there is no spiritual power but in christ. for as the whole hierachy ends in iesus : so does every particular one in its one bishop . beyond the bishop there is no step , till you rest in the great shepherd and bishop of souls . under him every bishop is supreme in spirituals , and in all power which to any bishop is given by christ. s. ignatius therefore exhorts that all should obey their bishop , and the bishop obey . christ , as christ obeyed his father . there are no other intermedial degrees of divine institution . but ( as origen teaches ) the apostles and they who after them are ordain'd by god , that is , the bishops have the supreme place in the church , and the prophets have the second place . the same also is taught by p. gelasius a , by s. hierom b , and fulgentius c , and indeed by all the fathers who spake any thing in this matter : insomuch that when bellarmine is in this question press'd out of the book of nilus by the authority of the fathers standing against him , he answers , papam patres non habere in ecclesiâ , sed filios omnes . the pope acknowledges no fathers in the church , for they are all his sons . now although we suppose this to be greatly sufficient to declare the doctrine of the primitive catholick church , concerning the equality of power in all bishops by divine right : yet the fathers have also expresly declar'd themselves , that one bishop is not superior to another , and ought not to judge another , or force another to obedience . they are the words of s. cyprian to a council of bishops : [ none of us makes himself a bishop of bishops , or by tyranical power drives his collegues to a necessity of obedience , since every bishop according to the licence of his own liberty and power , hath his own choice and cannot be judged by another , nor yet himself judge another ; but let us all expect the judgment of our l. iesus christ , who only and alone hath the power of setting us in the government of his church , and judging of what we do ] this was spoken and intended against p. stephen , who did then begin dominari in clero , to lord it over gods heritage , and to excommunicate his brethren , as demetrius did in the time of the apostles themselves : but they both found their reprovers . demetrius was chastised by s. john for this usurpation , and stephen by s. cyprian , and this also was approv'd by s. austin . we conclude this particular with the words of s. gregory bishop of rome , who because the patriarch of constantinople called himself universal bishop , said , it was a proud title , prophane , sacrilegious and antichristian : and therefore he little thought that his successors in the same see should so fiercely challenge that antichristian title ; much less did the then bishop of rome in those ages challenge it as their own peculiar ; for they had no mind to be , or to be esteemed antichristian . romano pontisici oblatum est , sed nullus unquam eorum hoc singularitatis nomen assumpsit . his predecessors ( it seems ) had been tempted with an offer of that title , but none of them ever assum'd that name of singularity , as being against the law of the gospel and the canons of the church . now this being a matter of which christ spake not one word to s. peter , if it be a matter of faith and salvation , as it is now pretended , it is not imaginable he would have been so perfectly silent . but though he was silent of any intention to do this , yet s. paul was not silent that christ did otherwise ; for he hath set in his church primùm apostolos ; first of all , apostles ; not first s. peter and secondarily apostles ; but all the apostles were first . it is also evident that s. peter did not carry himself so as to give the least overture or umbrage to make any one suspect he had any such preheminence ; but he was ( as s. chrysostom truly sayes ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did all things with the common consent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing by special authority or principality : and if he had any such , it is more than probable that the apostles who survived him , had succeeded him in it , rather than the bishop of rome : and it being certain ( as the bishop of canaries confesses ) that there is in scripture no revelation that the bishop of rome should succeed peter in it , and we being there told that s. peter was at antioch , but never that he was at rome ; it being confessed by some of their own parties , by cardinal cusanus , soto , driedo , canus and segovius , that this succession was not addicted to any particular church , nor that christs institution of this does any other way appear ; that it cannot be proved that the bishop of rome is prince of the church : it being also certain that there was no such thing known in the primitive church , but that the holy fathers both of africa and the east did oppose pope victor and pope stephen , when they began to interpose with a presumptive authority in the affairs of other churches ; and that the bishops of the church did treat with the roman bishop as with a brother , not as their superior : and that the general council held at chalcedon did give to the bishops of c. p. equal rights and preheminence with the bishops of rome : and that the greek churches are at this day and have been a long time great opponents of this pretension of the bishops of rome : and after all this , since it is certain that christ who foreknowes all things , did also know that there would be great disputes and challenges of this preheminence , did indeed suppress it in his apostles , and said not it should be * otherwise in succession , and did not give any command to his church to obey the bishops of rome as his vicars , more than what he commanded concerning all bishops ; it must be certain that it cannot be necessary to salvation to do so , but that it is more than probable that he never intended any such thing , and that the bishops of rome have to the great prejudice of christendom made a great schism , and usurp'd a title which is not their due , and challeng'd an authority to which they have no right , and have set themselves above others who are their equals , and impose an article of faith of their own contriving , and have made great preparation for antichrist , if he ever get into that seat , or be in already , and made it necessary for all of the roman communion to believe and obey him in all things . sect . xi . there are very many more things in which the church of rome hath greatly turn'd aside from the doctrines of scripture , and the practise of the catholick apostolick and primitive church . such are these : the invocation of saints : the insufficiency of scriptures without traditions of faith unto salvation : their absolving sinners before they have by canonical penences and the fruits of a good life testified their repentance : their giving leave to simple presbyters by papal dispensation , to give confirmation or chrism : selling masses for ninepences : circumgestation of the eucharist to be ador'd : the dangerous doctrine of the necessity of the priests intention in collating sacraments ; by which device they have put it into the power of the priest to damn whom he please of his own parish : their affirming that the mass is a proper and propitiatory sacrifice for the quick and the dead : private masses , or the lords supper without communion ; which is against the doctrine and practise of the ancient church of rome it self , and contrary to the tradition of the apostles , if we may believe pope calixtus , and is also forbiden under pain of excommunication . peract à consecratione omnes communicent , qui noluerint ecclesiasticis carere liminibus ; sic autem etiam apostoli statuerunt , & sancta romana tenet ecclesia . when the consecration is finish'd , let all communicate that will not be thrust from the bounds of the church ; for so the apostles appointed , and so the h. church of rome does hold . the same also was decreed by p. soter and p. martin in a council of bishops , and most severely enjoyn'd by the canons of the apostles as they are cited in the canon law. * there are divers others ; but we suppose that those innovations which we have already noted , may be sufficient to verifie this charge of novelty . but we have done this the rather , because the roman emissaries endeavour to prevail amongst the ignorant and prejudicate by boasting of antiquity ; and calling their religion , the old religion and the catholick : so insnaring others by ignorant words in which is no truth ; their religion as it distinguishes from the religion of the church of england and ireland , being neither the old nor the catholick religion ; but new and superinduc'd by arts known to all who with sincerity and diligence have look'd into their pretences . but they have taught every priest that can scarce understand his breviary , ( of which in ireland there are but too many ) and very many of the people , to ask where our religion was before luther ? whereas it appears by the premises , that it is much more easie for us to shew our religion before luther , than for them to shew theirs before trent . and although they can shew too much practise of their religion in the degenerate ages of the church , yet we can and do clearly shew ours in the purest and first ages ; and can and do draw lines pointing to the times and places where the several rooms and stories of their babel was builded , and where polished , and where furnished . but when the keepers of the field slept , and the enemy had sown tares , and they had choak'd the wheat , and almost destroyed it : when the world complain'd of the infinite errors in the church , and being oppressed by a violent power , durst not complain so much as they had cause : and when they who had cause to complain , were yet themselves very much abused , and did not complain in all they might ; when divers excellent persons , s. bernard , clemangis , grosthead , marsilius , ocham , alvarus , abbat ioachim , petrarch , savanarola , valla , erasmus , mantuan , gerson , ferus , cassander , andreas frisius , modrevius , hermannus coloniensis , wasseburgius archdeacon of verdun , paulus langius * , staphilus , telesphorus de cusentiâ , doctor talheymius , francis zabarel the cardinal , and pope adrian himself , with many others ; not to reckon wicklef , hus , hierome of prague , the bohemians , and the poor men of lions , whom they call'd hereticks , and confuted with fire and sword ; when almost all christian princes did complain heavily of the corrupt state of the church , and of religion , and no remedy could be had , but the very intended remedy made things much worse ; then it was that divers christian kingdoms , and particularly the church of england , tum primùm senio docilis , tua saecula roma erubuit pudet exacti jam temporis , odit praeteritos foedis cum relligionibus annos . being asham'd of the errors , superstitions , heresies and impieties which had deturpated the face of the church ; look'd into the glass of scripture and pure antiquity , and wash'd away those stains with which time , and inadvertency , and tyranny had besmear'd her ; and being thus cleans'd and wash'd , is accus'd by the roman parties of novelty , and condemn'd , because she refuses to run into the same excess of riot and deordination . but we cannot deserve blame , who return to our ancient and first health , by preferring a new cure before an old sore . chap. ii. the church of rome , as it is at this day disordered , teaches doctrines , and uses practises , which are in themselves , or in their true and immediate consequences , direct impieties , and give warranty to a wicked life . sect. i. our first instance is in their doctrines of repentance . for the roman doctors teach , that unless it be by accident , or in respect of some other obligation , a sinner is not bound presently to repent of his sin as soon as he hath committed it . some time or other he must do it , and if he take care so to order his affairs that it be not wholly omitted , but so that it be done one time or other , he is not by the precept or grace of repentance bound to do more . scotus and his scholars say that a sinner is bound , viz. by the precept of the church , to repent on holy dayes , especially the great ones . but this is thought too severe by soto and medina , who teach that a sinner is bound to repent but once a year , that is , against easter . these doctors indeed do differ concerning the churches sense ; which according to the best of them is bad enough ; full as bad as it is stated in the charge : but they agree in the worst part of it , viz. that though the church calls upon sinners to repent on holy days , or at easter ; yet that by the law of god they are not tyed to so much , but only to repent in the danger or article of death . this is the express doctrine taught in the church of rome by their famous navar ; and for this he quotes pope adrian and cardinal cajetan , and finally affirms it to be the sense of all men . the same also is taught by reginaldus ; saying , it is true , and the opinion of all men , that the time in which a sinner is bound by the commandment of god to be contrite for his sins , is the imminent article of natural or violent death . we shall not need to aggravate this sad story by the addition of other words to the same purpose in a worse degree ; such as those words are of the same reginaldus , there is no precept that a sinner should not persevere in enmity against god. there is no negative precept forbidding such a perseverance . these are the words of this man ; but the proper and necessary consequent of that which they all teach , and to which they must consent . for since it is certain , that he who hath sinn'd against god and his conscience , is in a state of enmity , we say he therefore ought to repent presently , because until he hath repented , he is an enemy to god. this they confess , but they suppose it concludes nothing ; for though they consider and confess th●● yet they still saying , a man is no bound by gods law to repent till the article of death , do consequently say the same thing that reginaldus does , and that a man is not bound to come out of that state of enmity till he be in those circumstances that it is very probable if he does not then come out , he must stay in it for ever . it is somthing worse than this yet that sotus * sayes : [ even to resolve to defer our repentance , and to refuse to repent for a certain time , is but a venial sin ] but medina * sayes , it is none at all . if it be replyed to this , that though god hath left it to a sinners liberty to repent when he please , yet the church hath been more severe than god hath been , and tyes a sinner to repent , by collateral positive laws ; for having bound every one to confess at easter , consequently she hath tyed every one to repent at easter ; and so , by her laws , can lye in the sin without interruption but twelve moneths or thereabouts ; yet there is a secret in this , which nevertheless themselves have been pleased to discover for the ease of tender consciences ; viz. that the church ordains but the means , the exteriour solemnity of it , and is satisfied if you obey her laws by a ritual repentance , but the holiness , and the inward repentance , which in charity we should have suppos'd to have been design'd by the law of festivals , non est id quod per praeceptum de observatione festorum injungitur , is not that which is enjoyn'd by the church in her law of holy dayes . so that still , sinners are left to the liberty which they say god gave ; even to satisfie our selves with all the remaining pleasures of that sin for a little while , even during our short mortal life : onely we must be sure to repent at last . we shall not trouble our ●●lves or our charges with confuting this impious doctrine . for it is evident that this gives countenance and too much warranty to a wicked life ; and that of it self is confutation enough , and is that which we intended to represent . if it be answered that this is not the doctrine of their church , but of some private doctors ; we must tell you , that , if by the doctrine of their church they mean such things only as are decreed in their councils ; it is to be considered , that but few things are determin'd in their councils ; nothing but articles of belief , and the practise of sacraments relating to publick order : and if they will not be reprov'd for any thing but what we prove to be false in the articles of their simple belief , they take a liberty to say and to do what they list , and to corrupt all the world by their rules of conscience . but , that this is also the doctrine of their church , their own men tell us . communis omnium . it is the doctrine of all their men ; so they affirm , as we have cited their own words above : who also undertake to tell us in what sense their church intends to tye sinners to actual repentance ; not as soon as the sin is committed , but at certain seasons , and then also to no more of it , than the external and ritual part . so that if their church be injuriously charged , themselves have done it , not we . and besides all this : it is hard to suppose or expect that the innumerable cases of conscience which a whole trade of lawyers and divines amongst them have made , can be entred into the records of councils and publick decrees . in these cases we are to consider , who teaches them ? their gravest doctors , in the face of the sun , under the intuition of authority in the publick conduct of souls , in their allowed sermons , in their books licens'd by a curious and inquisitive authority , not passing from them but by warranty from several hands intrusted to examine them , ne fides ecclesiae aliquid detrimenti patiatur ; that nothing be publish'd but what is consonant to the catholick faith. and therefore these things cannot be esteem'd private opinions : * especially , since if they be , yet they are the private opinions of them all , and that we understand to be publick enough : and are so their doctrine , as what the scribes and pharisees taught their disciples , though the whole church of the jewes had not pass'd it into a law. so this is the roman doctrine , though not the roman law. which difference we desire may be observ'd in many of the following instances , that this objection may no more interpose for an escape , or an excuse . but we shall have occasion again to speak to it , upon new particulars . but this , though it be infinitely intolerable , yet it is but the beginning of sorrows : for the guides of souls in the roman church , have prevaricated in all the parts of repentance , most sadly and dangerously . the next things therefore that we shall remark , are their doctrines concerning contrition : which when it is genuine and true , that is , a true cordial sorrow for having sinn'd against god ; a sorrow proceeding from the love of god , and conversion to him , and ending in a dereliction of all our sins , and a walking in all righteousness , both the psalms and the prophets , the old testament and the new , the greek fathers and the latine have allowed as sufficient for the pardon of our sins through faith in jesus christ ( as our writers have often prov'd in their sermons , and books of conscience ) yet first ; the church of rome does not allow it to be of any value , unless it be joyn'd with a desire to confess their sins to a priest ; saying that a man , by contrition is not reconcil'd to god , without their sacramental or ritual penance , actual or votive ; and this is decreed by the council of trent , which thing besides that it is against scripture , and the promises of the gospel , and not onely teaches for doctrine the commandments of men ; but evacuates the goodness of god by their traditions , and weakens and discourages the best repentance , and prefers repentance towards men , before that which the scripture calls , repentance towards god , and faith in our lord iesus christ. but the malignity of this doctrine , and its influence it hath on an evil life , appears in the other corresponding part of this doctrine . for as contrition without their ritual and sacramental confession will not reconcile us to god : so attrition ( as they call it ) or contrition imperfect , proceeding from fear of damnation , together with their sacrament will reconcile the sinner . contrition without it will not : attrition with it will reconcile us : and therefore by this doctrine , which is expresly decreed at trent , there is no necessity of contrition at all ; and attrition is as good to all intents and purposes of pardon : and a little repentance will prevail as well as the greatest , the imperfect as well as the perfect . so guilielmus de rubeo explains this doctrine . he that confesses his sins , grieving but a little , obtains remission of his sins by the sacrament of penance ministred to him by the priest absolving him . so that although god working contrition in a penitent , hath not done his work for him without the priests absolution , in desire at least ; yet if the priest do his part , he hath done the work for the penitent , though god had not wrought that excellent grace of contrition in the penitent . but for the contrition it self ; it is a good word , but of no severity or affrightment by the roman doctrine . one contrition , one act of it , though but little and remiss , can blot out any , even the greatest sin ( always understanding it in the sense of the church , that is in the sacrament of penance ) saith cardinal tolet. a certain little inward grief of minde is requir'd to the perfection of repentance , said maldonat . and to contrition , a grief in general for all our sins is sufficient ; but it is not necessary to grieve for any one sin more than another , said franciscus de victoriâ . the greatest sin and the smallest , as to this , are all alike ; and as for the contrition it self , any intension or degree whatsoever , in any instant whatsoever , is sufficient to obtain mercy and remission , said the same author . now let this be added to the former , and the sequel is this , that if a man live a wicked life for threescore or fourscore years together , yet if in the article of his death , sooner than which , god hath not commanded him to repent , he be a little sorrowfull for his sins , then resolving for the present , that he will do so no more ; and though this sorrow hath in it no love of god , but onely a fear of hell , and a hope that god will pardon him ; this , if the priest absolves him , does instantly pass him into a state of salvation . the priest with two fingers and a thumb can do his work for him ; onely he must be greatly dispos'd and prepar'd to receive it : greatly , we say , according to the sense of the roman church ; for he must be attrite , or it were better if he were contrite ; one act of grief , a little one , and that not for one sin more than another , and this at the end of a long wicked life , at the time of our death , will make all sure . upon these terms , it is a wonder that all wicked men in the world are not papists ; where they may live so merrily , and dye so securely , and are out of all danger , unless peradventure they dye very suddenly , which because so very few do , the venture is esteem'd nothing , and it is a thousand to one on the sinners side . sect. ii. wee know it will be said , that the roman church enjoyns confession , and imposes penances , and these are a great restraint to sinners , and gather up what was scattered before . the reply is easie , but is it very sad . for 1. for confession : it is true , to them who are not us'd to it , as it is at the first time , and for that once it is as troublesome as for a bashfull man to speak orations in publick : but where it is so perpetual and universal , and done by companies and crouds , at a solemn , set time , and when it may be done to any one besides the parish-priest , to a frier that begs , or to a monk in his dorter , done in the ear , it may be , to a person that hath done worse , and therefore hath no awe upon me , but what his order imprints , and his vitiousness takes off ; when we see women and boys , princes and prelates do the same every day : and as often times they are never the better , so they are not at all asham'd ; but men look upon it as a certain cure , like pulling off a mans cloathes to go and wash in a river , and make it by use and habit , by confidence and custom , to be no certain pain , and the women blush or smile , weep or are unmov'd , as it happens , under their vail , and the men under the boldness of their sex : when we see that men and women confess to day , and sin to morrow , and are not affrighted from their sin the more for it ; because they know the worst of it , and have felt it often , and believe to be eas'd by it , certain it is , that a little reason , and a little of observation will suffice to conclude , that this practice of confession hath in it no affrightment , not so much as the horror of the sin it self hath to the conscience , for they who commit sins confidently , will with less regret ( it may be ) confess it in this manner , where it is the fashion for every one to do it . and when all the world observes , how loosely the italians , spaniards and french do live in their carnivals , giving to themselves all liberty and licence to do the vilest things at that time , not only because they are for a while to take their leave of them , but because they are ( as they suppose ) to be so soon eas'd of their crimes by confession , and the circular and never-failing hand of the priest ; they will have no reason to admire the severity of confession , which as it was most certainly intended as a deletory of sin , and might do its first intention , if it were equally manag'd ; so now certainly it gives confidence to many men to sin , and to most men to neglect the greater and more effective parts of essential repentance . we shall not need to observe , how confession is made a minister of state , a picklock of secrets , a spy upon families , a searcher of inclinations , a betraying to temptations , for this is wholly by the fault of the men , and not of the doctrine ; but even the doctrine it self , as it is handled in the church of rome , is so far from bringing peace to troubled consciences , that it intromits more scruples and cases than it can resolve . for besides , that it self is a question , and they have made it dangerous , by pretending that it is by divine right and institution ( for so some of the schoolmen * teach , and the canonists say the contrary , * and that it is onely of humane and positive constitution ) and by this difference in so great a point , have made the whole oeconomy of their repentance , which relies upon the supposed necessity of confession , to fail , or to shake vehemently , and at the best , to be a foundation too uncertain , to build the hopes of salvation on it ; besides all this , we say , their rules and doctrines of confession , enjoyn some things that are of themselves dangerous , and lead into temptation . an instance of this is in that which is decreed in the canons of trent , that the penitent must not onely confess every mortal sin which after diligent inquiry he remembers , but even his very sinfull thoughts in particular , and his secret desires , and every circumstance which changes the kind of the sin , or ( as some add ) does notably increase it : and how this can be safely done , and who is sufficient for these things , and who can tell his circumstances without tempting his confessor , or betraying , and defaming another person , ( which is forbidden ) and in what cases it may be done , or in what cases omitted ; and whether the confession be valid upon infinite other considerations , and whether it be to be repeated in whole or in part , and how often , and how much ? these things are so uncertain , casual and contintingent , and so many cases are multiplied upon every one of these , and these so disputed and argued by their greatest doctors , by thomas and scotus , and all the schoolmen , and by the casuists , that as beatus rhenanus complains , it was truly observed by the famous iohn geilerius , that according to their cases , inquiries and conclusions , it is impossible for any man to make a right confession . so that although the shame of private confession be very tolerable and easie , yet the cases and scruples which they have introduc'd , are neither easie nor tolerable , and though ( as it is now used ) there be but little in it , to restrain sin , yet there is very much danger of increasing it , and of receiving no benefit by it . sect. iii. but then for penances and satisfactions of which they boast so much , as being so great restraints to sin , these as they are publickly handled , are nothing but words and ineffective sounds . for first , if we consider what the penances themselves are which are enjoyn'd ; they are reduc'd from the antient canonical penances to private and arbitrary ; from years to hours ; from great severity to gentleness and flattery ; from fasting and publick shame to the saying over their beads ; from cordial to ritual , from smart to money , from heartiness and earnest to pageantry and theatrical images of penance ; and if some confessors happen to be severe , there are ways enough to be eased . for the penitent may have leave to go to a gentler , or he may get commutations , or he may get some body else * to do them for him : and if his penances be never so great , or never so little , yet may be all supplied by indulgencies ; of which there are such store in the lateran at rome , that as pope boniface said , no man is able to number them ; yet he confirm'd them all . in the church of sancta maria de popolo there are for every day in the year , two thousand and eight hundred years of pardon , besides fourteen thousand and fourteen carentanes ; which in one year amount to more than a million ; all which are confirm'd by pope paschal the first , boniface the viii , and gregory the ix . in the church of s. vitus and modestus there are for every day in the year seven thousand years and seven thousand carentanes of pardon , and a pardon of a third part of all our sins besides ; and the price of all this , is but praying before an altar in that church . at the sepulchre of christ in venice there is hung up a prayer of s. austin , with an indulgence of fourscore and two thousand years granted by boniface the viii . ( who was of all the popes the most bountiful of the churches treasure ) and benedict the xi . to him that shall say it , and that for every day toties quoties . the divine pardon of sica gave a plenary indulgence to every one that being confessed and communicated , should pray there in the franciscan church of sancta maria de gli angeli , and this pardon is ab omni poend & culp● . the english of that we easily understand ; but the meaning of it we do not , because they will not own that these indulgences do profit any one whose guilt is not taken away by the sacrament of penance . but this is not the onely snare in which they have inextricably intangled themselves ; but be it as they please for this , whatever it was , it was since enlarged by sixtus iv. and sixtus v. to all that shall wear s. francis chord . the saying a few pater nosters and ave's before a priviledged altar can in innumerable places procure vast portions of this treasure ; and to deliver a soul out of purgatory , whom they list , is promised to many upon easie terms , even to the saying of their beads over with an appendant medal of the popes benediction . every priest at his third or fourth masse is as sure ( as may be ) to deliver the souls of his parents ; and a thousand more such stories as these are to be seen every where and every day . once for all : there was a book printed at paris by francis reg●ault , a. d. 1536 , may 25. called the hours of the most blessed virgin mary according to the use of sarum , in which for the saying three short prayers written in rome in a place called , the chappel of the holy cross of seven romans , are promised fourscore and ten thousand years of pardon of deadly sin . now the meaning of these things is very plain . by these devices they serve themselves , and they do not serve god. they serve themselves by this doctrine : for they teach that what penance is ordinarily imposed , does not take away all the punishment that is due ; for they do not impose what was antiently enjoyn'd by the penitential canons , but some little thing instead of it : and it may be , that what was anciently enjoyn'd by the penitential canons , is not so much as god will exact , ( for they suppose that he will forgive nothing but the guilt and the eternity ; but he will exact all that can be demanded on this side hell , even to the last farthing he must be paid some way or other , even when the guilt is taken away , but therefore to prevent any falling that way , they have given indulgences enough to take off what was due by the old canons , and what may be due by the severity of god ; and if these fail , they may have recourse to the priests , and they by their masses can make supply : so that their disciples are well , and the want of ancient discipline shall do them no hurt . but then how little they serve gods end by treating the sinner so gently , will be very evident . for by this means they have found out a way , that though , it may be , god will be more severe than the old penitential canons , and although these canons were much more severe than men are now willing to suffer , yet neither for the one or the other shall they need to be troubled : they have found out an easier way to go to heaven than so . an indulgence will be no great charge , but that will take off all the supernumerary penances which ought to have been imposed by the ancient discipline of the church , and may be requir'd by god. a little alms to a priest , a small oblation to a church , a pilgrimage to the image or reliques of a saint , wearing saint francis chord , saying over the beads with an hallowed appendant , entering into a fraternity , praying at a priviledged altar , leaving a legacy for a soul mass , visiting a priviledged caemetery , and twenty other devices will secure the sinner from suffering punishment here or hereafter , more then his friendly priest is pleased gently to impose . to them that ask , what should any one need to get so many hundred thousand years of pardon , as are ready to be had upon very easie terms ? they answer as before ; that whereas it may be for perjury the antient canons enjoyned penance all their life * ; that will be supposed to be twenty or forty years , or suppose an hundred : if the man have been perjur'd a thousand times , and committed adultery so often , and done innumerable other sins , for every one of which he deserves to suffer forty years penance , and how much more in the account of god he deserves , he knows not ; if he be attrite and confess'd so that the guilt is taken away , yet as much temporal punishment remains due as is not paid here : but the indulgences of the church will take off so much as it comes to ; even of all that would be suffered in purgatory . now it is true , that purgatory ( at least as is believ'd ) cannot last a hundred thousand years : but yet god may by the acerbity of the flames in twenty years , equal the canonical penances of twenty thousand years : to prevent which , these indulgences of so many thousand years are devised . a wise and thrifty invention , sure and well contriv'd , and rightly applotted according to every mans need , and according as they suspect his bill shall amount to . this strange invention , as strange as it is , will be own'd , for this is the account of it which we find in bellarmine : and although gerson and dominicus à soto are asham'd of these prodigious indulgences , and suppose that the popes quaestuaries onely did procure them , yet it must not be so disown'd ; truth is truth , and it is notoriously so ; and therefore a reason must be found out for it , and this is it which we have accounted . but the use we make of it is this . that since they have declar'd that when sinnes are pardoned so easily , yet the punishment remains so very great , and that so much must be suffered here or in purgatory ; it is strange that they should not onely in effect pretend to shew more mercy than god does , or the primitive church did ; but that they should directly lay aside the primitive discipline , and while they declaim against their adversaries for saying they are not necessary , yet at the same time they should devise tricks to take them quite away , so that neither penances shall much smart here , nor purgatory ( which is a device to make men to be mulata's , as the spaniard calls , half christians , a device to make a man go to heaven and to hell too ) shall not torment them hereafter . however it be , yet things are so ordered , that the noise of penances need not trouble the greatest criminal , unless he be so unfortunate as to live in no countrey and near no church , and without priest , or friend , or money , or notice of any thing that is so loudly talk'd of in christendom . if he be , he hath no help but one ; he must live a holy and a severe life , which is the onely great calamity which they are commanded to suffer in the church of england : but if he be not ; the case is plain , he may by these doctrines take his ease . sect . iv. we doubt not but they who understand the proper sequele of these things , will not wonder that the church of rome should have a numerous company of proselytes , made up of such as the beginnings of davids army were . but that we may undeceive them also , for to their souls we intend charity and relief by this address ; we have thought fit to add one consideration more ; and that is , that it is not fit that they should trust to this , or any thing of this ; not onely because there is no foundation of truth in these new devices , but because even the roman doctors themselves , when they are pinch'd with an objection , let their hold go , and to escape , do in remarkable measures destroy their own new building . the case is this . to them who say , that if there were truth in these pretensions , then all these , and the many millions of indulgences more , and the many other wayes of releasing souls out of purgatory , the innumerable masses said every day , the power of the keys so largely imployed , would in a short time have emptied purgatory of all her sad inhabitants , or it may be , very few would go thither , and they that unfortunately do , cannot stay long ; and consequently , besides that this great softness and easiness of procedure would give confidence to the greatest sinners , and the hopes of purgatory would destroy the fears of hell , and the certainty of doing well enough in an imperfect life , would make men carelesse of the more excellent : besides these things , there will need no continuation of pensions to pray for persons dead many years ago : to them , i say who talk to them at this rate ; they have enough to answer . deceive not your selves , there are more things to be reckon'd for than so . for when you have deserved great punishments for great sins , and the guilt is taken off by absolution , and ( you suppose ) the punishment by indulgences or the satisfaction of others ; it may be so , and it may be not so . for 1. it is according as your indulgence is . suppose it for fourty years , or it may be a hundred , or a thousand ( and that is a great matter ; ) yet peradventure according to the old penitential rate you have deserved the penance of fourty thousand years ; or at least you may have done so ; by the more severe account of god. if the penance of fourty years be taken off by your indulgence , it does as much of the work as was promised or intended ; but you can feel little ease , if still there remains due the penance of threescore thousand years . no man can tell the difference when what remains shall be so great as to surmount all the evils of this life ; and the abatement may be accounted by pen and ink , but will signifie little in the perception ; it is like the casting out of a devil out of a miserable demoniack , when there still remains fifty more as bad as he that went away ; the man will hardly find how much he is advanced in his ●ure . but 2. you have with much labour , and some charge , purchased to your self so many quadragenes or lents of pardon ; that is , you have bought off the penances of so many times forty dayes . it is well ; but were you well advised , it may be your quadragenes are not carenes ; that is , are not a quitting the severest penances of fasting so long in bread and water ; for there is great difference in the manner of keeping a penitential lent , and it may be you have purchased but some lighter thing ; and then if your demerit arise to so many carenes , and you purchased but mere quadragenes , without a minute and table of particulars , you may stay longer in purgatory than you expected . 3. but therefore your best way is to get a plenary indulgence ; and that may be had on reasonable terms ; but take heed you do not think your self secure ; for a plenary indulgence does not do all that , it may be , you require : for there is an indulgence more full , and another most full , and it is not agreed upon among the doctors , whether a plenary indulgence is to be extended beyond the taking off those penances which were actually enjoyn'd by the confessor , or how far they go further . and they that read turrecremata , navar , cordubensis , fabius incarnatus , petrus de soto , armilla aurea , aquinas , tolet , cajetan , in their several accounts of indulgences , will soon perceive that all this is but a handful of smoke , when you hold it , you hold it not . 4. but further yet ; all indulgencies are granted upon some inducement , and are not ex mero motu , or acts of mere grace without cause ; and if the cause be not reasonable , they are invalid ; and whether the cause be sufficient will be very hard to judge . and if there be for the indulgence , yet if there be not a reasonable cause for the quantity of the indulgence , you cannot tell how much you get : and the preachers of indulgences ought not to declare how valid they are assertive , that is , by any confidence , but opinative , or recitative , they can onely tell what is said , or what is their own opinion . 5. when this difficulty is passed over , yet it may be the person is not capable of them ; for if he be not in the state of grace , all is nothing : and if he be , yet if he does not perform the condition of the indulgence actually , his mere endeavour or good desire is nothing . and when the conditions are actually done , it must be enquired whether in the time of doing them you were in charity ; whether you be so at least in the last day of finishing them ; it is good to be certain in this , least all evaporate and come to nothing : but yet suppose this too , though the work you are to do as the condition of the indulgence , be done so well that you lose not all the indulgence , yet for every degree of imperfection in that work , you will lose apart of the indulgence ; and then it will be hard to tell whether you get half so much as you propounded to your self . but here pope adrian troubles the whole affair again : for if the indulgence be onely given according to the worthiness of the work done , then that will avail of it self without any grant from the church ; and then it is hugely questionable whether the popes authority be of any use in this whole matter . 6. but there is yet a greater heap of dangers and uncertainties ; for you must be sure of the authority of him that gives the indulgence , and in this there are many doubtful questions ; but when they are over , yet it is worth inquiry ( for some doctors are fearful in this point ) whether the intromission of venial sinnes , without which no man lives , does hinder the fruit of the indulgence , for if it does , all the cost is lost . 7. when an indulgence is given , put case , to abide forty dayes on certain conditions ; whether these forty dayes are to be taken collectively or distributively ; for , because it is confessed , that the matter of indulgences is res odibilis , a hateful and an odious matter , it is not to be understood in the sense of favour , but of greatest severity , and therefore it is good to know before hand what to trust to , to enquire how the bull is pen'd , and what sense of law every word does bear ; for it may be any good mans case : if an indulgence be granted to a place for so many dayes in every year , it were fit you enquire for how many years that will last ; for some doctors say , that if a definite number of years be not set down , it is intended to last but twenty years . and therefore it is good to be wise early . 8. but it is yet of greater consideration : if you take out a bull of indulgence , relating to the article of death , in case you recover that sickness in which you thought you should use it , you must consider , whether you must not take out a new one for the next fit of sickness ; or will the first , which stood for nothing , keep cold , and without any sensible error serve when you shall indeed dye ? 9. you must also inquire and be rightly informed whether an indulgence granted upon a certain festival will be valid , if the day be chang'd ( as they were all at once , by the gregorian calendar ) or if you go into another countrey , where the feast is not kept the same day , as it happens in moveable feasts , and on s. bartholomews day , and some others . 10. when your lawyers have told you their opinion of all these questions , and given it under their hand , it will concern you to inquire yet further , whether a succeeding pope have not , or cannot revoke an indulgence granted by his predecessor ; for this is often done in matters of favour and priviledges ; and the german princes complained sadly of it ; and it was complain'd in the council of lions , that martin the legate of pope innocent viii . revok'd and dissipated all former grants ; and it is an old rule , papa nunquam sibi ligat manus : the pope never binds his own hands . but here some caution would do well . 11. it is worth inquiry , whether in the year of jubilee , all other indulgences be suspended ; for though some think they are not , yet navar and emanuel s à affirm , that they are ; and if they chance to say true ( for no man knowes whether they do or no ) you may be at a loss that way . and when all this is done , yet , 12. your indulgences will be of no avail to you in reserved cases , which are very many . a great many more very fine scruples might be mov'd , and are so ; and therefore when you have gotten all the security you can by these , you are not safe at all . but therefore be sure still to get masses to be said . so that now the great objection is answered ; you need not fear that saying masses will ever be made unnecessary , by the multitude of indulgences : the priest must still be imployed and entertain'd in subsidium , since there are so many ways of making the indulgence good for nothing : and as for the fear of emptying purgatory by the free and liberal use of the keyes , it is very needless ; because the pope cannot evacuate * purgatory , or give so many indulgences , as to take out all souls from thence : and therefore if the popes , and the bishops , and the legates , have been already too free , it may be there is so much in arrear , that the treasure of the church is spent , or the church is in debt for souls ; or else , though the treasure be inexhaustible , yet so much of her treasure ought not to be made use of , and therefore it may be that your souls shall be postpon'd , and must stay and take its turn , god knows when . and therefore we cannot but commend the prudence of cardinal albernotius , who by his last will took order for fifty thousand masses to be said for his soul ; for he was a wise man , and lov'd to make all as sure as he could . but then to apply this to the consciences of the poor people of the roman communion . here is a great deal of treasure of the church pretended , and a great many favours granted , and much ease promised , and the wealth of the church boasted of , and the peoples money gotten ; and that this may be a perpetual spring , it is clear amongst their own writers , that you are not sure of any good by all that is past , but you must get more security , or this may be nothing . but how easie were it for you now to conclude , that all this is but a meer cozenage , an art to get money ? but that 's but the least of the evil , it is a certain way to deceive souls . for since there are so many thousands that trust to these things , and yet in the confession of your own writers , there are so many fallibilities in the whole , and in every part , why will you suffer your selves so weakly and vainly to be cozen'd out of your souls , with promises that signifie nothing , and words without vertue , and treasures that make no man rich , and indulgences that give confidence to sin , but no ease to the pains which follow ? besides all this , it is very considerable , that this whole affair is a state of temptation ; for they that have so many ways to escape , will not be so careful of the main stake , as the interest of it requires . he that hopes to be relieved by many others , will be tempted to neglect himself : there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an vnum necessarium , even that we work out our own salvation with fear and trembling . a little wisdom , and an easie observation were enough to make all men that love themselves , wisely to abstain from such diet which does not nourish , but fills the stomack with wind and imagination . but to return to the main inquiry . we desire that it be considered , how dangerously good life is undermined , by the propositions collaterally taught by their great doctors , in this matter of indulgences ; besides the main and direct danger and deception . 1. venial sins preceding or following the work enjoyn'd for getting indulgences , hinder not their fruit : but if they intervene in the time of doing them , then they hinder . by this proposition there is infinite uncertainty concerning the value of any indulgence ; for if venial sins be daily incursions , who can say that he is one day clean from them ? and if he be not , he hath paid his price for that which profits not , and he is made to relie upon that which will not support him . but though this being taught , doth evacuate the indulgence , yet it is not taught to prevent the sin ; for before and after , if you commit venial sinnes , there is no great matter in it : the inconvenience is not great , and the remedy is easie ; you are told of your security as to this point before hand . 2. pope adrian taught a worse matter . he that will obtain indulgence for another , if he does perform the work enjoyn'd , though himself be in deadly sin , yet for the other he prevails : as if a man could do more for another than he can do for himself ; or as if god would regard the prayers of a vile and a wicked person when he intercedes for another , and at the same time , if he prays for himself , his prayer is an abomination . god first is intreated for our selves , and when we are more excellent persons , admits us to intercede , and we shall prevail for others ; but that a wicked person who is under actual guilt , and oblig'd himself to suffer all punishment , can ease and take off the punishment due to others by any external good work done ungraciously , is a piece of new divinity without colour of reason or religion . others in this are something less scandalous ; and affirm that though it be not necessary that when the indulgence is granted the man should be in the state of grace , yet it is necessary that at some time or other he should be ; at any time ( it seems ) it will serve . for thus they turn divinity and the care of souls into mathematicks and clockwork , and dispute minutes and periods with god , and are careful to tell their people how much liberty they may take , and how far they may venture , least they should lose any thing of their sins pleasure , which they can possibly enjoy , and yet have hopes of being sav'd at last . 3. but there is worse yet . if a man willingly commits a sin in hope and expectation of a iubilee , and of the indulgences afterwards to be granted , he does not lose the indulgence , but shall receive it : which is expresly affirm'd by navar a , and antonius cordubensis b , and bellarmine c though he asks the question , denies it not . by which it is evident that the roman doctrines and divinity , teach contrary to gods way ; who is most of all angry with them that turn his grace into wantonness , and sin , that grace may abound . 4. if any man by reason of povertie , cannot give the prescrib'd almes , he cannot receive the indulgence . now since it is sufficiently known , that in all or most of the indulgences , a clause is sure to be included , that something be offered to the church , to the altar , to a religious house , &c. the consequent of this will be soon seen , that indulgences are made for the rich , and the treasures of the church are to be dispensed to them that have treasures of their own , for habenti dabitur . but then , god help the poor ; for them purgatory is prepar'd , and they must burn : for the rich it is pretended , but the smell of fire will not pass upon them . from these premises we suppose it but too evident , that the roman doctors prevaricate in the whole doctrine of repentance , which indeed in christ jesus is the whole oeconomy of justification and salvation ; it is the hopes and staff of all the world , the remedy of all evils past , present , and to come . and if our physick be poyson'd , if our staff be broken , if our hopes make us asham'd , how shall we appear before christ at his coming ? but we say , that in all the parts of it their doctrine is infinitely dangerous . 1. contrition is sufficient if it be but one little act , and that in the very article of death ; and before that time it is not necessary by the law of god , nay , it is indeed sufficient ; but it is also insufficient , for without confession in act or desire it suffices not . and though it be thus insufficiently sufficient , yet it is not necessary : for attrition is also sufficient , if a priest can be had , and then any little grief proceeding out of the fear of hell will do it , if the priest do but absolve . 2. confession might be made of excellent use , and is so among the pious children of the church of england ; but by the doctrines and practises in the church of rome , it is made , not the remedy of sins by proper enargy , but the excuse , the alleviation , the confidence , the ritual , external and sacramental remedy , and serves instead of the labours of a holy and a regular life ; and yet is so intangled with innumerable and inextricable cases of conscience , orders , humane prescripts , and great and little artifices , that scruples are more increased , than sins are lessened . 3. for satisfaction and penances , which if they were rightly order'd , and made instrumental to kill the desires of sin , or to punish the criminal , or were properly the fruits of repentance , that is , parts of a holy life , good works done in charity , and the habitual permanent grace of god , were so prevailing , as they do the work of god ; yet when they are taken away , not only by the declension of primitive discipline , but by new doctrines and indulgences , regular and offer'd commutations for mony , and superstitious practises , which are sins themselves , and increase the numbers and weights of the account , there is a great way made for the destruction of souls , and the discountenancing the necessity of holy life ; but nothing for the advantage of holiness , or the becoming like to god. and now at last for a cover to this dish , we have thought fit to mind the world , and to give caution to all that mean to live godly in christ iesus , to what an infinite scandal and impiety this affair hath risen in the church of rome ; we mean , in the instance of their taxa camerae , seu cancellariae apostolicae , the tax of the apostolical chamber or chancery : a book publikely printed and expos'd to common sale ; of which their own espencaeus gives this account , that it is a book in which a man may learn more wickedness , than in all the summaries of vices published in the world ; and yet to them that will pay for it , there is to many given a license , to all an absolution for the greatest and most horrid sins . there is is a price set down for his absolution that hath kill'd his father , or his mother , brother , sister , or wife , or that hath lyen with his sister , or his mother . we desire all good christians to excuse us for naming such horrid things . nomina sunt ipso penè timenda sono . but the licences are printed at paris in the year 1500. by tossan denis : pope innocent the viii . either was author or inlarger of these rules of this chancery tax , and there are glosses upon them , in which the scholiast himself who made them , affirms , that he must for that time conceal some things , to avoid scandal . but how far this impiety proceeded , and how little regard there is in it to piety , or the good of souls , is visible by that which augustinus de anconâ teaches , [ that the pope ought not to give indulgences to them who have a desire of giving mony , but cannot , as to them who actually give : and whereas it may be objected , that then poor mens souls are in a worse condition than the rich ; he answers , that as to the remission of the punishment acquir'd by the indulgence , in such a case it is not inconvenient that the rich should be in a better condition than the poor : ] for in that manner do they imitate god , who is no respecter of persons . sect . vi. these observations we conceive to be sufficient to deter every well-meaning person from running into , or abiding in such temptations . every false proposition that leads to impiety , is a stock and fountain of temptations ; and these which we have reckon'd in the matter of repentance , having influence upon the whole life , are yet much greater , by corrupting the whole mass of wisdom and spiritual propositions . there are indeed many others . we shall name some of them , but shall not need much to insist on them . such as are , 1. that one man may satisfie for another . * it is the general doctrine of their church : the divines and lawyers consent in it , and publikely own it : the effect of which is this , that some are made rich by it , and some are careless ; but qui non solvit in aere , luat incorpore , is a canonical rule ; and though it was spoken in the matter of publick penances , and so relates to the exteriour court , yet it is also practis'd and avowed in satisfactions or penances relating to the inward court. of conscience , and penance sacramental ; and the rich man is made negligent in his duty , and is whip'd upon another mans back , and his purse onely is the penitent ; and which is worst of all , here is a pretence of doing that , which is too neer blasphemy but to say . for by this doctrine , it is not to be said of christ alone , that he was wounded for our transgressions , that he only satisfied for our sins ; for in the church of rome it is done frequently , and pretended daily , that by another mans stripes we are healed . 2. they teach , that a habit of sinne , is not a sinne , distinct from those former actions by which the habit was contracted . the secret intention of which proposition , and the malignity of it , consists in this , that it is not necessary for a man to repent speedily ; and a man is not bound by repentance to interrupt the procedure of his impiety , or to repent of his habit , but of the single acts that went before it . for as for those that come after , they are excus'd , if they be produc'd by a strong habit ; and the greater the habit , the less is the sin : but then as the repentance need not for that reason , be hasty and presently ; so because it is onely to be of single acts , the repentance it self need not be habitual , but it may be done in an instant ; whereas to mortifie a habit of sinne ( which is the true and proper repentance ( there is requir'd a longer time , and a procedure in the methods of a holy life . by this , and such like propositions , and careless sentences , they have brought it to that pass , that they reckon a single act of contrition , at any time to be sufficient to take away the wickedness of a long life . now that this is the avowed doctrine of the roman guides of souls , will sufficiently appear in the writings of their chiefest , of which no learned man can be ignorant . the thing was of late openly and professedly disputed against us , and will not be denied . and that this doctrine is infinitely destructive of the necessity of a good life , cannot be doubted of , when themselves do own the proper consequents of it , even the unnecessariness of present repentance , or before the danger of death ; of which we have already given accounts . but the reason why we remark it here , is that which we now mentioned , because that by the doctrine of vitious habits , having in them no malignity or sin but what is in the single preceding acts , there is an excuse made for millions of sins : for if by an evil habit the sinner is not made worse , and more hated by god , and his sinful acts made not onely more , but more criminal ; it will follow , that the sins are very much lessened : for they being not so voluntary in their exercise and distinct emanation , are not in present so malicious ; and therefore he that hath gotten a habit of drunkenness or swearing , sins less in every act of drunkenness or prophane oath , than he that acts them seldom ; because by his habit he is more inclin'd , and his sins are almost natural , and less consider'd , less chosen , and not disputed against ; but pass by inadvertency , and an untroubled consent , easily and promptly , and almost naturally from that principle : so that by this means , and in such cases when things are come to this pass , they have gotten an imperfect warrant to sin a great deal , and a great while , without any new great inconvenience : which evil state of things ought to be infinitely avoided by all christians that would be saved , by all means ; and therefore all such teachers , and all such doctrines , are carefully to be declin'd , who give so much easiness , not only to the remedies , but to the sins themselves . but of this , we hope it may be sufficient to have given this short warning . 3. the distinction of mortal and venial sins , as it is taught in the church of rome , is a great cause of wickedness , and careless conversation . for although we do with all the ancient doctors admit of the distinction of sins mortal and venial ; yet we also teach , that in their own nature , and in the rigor of the divine justice , every sin is damnable , and deserves gods anger , and that in the unregenerate they are so accounted , and that in hell the damned suffer for small and great in a common mass of torment ; yet by the divine mercy and compassion , the smaller sins which come by surprize , or by invincible ignorance , or inadvertency , or unavoidable infirmity , shall not be imputed to those who love god , and delight not in the smallest sin , but use caution and prayers , watchfulness and remedies against them . but if any man delights in small sins , and heaps them into numbers , and by deliberation or licentiousness they grow numerous , or are in any sense chosen or taken in by contempt of the divine law , they do put us from the favour of god , and will pass into severe accounts . and though sins are greater or less by comparison to each other , yet the smallest is a burthen too great for us , without the allowances of the divine mercy . but the church of rome teaches , that there is a whole kinde of sins , which are venial in their own nature ; such , which if they were altogether , all in the world conjoyn'd , could not equal one mortal sin , * nor destroy charity , nor put us from the favour of god ; such , for which no man can perish , * etiamsi nullum pactum esset de remissione , though gods merciful covenant of pardon did not intervene . and whereas , christ said , of every idle word a man shall speak , he shall give account at the day of judgement ; and , by your words ye shall be justified ; and , by your words ye shall be condemned : bellarmine expresly affirms , it is not intelligible , how an idle word should in its own nature be worthy of the eternal wrath of god , and eternal flame● . many other desperate words are spoken by the roman doctors in this question , which we love not to aggravate , because the main thing is acknowledged by them all . but now we appeal to the reason and consciences of all men , whether this doctrine of sins venial in their own nature , be not greatly destructive to a holy life ? when it is plain , that they give rest to mens consciences for one whole kinde of sins ; for such , which because they occur every day , in a very short time ( if they be not interrupted by the grace of repentance ) will swell to a prodigious heap . but concerning these we are bidden to be quiet ; for we are told , that all the heaps of these in the world cannot put us out of gods favour . adde to this , that it being in thousands of cases , impossible to tell which are , and which are not venial in their own nature , and in their appendant circumstances , either the people are cozen'd by this doctrine into an useless confidence ; and for all this talking in their schools , they must nevertheless do to venial sins as they do to mortal , that is , mortifie them , fight against them , repent speedily of them , and keep them from running into mischief ; and then all their kinde doctrines in this article , signifie no comfort or ease but all danger and difficulty , and useless dispute 3 or else , if really they mean , that this easiness of opinion be made use of , then the danger is imminent , and carelesness is introduc'd , and licentiousness in all little things is easily indulg'd ; and mens souls are daylie lessen'd without repair , and kept from growing towards christian perfection , and from destroying the whole body of sin ; and in short , despising little things , they perish by little and little . this doctrine also is worse yet in the handling . for it hath infinite influence to the disparagement of holy life , not onely by the uncertain , but as it must frequently happen , by the false determination of innumerable cases of conscience . for it is a great matter both in the doing and the thing done , both in the caution and the repentance , whether such an action be a venial or a mortal sin . if it chance to be mortal , and pour confessor says it is venial , your soul is betrayed . and it is but a chance what they say in most cases ; for they call what they please venial ; and they have no certain rule to answer by ; which appears too sadly in their innumerable differences which is amongst all their casuists , in saying what is , and what is not mortal ; and of this there needs no greater proof than the reading the little summaries made by their most leading guides of consciences , navar , cajetane , tolet , emanuel sà , and others ; where one sayes such a thing is mortal , and two say it is venial . and lest any man should say or think , this is no great matter , we desire that it be considered , that in venial sins there may be very much fantastick pleasure , and they that retain them do believe so ; for they suppose the pleasure is great enough to outweigh the intolerable pains of purgatory ; and that it is more eligible to be in hell a while , than to cross their appetites in such small things . and howeve● it happen in this particular , yet because the doctor● differ so infinitely and irreconcileably , in saying what is , and what is not venial , whoever shall trust to their doctrine , saying that such a sin is venial ; and to their doctrine , that says it does not exclude from gods favour , may by these two propositions be damned before he is aware . we omit to insist upon their express contradicting the words of our blessed saviour , who taught his church expresly , that we must work in the day time ; for the night cometh , and no man worketh : let this be as true as it can in the matter of repentance and mortification , and working out our pardon for mortal sins ; yet it is not true in venial sins , if we may believe their great * s. thomas , whom also bellarmine * follows in it ; for he affirms , that by the acts of love and patience in purgatory , venial sins are remitted ; and that the acceptation of those punishments , proceeding out of charity , is a virtual kinde of penance . but in this particular we follow not s. thomas nor bellarmine in the church of england and ireland ; for we believe in jesus christ , and follow him : if men give themselves liberty as long as they are alive to commit one whole kinde of sins , and hope to work it out after death by acts of charity and repentance , which they would not do in their life time ; either they must take a course to sentence the words of christ , as savouring of heresie , or else they will find themselves to have been at first deceiv'd in their proposition , and at last in their expectation . their faith hath fail'd them here , and hereafter they will be asham'd of their hope . sect. vii . there is a proposition , which indeed is new , but is now the general doctrine of the leading men in the church of rome ; and it is the foundation on which their doctors of conscience rely , in their decision of all cases in which there is a doubt or question made by themselves ; and that is , that if an opinion or speculation be probable , it may in practise be safely followed : and if it be inquir'd , what is sufficient to make an opinion probable ; the answer is easie , sufficit opinio alicujus gravis doctoris aut bonorum exemplum : the opinion of any one grave doctor is sufficient to make a matter probable ; nay , the example and practise of good men , that is , men who are so reputed ; if they have done it , you may do so too , and be safe . this is the great rule of their cases of conscience . and now we ought not to be press'd with any ones saying , that such an opinion is but the private opinion of one or more of their doctors . for although in matters of faith this be not sufficient , to impute a doctrine to a whole church , which is but the private opinion of one or more ; yet because we are now speaking of the infinite danger of souls in that communion , and the horrid propositions by which their disciples are conducted , to the disparagement of good life , it is sufficient to alledge the publick and allowed sayings of their doctors ; because these sayings are their rule of living : and because the particular rules of conscience , use not to be decreed in councils , we must derive them from the places where they grow , and where they are to be found . but besides , you will say , that this is but the private opinion of some doctors ; and what then ? therefore it is not to be called the doctrine of the roman church . true , we do not say , it is an article of their faith , but , a rule of manners : this is not indeed in any publick decree ; but we say , that although it be not , yet neither is the contrary . and if it be but a private opinion , yet , is it safe to follow it , or is it not safe ? for that 's the question , and therein is the danger . if it be safe , then this is their rule , a private opinion of any one grave doctor , may be safely followed in the questions of vertue and vice. but if it be not safe to follow it , and that this does not make an opinion probable , or the practise safe ; who sayes so ? does the church ? no ; does dr. cajus , or dr. sempronius say so ? yes : but these are not safe to follow ; for they are but private doctors : or if it be safe to follow them , though they be no more , and the opinion no more but probable , then i may take the other side , and choose which i will , and do what i list in most cases , and yet be safe by the doctrine of the roman casuists ; which is the great line , and general measure of most mens lives ; and that is it which we complain of . and we have reason ; for they suffer their casuists to determine all cases , severely and gently , strictly and loosly ; that so they may entertain all spirits , and please all dispositions , and govern them by their own inclinations , and as they list to be governed ; by what may please them , not by that which profits them ; that none may go away scandaliz'd or griev'd from their penitential chairs . but upon this account , it is a sad reckoning which can be made concerning souls in the church of rome . suppose one great doctor amongst them ( as many of them do ) shall say , it is lawful to kill a king whom the pope declares heretick . by the doctrine of probability here is his warranty . and though the church do not declare that doctrine ; that is , the church doth not make it certain in speculation , yet it may be safely done in practise : here is enough to give peace of conscience to him that does it . nay , if the contrary be more safe , yet if the other be but probable by reason or authority , you may do the less safe , and refuse what is more . for that also is the opinion of some grave doctors : if one doctor says , it is safe to swear a thing as of our knowledge , which we do not know , but believe it is so , it is therefore probable that it is lawful to swear it , because a grave doctor says it , and then it is safe enough to do so . and upon this account , who could finde fault with pope constantine the iv. who when he was accus'd in the lateran council for holding the see apostolick when he was not in orders , justified himself by the example of sergius bishop of ravenna , and stephen bishop of naples . here was exemplum bonorum , honest men had done so before him , and therefore he was innocent . when it is observed by cardinal campegius , and albertus pighius did teach , that a priest lives more holily and chaftly that keeps a concubine , than he that hath a married wife ; and then shall finde in the popes law , that a priest is not to be remov'd for fornication ; who will not , or may not practically conclude , that since by the law of god , marriage is holy , and yet to some men , fornication is more lawful , and does not make a priest irregular , that therefore to keep a concubine is very lawfull ; especially since abstracting from the consideration of a mans being in orders or not , fornication it self is probably no sin at all . for so saies durandus , simple fornication it self is not a deadly sin according to the natural law , and excluding all positive law ; and martinus de magistris saies , to believe simp le fornication to be no deadly sin , is not heretical , because the testimonies of scripture are not expresse . these are grave doctors , and therefore the opinion is probable , and the practise safe . * when the good people of the church of rome hear it read , that p. clement the viii . in the index of prohibited books saies , that the bible published in vulgar tongues , ought not to be read and retain'd , no not so much as a compend of the history of the bible ; and bellarmine saies , that it is not necessary to salvation , to believe that there are any scriptures at all written ; and that cardinal hosius saith , perhaps it had been better for the church , if no scriptures had been written : they cannot but say , that this doctrine is probable , and think themselves safe , when they walk without the light of gods word , and relie wholly upon the pope , or their priest , in what he is pleas'd to tell them ; and that they are no way oblig'd to keep that commandment of christ , search the scriptures . * cardinal tolet saies , that if a nobleman be set upon , and may escape by going away , he is not tied to it , but may kill him that intends to strike him with a stick : that if a man be in a great passion , and so transported , that he considers not what he saies , if in that case he does blaspheme , he does not always sin : that if a man be beastly drunk , and then commit fornication , that fornication is no sin : that if a man desires carnal pollution , that he may be eas'd of his carnal temptations , or for his health , it were no sin : that it is lawful for a man to expose his bastards to the hospital to conceal his own shame . he saies it out of soto , and he from thomas aquinas : that if the times be hard , or the iudge unequal , a man that cannot sell his wine at a due price , may lawfully make his measures less than is appointed ; or mingle water with his wine , and sell it for pure , so he do not lie ; and yet if he does , it is no mortal sin , nor obliges him to restitution . emanuel sà , * affirms , that if a man lie with his intended wife , before marriage , it is no sin , or light one ; nay , quin etiam expedit si multum illa defferatur , it is good to do so , if the benediction or publication of marriage be much deferr'd : that infants in their cradles may be made priests , is the common opinion of divines and canonists , saith tolet ; and that in their cradles they can be made bishops , said the archdeacon and the provost ; and though some say the contrary , yet the other is the more true , saith the cardinal . vasques saith , that not onely an image of god , but any creature in the world , reasonable or unreasonable , may without danger be worshipped together with god , as his images that we ought to adore the reliques of saints , though under the form of worms ; and that it is no sin to worship a ray of light in which the devil is invested , if a man supposes him to be christ : and in the same manner , if he supposes it to be a piece of a saint , which is not , he shall not want the merit of his devotion . and to conclude , pope celestine the iii. ( as alphonsus à castro reports himself to have seen a decretal of his to that purpose ) affirmed ; that if one of the married couple fell into heresie , the marriage is dissolv'd , and that the other may marry another ; and the marriage is nefarious , and they are irritae nuptiae , the espousals are void , if a catholick and a heretick marry together , said the fathers of the synod in trullo : and though all of this be not own'd generally ; yet if a roman catholick marries a wife that is , or shall turn heretick , he may leave her , and part bed and board , according to the doctrine taught by the * canon law it self ; by the lawyers and divines , as appears in a covaruvias , b mathias aquarius , and c bellarmine . these opinions are indeed very strange to us of the church of england and ireland , but no strangers in the church of rome , and because they are taught by great doctors , by popes themselves , by cardinals , and the canon law respectively , do at least become very probable , and therefore they may be believ'd and practis'd without danger ; according to the doctrine of probability . and thus the most desperate things that ever were said by any , though before the declaration of the church they cannot become articles of faith , yet besides that they are doctrines publickly allowed , they can also become rules of practise , and securities to the conscience of their disciples . to this we may adde , that which is usual in the church of rome , the praxis ecclesiae ; the practise of the church . thus if an indulgence be granted upon condition to visit such an altar in a distant church ; the nuns that are shut up , and prisoners that cannot go abroad , if they address themselves to an altar of their own with that intention , they shall obtain the indulgence . id enim confirmat ecclesiae praxis , says fabius . the practise of the church in this case , gives first a probability in speculation , and then a certainty in practise . this instance , though it be of no concern , yet we use it as a particular , to shew the principle upon which they go . but it is practicable in many things of greatest danger and concern . if the question be , whether it be lawfull to worship the image of the cross , or of christ with divine worship ? first , there is a doctrine of s. thomas for it , and vasquez , and many others ; therefore it is probable , and therefore is safe in practise ; & sic est ecclesiae praxis , the church also practises so ; as appears in their own offices , and s. thomas makes this use of it . illi exhibemus cultum latriae in quo ponimus spem salutis : sed in cruce christi ponimus spem salutis . cantat enim ecclesia , o crux ave spes unica , hoc passionis tempore , auge piis justitiam , reisque dona veniam . ergo crux christi est adoranda adoratione latriae . we give divine worship ( says he ) to that in which we put our hopes of salvation ; but in the cross we put our hopes of salvation ; for so the church sings ( it is the practise of the church ) hail , o cross , our onely hope in this time of suffering ; encrease righteousness to the godly , and give pardon to the guilty ; therefore the cross of christ is to be ador'd with divine adoration . by this principle you may embrace any opinion of their doctors safely , especially if the practise of the church do intervene , and you need not trouble your self with any further inquiry : and if an evil custom get amongst men , that very custom shall legitimate the action , if any of their grave doctors allow it , or good men use it ; and christ is not your rule , but the examples of them that live with you , or are in your eye and observation , that 's your rule . we hope we shall not need to say any more in this affair : the pointing out this rock may be warning enough to them that would not suffer shipwrack , to decline the danger that looks so formidably . sect. viii . as these evil doctrines have general influence into evil life ; so there are some others , which if they be pursued to their proper and natural issues ; that is , if . they believ'd and practis'd , are enemies to the particular and specifick parts of piety and religion . thus the very prayers of the faithful are , or may be spoil'd by doctrines publickly allowed , and prevailing in the roman church . for 1. they teach , that prayers themselves ex opere operato , or by the natural work it self , do prevail : for it is not essential to prayer for a man to think particularly of what he sayes ; it is not necessary to think of the things signified by the words : so suarez teaches . nay , it is not necessary to the essence of prayer , that he who prays should think de ipsa locutione , of the speaking it self . and indeed it is necessary that they should all teach so , or they cannot tolerably pretend to justifie their prayers in an unknown tongue . but this is indeed their publick doctrine : for prayers in the mouth of the man that says them , are like the words of a charmer , they prevail even when they are not understood , sayes salmeron : or as antoninus , they are like a precious stone , of as much value in the hand of an unskilful man , as of a ieweller : and therefore , attention to , or devotion in our prayers , is not necessary : for the understanding of which , saith cardinal tolet , when it is said , that you must say your prayers or offices attently , reverently and devoutly , you must know that attention or advertency to your prayers is manifold : 1. that you attend to the words , so that you speak them not to fast , or to begin the next verse of a psalm , before he that recites with you hath done the former verse ; and this attention is necessary . but 2. there is an attention , which is by understanding the sense ; and that is not necessary : for if it were , very extremely few would do their duty , when so very few do at all understand what they say . 3. there is an attention relating to the end of prayer , that is , that he that prays , considers that he is present before god , and speaks to him ; and this indeed is very profitable , but it is not necessary : no , not so much . so that by this doctrine no attention is necessary , but to attend that the words be all said , and said right . but even this attention is not necessary , that it should be actual , but it suffices to be virtual , that is , that he who says his office , intends to do so , and do not change his minde , although he does not attend : and he who does not change his minde , that is , unless observing himself not to attend , he still turn his minde to other things , he attends ; meaning , he attends sufficiently , and as much as is necessary ; though indeed speaking naturally and truly , he does not attend . if any man in the church of england and ireland , had published such doctrine as this , he should quickly and deservedly have felt the severity of the ecclesiastical rod. but in rome it goes for good catholick doctrine . now although upon this account , devotion is ( it may be ) good ; and it is good to attend to the words of our prayer , and the sense of them ; yet that it is not necessary , is evidently consequent to this . but it is also expresly affirm'd by the same hand ; there ought to be devotion , that our mind be inflam'd with the love of god , though if this be wanting , without contempt , it is no deadly sin . ecclesiae satisfit per opus externum , nec aliud jubet , saith reginaldus : if ye do the outward work , the church is satisfied , neither does she command any thing else . good doctrine this ! and it is an excellent church , that commands nothing to him that prays , but to say so many words . well! but after all this , if devotion be necessary or not , if it be present or not , if the minde wander , or wander not , if you minde what you pray , or minde it not , there is an easie cure for all this : for pope leo granted remission of all negligences in their saying their offices and prayers to them , who after they have done , shall say this prayer , [ to the holy and vndivided trinity ; to the humanity of our lord iesus christ crucified ; to the fruitfulness of the most blessed , and most glorius virgin mary , and to the vniversity of all saints , be eternal praise , honour , vertue and glory , from every creature ; and to us remission of sins for ever and ever . amen . blessed are the bowels of the virgin mary , which bore the son of the eternal god ; and blessed are the paps which suckled christ our lord : pater noster . ave maria. ] this prayer , to this purpose , is set down by navar , and cardinal tolet. this is the sum of the doctrine , concerning the manner of saying the divine offices in the church of rome , in which greater care is taken to obey the precept of the church , than the commandments of god : [ for the precept of hearing mass is not , to intend the words , but to be present at the sacrifice , though the words be not so much as heard , and they that think the contrary , think so without any probable reason , ] saith tolet. it seems there was not so much as the authority of one grave doctor to the contrary ; for if there had , the contrary opinion might have been probable ; but all agree upon this doctrine , all that are considerable . so that between the church of england , and the church of rome , the difference in this article is plainly this , they pray with their lips , we with the heart ; we pray with the understanding , they with the voice ; we pray , and they say prayers . we suppose that we do not please god , if our hearts be absent ; they say , it is enough if their bodies be present at their greatest solemnity of prayer , though they hear nothing that is spoken , and understand as little . and which of these be the better way of serving god , may soon be determin'd , if we remember the complaint which god made of the jews , this people draweth near me with their lips , but their hearts are far from me : but we know , that we are commanded to ask in faith , which is seated in the understanding , and requires the concurrence of the will , and holy desires ; which cannot be at all , but in the same degree in which we have a knowledge of what we ask . the effectual , fervent prayer of a righteous man prevails : but what our prayers want of this , they must needs want of blessing and prosperity . and if we lose the benefit of our prayers , we lose that great instrumentality by which christians are receptive of pardon , and strengthned in faith , and confirm'd in hope , and increase in charity , and are protected by providence , and are comforted in their sorrows , and derive help from god : ye ask , and have not , because ye ask amiss ; that is s. iames his rule . they that pray not as they ought , shall never obtain what they fain would . hither is to be reduc'd , their fond manner of prayer , consisting in vain repetitions of names , and little forms of words . the psalter of our lady , is an hundred and fifty ave maries , and at the end of every tenth , they drop in the lords prayer , and this with the creed at the end of the fifty , makes a perfect rosary . this indeed is the main entertainment of the peoples devotion ; for which cause mantuan call'd their religion , — relligionem quae filo in●ertis numerat sua murmura baceis . a religion that numbers their murmurs by berries fil'd upon a string : this makes up so great a part of their religion , that it may well be taken for one half of its definition . but because so few do understand what they say , but all repeat , and stick to their numbers , it is evident they think to be heard for that . for that or nothing ; for besides that , they neither do nor understand : and all that we shall now say to it is , that our blessed saviour reprov'd this way of devotion , in the practise and doctrines of the heathens : very like to which is that which they call the psalter of iesus ; in which are fifteen short ejaculations , as [ have mercy on me * strengthen me , * help me , * comfort me , &c. ] and with every one of these , the name of iesus is to be said thirty times , that is in all , four hundred and fifty times . now we are ignorant how to distinguish this from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or vain repetition of the gentiles ; for they did just so , and christ said , they did not do well ; and that is all that we pretend to know of it . they thought to be heard the rather for so doing ; and if the people of the roman church do not think so , there is no reason why they should do so . but without any further arguing about the business , they are not asham'd to own it . for the author of the preface to the iesus psalter , printed by fouler at antwerp , promises to the repetition of that sweet name , great aid against temptations , and a wonderful increase of grace . sect. ix . but this mischief is gone further yet : for as cajetan affirms , prayers ought to be well done ; saltem non malè , at least not ill . but besides , that what we have now remark'd is so , not well , that it is very ill ; that which follows is directly bad , and most intolerable . for the church of rome in her publike and allowed offices , prays to dead men and women , who are , or whom they suppose to be beatified ; and these they invocate as preservers , helpers , guardians , deliverers in their necessity ; and they expresly call them , their refuge , their guard and defence , their life , and thei● health : which is so formidable a devotion , that we for them , and for our selves too , if we should imitate them , to dread the words of scripture , cursed is the man that trusteth in man. we are commanded to call upon god in the time of trouble ; and it is promised , that he will deliver us , and we shall glorifie him . we finde no such command to call upon saints , neither do we know who are saints , excepting a very few ; and in what present state they are , we cannot know , nor how our prayers can come to their knowledge ; and yet if we did know all this , it cannot be endured at all , that christians , who are commanded to call upon god , and upon none else , and to make all our prayers through iesus christ , and never so much as warranted to make our prayers , thorough saints departed , should yet choose saints for their particular patrons , or at all relie upon them , and make prayers to them in such forms of words , which are onely fit to be spoken to god ; prayers which have no testimouy , command , or promise in the word of god , and therefore , which cannot be made in faith , or prudent hope . neither will it be enough to say , that they onely desire the saints to pray for them ; for though that be of it self a matter indifferent , if we were sure they do hear us when we pray , and that we should not by that means , secretly destroy our confidence in god , or lessen the honour of christ our advocate ; of which because we cannot be sure , but much rather the contrary , it is not a matter indifferent : yet besides this , in the publick offices of the church of rome , there are prayers to saints made with confidence in them , with derogation to gods glory and prerogative , with diminution to the honour of christ , with words in sound , and in all appearance the same with the highest that are usually express'd in our prayers to god , and his christ : and this is it we insist upon , and reprove , as being a direct destruction of our sole confidence in god , and to neer to blasphemy , to be endured in the devotions of christians . we make our words good by these allegations ; 1. we shall not need here to describe out of their didactical writings , what kinde of prayers , and what causes of confidence they teach towards the blessed virgin mary , and all saints : onely we shall recite a few words of antoninus their great divine , and archbishop of florence , it is necessary that they to whom she converts her eyes , being an advocate for them , shall be justified and saved . and whereas it may be objected out of iohn , that the apostle says , if any man sin , we have an advocate with the father , iesus christ the righteous . ( he answers ) that christ is not our advocate alone , but a iudge ; and since the just is scarce secure , how shall a sinner go to him , as to an advocate ? therefore god hath provided us of an advocatess , who is gentle , and sweet , in whom nothing that is sharp is to be found . and to those words of s. paul , come boldly to the throne of grace : ( he says ) that mary is the throne of christ , in whom he rested , to her therefore let us come with boldness , that we may obtain mercy , and finde grace in time of need ; and addes , that mary is called full of grace , because she is the means and cause of grace , by transfusing grace to mankinde ; ] and many other such dangerous propositions : of which who please to be further satisfied ( if he can endure the horror of reading blasphemous sayings ) he may finde too great abundance in the mariale of bernardine , which is confirm'd by publike authority , iacobus perez de valentia * , and in ferdinand qquirinus de salazar * , who affirms , that the virgin mary by offering up christ to god the father , was worthy to have ( after a certain manner ) that the whole salvation and redemption of mankinde should be ascrib'd to her ; and that this was common to christ and the blessed virgin his mothor , that she did offer and give the price of our redemption truly and properly ; and that she is deservedly call'd the redeemer . the repairer , the mediator , the author and cause of our salvation . many more horrid blasphemies are in his notes upon that chapter ; and in his defence of the immaculate conception , published with the priviledge of philip the iii. of spain , and by the authority of his order . but we insist not upon their doctrines deliver'd by their great writers ; though every wise man knows , that the doctrines of their church are deliver'd in large and indefinite terms , and descend not to minute senses , but are left to be explicated by their writers , and are so practis'd and understood by the people ; and at the worst , the former doctrine o● probability will make it safe enough : but we shall produce the publick practise of their church . and first , it cannot be suppos'd , that they intend nothing , but to desire their prayers ; for they rely also on their merits , and hope to get their desires , and to prevail by them also : for so it is affirm'd by the roman catechisme , * made by the decree of the council of trent , and published by the popes command [ the saints are therefore to be invocated , because they continually make prayers for the health of mankinde , and god gives us many benefits by their merit and favour : and it is lawful to have recourse to the favour or grace of the saints , and to use their help ; for they undertake the patronage of us . ] and the council of trent does not onely say it is good to fly to their prayers , but to their aid , and to their help ; and that is indeed the principal , and the very meaning of the other . we pray that the saints should intercede for us , id est , ut merita eorum nobis suffragentur ; that is , that their merits should help us , said the master of the sentences . atque id confirmat ecclesiae praxis , to use their own so frequent expression in many cases . continet hoc templum sanctorum corpora pura , a quibus auxilium suppleri , poscere cura . the distich is in the church of s. laurence in rome . this church contains the pure bodies of saints , from whom take care to require that help he supplyed to you . but the practise of the church tell their secret meaning best . for besides what the common people are taught to do , as to pray to s. gall for the health and faecundity of their geese , to s. wendeline for their sheep , to s. anthony for their hogs , to s. pelagius for their oxen ; and that several trades have their peculiar saints ; and the physicians are patroniz'd by cosmas and damian , the painters by s. luke , the potters by goarus , the huntsmen by eustachius , the harlots ( for that also is a trade at rome ) by s. afra , and s. mary magdalene ; they do also rely upon peculiar saints , for the cure of several diseases : s. sebastian and s. roch have a special priviledge to cure the plage , s. petronilla the fever , s. iohn and s. bennet the abbot , to cure all poyson , s. apollonia the tooth-ach , s. otiliae sore eyes , s. apollinaris the french pox ( for it seems he hath lately got that employment , since the discovery of the west indies ) s. vincentius hath a special faculty in restoring stollen goods , and s. liberius ( if he please ) does infallibly cure the stone , and s. felicitas , if she be heartily call'd upon , will give the teeming mother a fine boy . it were strange if nothing but intercession by these saints were intended , that they cannot as well pray for other things as these ; or that they have no commission to ask of these any thing else , or not so confidently ; and that if they do ask , that s. otiliae shall not as much prevail to help a fever , as a cataract ; or that if s. sebastian be called upon to pray for the help of a poor female sinner , who by sad diseases payes the price of her lust , he must go to s. apollinaris in behalf of his client . but if any of the roman doctors say , that they are not tyed to defend the superstitions of the vulgar , or the abused : they say true , they are not indeed ; but rather to reprove them , as we do , and to declare against them ; and the council of trent very goodly forbids all superstitions in this article ; but yet tells us not what are superstitions , and what not ; and still the world goes on in the practise of the same intolerable follies ; and every nation hath a particular guardian-saint , and every city , every family , and almost every house , and every devouter person almost chuses his own patron-saint , whose altars they more devoutly frequent , whose image they more religiously worship , to whose reliques they more readily go in pilgrimage , to whose honour they say more pater-nosters , whose festival they more solemnly observe ; spoiling their prayers , by their confidences in unknown persons , living in an unknown condition , and diminishing that affiance in god , and our lord jesus christ , by importune and frequent addresses to them that cannot help . but that these are not the faults of their people only , running wilfully into such follies , but the practise of their church , and warranted and taught by their guides , appears by the publick prayers themselves : such as these , o generous mary , beauteous above all , obtain pardon for us , apply grace unto us , prepare glory for us . hail , thou rose , thou virgin mary , &c. grant to us to use true wisdome , and with the elect to enjoy grace , that we may with melody praise thee ; and do thou drive our ●ins away ; o virgin mary give us joyes . these and divers others like these , are in the antheme of our lady . in the rosary of our lady , this hymne is to be said . reparatrix & salvatrix desperantis animae . irroratrix & largitrix spiritualis gratiae . quod requiro , quod suspiro mea sana vulnera et da menti te poscenti gratiarum munera vt sim castus , & modestus , &c. ......... corde prudens , ore studens veritatem dicere , malum nolens , deum volens pio semper opere . that is , [ thou repairer and saviour of the despairing soul , the due giver and bestower of spiritual grace , heal my wounds , and gives to the minde that prayes to thee , the gifts of grace , that i may be chaste , modest , wise in heart , true in my sayings , hating evil , loving god in holy works ; ] and much more to the same purpose . there also the blessed virgin mary , after many glorious appellatives , is prayed to in these words [ joyn me to christ , govern me alwayes , enlighten my heart , defend me alwayes from the snare of the enemy , deliver us from all evil , and from the pains of hell. so that it is no wonder that pope * leo the x. calls her a goddess , and turselin * the jesuit , divinae majestatis , potestatisque sociam . huic olim coelestium , mortaliumque principatum detulit . ad hujus arbitrium ( quoad hominum tutela postulat ) terras , maria , coelum , naturamque moderatur . hàc anuente , & per hanc , divinos thesauros , & coelestia dona largitur ; the companion or partner of the divine majestie and power . to her he long since gave the principality of all heavenly and mortal things . at her will ( so far as the guardianship of men requires ) he rules the earth and seas , heaven and nature : and she consenting , he gives divine treasures , & coelestial gifts . nay , in the mass-books pen'd 1538. and us'd in the polonian churches , they call the b. virgin mary , viam ad vitam , tolius mundi gubernatricem , peccatorum cum deo reconciliatricem , fontem remissionis peccatorum , lumen luminum ; the way to life , the governess of all the world ; the reconciler of siners with god , the fountain of remission of sins , light of light , and at last salute her with an ave vniversae trinitatis mater ; hail thou mother of the whole trinity . we do not pick out these onely , as the most singular , or the worst forms ; for such as these are very numerous , as is to be seen in their breviaries , missals , hours of our lady , rosary of our lady , the letany of our lady , called litania mariae , the speculum rosariorum , the hymns of saints , portuises and manuals . these only are the instances , which amongst many others presently occurr . two things onely we shall add , instead of many more that might be represented . the first is , that in a hymn which they ( from what reason or etymology we know not , neither are we concern'd ) call a sequence , the council of constance did invocate the b. virgin in the same manner as councils did use to invocate the holy ghost ; they call her the mother grace , the remedy to the miserable , the fountain of mercy , and the light of the church ; attributes proper to god and incommunicable ; they sing her praises , and pray to her for graces , they sing to her with the heart , they call themselves her sons , they declare her to be their health and comfort in all doubts , and call on her for light from heaven and trust in her for the destruction of heresies , and the repression of schisms , and for the lasting confederations of peace . the other thing we tell of , is , that there is a psalter of our lady , of great and ancient account in the church of rome ; it hath been several times printed , at venice , at paris , at leipsich ; and the title is , [ the psalter of the blessed virgin , compil'd by the seraphical doctor s. bonaventure , bishop of alba , and presbyter cardinal of the holy church of rome ] but of the book it self , the account is soon made ; for it is nothing but the psalms of david , an hundred and fifty in number are set down ; alter'd indeed , to make as much of it as could be sense so reduc'd : in which the name of lord is left out , and that of lady put in ; so that whatever david said of god and christ , the same prayers , and the same praises they say of the b. virgin mary ; and whether all that can be said without intolerable blasphemy , we suppose needs not much disputation . the same things , but in a less proportion and frequency , they say to other saints . o maria magdalena audi vota laude plena , apud christum chorum istum clementer concilia . vt fons summae pietatis qui te lavit à peccatis , servos suos , atque tuos mundet datà veniâ o mary magdalen , hear our prayers , which are full of praises , and most clemently reconcile this company unto christ : that the fountain of supreme piety , who clensed thee from they sins , giving pardon , may clense us who are his servants and thine . these things are too bad already , we shall not aggravate them by any further commentary ; but apply the premises . now therefore we desire it may be considered , that there are as the effects of christs death for us , three great products , which are the rule and measure of our prayers , a●d our confidence ; 1. christs merits . 2. his satisfaction . 3. his intercession . by these three we come boldly to the throne of grace , and pray to god through iesus christ. but if we pray to god through the saints too , and rely upon their 1. merits . 2. satisfaction . 3. and intercession ; is it not plain that we make them equal with christ , in kind , though not in degree ? for it is publikely avowed and practis'd in the church of rome , to rely upon the saints intercession ; and this intercession to be made valid by the merits of the saints : [ we pray thee , ô s. iude the apostle , that by thy merits thou wouldst draw me from the custom of my sins , and snatch me from the power of the devil , and advance me to the invisible powers ; ] and they say as much to others . and for their satisfactions , the treasure of the church for indulgences is made up with them , and the satisfactions of christ : so that there is nothing remaining of the honour due to christ our redeemer , and our confidence in him , but the same in very kind is by the church of rome imputed to the saints : and therefore the very being and oeconomy of christianity , is destroyed by these prayers ; and the people are not , cannot be good christians in these devotions ; and what hopes are laid up for them , who repent to no purpose , and pray with derogation to christs honour , is a matter of deepest consideration . and therefore we desire our charges not to be seduc'd by little tricks and artifices of uselesse and laborious distinctions , and protestations against evidence of fact , and with fear and trembling to consider , what god said by the prophet , my people have done two great evils , they have forsaken me , fortem , vivum , the strong and the living god ; fontem vivum , so some copies read it , the living fountain , and have digged for themselves cisterns , that is , little phantastick helps , that hold no water , that give no refreshment ; or as s. paul expresses it ; they worship and invocate the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the creator ; so the word properly signifies , and so it is us'd by the apostle in other * places . and at least , let us remember those excellent words of s. austin , tulius & jucundius loquar ad meum iesum , quam ad aliquem sanctorum spirituum dei : i can speak safer , and more pleasantly , or chearfully to my lord jesus , than to any of the saints and spirits of god. for that we have commandment ; for this we have none ; for that we have example in scriptures , for this we have none ; there are many promises made to that , but to this there is none at all ; and therefore we cannot in faith pray to them , or at all rely upon them for helps . which consideration is greatly heightned by that prostitution of devotion usual in the church of rome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to every upstart , to every old and new saint . and although they have a story among themselves , that it is ominous for a pope to canonize a saint , and he never survives it above a twelve-moneth , as pierre mathieu observes in the instances of clement the iv. and adrian the vi. yet this hinders not , but that they are tempted to do it too frequently . but concerning the thing it self , the best we can say , is what christ said of the samaritans they worship they know not what . such are s. fingare , s. anthony of padua , s. christopher , charls borromaeus , ignatius loyola , xaverius , and many others ; of whom cardinal bessarion * complain'd , that many of them were such persons , whose life he could not approve ; and such , concerning whom they knew nothing , but from their parties , and by pretended revelations made to particular and hypocondriacal persons . it is a famous saying of s. gregory , that the bodies of many persons are worshiped on earth ; whose souls are tormented in hell ; and augustinus triumphus affirms , that all who are canoniz'd by the pope cannot be said to be in heaven . and this matter is beyond dispure ; for prateolus tells , that herman , the author of the heresie of the fratricelli , was for twenty years together after his death honour'd for a saint ; but afterwards his body was taken up and burnt . but then since ( as ambrosius catharinus , and vivaldus observe ) if one saint be called in question then the rest may ; what will become of the devotions which are paid such saints which have been canoniz'd within these last five centuries ? concerning whom , we can have but slender evidence , that they are in heaven at all . and therefore the cardinal of cambray , petrus de alliaco wishes , that so many new saints were not canoniz'd . they are indeed so many , that in the church of rome the holidayes which are called their greater doubles , are threescore and four , besides the feasts of christ and our lady ; and the holidayes which they call half double festivals , together with the sundays , are above one hundred and thirty . so that besides many holidays kept in particular places , there are in the whole year , about two hundred holidays , if we may beleive their own gavantus ; which besides that it is an intolerable burthen to the poor labourer , who must keep so many of them , that on the rest he can scarce earn his bread , they do also turn religion into superstition , and habituate the people to idleness , and disorderly festivities , and impious celebrations of the day with unchrististian merriments and licentiousness . we conclude this with those words of s. paul , how shall we call on him , on whom we have not believed ? christ said , ye believe in god , believe also in me . but he never said , ye have believed in me , believe also in my saints . no : for there is but one mediator between god and man , the man christ iesus ; and therefore we must come to god , not by saints , but onely by jesus christ our lord. sect . x. there is in the church of rome a horrible impity taught and practised , which so far as it goes , must needs destroy that part of holy life which consists in the holiness of our prayers ; and indeed is a conjugation of evils : of such evils of which in the whole world , of society of christians should be least suspected ; we mean , the infinite superstitions and incantations , or charms us'd by their priests in their exercising possessed persons , and conjuring of devils . there was an ecclesiastical book called ordo baptizandi cum modo visitandi , printed at venice . a. d. 1575. in which there were damnable and diabolical charms in somuch , that the spanish inquisitors in their expurgatory index , printed at madrid , a. d. 1612. commanded deleatur tota exorcismus * luciferina , cujus initium est , adesto domine tui famuli ; that all that luciferian exorcism be blotted out . but whoever looks into the treasure of exorcisms and horrible conjurings ( for that is the very title of the book printed at colein , a. d. 1608. ) shall finde many as horrid things , and not censur'd by any inquisitors as yet , so far as we have ever read or heard . nay , that very luciferina , or devilish exorcism , is reprinted at lyons , a.d. 1614. in the institutio baptizandi , which was restored by the decree of the council of trent : so that though it was forbidden in spain , it was allowed in france . but as bad as that are allowed every where in the church of rome : the most famous , and of most publike use are the treasure of excorcisms , of which we but now made mention ; the roman ritual , the manual of exorcisms , printed at antwerp , a.d. 1626. with approbation of the bishop , and privilege of the archdukes ; the pastorals of several churches , especial that of ruraemund ; and especially the flagellum daemonum , the devils whip , by father hierom mengus a frier mino. ; which the clergy of orleans did use in the exorcising of martha ●rosser , a. d. 1599. the story whereof is in the epistles of cardinal d'ossat , and the history of the excellent thuanus . now from these books , especially this last , we shall represent their manner of casting out devils ; and then speak a word to the thing it self . their manner and form is this , first , they are to try the devil by holy water , incense , sulphur , rue , which from thence , as we suppose , came to be called herb of grace , and especially s. iohns wort , which therefore they call devils flight ; with wich if they cannot cast the devil out , yet they may do good to the patient ; for so pope alexander the first promis'd and commanded the priests to use it for the sanctifying and pacifying the people , and driving away the snares of the devil : and to this , it were well if the exorcist would rail upon mock and jeer the devil ; for he cannot endure a witty and a sharp taunt , and loves jeering and railing , no more than he loves holy water ; and this was well tried of old against an empuse that met apollonius tyanaeus at mount caucasus , against whom he rail'd and exhorted his company to do so . next to this , the exorcist may ask the devil some questions ? what is his name ? how many of them there are ? for what cause , and at what time he entred ? and , for his own learning , by what persons he can be cast out ? and by what saint adjur'd who are his particular enemies in heaven ? and who in hell ? by what words he can be most afflicted ? ( for the devils are such fools that they cannot keep their own counsel , nor choose but tell , and when they do they alwaies tell true : ) he may also ask him , by what covenant , or what charm he came there , and by what he is to be released ? then he may call lucifer to help him , and to torment that spirit ( for so they cast out devils , by belzebub the prince of the devils ; ) and certainly lucifer dares not but obey him . next to this , the exorcist is cuningly to get out of the devil , the confession of some article of faith , for the edefication of the standers by ( whom he may by this means convince of the truth of transubstantiation , the reality of purgatory , or the value of indulgences ) and command him to knock his head three times against the ground , in adoration of the holy trinity . but let him take heed what reliques he apply to the devil ; for if the reliques by counterfeit , the devil will be to hard for him . however , let the exorcising priest be sure to bless his pottage , his meat , his ointment , his herbs ; and then also he may use some schedules , or little rolls of paper , containing in them holy words ; but he must be sure to be exercis'd and skilful in all things that belong to the conjuring of the deuil : these are the preparatory documents , which when he hath observ'd , then let him fall to his prayers . now for the prayers , they also are publickly describ'd in their offices before cited ; and are as followeth , the priest ties his stole about the neck of the possessed with three knots , and says , o ye abominable rebels against god , i conjure you spirits , and adjure you , i call , i constrain i call out , i contend and contest , where ever you are in this man , by the father , son and holy ghost [ then he makes three † ] by the most powerful name of god , hel●y the strong and admirable , i exorcise you , and adjure you , and command you , by the power i have , that you incontinently hear the words of my conjuring , and perceive your selves overcome , and command you not to depart without license , and so i bind you with this stole of jucundity ; in the name of the father † , son † , and holy ghost † , amen . then he makes two and thirty crosses more , and calls over one and thirty names of god in false hebrew , and base greek , and some latine , signifying the same names ; and the two and thirtieth is by the sign of the cross , praying god to deliver them from their enemies . then follow more prayers , and more adjurations , and more conjurations for they are greatly different you must know ) and aspersions of holy water , and shewings of the cross , and signings with it . then they adjure the devil ( in case the names of god will not do it ) by s. mary , and s. anne , by s. michael , and s. gabriel , by raphael , and all angels and archangels , by the partriachs , and by the prophets , and by his own infirmity , by the apostles , and by the martyrs ; [ and then after all this , if the devil will not come out , he must tarry there still , till the next exorcism ; in which ] the exorcist must rail at the devil , and say over again the names of god , and then ask him questions , and read over the sequences of the gospels ; and after that tell him , that he hath power over him , for he can transubstantiate bread into christs body ; and then conjure him again , and call him damn'd devil , unclean spirit , and as bad as he can call him ; and so pray to god to cast him out of the mans mouth and nose , lips and teeth , jaws and cheeks , eyes and forehead , eye-brows , and eye-lids , his feet , and his members , his marrow , and his bones , and must reckon every part of his body [ to which purpose , we suppose it would be well if the exorcist were well skill'd in laurentius , or bautunus his anatomy . ] and if he will not go out yet , there is no help but he must choose , till the third exorcism : in which , besides many prayers and conjurations in other words to the same purpose , the exorcist must speak louder [ especially if it be a deaf devil , for then indeed it is the more necessary ] and tell the devil his own , and threaten him terribly , and conjure him again , and say over him about some twenty or thirty names or titles of christ , and forbid the devil to go any whither , but to the center of the world , and must damn him eternally to the sulphurous flames of hell , and to be tormented worse then lucifer himself , for his daring to resist so many great names ; and if he will not now obey , let him take fire and brimstone , and make a fume , whether the possessed will or no , untill the devil tells you all his minde in what you ask him : [ the liver of tobias his fish were a rare thing here , but that 's not to be had for love or money : ] and after this he conjures him again by some of the names of god , and by the merits , and all the good things which can be spoken or thought of the most blessed virgin , and by all her names and titles , which he must reckon , one and forty in number , together with her epithets , making so many crosses , and by these he must cast him headlong into hell. but if the devil be stubborn ( for some of them are very disobedient ) there is a fourth , and a fifth , and a sixth exorcism , and then he conjures the earth , the water , and the fire to make them of his party , and commands them not to harbour such villainous spirits , and commands hell to hear him , and obey his word , and conjures at the spirits in hell to take that spirit to themselves ( for it may be they will understand their duty better than that stubborn devil , that is broke loose from thence . ) but if this chance to fail , there is yet left a remedy that will do it . he must make the picture of the devil , and write his name over the head of it and conjure the fire to burn it most horribly and hastily ; [ and if the picture be upon wood or paper , it is ten to one that may be done . ] after all this stir , sprinkle more holy water , and take sulphur , galbanum , assa foetida , aristolochia , rue , s. johns wort ; all which being distinctly blessed , the exorcist must hold the devils picture over the fire , and adjure the devil to hear him ; and then he must not spare him , but tell him all his faults , and give him all his names , and anathematize him , and curse not onely him , but lucifer too , and beelzebub , and satan , and astaroth , and behemot , and beherit , and all together ; [ for indeed there is not one good natur'd devil amongst them all ; ] and then pray once more , and so throw the devils picture into the fire , & then insult in a long form of crowing over him , which is there set down . and now after all , if he will not go out , there is a seventh exorcism for him with new ceremonies . he must shew him the consecrated host in the pixe , pointing at it with his finger , and then conjure him again , and rail at him once more ; to which purpose , there is a very fine form taken out of prierius , and set down in the flagellum daemonum ; and then let the exorcist pronounce sentence against the devil , and give him his oath , and then a commandment to go out of the several parts of his body , always taking care that at no hand he remain in the upper parts ; and then is the devils qu. to come out , if he have a minde to it ( for that must be always suppos'd ) and then follows the thanksgivings . this is the manner of their devotion , describ'd for the use of their exorcists ; in which is such a heap of folly , madness , superstition , blasphemy , and ridiculous guises and playings with the devil , that if any man amongst us should use such things , he would be in danger of being tried at the next assizes for a witch or a conjurer ; however , certain it is , what ever the devil looses by pretending to obey the exorcist , he gains more by this horrible debauchery of christianity . there needs no confutation of it , the impiety is visible and tangible ; and it is sufficient to have told the story . onely this we say , as to the thing it self . the casting out of devils is a miraculous power , and given at first for the confirmation of christian faith , as the gifts of tongues and healing were , and therefore we have reason to believe , that because it is not an ordinary power , the ordinary exorcisms cast out no more devils , than extreme unction cures sicknesses . we do not envy to any one , any grace of god , but wish it were more modestly pretended , unless it could be more evidently prov'd● origen condemned● this whole procedure of conjuring devils long since . quaeret aliquis si convenit vel daemones adjurare . qui aspicit iesum imperantem daemonibus , sed etiam potestatem dantem discipulis super omnia daemonia , & ut infirmitates sanarent , dicet , quoniam non est secundum potestatem datam â salvatore adjurare daemonia . iudaicum enim est : if any one askes , whether it be fit to adjure devils ? he that beholds jesus commanding over devils , and also giving power to his disciples over all unclean spirits , and to heal diseases , will say , that to adjure devils is not according to the power given by our b. saviour ; for it is a jewish trick : and s. chrysostome spake soberly and truely . we poor wretches cannot drive away the flies , much less devils . but then as to the manner of their conjurations and exorcisms ; this we say , if these things come from god , let them shew their warranty , and their books of precedents : if they come not from god , they are so like the inchantments of balaam , the old heathens , and the modern magicians , that their original is soon discovered . but yet from what principle it comes , that they have made exorcists an ecclesiastical order , with special words and instruments of collation ; and that the words of ordination giving them power onely over possessed christians , catechumens or baptized , should by them be extended and exercis'd upon all infants , as if they were all possessed by the devil ; and not onely so , but to bewitched cattel ; to mice and locusts , to milk and lettice , to houses and tempests ; as if their charms were prophilactick , as well as therapeutick ; and could keep , as well as drive the devil out , and prevent storms like the old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom seneca makes mention : of these things we cannot guess at any probable principle , except they have deriv'd them from the jewish cabala , or the exorcisms , which it is said solomon us'd , when he had consented to idolatry . but these things are so unlike the wisdom and simplicity , the purity and spirituality of christian devotion ; are so perfectly of their own devising , and wilde imaginations ; are so full of dirty superstitions , and ignorant fancies , that there are not in the world many things , whose sufferance and practice can more destroy the beauty of holiness , or reproach a church , or society of christians . sect . xi . to put our trust and confidence in god onely , and to use ministeries of his own appointment and sanctification , is so essential a duty owing by us to god , that whoever trusts in any thing but god , is a breaker of the first commandement ; and he that invents instrumental supports of his own head , and puts a subordinate ministerial confidence in them , usurps the rights of god , and does not pursue the interests of true religion , whose very essence and formality is to glorify god in all his attributes and to do good to man , and to advance the honour and kingdome of christ. now how greatly the church of rome prevaricates in this great soul of religion , appears by too evident and notorious demonstration : for she hath invented sacramentals of her own , without a divine warrant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said s. cyril . concerning the holy and divine mysteries of faith or religion , we ought to do nothing by chance , or of our own heads , nothing without the authority of the divine scriptures : but the church of rome does otherwise ; invents things of her own , and imputes spiritual effects to and men are taught to go in wayes which superstition hath invented , and interest does support . but there is yet one great instance more of this irreligion . upon the sacraments themselves they are taught to rely , with so little of moral and vertuous dispositions , that the efficacy of one is made to lessen the necessity of the other ; and the sacraments are taught to be so effectual by an inherent vertue , that they are not so much made the instruments of vertue , as the suppletory ; not so much to increase , as to make amends for the want of grace : on which we shall not now insist , because it is sufficiently remar'kd in our reproof of the roman doctrines , in the matter of repentance . sect . xii . after all this , if their doctrines as they are explicated by their practice , and the commentaries of their greatest doctors , do make their disciples guilty of idolatry , there is not any thing greater to deter men from them , than that danger to their souls which is imminent over them , upon that account . their worshipping of images we have already reprov'd upon the account of its novelty and innovation in christian religion● but that it is against good life , a direct breach of the second commandment , an act of idolatry , as much as the heathens themselves were guilty of , in relation to the second commandmant is but too evident by the doctrines of their own leaders . for if to give divine honour to a creature be idolatry , then the doctors of the church of rome teach their people to commit idolatry : for they affirm , that the same worship which is given to the prototype or principal , the same is to be given to the image of it . as we worship the holy trinity , and christ , so we may worship the images of the trinity , and of christ ; that is● with latri● , or divine honour , this is the constant sentence of the divines , the image is to be worshipped with the same honour and worship , with which we worship those whose image it is , said azorius , their great master of casuistical theology . and this is the doctrine of their great s. thomas of alexander , of ales , bonaventure , albertus , richardus ; capreolus , cajetan , coster , valentia , vasquez , the jesuits of colein , triers and meniz , approving costers opinion . neither can this be eluded by saying , that though the same worship be given to the image of christ , as to christ himself , yet it is not done in the same way ; for it is terminatively to christ or god , but relatively to the image , that is , to the image for god's or christ's sake . for this is that we complain of , that they give the same worship to an image , which is due to god ; for what cause soever it be done , it matters not , save onely that the excuse makes it in some sense , the worse for the apology . for to do a thing which god hath forbidden , and to say it is done for god's sake , is to say , that for his sake we displease him ; for his sake we give that to a creature , which is god's own propriety . but besides this , we affirm , and it is of it self evident , that whoever , christian or heathen , worships the image of any thing , cannot possibly worship that image terminatively , for the very being of an image is relative ; and therefore if the man understands but common sense , he must suppose and intend that worship to be relative , and a heathen could not worship an image with any other worship ; and the second commandment , forbidding to worship the likeness of any thing in heaven and earth , does onely forbid that thing which is in heaven to be worshipped by an image , that is , it forbids onely a relative worship : for it is a contradiction to say , this is the image of god , and yet this is god ; and therefore it must be also a contradiction , to worship an image with divine worship terminatively , for then it must be that the image of a thing , is that thing whose image it is . and therefore these doctors teach the same thing which they condemn in the heathens . but they go yet a little further : the image of the cross they worship with divine honour ; and therefore although this divine worship is but relative , yet consequently , the cross it self is worshipped terminatively by divine adoration . for the image of the cross hath it relatively , and for the crosses sake , therefore the cross it self is the proper and full object of the divine adoration . now that they do and teach this , we charge upon them by undeniable records : for in the very pontifical published by the authority of pope clement the viii . these words are found , the legats cross must be on the right hand , because latria , or divine honour is due to it . and if divine honour relative be due to the logates cross , which is but the image of christs cross , then this divine worship is terminated on christs cross , which is certainly but a meer creature . to this purpose are the words of almai● . the images of the trinity , and of christ , and of the cross , are to be adored with the worship of latria ; that is , divine . now if the image of the cross be the intermedial , then the cross it self , whose image that is , must be the last object of this divine worship ; and if this be not idolatry , it can never be told , what is the notion of the word . but this passes also into other real effects : and well may the cross it self be worshipped by divine worship , when the church places her hopes of salvation on the cross ; for so she does , says aquinas , and makes one the argument of the other , and proves that the church places her hopes of salvation on the cross , that is , on the instrument of christs passion , by a hymn which she uses in her offices ; but this thing we have remark'd above , upon another occasion . now although things are brought to a very ill state , when christians are so probably and apparently charg'd with idolatry , and that the excuses are too fine to be understood by them that need them ; yet no excuse can acquit these things , when the most that is , or can be said is this , that although that which is gods due , is given to a creature , yet it is given with some difference of intention , and metaphysical abstraction and separation ; especially , since , if there can be idolatry in the worshipping of an image , it is certain , that a relative divine worship is this idolatry ; for no mau that worships an image ( in that consideration or formality ) can make the image the last object : either therefore the heathens were not idolaters , in the worshipping of an image , or else these m●n are . the heathens did indeed infinitely more viola●e the first commandment ; but against the second , precisely and separately from the first , the transgression is alike . the same also is the case in their worshipping the consecrated bread and wine : of which how far they will be excused before god by their ignorant pretensions and suppositions , we know not ; but they hope to save themselves harmless by saying , that they believe the bread to be their saviour , and that if they did not believe so , they would not do so . we believe that they say true ; but we are afraid that this will no more excuse them , then it will excuse those who worship the sun and moon , and the queen of heaven , whom they would not worship , if they did not believe to have divinity in them : and it may be observed , that they are very fond of that persuasion , by which they are led into this worship . the error might be some excuse , if it were probable , or if there were much temptation to it : but when they choose this persuasion , and have nothing for it but a tropical expression of scripture , which rather than not believe in the natural , useless , and impossible sense , they will defie all their own reason , and four of the five operations of their soul , seeing , smelling , tasting and feeling , and contradict the plain doctrine of the ancient church , before they can consent to believe this error , that bread is changed into god , and the priest can make his maker : we have too much cause to fear , that the error is too gross to admit an excuse ; and it is hard to suppose it invincible and involuntary , because it is so hard , and so untempting , and so unnatural to admit the error . we do desire that god may finde an excuse for it , and that they would not . but this we are most sure of , that they might , if they pleas'd , finde many excuses , or rather just causes for not giving divine honour to the consecrated elements ; because there are so many contingencies in the whole conduct of this affair , and we are so uncertain of the priests intention , and we can never be made certain , that there is not in the whole order of causes any invalidity in the consecration ; and it is so impossible that any man should be sure that h●re , and now , and this bread is transubstantiated , and is really the natural body of christ ; that it were fit to omit the giving gods due to that which they do not know to be any thing but a piece of bread ; and it cannot consist with holiness , and our duty to god , certainly to give divine worship to that thing , which though their doctrine were true , they cannot know certainly to have a divine being . sect . xiii . and now we shall plainly represent to our charges , how this whole matter stands . the case is this , the religion of a christian consists in faith and hope , repentance and charity , divine worship and celebration of the sacraments , and finally in keeping the commandments of god. now in all these , both in doctrines and practices , the church of rome does dangerously erre , and teaches men so to do : they do injury to faith , by creating new articles , and enjoyning them as of necessity to salvation . * they spoil their hope , by placing it upon creatures , and devices of their own . * they greatly sin against charity , by damning all that are not of their opinion , in things false or uncertain , right or wrong . * they break in pieces the salutary doctrine of repentance , making it to be consistent with a wicked life , and little or no amendment . * they worship they know not what , and pray to them that hear them not , and trust on that which helps them not . * and as for the commandments , they leave one of them out of their catechisms and manuals , and while they contend earnestly against some opponents for the possibility of keeping them all , they do not insist upon the necessity of keeping any in the course of their lives , till the danger or article of their death . * and concerning the sacraments , they have egregiously prevaricated in two points . for not to mention their reckoning of seven sacraments , which we only reckon to be an unnecessary , and un-scholastical errour ; they take the one half of the principal away from the laity ; and they institute little sacraments of their own , they invent rites , and annex spiritual graces to them , wha● they please themselves , of their own heads , without a divine warrant or institution : and , * at last perswade their people to that which can never be excus'd , at least , from material idolatry . if these things can consist with the duty of christians , not only to eat what they worship , but to adore those things with divine worship , which are not god : to reconcile a wicked life with certain hopes and expectations of heaven at last , and to place these hopes upon other things than god , and to damn all the world that are not christians at this rate , then we have lost the true measures of christianity ; and the doctrine and discipline of christ is not a natural and rational religion ; not a religion that makes men holy , but a confederacy under the conduct of a sect , and it must rest in forms and ceremonies , and devices of mans invention . and although we do not doubt , but that the goodness of god does so prevail over all the follies and malice of mankind , that there are in the roman communion many very good christians ; yet they are not such as they are papists , but by some thing that is higher , and before that , something that is of an abstract and more sublime consideration . and though the good people amongst them are what they are by the grace and goodness of god , yet by all or any of these opinions they are not so : but the very best suffer diminution and allay by these things , and very many more are wholly subverted and destroyed . chap. iii. the church of rome teaches doctrines , which in many things are destructive of christian society in general , and of monarchy in special : both which , the religion of the church of england and ireland does by her doctrines greatly , and christianly support . sect . i. that in the church of rome , it is publickly taught by their greatest doctors , that it is lawful to lye , or deceive the question of the magistrate , to conceal their name , and to tell a false one , to elude all examinations , and make them insignificant and toothless , cannot be doubted by any man that knows how the english priests have behav'd themselves in the times of queen elizabeth , king iames , and the blessed martyr king charles i. emonerius wrote in defence of it ; and father barnes who wrote a book against lying and equivocating , was suspected for a heretick , and smarted severely under their hands . to him that askes you again for what you have paid him already , you may safely say , you never had any thing of him , meaning so as to owe it him now . it is the doctrine of emanuel sà , and sanchez ; which we understand to be a great lye , and a great sin , it being at the best a deceiving of the law , that you be not deceiv'd by your creditor ; that is , a doing evil to prevent one ; a sin , to prevent the losing of your money . if a man askes his wife if she be an adulteress , though she be , yet she may say , she is not , if in her mind secretly she say [ not with a purpose to tell you : ] so cardinal tolet teaches . and if a man swears he will take such a one to his wife , being compelled to swear ; he may secretly mean , [ if hereafter she do please me . ] and if a man swears to a thief , that he will give him twenty crown , he may secretly say , [ if i please to do so , ] and then he is not bound . and of this doctrine vasquez brags , as of a rare , though new invention , saying , it is gathered out of st. austin , and thomas aquinas , who onely found out the way of saying nothing in such cases and questions , ask'd by judges ; but this invention was drawn out by assiduous disputations . * he that promises to say an ave mary , and swears he will , or vows to do it , yet sins not mortally , though he does not do it , said the great navar , and others whom he follows . * there is yet a further degree of this iniquity ; not onely in words , but in real actions , it is lawful to deceive or rob your brother , when to do so is necessary for the preservation of your fame : for no man is bound to restore stollen goods , that 't is to cease from doing injury with the peril of his credit . so navar , and cardinal cajetan , and tolet teaches ; who adds also , hoc multi dicunt , quorum sententiam potest quis tutâ conscientiâ sequi . many say the same thing , whose doctrine any man may follow with a safe conscience . nay , to save a mans credit , an honest man that is asham'd to beg , may steal what is necessary for him , sayes diana . now by these doctrines , a man is taught to be an honest thief , and to keep what he is bound to restore ; and by these we may not only deceive our brother , but the law ; and not the law only , but god also , even with an oath , if the matter be but small : it never makes god angry with you , or puts you out of the state of grace . but if the matter be great , yet to prevent a great trouble to your self , you may conceal a truth , by saying that which is false ; according to the general doctrine of the late casuists . so that a man is bound to keep truth and honesty , when it is for his turn ; but not ; if it be to his own hinderance ; and therefore david was not in the right , but was something too nice in the resolution of the like case in the fifteenth psalm . now although we do not affirm , that these particulars are the doctrine of the whole church of rome , because little things , and of this nature , never are considered in their publick articles of confession ; yet a man may do these vile things ( for so we understand them to be ) and find justifications and warranty , and shall not be affrighted with the terrours of damnation , nor the imposition of penances : he may for all these things be a good catholick , though it may be , not a very good christian. but since these things are affirm'd by so many , the opinion is probable , and the practice safe , saith cardinal tolet. but we shall instance in things of more publick concern , & catholick authority . no contracts , leagues , societies , promises , vows , or oaths , are a sufficient security to him that deals with one of the church of rome , if he shall please to make use of that liberty , which may , and many times is , and alwayes can be granted to him . for first , it is affirmed , and was practis'd by a whole council of bishops at constance , that faith is not to be kept with hereticks ; and iohn hus , and h●erom of prague , and savanarola , felt the mischief of violation of publick faith ; and the same thing was disputed fiercely at worms , in the case of luther , to whom caesar had given a safe conduct , and very many would have had it to be broken ; but caesar was a better christian than the ecclesiasticks , and their party , and more a gentleman . but that no scrupulous princes may keep their words any more , in such cases , or think themselves tyed to perform their safe conducts given to hereticks , there is a way found out by a new catholick doctrine ; becanus shall speak this point instead of the rest , [ there are two distinct tribunals , and the ecclesiastical is the superiour ; and therefore , if a secular prince gives his subjects a safe conduct , he cannot extend it to the superiour tribunal ; nor by any security given , hinder the bishop or the pope to exercise their jurisdiction : ] and upon the account of this , or the like doctrine , the pope , and the other ecclesiasticks did prevail at constance , for the burning of their prisoners , to whom safe conduct had been granted . but these things are sufficiently known by the complaints of the injur'd persons . but not onely to hereticks , but to our friends also , we may break our promises , if the pope give us leave . it is a publick , and an avowed doctrine , that if a man have taken an oath of a thing lawful and honest , and in his power , yet if it hinders him from doing a greater good , the pope can dispense with his oath , and take off the obligation . this is expresly affirm'd by one of the most moderate of them , canus bishop of the canaries . but beyond dispute , and even without a dispensation , they all of them own it , that if a man have promised to a woman to marry her , and is betrothed to her , and hath sworn it , yet if he will before the consummation , enter into a monastery , his oath shall not bind him , his promise is null ; but his second promise , that shall stand . and he that denies this , is accursed by the council of trent . not only husbands and wives espoused may break their vows , and mutual obligation , against the will of one another ; but in the church of rome , children have leave given them to disobey their parents , so they will but turn friers : and this they might do , girls at twelve , and boyes at the age of fourteen years ; but the council of trent enlarged it to sixteen ; but the thing was taught and decreed by pope clement the iii. and thomas aquinas did so , and then it was made lawful by him and his schollars ; though it was expresly against the doctrine and laws of the preceding ages of the church , as appears in the capitulars of charles the great . but thus did the pharisees teach their children to cry corban , and neglect their parents ; to pretend religion , in prejudice of filial piety . in this particular ae●odius a french lawyer , an excellently learned man , suffered sadly by the loss , and forcing of a hopeful son from him , and he complain'd most excellently in a book written on purpose upon this subject . but these mischiefs are doctrinal , and accounted lawful : but in the matter of marriages and contracts , promises and vows , where a doctrine fails , it can be supplied by the popes power : which thing is avowed and own'd without a cover : for when pope clement the v. condemn'd the order o● knights templers , he disown'd any justice or right in doing it , but stuck to his power , quanquam de jure non possumus , tamen ex plenitudine potestatis , dictum ordinem reprobamus ; that is , though by right we cannot do it , yet by the fullness of power we condemn the said order : for he can dispense alwayes , and in all things where there is cause , and in many things where there is no cause ; fed sub majori pretio , under a greater price , said the tax of the datary ; where the price of the several dispensations , even in causa turpi , in base and filthy causes are set down . intranti nummo quasi quodam principe summo exiliunt valvae , nihil auditur nisi salve . nay the pope can dispense supra jus , contra jus ; above law , and against law and right , said mosconius in his books of the majesty of the militant church : for the popes tribunal and gods is but one ; and therefore every reasonable creature is subject to the popes empire , said the same author : and what dispensations he usually gives , we are best inform'd by a gloss of their own upon the canon law , nota mirabile , quod cum eo qui peccat dispensatur , cum illo autem qui non peccat non dispensatur : it is a wonderful thing that they should dispense with a fornicator , but not with him who marries after the death of his first wife . * they give divorces for marriages the fourth degree , and give dispensation to marry in the second . these things are a sufficient charge , and yet evidently so , and publickly owned . we need not aggravate this matter , by what panormitan , and others do say , that the pope hath power to dispense in all the laws of god , except the articles of faith ; and how much of this they own and practice , needs no greater instance , than that which volaterran tells of pope innocent the viii . that he gave the norvegians a dispensation , not only to communicate , but to consecrate in bread only . as the pope by his dispensations undertakes to dissolve the ordinances of god ; so also the most solemn contracts of men : of which a very great instance was given by pope clement the vii . who dispensed with the oath which francis the i. of france solemnly swore to charles the v. emperour , after the battel of pa●y , and gave him leave to be perjur'd . and one of the late popes dispenc'd with the bastard son of the conde d' olivarez , or rather , plainly dissolv'd his marriage which he made and consummated with isabella d' azueta , whom he had publickly married when he was but a mean person , the son of donna marguerita spinola , and under the name of iulian va●easar : but when the conde had declar'd him his son and heir , the pope dissolv'd the first marriage , and gave him leave , under the name of henry philip de guzman , to marry d. iuana de valesco , daughter to the constable of castile . and now , if it be considered , what influence these doctrines have upon societies and communities of men , they will need no further reproof , than a meer enumeration of the mischiefs they produce . they by this means legitimate adulterous and incestuous marriages , and disanul lawful contracts : they give leave to a spouse to break his or her vow and promise ; and to children to disobey their parents , and perhaps to break their mothers heart , or to undo a family . no words can bind your faith , because you can be dispenc'd with ; and if you swear you will not procure a dispensation , you can as well be dispenc'd with for that perjury as the other ; and you cannot be tied so fast , but the pope can unloose you . so that there is no certainty in your promise to god , or faith to men , in judicatories to magistrates , or in contracts with merchants ; in the duty of children to their parents , of husbands to their wives , or wives to their contracted husbands , of a catholick to a heretick ; and last of all , a subject to his prince cannot be bound so strictly , but if the prince be not of the popes persuasion , or be by him judg'd a tyrant , his subjects shall owe him no obedience . but this is of particular consideration , and reserv'd for the iii. sect. sect . ii. there is yet another instance , by which the church of rome does intollerable prejudice to governments and societies : in which , although the impiety is not so apparent ; yet the evil is more own'd , and notorious , and defended ; and that is , the exemption of their clergy from the jurisdiction of secular princes and magistrates , both in their estates and persons : not onely in the matters of simony , heresie and apostasie ; but in matters of theft , perjury , murther , adultery , blasphemy and treason : in which cases they suffer not a clergy-man to be judged by the secular power , untill the church hath quit him , and turn'd him over , and given them leave too proceed . this was verified in the synod of dalmatia , held by the legats of pope innocent the iii. and is now in the church of rome , pretended to be by divine right : [ for it cannot be proved , that secular princes are the lawful superiours and iudges of clergy-men , unless it can be prov'd , that the sheep are better than the shepherd , or soxs than their fathers , or temporals than spirituals , ] said bellarmine : and therefore it is a shame ( sayes he ) to see princes contending with bishops for precedency , or for lands . for the truth is this ( what ever the custom be ) the prince is the bishops subject , not the bishop the princes : for no man can serve two masters , the pope is their own superiour , and therefore the secular prince cannot be . so both bellarmine and suarez conclude this doctrine out of scripture . and although in this , as in all things else , when he finds it for the advantage of the church , the pope can dispense ; and divers popes of rome did give power to the common-wealth of venice , to judge clergy-men , and punish them for great offences ; yet how ill this was taken by paulus v. at their hands , and what stirrs he made in christendome concerning it , the world was witness ; and it is to be read in the history of the venetian interdict , and not without great difficulty defended by marcus antonius peregrinus , m. antonius othelius , and ioachim scaynus of padua , beside the doctors of venice . now if it be considered , how great a part of mankind in the roman communion are clergy-men ; and how great a portion of the lands and revenues in each kingdom they have ; to pretend a divine right of exemption of their persons from secular judicatories , and their lands from secular burthens and charges of the common-wealth , is to make religion a very little friend to the publick ; and causes , that by how much there is more of religion , by so much there is the less of piety and publick duty . princes have many times felt the evil , and are alwayes subject to it , when so many thousand persons are in their kingdoms , and yet subjects to a forreign power . but we need not trouble our selves to reckon the evills consequent to this procedure , themselves have own'd them , even the very worst of things , [ the rebellion of a clergy-man against his prince is not treason , because he is not his princes subject . ] it is expresly taught by emanuel sà ; and because the french-men in zeal to their own king , could not endure this doctrine , these words were left out of the edition of paris , but still remain in the editions of antwerp and colien . but the thing is a general rule , [ that all ecclesiastical persons are free from secular iurisdiction in causes criminal , whether civil or ecclesiastical : and this rule is so general , that it admits no exception ; and so certain , that it cannot be denied , unless you will contradict the principles of faith : ] so father suarez . and this is pretended to be allowed by councills , sacred canons , and all the doctors of laws humane and divine ; for so bellarmine affirms . against which , since it is a matter of faith and doctrine , which we now charge upon the church of rome , as an enemy to publick government , we shall think it sufficient to oppose against their pretension , the plain and easie words of st. paul , let every soul be subject to the higher powers . every soul , ] that is , saith st. chrysostome , whether he be a monk , or an evangelist , a prophet , or an apostle . of the like iniquity , when it is extended to its u●most commentary , which the commenters of the church of rome put upon it , is , the divine right of the seal of consession , which they make so sacred , to serve such ends as they have chosen , that it may not be broken up to save the lives of princes , or of the whole republick , saith tolet ; no , not to save all the world , said henriquez : not to save an innocent , not to keep the world from burning , or religion from perversion , or all the sacraments from demolition . indeed it is lawful , saith bellarmine , if a treason be known to a priest in confession , and he may in general words give notice to a pious and catholick prince , but not to a heretick ; and that was acutely and prudently said by him , said father suarez . father binet is not so kind even to the catholick princes ; for he sayes , that it is better that all the kings of the world should perish , than that the seal of confession should be so much as once broken ; and this is the catholick doctrine , said eudaemon iohannes in his apology for garnet : and for it he also quotes suarez . but it is enough to have nam'd this . how little care these men take of the lives of princes , and the publick interest ; which they so greatly undervalue to every trifling fancy of their own , is but too evident by these doctrines . sect . iii. the last thing we shall remark for the instruction and caution of our charges , is not the least . the doctrines of the church of rome , are great enemies to the dignity and security , to the powers and lives of princes : and this we shall briefly prove , by setting down the doctrines themselves , and their consequent practises . and here we observe , that not onely the whole order of jesuites is a great enemy to monarchy , by subjecting the dignity of princes to the pope , by making the pope the supreme monarch of christians ; but they also teach , that it is a catholick doctrine , the doctrine of the church . the pope hath a supreme power of disposing the temporal things of all christians , in order to a spiritual good , saith bellarmine . and becanus discourses of this very largely , in his book of the english controversie , printed by albin at mentz , 1612. but because this book was order'd to be purg'd ( una litura potest ) we shall not insist upon it ; but there is as bad which was never censur'd . bellarmine sayes , that the ecclesiastical republick can command and compel the temporal , which is indeed its subject , to change the administration , and to depose princes , and to appoint others , when it cannot otherwise defend the spiritual good : and f. suarez sayes the same . the power of the pope extends it self to the coercion of kings with temporal punishments , and depriving them of their kingdoms , when necessity requires ; nay , this power is more necessary over princes , than over subjects . the same also is taught by santarel , in his book of heresie and schism , printed at rome , 1626. but the mischief of this doctrine proceeds a little further . cardinal tolet affirms , and our countryman father bridgewater commends the saying , that when a prince is excommunicate , before the denunciation , the subjects are not absolved from their oath of allegiance ( as cajetan sayes well ; ) yet when it is denounc'd , they are not only absolved from their obedience , but are bound not to obey , unless the fear of death , or loss of goods excuse them ; which was the case of the english catholicks in the time of henry the viii . and f. creswel sayes , it is the sentence of all catholicks , that subjects are bound to expel heretical princes , if they have strength enough ; and that to this they are tyed by the commandment of god , the most strict tie of conscience , and the extreme danger of their souls . nay , even before the sentence is declar'd , though the subjects are not bound to it , yet lawfully they may deny obedience to an heretical prince , said gregory de valentia . it were an endless labour to transcribe the horrible doctrines which are preach'd in the jesuits school , to the shaking of the regal power of such princes which are not of the roman communion . the whole oeconomy of it is well describ'd by bellarmine ; who affirms , that it does not belong to monks or other ecclesiasticks , to commit murthers , neither doe the popes use to proceed that way . but their manner is , first fatherly to correct princes , then by ecclesiastical censures to deprive them of the communion , then to absolve their subjects from the oath of allegiance , and to deprive them of their kingly dignity . and what then ? the execution belongs to others . ] this is the way of the popes , thus wisely and moderately to break kings in pieces . we delight not to aggravate evill things . we therefore forbear to set down those horrid things spoken by sà , mariana , santarel , carolus scribanius , and some others . it is enough that suarez sayes , an excommunicate king may with impunity be depos'd or kill'd by any one . this is the case of kings and princes by the sentence of the chiefest roman doctors . and if it be objected , that we are commanded to obey kings , not to speak evill of them , not to curse them , no , not in our heart ; there is a way found out to answer these little things . for though the apostle commands , that we should be subject to higher powers , and obey kings , and all that are in authority : it is true , you must , and so you may well enough for all this ; for the pope can make that he who is a king , shall be no king , and then you are dis-oblig'd : so bellarmine . and if after all this , there remains any scruple of conscience , it ought to be remembred , that though even after a prince is excommunicated , it should be of it self a sin to depose or kill the prince ; yet if the pope commands you , it is no sin . for if the pope should err by commanding sin , or forbidding vertues , yet the church were bound to believe , that the vices were good , and the vertues evil , unless she would sin against her conscience : they are the very words of bellarmine . but they add more particulars of the same bran . the sons of an heretical father are made sui juris , that is , free from their fathers power : a catholick wife is not tyed to pay her duty to an heretical husband ; and the servants are not bound to do service to such masters : these are the doctrines of their great azorius ; and as for kings , he affirms , they may be depos'd for heresie : but all this is only in the case of heretical princes . but what for others ? even the roman catholick princes are not free from this danger . all the world knows what the pope did to king chilperick of france : he depos'd him , and put pipin in his place ; and did what he could to have put albert king of the romans in the throne of philip , sir-named the fair. they were the popes of rome who arm'd the son against the father , the emperour henry iv. and the son fought against him , took him prisoner , shav'd him , and thrust him into a monastery , where he dyed with grief and hunger . we will not speak of the emperour frederick , henry the sixth emperour , the duke of savoy , against whom he caus'd charles the v. and francis the i. of france , to take arms ; nor of francis dandalus duke of venice , whom he bound with chains , and fed him as dogs are fed , with bones and scraps under his table : our own henry the ii. and king iohn , were great instances of what pri●●●s in their case may expect from that religion . those were the piety of the father of christendome : but these were the product of the doctrine which clement the v. vented in the council of vienna , q●●● jus r●gum à se pendere : the right of all kings depend upon the pope : and there●ore even their catholick princes are at their mercy , and they would if they durst , use them accordingly : if they do but favour hereticks , or schismaticks , receive them , or defend them ; if the emperour be perjur'd , if he rashly break a league made with the see apostolick , if he do not keep the peace promis'd to the church , if he be sacrilegious , if he dissipate the goods of the church , the pope may depose him , said azorius . and santarel sayes , he may do it , in case the prince or emperour be insufficient , if he be wicked , if he be unprofitable , if he does not defend the church . this is very much , but yet there is something more ; this may be done , if he impose new gabels or imposts upon his subjects , without the popes leave ; for if they do not pretend to this also , why does the pope in bulla coenae domini , excommunicate all princes that do it ? now if it be enquir'd , by what authority the pope does these things ? it is answered , that the pope hath a supreme and absolute authority ; both the spiritual and the temporal power is in the pope as christs vicar , said azorius and samarel . the church hath the right of a superiour lord over the rights of princes , and their temporalties ; and that by her jurisdiction , she disposes of temporals ut de suo peculio , as of her own proper goods , said our country-man weston , rector of the college at doway . nay , the pope hath power in omnia , per omnia , super omnia , in all things , thorough all things , and over all things ; and the sublimity and immensity of the supreme bishop is so great , that no mortal man can comprehend it , said cassenaeus ; no man can express it , no man can think it : so that it is no wonder what papirius massonus said of pope boniface the viii . that he own'd himself not onely as the lord-of france , but of all the world. now we are sure it will be said , that this is but the private opinion of some doctors , not the doctrine of the church of rome . to this we reply : 1. it is not the private opinion of a few , but their publick doctrine , own'd , and offer'd to be justified to all the world , as appears in the preceding testimonies . 2. it is the opinion of all the jesuit order , which is now the greatest and most glorious in the church of rome , and the maintenance of it , is the subject matter of their new vow of obedience to the pope , that is , to advance his grandeur . 3. not onely the jesuits , but all the canonists in the church of rome , contend earnestly for these doctrines . 4. this they doe upon the authority of the decreta●s , and their own law , * and the decrees of councills . 5. not onely the jesuists and canonists , but others also of great note amongst them , earnestly contend for these doctrine ; particularly cassenaeus , zodericus * , the arch-bishop of florence * , petrus de monte * , st. thomas aquinas * , bozius , baronius , and many others . 6. themselves tell us it is a matter of faith ; f. creswel sayes , it is the sentence of all catholicks ; and they that doe not admit these doctrines , father rosweyd calls them half christians , grinners , barking royalists , and a new sect of catholicks ; and eudaemon iohannes sayes , that without question it is a heresie in the judgement of all catholicks . now in such things which are not in their creeds , and publick confessions , from whence should we know the doctrines of their church , but from their chiefest and most leading doctors ; who , it is certain , would fain have all the world believe it to be the doctrine of their church ? and therefore as it is certain , that any roman catholick may with allowance be of this opinion ; so he will be esteemed the better and more zealous catholick if he be ; and if it were not for fear of princes , who will not lose their crowns for their foolish doctrines , there is no peradventure but it would be declared to be defide , a matter of faith , as divers of them of late do not stick to say . and of this the pope gives but too much evidence , since he will not take away the scandal , which is so greatly given to all christian kings and republicks , by a publick and a just condemnation of it . nay , it is worse than thus ; for sixtus quintus upon the xi of september , a. d. 1589. in an oration in a conclave of cardinals , did solemnly commend the monk that kill'd henry the iii. of france . the oration was printed at paris by them that had rebell'd against that prince , and avouched for authentick by bouncher , decreil , and ancelein : and though some would fain have it thought to be none of his ; yet bellarmine dares not deny it , but makes for it a crude , and a cold apology . now concerning this article , it will not be necessary to declare the sentence of the church of england and ireland , because it is notorious to all the world ; and is expresly oppos'd against this roman doctrine , by laws , articles , confessions , homilies , the oath of allegiance and supremacy , the book of christian institution , and the many excellent writings of king iames of blessed memory , of our bishops and other learned persons against bellarmine , parsons , eudaemon iohannes , creswel , and others : and nothing is more notorious , than that the church of england is most dutiful , most zealous for the right of kings ; and within these four and twenty years , she hath had many martyrs , and very , very many confessors in this cause . it is true , that the church of rome does recriminate in this point , and charges some calvinists and presbyterians with doctrines which indeed they borrowed from rome , using their arguments , making use of their expressions , and pursuing their principles . but with them in this article we have nothing to do , but to reprove the men , and condemn their doctrine , as we have done all along , by private writings , and publick instruments . we conclude these our reproofs with an exhoriation to our respective charges , to all that desire to be sav'd in the day of the lord iesus ; that they decline from these horrid doctrines , which in their birth are new , in their growth are scandalous , in their proper consequents are infinitely dangerous to their souls , and hunt for their precious life : but therefore it is highly fit , that they also should perceive their own advantages , and give god praise , that they are immur'd from such infinite dangers , by the holy precepts , and holy faith taught and commanded in the church of england and ireland ; in which the word of god is set before them as a lanthorn to their feet , and a light unto their eyes ; and the sacraments are fully administred according to christs institution ; and repentance is preach'd according to the measures of the gospel ; and faith in christ is propounded according to the rule of the apostles , and the measures of the churches apostolical ; and obedience to kings is greatly and sacredly urg'd ; and the authority and order of bishops is preserv'd , against the usurpation of the pope , and the invasion of schismaticks and aerians new and old ; and truth and faith to all men is kept and preach'd to be necessary and inviolable ; and the commandements are expounded with just severity , and without scruples ; and holiness of life is urg'd upon all men , as indispensably necessary to salvation , and therefore without any allowances , tricks , and little artifices of escaping from it by easie and imperfect doctrines ; and every thing is practis'd which is useful to the saving of our souls ; and christs merits and satisfaction are intirely relyed upon for the pardon of our sins ; and the necessity of good works is universally taught ; and our prayers are holy , unblameable , edifying , and understood ; they are according to the measures of the word of god , and the practice of all saints . in this church the children are duly , carefully , and rightly baptiz'd ; and the baptiz'd , in their due time are confirm'd ; and the confirm'd are communicated ; and penitents are absolv'd ; and the impenitents punished and discouraged ; and holy marriage in all men is preferr'd before unclean concubinate in any ; and nothing is wanting that god and his christ hath made necessary to salvation . behold we set before you life and death , blessing and cursing , safety and danger . choose which you will ; but remember that the prophets who are among you , have declar'd to you the way of salvation . now the lord give you understanding in all things , and reveal even this also unto you . amen . finis . notes, typically marginal, from the original text notes for div a63805-e110 1 cor. 6.4 . phil. ● . 14 . cont. hermogen . de vera side , & in moral . ●●g . 72. c. 1. & reg . 80. c. 22. epist. pasch. 2 , de incar . christi . lib. 2. cap. de origen . error . lib. 7. contr . celsum . can comperimus de consecr . dist . 2. in 1 cor. 11. notes for div a63805-e1350 eccles. 11.6 . de uni● . eccles . cap. 6. * ecclesia ex facris & canonici● scripturi● osteudenda est . quaque exillis aftendi non potest , ecclesia non est , s. aug. de●●tit . eccles. c. 4. &c. 3. ibi quaeramus ecclesiam , ibi deat namus causum nostram . * lib. cano , discipl . eccles. angli● . & injunct . regi● . elis. a. d. 1571. can. de concionatoribus . ●at . 3. calend. mart. th●ssa●onicae . a quod sit metrum , & regula , a● scientia credendorum . summae de eccles. l. 2. c. 203. b novum symbolum condere solum ad papam spectat , quia est capu● fidei christians , cujus authoritate omnia quae ad filem spectant firmantur & roborantur . q. 59. a. 1. & art . 2. sicut potest novum symbolum condere , ita potest novos articulos supra aelios multiplicare . c papa potest sacere novos ar●i●ulos fidei , id est , quod modo credi oporteat , cum sic prius non oportere● . in cap. cum christ. de hate . n. 2. d papa potest inducere novum articulum fidei , in idem . e super 2. decret . de jurejur . c. minis . n. 1. f apud petrum ciezam . ●o . 2. instit . peruinae , cap. ●9 . * iohannes clemens aliquos folia theodereti laceravit & abjecit in socum , in quibus contrae transubstan●iaetionem praeclare disseruit . et cum non itae pridem originem excuderent , totum illud capu● sextum iohannis & quod commentabaetur origenes omiserunt , & mutilum ediderunt librum propter candem causam . * sixtus senensis epist. dedicat. ad pium quint. laudat pontificem in haec verba , expurgari & emaculari cur●st● omnium catholicorum scriptorum , at praeciput veterum patrum scriptae . index expurgator . madrili . 1612. in indi●e libror. expurgatorum pag. 39. gal. 1. 8. part 2. act . 6. c. ● . de potest . eccles . consi● . ● . de consi● . author . l. 2. c. 17. section 1. sess. 21. cap. 4. part. 1. sum. tit . 10. c. 3. in art . 18. luther . * intravit ut vulpes , regnavit ut leo , moriebatur ut canis , de eo saepius dictum . tertull. l. ad martyr . c. 1. s. cyprian . lib. 3. ep. 15. apud pamelium 11. concil . nicen. 1. can . 12. conc. ancyr . c. 5. concil . laodicen . c. 2. s. basil. in ep. canonicis habentur in nomocanone photii . can . 73. * communis opittio dd. tam theologorum , quaem canonicorum , quod sunt ex abundantiae meritorum quae ultrae mensuram demeritorum suorum sancti sustinuerunt , & christi . sum. angel. v. indulg . 9. * lib. 1. de indulgent . cap. 2. & 3. a in 4. l. sent . dist . 19. q. 2. b ibid. dist . 20. q. 3. ubi supra . in lib. 4. sent . verb. indulgentia . vt quid non praevides tib● in die judicii , quando nemo poterit per alium excusari , vel defendi ; sed unusquisque sufficiens onus erit sibi ipsi . th. ae kempis . l. 1. de imit . c. 24. a homil. 1. in ep . ad philem. b serm. de martyrib . c serm. 1. de advent . ezek. 18.22 . * neque enim ab i● quos sanas lenid languor abscedit , sed ilico quem restit●is ex integro ●o●valescit , quiae consummatum est quod facis , & perfectum quod largiris . s. cyprian . de coena domini : vel potius amoldus p. gelasius de vincul . anathem . negat poenam deberi culpae si culpa corr●igatur . * delet gratiae finaelis peccatum veniale in ipsa dissolutione corporis & animae . ho● ab antiquis dictum est . albert. mag. in compend . theolog. verit . l. 3. c. 13. art. 18. con● . luther . invent. rerum , l. 8. c. 1. a haeres . 75. b cateches . mys●aeg . 5. c de ritibus lib. 2. c. 35. innocent . p. de celebrat . missar . cap. cum martha . apologia confessionis augustnae expressò approbat clausulam illaem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deus det ei pacatam quietem , & beatam aed vitam resurrectionem . biblloth . s. l. 5. annot. clxxi . vide etiam bellar . l 2. de purgat . c. 1. sect . ambros. * lib 6. bibl. sanct. annot . 345. bernardum excusandum arbitrer ob ingentem numerum illustrium ecclesiae patrum , qui ante ipsum huic dogmati authoritatem suo testimonio visi sunt praebuisse praeter citatos ; enumerat , s. iacobum apostolum , irenaeum , clementem romanum , augustinum , theodoretum , oecumenium , theophylactum , & iohannem 22. pontis . rom. quam sententiam non modo docuit , & declaravit , sed ab omnibus teneri mandavit , ut ait adrianus p. in 4 lib. sent . in fine quaest . de sacram . confirmationis . enchirid. c. 69. lib. 21. de civit . dei cap. 26. lib. 8. chron. ●ap . 26. * haec descripsimus , ut tamen in iis nulla veluti canonica constituatur authoritas . l. de 8. qu●st . dulcitii c. l. dist. 3. exem . 3. exempl . 60. histor. lomb. legend 185. deut. 18.11 . &c. isa. 8. 19. vide maldona● . in 16 ca. s. luc. ad demetrian . sect . 16. eccles. hier . c. 7. quaest. & respons . ad orthed . qu. 75 iustino imputa● . a de bono mortis . cap. 4. b in psal. 2. c homil. 22. d orat. 5 in plagam gran linis & orat. 42 in pascha . de eccles. dogma● c. 79. in eccless . c. 11. epist. 59. rev. 14.13 . iohn 5. 24. a in 4 lib. sent . d. 11. 4. 3. b ibid. q. 6. c lect. 40. in can . missae . d cap. 1. contr . captiv . babyl . e de euchar. l. 3. cap. 23. sect . secundo dicit . * venere tum quidem muliae in consultationem , nec decerni tamem quicquam apertè potuit , platina in vitae innocen . iii. * apud suaer . tom. 3. disp . 46. sect . 3. * loc. com . l. 3. c. 3. sund . 2. l. 3. de e●● cap. 23. sect . ●num tamen . sam. ●● c●0 ●0 . discars . modest . p. 13. lib. 4. sent . dist . ●1 . lit . a. * a.d. mclx. * a. d. mccxv . * a. d. mcclxx . secund . buth●l . sed secundum volaterranum mcccxxxv . in 4 lib. sent . dist . 11. q. 1. sect . propter tertium . de haeres lib. 8. verb. indulgentia . cap. ego berengarius de consecrat , dist . 2. advers . marci●n . l. 4. c. 40. contr. tryph. judae . in dialog . con . marcion . collectis ex maximo , tempore commodi & severi impp. in matth. 13. * demonst. evangel . lib. 1. cap. 1. * & cap. ult . homil. 27. de sacris antioch . legibus apud ph●tium , l. 1. c. ●29 . orat. 2. in pasc. epist. ad caes. cont . haeres . apollinarii cir . por damascen . & per collect . senten . pp. contra severianos . edit . per turtianum . homil. 23. in 1. cor. ●● psalm 98. cont. adimantium cap. 12. lib. 10. cont . faust. ma●●ch . de consecrat . dist . 2. cap ; qui manducant , & cap. primae quidem , & cap. non hoc corpus . & cap. v● quid parat . sente●s . lib. 4. dist . 11. dialog . 1. c. ● . * dialog . 2. c. 24. de duabus naturis contra ●utych . & nestor . videatur picherellutin dissert . de missa & expositione verborum institutionis coena domini * iohn 6 63. vbi supra . gloria mundi . 4. num . 6. concil . constant . sess. 13. accursius praes●t . superinstitut . iustin. matth. 26.27 . consult sec. 22. comment . in 6● ioh. lect . 7. de corp. & fang . domini , cap. 19. tract . 35. apud gratian. de c●nsecr . dist . 2. cap. comperimus . vide ochagau . de sacram. tract . 2. de euchar . qu. 18. de consecrat . dist . 2. cap. si non sunt . & cap. quia passus . & cap. prima quidem . & cap. tunc ●is & cap. accesserunt . lib. 8. contr . c●lsum . * affectus consequitur intellectum : ubi autem nullus earum rerum quae petuntur vel dicuntur habetur intellectus , aut generaliter ●tantum , ibi exiguus assurgit affectus . azor. inst . moral . to . 1. lib. 9. c. 34. q. 8. a in 1 cor. 14. b epist. ad . sophron . c sozom lib. 6. hist. cap. 37. d hom. 1. in 8. iohan. e de doctr. christ. cap. 5. f serm. 5. de g●aeca● . affect . cu●a● . g lib. qu. ex . var. script . locis . q. 278. h in 1 cor. hom . 35. i super 1 cor. 14. k super psal. 18. com . 2. l in 1 cor. 14. m ibid. n liturg. cap. 28. o histor. bohem . c. 13. de doctr : christ. lib. 4. cap. 10. novel . 123. de missa , lib. 2. c. 13. sect . ad novellam . cap. 9. quintil. lib. 1. verb. osseni . cap. 6. ad quod vult deum . chap. 2. sect. 12. * lib. 1. haeret . fabul . * de haeres . * lib. 1. cap. 23. vide etiam epiphan . to 2. lib. 1. hae●●s . 27. & s. august . de heares . * lib. 6. strom . & in paraenetico . lib. 7. & 8. contr . cels. epist. ad io● . hieros . can. 36. placuit picturas in ecclesia esse non debere , ne quod colitur aut adoratur in parietibus depingatur . de morib . eccles. l. 1. c. 34. idem de fide & symbolo . c. 7. & contr . adimant . cap. 13. anno dom. dcclxiv . lib. 2. in vita isaaici angeli . a.d. 1160. 1 john 5 21. * stromat . l. 6. & in protrep . * lib. 2. c. 22. advers . marcion . & de idololatr . c. 3. * lib. 4. contr . celsum . stromat . l. 1. a lib. 7. contr . celsum . b de coron . milit . c lib. 1. c. 5. praep . evang. d orat. contr . gen●es . e in c. 40. isa. f de fide & symbol . c. 7. g in deut. q. 1. h lib. 4. de orthod . fide , c. 17. sil. italic : lib. 1. in somn . scip. cap. 2. lib. 18. cap. 53. lib. 2. de invent . c. 23. acts 20. 28. epist. de unit . ecclesiae ad novatian & habetur caus . 24. qu. 1. * irenae . lib. 4. c. 43 , 44. s. cyprian . lib. 1. ep . 6. & lib. 2. ep . 10. & lib : 4. ep . 9. s. ambros. de dignit . sacerd . c. 1. s. aug. de baptism . contra d●nar l. 7. c. 43. & ibid. clarus a muscula . id●m de verb. dom. ser. 24. con. r●m . sub sylvest . const. apost . l. 8. c. 〈◊〉 anac : p. ep . 2. clemens p. ep . 1. s. hieron . ep . 13. & ep . 54. euihym . in ps. 44. s. gregor . in evang. hom. 26. ad heliodor . ep . 1. s. chrysost. s●●m . d●nascen . de imaginibus : orat. 2. s. greg. naz. orat. 21. de laud. basilii . in epist. 1. ad corin. cap. 3. & in epist. ad roman . c 1. * extrav . com. lib. 1. ti● . 9. de major . & obed . cap. vnam sanctam . * referente archiepis . granatensi in council . trid. vbi supra . lib. 4. ep. 2. apud . baren . tom. 6. a. d. 499. n. 36. dionys. a●eop . de eccles. hierarc . de sacer . perfect . epist. ad symrnens . & ad philadelph . a dist. 97. cap. duc sunt . b in ierem. h●m . 7. & advers . lucifer . c i● concil . paris : l. 1. c. 3. in concil , ca●tha . de bapt. cont . dorat●●● . lib. 3. cap. 3. lib. 4 ep 76 , 78 , 31 , 34,38 , 39. & lib. 6. ep . 24. lib. 4. ep . 32. quis est iste qui contra sta●uta eva●gelica , contra canonum d●creta n●vum sibi usu● pa●e n●men praesumit ? videatur epist la s. hieron . ad evang●ium . concil . chalced action . 16. concil . ●●v●n . c. 6. &c. 7. & concil . c. p. ca● . 3. & nov. l. iustin. 131. in acta apost . hom . 3. canus loc . lib. 6. c. 8. p. 235. ed. s. ●mant . 1563. concord . cath. l. 2. c. 34. s●nt . lib. 4. dist . 24. qu● 2. art . 5. de eccl. dogm . * luke 22. 25. matth. 20. 26. 27. de conscerat . dist . 2. cap. peracta . vide etiam ibid. cap. in c●ena , & cap. si quis . * de consecrat . dist . 1. c. omnes fidel . omnes fideles qui conveniunt in solennitatibus sacris ad ecclesiam & scripturas apostolorum & evangeliae aeudiant . qui autem non perseverant in oratione usque dum missa peragatur , nec sanctam communionem percipiunt , velut inquietudines ecclesiae commoventes convenit communione privari . * in chronic. zilizensi . enchir. cap. 1. n. 31. praxis sori poenit . l. 5. c. 2. sect . 4. n. 23. * dom. a soto in quart . sent . dist . 17. qu. 2. art . 6. concl . secunda . * non est dubium quin id lic●tum sit . cod. de poeniten . tract . 1. qu. 6. p. 18. edit . salmantie . a. d. 1553. reginald , lib. de contrit . c. 2. cap. 4. * non ilico ut homo se reum senti● culpae poenitentiae lege poenitere constringitur . haec profecto conclusio more & usu ecclesia satis videtur constabilita . dom. ae soto in quart . sent . dist . 17. qu. 2. art . 6. session 4. c. 4. in 4. sent . dist . 18. q. 1. lib. 3. instruct. sacerdot . cap. 9 n 4. sum. qu. 16. art . 1. de contrit . num . 107. quaecunque intensio contrae peccatum , in quocunque instanti sufficie● ad consequendam misericordiam & remistionem , ibid. n. 106. * vide biel. l. 4. dist . 17. 4.1 . & scotum ibidem . & bonavent . ib. n. 72. * nelius dicitur ●am institutam ●uisse à quadam universali ecclesiae traditione quam ex novi vel veteris testamenti , ●●thoritate ; & ●●men negatur haec traditio esse universalis . confessio non est necessaria apud ●raecos : quia non emanavit ad illos traditionaliter , de poeuit . dist . 5. in principio gloss. ibid. vide etiam panormitan . super decre●al . 5. cap. quod autem , c. omnis utriusque sexus sect . 18. extrav . gloss. maldonatus sa●●tur omnes canonistas in ha●e sententiam consensisse , disp . de sacram. ●●m . 2. c. ● . de consess . orig. sess. 4. can. 2. * eman. sa , v. satisfact . n. 10. t●let . l. 3. instr . sacerd . cap. 11. n. 6. tolet. instr . sacerd . lib. 3. cap. 11. n. 6. * vide concil . tribur . c. 54. burchard . lib. 19. tertul. lib. de poenitentia . de indulgent . l. 1. c. 9. sect. existit autem . vide iohan. de turrecremata in comment . dist . 1. de poenitentia . hist. concil . trident. lib. 1. pag. 20. londin . edit . fab. incarnatus scrutin . sacerd. de indulgent . cention gravam . germ. idem facere voluit paulus quintus in venetorum causa . * fabius incarnatus scrutin . sacerdot . de indulgen . sect . antepen . edit . barcinon : 1628. apud genes . sepulvedam in vita egidii albernotii cardinalis . fab. incarn . ubi supra . apud petr●n de soto lect . a instit . sacerd. de necessariis ad effectum indulg . a in tract . de jubileo . not ab . 34. n. 4. & 6. b qu. 37. de indulg prop. 3. c lib. 1. de indulg . c. 10. sect. altera dubitatio . scrutin . sacerd . ubi supra . digress . 2. ad cap. 1. epist. ad t●●●n . de potest . papae . qu. 3. ad 3. * sa aphor . verb. satisfact . num . 10. scrutin . sacerd . tract . de indulg . sect . penult . su●rrez . part . 4. in 3. disp . 38. sect . 9. gra●at . in materia de peccatis , tract . 8 desp . 1. sect . 1 f. knot . against chilling worth in his infidelity unmask'd , p. 105 , 106 , 107 , &c. * bellarm. l. 1. de amiss gratiae , cap. 13. sect . alterum est . et de sacram euchar . l. 4. c. 19. sect . respondeo . * cap. 14. sect . adde postrenso . de purgator . lib. 1. cap. 11. sect . probatur ultimo . * in 4 s●u● . dist . 21. q. 1. art . 2. * lib. 1. cap. 14. de purgator . sect . est ergo opini● ver a. ● emanuel [ sa aphor . verb. ●ubium . escobar . theol. moral . exam. 3. c. 3. de censc●●●la probabi●● , &c. eman. sa , aphor. verb. dubium escobar . de conscient●● probabili . apud na●●ler●● generat . 22.26 . dist. 82. can. presbyter inglossa . 3 qu. ● . latae ●utravag . de ●igamis . quja ●irca , communiter dicitur quod clericus pr● simpliti fornitatione deponi non debet , dist . 81. maximin . glossa in gratian. sent. l. 4. dist . 33 lib. de temp. qu. 2 de luxuria . * vide dan. tiles . de l'erbo non scripto , l. 4. c. 8. * instruct. sace●d l. 5. c. 6. n. 15. lib. 4. c. 13. n. 4. lib. 5. c. 10. n. 3. lib. 5. c. 13. n. 10. lib. 5. c. 11. n. 5. lib. 8. c. 39. n. 4. * aphor. tit . debitum conjugale . 6. lib. 1. cap. 61. ibid. de adorat l. 3. disp. 1. c. 2. ib. c. 5. sect . 33. concil c.p. 6. can . 76. * cap. fin . de conver . conjug . c. 2. de divortiis . a de matrim . p. 2. c. 7. sect . 5. n. 4. b in sent. 4. d. 39. art . 1. concl. ul● . c lib. 1. de matrim c. 14. sect . secundo , sine consensu . serutin . sacerdot . de indul. 3. part. qu. 25. art . 4. vide etiam pontif. cap. de benedictione novae crucis , fol. 163. de orat. l. 3. c. 4. su● . part . 3. tit . 23. vide etiam iacobum de graffus de orat . lib. 2. instruct. sacerd . c. 13. n. 5. & 6. ibid. n. ● . vbi 〈◊〉 vbi supra , cap. 13. ibid. n 6. ohe jam desme deos ●●xor gratulando obtundere , nisi illos tuo ex iugenio judica● , ut nil credas intelligere nisi idem dictum est centies . heautontim . act . 5. scen. 1. summae cajetan , v. oratio . ierem. 17. 5. psal. 115.9 . & 146.3 . & 118. 8. & 50. 15. heb. 4.16 . matth. 11. 28. iohn 6. 37. sum. part . 4. tit . 15. 1 john c. 2.1.2 . bernardin . de bus●●s . de concept . mariae . 1. part . serm . 1. part . 2. * in can●ic . mar. magnificat . * c●●men● . in s. proverb . in vers . 17. * tit. de sanctis . sess. 9. ex cursu horarum beatae mariae . * ad recand● tenses : de lauretana imagine , apud bembum . l. 8. ep . 17. * in epist. dedicat . histor . lauretan . fol. 323 , 3●4 325. fol. 327. vide epist. andri duditibii● quinque eccles. episc . edit . a. d. 1590 sine lo●i & typographi nomine . in cantitis quae ●●can● sequentiae d●minic . anie ascensionem domini . vide s●● . rosario . ●uentias ●●eviam . jerem. 2. 13. rom. 1.25 . * 1 cor. 3.11 . ● 8. kings 17. 21. cap 2. visitatione minorum sept s. aug. john 4. 22● vide libr. de sanctis hibernicis nuper latine edit . per d picardum parisiensem . * apud bodin . in method . histor . l 4. apud aug , triumphum de an●o●a . q● . 14 ad 4. & quaest . 17. ad . verb. harmannus . lib de reform 〈◊〉 . d ●stis sancterum 7. 10. rom. 10. 14. tim. 2. 5. * ne miretur ●ector e●uditur , quod exorcism●s apud inqisiteres sie ●oemi●tu●●ene ris , so ●asse dispensatum ●ui● cum bon●s vl●is in hoc . articulo . an potius factum quia bonus a●g lus nu●quam , mali autem genil saep●ssime sub sorma soemininae : ap●ar●e q●o● 〈…〉 . lib. 133. flagellum daemonum decum 3. vide raimun . lullium lib 2. le quint a essentia . hilostrat . de i● appalonii , in illa verba , ( qui credit in me majora ●●ciet . ) quaest. natur . l. 4. c. 6. cyril . hi●r●s . catech. 4. inflit. m●ral . part . 1. l. 9. c. 6. edit . roman● p. 672. nemius po●est per fidem constare se receposse vel minimum sacramentum . estque hoc ita certum ex fide , ac clarum ●● nos vivere . nulla est via , qua citra revelationem . nosse possumus intentionem ministrantis , vel evidenter , vel cert● ex fide , andreas vega , lib. 9. de justific . c. 17. non potest quis esse certus certi●udine fidei se percipere verum sacramentum . cum sacramentum ●ine intentione ministri non conficiatur , & intentionem alteriu● nemo videre potest . be●●ar●● . lib. 3. de justif . cap. 8. sect . dicent , instruct. sacerd . l. 4. c. 2● . c. 22. in 3 tom. 4 qu. 93. art . 5. dub . 13. manuel . c. 18. n. 7. apud . tolet. instruct. sacerd . l. 5. c. 27. in comp●nd . p. 335 lugduni . a. d. 1641 ubi supra . theol. scholast . relect. de paea●● . n● . s●ss . 8. can . 6. cap. cum virum de regularibus . aquin. 2. q. 88. art . 9. lib. 1. c. 101. thom. walsingham . de●erunt a●rum & argentum & reportant chartas . c●rd . cusan . lib. 1. de summo pontif. vid● etiam iacobum de t●ram : & rav●s . de c●●ci● . du tren● . cap. quia circa extrav . de bigamis . cap. proposuit . de con ess . pr● benda , n. ●● . si imperator , dist . 96. &c. ecclesia s. m. de constitut . a. d. 1199. can. 5. de clericis l●t . c 30 sect quarto obiiciunt . de offic. christiani princ. l. 1. c. 5. suarez . d●fens . contra sect . anglie . l. 4. c. 17. sect . 15 , 16 , & 18. apbor . verb. cl●icus . desens . sid . l. 4. c. 15. s●ct . 1. apolog. p. 57. rem . 13. 1. la bu●c locum . instruct. sacerd . l. 3. c. 16. de poenit . l. 2. c. 19. 15. brit● c. 13. coutr . reg. ang. l. 9 c. 3 : cap. 13 : de sum pontif . l. 5. c. 6. ibid. c. 7. defen● . fid . cath. l. 3. c. 25. s●ct . 10. & sect . 18. & 20. corcer . eccles. in angl. fol. 336. in philopat . sect . 2. n. 160● & 161. tom. 3. disp . ● . q. 12. pu●ct . 2. contr. b●r●l . c. 7. ubi supra , l. 6. c. 6. sect . 24. contr. e●●cl . c. 7. de rom. pontif. lib. 4. c. 5. b●stit : moral . part . 2. lib. 10. cap. 9. ubi supra . see mat vivaldus de bulla coenae domini . sanct. a● . iur. p●nlificis qu. 15 s●ct . 5. qu. 17. s●ct . 6. & qu. 27. sect . 7. cat●l . glor . mundi part . 4. consid . 7. cae zod●rico . verb. bon●f . ● . * de maj●r , & obed●ent . un●m sanctam . in extrav . pon●f . 8. concil . late● . sub iu●is 2. in extrav . iob. 22. cap. cum inter nonnullos . in gloss . sinal , edit . ●aris 1503. co●cil . viennens . sub . clem. 5. * voi supra in cassenao . * summ. 3. part . l. 22. c. 6. sect . 4. * in sua monarchiae quem citat felinus in cap. si qu●ndo , ubi per cum extrav . de rescript . * in tract . de rege & regno ad r●gem cypri . in phi●pair . sect . 2. 7. 160. 162. lib. de side baeret . servanda in epist. monitor . ad . iob. b●rclai . in resp . ad apolog . pro ● . fidelit , a dissuasive from popery to the people of england and ireland together with ii. additional letters to persons changed in their religion ... / by jeremy lord bishop of down. taylor, jeremy, 1613-1667. 1686 approx. 432 kb of xml-encoded text transcribed from 152 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a63835 wing t323 estc r33895 13600961 ocm 13600961 100736 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according 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(eebo-tcp ; phase 1, no. a63835) transcribed from: (early english books online ; image set 100736) images scanned from microfilm: (early english books, 1641-1700 ; 1051:7) a dissuasive from popery to the people of england and ireland together with ii. additional letters to persons changed in their religion ... / by jeremy lord bishop of down. taylor, jeremy, 1613-1667. [25], 277 p. printed for r. royston ..., london : mdclxxxvi [1686] reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -controversial literature -protestant authors. 2000-00 tcp assigned for keying and markup 2001-07 apex covantage keyed and coded from proquest page images 2001-08 tcp staff (michigan) sampled and proofread 2001-10 tcp staff (michigan) text and markup reviewed and edited 2001-11 pfs batch review (qc) and xml conversion nunquam christo charior quam sub cruce 〈◊〉 〈◊〉 : 〈◊〉 a dissuasive from popery to the people of england and ireland . together with ii. additional letters to persons changed in their religion . i. the first written to a gentlewoman newly seduced to the church of rome . ii. the second to a person newly converted to the church of england . by jeremy lord bishop of down . london , printed for r. royston , at the angel in amen-corner , mdclxxxvi . the preface to the reader . when a roman gentleman had , to please himself , written a book in greek , and presented it to cato ; he desir'd him to pardon the faults of his expressions , since he wrote in greek , which was a tongue in which he was not perfect master . cato told him he had better then to have let it alone and written in latin , by how much it is better not to commit a fault , than to make apologies . for if the thing be good , it needs not to be excus'd ; if it be not good , a crude apologie will do nothing but confess the fault , but never makes amends . i therefore make this address to all who will concern themselves in reading this book , not to ask their pardon for my 〈◊〉 in doing of it ; i know of none ; for if i had known them i would have mended them before the publication ; and yet though i know not any , i do not question but much fault will be found by too many ; i wish i have given them no cause for their so doing . but i do not only mean it in the particular periods , ( where every man that is not a son of the church of england or ireland , will at least do as apollonius did to the apparition that affrighted his company on the mountain caucasus , he will revile and persecute me with evil words ) but i mean it in the whole design , and men will reasonably or capriciously ask , why any more controversies ? why this over again ? why against the papists , against whom so very many are already exasperated , that they cry out 〈◊〉 of persecution ? and why can they not be 〈◊〉 to enjoy their share of peace , which hath returned in the hands of his sacred majesty at his blessed restauration ? for as much of this as concerns my self i make no excuse , but give my reasons , and hope to 〈◊〉 this procedure with that modesty which david us'd to his angry brother , saying , what have i now done ? is there not a cause ? the cause is this : the reverend fathers my lords the bishops of ireland in their circumspection and watchfulness over their flocks having espied grievous wolves to have entered in , some with sheeps-clothing , and some without , some secret enemies , and some open , at first endeavour'd to give check to those enemies which had put fire into the bed-straw ; and though god hath very much prosper'd their labours , yet they have work enough to do , and will have , till god shall call them home to the land of peace and unity . but it was soon remembred , that when king james of blessed memory had discerned the spirits of the english non-conformists , and found them peevish and 〈◊〉 , unreasonable and imperious ; not only unable to govern , but as inconsistent with the government , as greedy to snatch at it for themselves ; resolved to take off their disguise , and put a difference between conscience and faction , and to bring them to the measures and rules of laws ; and to this the council and all wise men were consenting , because by the king 's great wisdom , and the conduct of the whole conference and inquiry , men saw there was reason on the king's side , and 〈◊〉 on all sides . but the gun-powder treason breaking out , a new zeal was 〈◊〉 against the papists , and it shin'd so greatly , that the non-conformists escap'd by the light of it , and quickly grew warm by the heat of that flame , to which they added no small increase by their declamations and other acts of insinuation : insomuch that they being neglected , multiply'd until they got power enough to do all those mischiefs which we have seen and felt . this being remembred and spoken of , it was soon observ'd that the tables only were now turn'd , and that now the publick zeal and watchfulness against those men and those persuasions , which so lately have afflicted us , might give to the emissaries of the church of rome leisure and opportunity to grow into numbers and strength to debauch many souls , and to 〈◊〉 the safety and peace of the kingdom . in ireland we saw too much of it done , and found the mischief growing too fast , and the most intolerable inconveniencies , but too justly apprehended , as near and imminent . we had reason at least to cry fire when it flamed through our very roofs , and to interpose with all care and diligence when religion and the eternal interest of souls was at stake , as knowing we should be greatly unfit to appear and account to the great bishop and shepherd of souls if we had suffer'd the enemies to sow tares in our fields , we standing and looking on . it was therefore consider'd how we might best serve god , and rescue our charges from their danger , and it was concluded presently to run to arms , i mean to the weapons of our warfare , to the armour of the spirit , to the works of our calling , and to tell the people of their peril , to warn them of the enemy , and to lead them in the ways of truth and peace and holiness : that if they would be admonished , they might be safe ; if they would not , they should be without excuse , because they could not say but the prophets have been amongst them . but then it was next enquired who should minister in this affair , and put in order all those things which they had to give in charge : it was easie to chuse many , but hard to chuse one ; there were many fit to succeed in the vacant apostleship , and though barsabas the just was by all the church nam'd as a fit and worthy man , yet the lot fell upon matthias ; and that was my case , it fell to me to be their amanuensis , when persons most worthy were more readily excus'd ; and in this my lords the bishops had reason , that ( according to s. paul's rule ) if there be judgments or controversies amongst us , they should be imploy'd who are least esteem'd in the church ; and upon this account i had nothing left me but obedience ; though i confess that i found regret in the nature of the imployment , for i love not to be ( as s. paul calls it ) one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , disputers of this world . for i suppose skill in controversies ( as they are now us'd ) to be the worst part of learning , and time is the worst spent in them , and men the least benefited by them ; that is , when the questions are curious and impertinent , intricate and inexplicable , not to make men better , but to make a sect. but when the propositions disputed are of the foundation of faith , or lead to good life , or naturally do good to single persons or publick societies , then they are part of the depositum of christianity , of the analogy of faith ; and for this we are by the apostle commanded to contend earnestly , and therefore controversies may become necessary ; but because they are not often so , but oftentimes useless and always troublesom ; and as an ill diet makes an ill habit of body , so does the frequent use of controversies baffle the understanding , and makes it crafty to deceive others , it self remaining instructed in nothing but useless notions and words of contingent signification and distinctions without difference , which minister to pride and contention and teach men to be pertinacious , troublesome and uncharitable , therefore i love them not . but because by the apostolical rule i am tyed to do all things without murmuring , as well as without disputings , i consider'd it over again , and found my self reliev'd by the subject matter , and the grand consequent of the present questions . for in the present affair , the case is not so as in the others ; here the questions are such that the church of rome declares them to reach as far as eternity , and damn all that are not of their opinions ; and the protestants have much more reason to fear concerning the papists , such who are not excus'd by ignorance , that their condition is very sad and deplorable , and that it is charity to snatch them as a brand from the fire ; and indeed the church of rome maintains propositions , which , if the antient doctors of the church may be believ'd , are apt to separate from god. i instance in their super addition of articles and propositions , derived only from a pretended tradition , and not contain'd in scripture . now the doing of this is a great sin , and a great danger . adoro scripturae plenitudinem ; si non est scriptum timeat vae illud adjicientibus & detrahentibus destinatum , said tertullian : i adore the fulness of scripture , and if it be not written , let hermogenus fear the woe that is destin'd to them that detract or add to it . s. basil says , without doubt it is a most manifest argument of infidelity , and a most certain sign of pride , to introduce any thing that is not written ( in the scriptures ; ) our blessed saviour having said , my sheep hear my voice , and the voice of strangers they will not hear ; and to detract from scriptures , or add any thing to the faith that is not there , is most vehemently forbidden by the apostle , saying , if it be but a mans testament , nemo superordinat , no man adds to it . and says also , this was the will of the testator . and theophilus alexandrinus says plainly , it is the part of a devilish spirit to think any thing to be divine , that is not in the authority of the holy scriptures : and therefore s. athanasius affirms , that the catholicks will neither speak nor endure to hear any thing in religion that is a stranger to scripture ; it being immodestiae vaecordia , an evil heart of immodesty , to speak those things which are not written . now let any man judge whether it be not our duty , and a necessary work of charity , and the proper office of our ministery , to persuade our charges from the immodesty of an evil heart , from having a devilish spirit , from doing that which is vehemently forbidden by the apostle , from infidelity and pride , and lastly from that eternal wo which is denounc'd against them that add other words and doctrines than what is contain'd in the scriptures , and say , dominus dixit , the lord hath said it , and he hath not said it . if we had put these 〈◊〉 censures upon the popish doctrine of tradition , we should have been thought uncharitable ; but because the holy fathers do so , we ought to be charitable , and snatch our charges from the ambient slame . and thus it is in the question of images ; dubium non est , quin religio nulla sit , ubicunque simulacrum est , said lactantius ; without all peradventure where ever an image is , ( meaning for worship ) there is no religion : and that we ought rather to die than pollute our faith with such impieties , said origen . it is against the law of nature , it being expresly forbidden by the second commandment , as irenaeus 〈◊〉 , tertullian , cyprian , and s. augustine ; and therefore is it not great 〈◊〉 〈◊〉 should contend sor that faith which 〈◊〉 all worship of 〈◊〉 , and oppose the superstition of such guides who do teach their 〈◊〉 to give them veneration , to prevaricate the moral law , and the very law of nature , and do that which whosoever does has no religion ? we know idolatry is a damnable sin , and we also know that the roman church with all the artifices she could use , never can justifie her self , or acquit the common practices from idolatry , and yet if it were but suspicious that it is idolatry , it were enough to awaken us ; for god is a jealous god , and will not endure any such causes of suspicion and motives of jealousie . i instance but once more . the primitive church did excommunicate them that did not receive the holy sacrament in both kinds , and s. ambrose says , that he who receives the mystery other ways than christ appointed , ( that is , but in one kind , when he hath appointed it in two ) is unworthy of the lord , and he cannot have devotion . now this thing we ought not to suffer , that our people by so doing should remain unworthy of the lord , and for ever be indevout , or cozen'd with a false shew of devotion , or fall by following evil guides into the sentence of excommunication . these matters are not trisling , and when we see these errors frequently taught 〈◊〉 own'd as the only true religion , and 〈◊〉 are such evils , which the fathers say are the way of damnation , we have reason to hope that all wise and good men , lovers of souls , will confess that we are within the circles of our duty , when we teach our people to decline the crooked ways , and to walk in the ways of scripture and christianity . but we have observed amongst the generality of the irish , such a declension of christianity , so great credulity to believe every superstitious story , such confidence in vanity , such groundless pertinacy , such vicious lives , so little sense of true religion and the fear of god , so much care to obey the priests , and so little to obey god ; such intolerable ignorance , such fond oaths and manners of swearing , thinking themselves more oblig'd by swearing on the mass-book , than the four gospels , and s. patrick's mass-book more than any new one ; swearing by their fathers soul , by their godsips hand , by other things which are the product of those many tales are told them ; their not knowing upon what account they refuse to come to church , but only that now they are old and never did , or their country-men do not , or their fathers or grand-fathers never did , or that their ancestors were priests , and they will not alter from their religion ; and after all , can give no account of their religion what it is : only they believe as their priest bids them , and go to mass which they understand not , and reckon their beads to tell the number and the tale of their prayers , and abstain from eggs and flesh in lent , and visit saint patrick's well , and leave pins and ribbons , yarn or thred in their holy wells , and pray to god , s. mary and s. patrick , s. columbanus and s. bridget , and desire to be buried with s. francis's cord about them , and to fast on saturdays in honour of our lady . these and so many other things of like nature we see daily , that we being conscious of the infinite distance which these things have from the spirit of christianity , know that no charity can be greater than to persuade the people to come to our churches , where they shall be taught all the ways of godly wisdom , of peace and safety to their souls : whereas now there are many of them that know not how to say their prayers , but mutter like pies and parrots words which they are taught , but they do not pretend to understand . but i shall give one particular instance of their miserable superstition and blindness . i was lately within a few months very much troubled with petitions and earnest requests for the restoring a bell , which a person of quality had in his hands in the time of , and ever since , the late rebellion . i could not guess at the reasons of their so great and violent importunity , but told the petitioners , if they could prove that bell to be theirs , the gentleman was willing to pay the full value of it ; though he had no obligation to do so ( that i know of ) but charity : but this was so far from satisfying them , that still the importunity increased , which made me diligently to inquire into the secret of it . the first cause i found was , that a dying person in the parish desired to have it rung before him to church , and pretended he could not die in peace if it were deny'd him ; and that the keeping of that bell did anciently belong to that family from father to son : but because this seem'd nothing but a fond and an unreasonable superstition , i enquired further , and at last found that they believ'd this bell came from heaven , and that it used to be carried from place to place , and to end controversies by oath , which the worst men durst not violate if they swore upon that bell , and the best men amongst them durst not but believe him ; that if this bell was rung before the corps to the grave , it would help him out of purgatory ; and that therefore when any one died , the friends of the deceased did , whilest the bell was in their possession , hire it for the behoof of their dead , and that by this means that family was in part maintain'd . i was troubled to see under what spirit of delusion those poor souls do lie , how infinitely their credulity is abused , how certainly they believe in trifles , and perfectly rely on vanity , and how little they regard the truths of god , and how not at all they drink of the waters of salvation . for the numerous companies of priests and friars amongst them take care they shall know nothing of religion , but what they design for them , they use all means to keep them to the use of the irish tongue , lest if they learn english they might be supplied with persons fitter to instruct them ; the people are taught to make that also their excuse for not coming to our churches , to bear our advices , or converse with us in religious intercourses , because they understand us not , and they will not understand us , neither will they learn that they may understand and live . and this and many other evils are made greater and more irremediable by the affrightment which their priests put upon them by the issues of ecclesiastical jurisdiction , by which ( they now exercising it too publickly ) they give them laws , not only for religion , but even for temporal things , and turn their proselytes from the mass , if they become farmers of the tithes from the minister or proprietary without their leave . i speak that which i know to be true by their own confession and unconstrain'd and uninvited narratives ; so that as it is certain that the roman religion , as it stands in distinction and separation from us , is a body of strange propositions , having but little relish of true primitive and pure christianity , ( as will he 〈◊〉 manifest , if the importunity of our 〈◊〉 extort it ) so it is here amongst us a faction and a state-party and design to recover their old laws and barbarous mannèr of living , a device to enable them to dwell alone , and to be populus unius labii , a people of one language and unmingled with others . and if this be religion , it is such a one as ought to be reproved by all the severities of reason and religion , lest the people perish , and their souls be cheaply given away to them that make merchandize of souls , who were the purchace and price of christ's bloud . having given this sad account , why it was necessary that my lords the bishops should take care to do what they have done in this affair , and why i did consent to be engaged in this controversie , otherwise than i love to be , and since it is not a love of trouble and contention , but charity to the souls of the poor deluded irish , there is nothing remaining but that we humbly desire of god to accept and to bless this well-meant labour of love , and that by some admirable ways of his providence , he will be pleas'd to convey to them the notices of their danger , and their sin , and to de-obstruct the passages of necessary truth to them , for we know the arts of their guides , and that it will be very hard that the notice of these things shall ever be suffer'd to arrive to the common people , but that which hinders will hinder until it be taken away : however we believe and hope in god for remedy . for although edom would not let his brother israel pass into his countrey , and the philistims would stop the patriarchs wells , and the wicked shepherds of midian would drive their neighbours flocks from the watering troughs , and the emissaries of rome use all arts to keep the people from the use of scriptures , the wells of salvation , and from entertaining the notices of such things which from the scriptures we teach ; yet as god found out a remedy for those of old , so he will also for the poor misled people of ireland ; and will take away the evil minds , or the opportunities of the adversaries hindering the people from instruction , and make way that the truths we have here taught may approach to their ears , and sink into their hearts , and make them wise unto salvation . amen . the contents of the three several chapters . the introduction . pag. 1. chap. i. the doctrine of the roman church in the controverted articles is neither catholick , apostolick , nor primitive . 4. chap. ii. the church of rome , as it is at this day disordered , teaches doctrines and uses practices , which are in themselves , or in their true and immediate consequences , direct impieties , and give warranty to a wicked life . 101. chap. iii. the church of rome teaches doctrines , which in many things are destructive of christian society in general , and of monarchy in special : both which the religion of the church of england and ireland does by her doctrines greatly and christianly support . 207. imprimatur . carolus alston r. p. d. hen. episc. lond. à sacris . a dissuasive from popery to the people of ireland . the introduction . the questions of difference between our churches and the church of rome have been so often disputed , and the evidences on both sides so often produc'd , that to those who are strangers to the present constitution of affairs , it may seem very unnecessary to say them over again : and yet it will seem almost impossible to produce any new matter ; or if we could , it will not be probable , that what can be newly alleged can prevail more than all that which already hath been so often urged in these questions . but we are not deterr'd from doing our duty by any such considerations : as knowing , that the same medicaments are with success applied to a returning or an abiding ulcer ; and the preachers of god's word must for ever be ready to put the people in mind of such things , which they already have heard , and by the same scriptures and the same reasons endeavour to destroy their sin , or prevent their danger ; and by the same word of god to extirpate those errors , which have had opportunity in the time of our late disorders to spring up and grow stronger , not when the keepers of the field slept , but when they were wounded , and their hands cut off , and their mouths stopp'd lest they should continue , or proceed to do the work of god thoroughly . a little warm sun , and some indulgent showers of a softer rain , have made many weeds of erroneous doctrine to take root greatly , and to spread themselves widely : and the bigots of the roman church by their late importune boldness and indiscreet frowardness in making proselytes have but too manifestly declar'd to all the world , that if they were rerum potiti , masters of our affairs , they would suffer nothing to grow but their own colocynths and gourds . and although the natural remedy for this were to take away that impunity , upon the account of which alone they do encrease , yet because we shall never be authors of such counsels , but considently rely upon god , the holy scriptures , right reason , and the most venerable and prime antiquity , which are the proper defensatives of truth for its support and maintenance ; yet we must not conceal from the people , committed to our charges , the great evils to which they are tempted by the roman emissaries , that while the king and the parliament take care to secure all the publick interests by instruments of their own , we also may by the word of our proper ministery endeavour to stop the progression of such errors , which we know to be destructive of christian religion , and consequently dangerous to the interest of souls . in this procedure , although we shall say some things which have not been always plac'd before their eyes , and others we shall represent with a sittingness to their present necessities , and all with charity too , and zeal for their souls ; yet if we were to say nothing but what hath been often said already ; we are still doing the work of god , and repeating his voice , and by the same remedies curing the same diseases , and we only wait for the blessing of god prospering that importunity which is our duty : according to the advice of solomon , in the morning sow thy seed , and in the evening with-hold not thy hand , for thou knowest not whether shall prosper , either this , or that , or whether they both shall be alike good . chap. i. the doctrine of the roman church in the controverted articles is neither catholick , apostolick , nor primitive . sect . i. scripture the foundation of our faith , which was preserved intire in the first ages of the church . roman doctrines unheard of then , being innovations . they pretend a power to make new articles of faith. their expurgatory indices show that they dare not trust the fathers till they be purged . instances of their dealing with their writings . it was the challenge of st. augustine to the donatists , who ( as the church of rome does at this day ) inclos'd the catholick church within their own circuits : [ ye say that christ is heir of no lands , but where donatus is co-heir . read this to 〈◊〉 out of the law and the prophets , out of the psalms , out of the gospel it self , or out of the letters of the apostles . read it thence and we believe it . ] plainly directing us to the fountains of our faith , the old and new testament , the words of christ , and the words of the apostles . for nothing else can be the foundation of our faith , whatsoever came in after these , foris est , it belongs not unto christ * . to these we also add , not as authors or finishers , but as helpers of our faith , and heirs of the doctrine apostolical , the sentiments and catholick doctrine of the church of god , in the ages next after the apostles . not that we think them or our selves bound to every private opinion , even of a primitive bishop and martyr ; but that we all acknowledge that the whole church of god kept the faith entire , and transmitted faithfully to the after-ages the whole faith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the form of doctrine , and sound words , which was at first delivered to the saints , and was defective in nothing that belong'd unto salvation ; and we believe that those ages sent millions of saints to the bosom of christ , and seal'd the true faith with their lives and with their deaths , and by both , gave testimony unto jesus , and had from him the testimony of his spirit . and this method of procedure we now choose , not only because to them that know well how to use it , to the sober and the moderate , the peaceable and the wise , it is the best , the most certain , visible and tangible , most humble and satisfactory , but also because the church of rome does with greatest noises pretend her conformity to antiquity . indeed the present roman doctrines , which are in difference , were invisible and unheard of in the first and best antiquity , and with how ill success their quotations are out of the fathers of the first three ages , every enquiring man may easily discern . but the noises therefore which they make are from the writings of the succeeding ages ; where secular interest did more prevail , and the writings of the fathers were vast and voluminous , full of controversie , and ambiguous senses , sitted to their own times and questions , full of proper opinions , and such variety of sayings , that both sides eternally and inconfutably shall bring sayings for themselves respectively . now although things being thus , it will be impossible for them to conclude from the sayings of a number of fathers , that their doctrine , which they would prove thence , was the catholick doctrine of the church ; because any number that is less than all , does not prove a catholick consent ; yet the clear sayings of one or two of these fathers truly alleged by us to the contrary , will certainly prove that what many of them ( suppose it ) do affirm , and which but two or three as good catholicks as the other do deny , was not then matter of faith or a doctrine of the church ; for if it had , these had been hereticks accounted , and not have remain'd in the communion of the church . but although for the reasonableness of the thing we have thought fit to take notice of it ; yet we shall have no need to make use of it ; since not only in the prime and purest antiquity we are indubitably more than conquerors ; but even in the succeeding ages , we have the advantage both numero , pondere & mensurâ , in number , weight and measure . we do easily acknowledge that to dispute these questions from the sayings of the fathers is not the readiest way to make an end of them ; but therefore we do wholly rely upon scriptures as the foundation and final resort of all our perswasions , and from thence can never be confuted ; but we also admit the fathers as admirable helps for the understanding of the scriptures , and as good testimony of the doctrine deliver'd from their fore-fathers down to them of what the church esteem'd the way of salvation : and therefore if we sind any doctrine now taught , which was not plac'd in their way of salvation , we reject it as being no part of the christian faith , and which ought not to be impos'd upon consciences . they were wise unto salvation , and fully instructed to every good work ; and therefore the faith which they profess'd and deriv'd from scripture , we profess also ; and in the same faith , we hope to be sav'd 〈◊〉 as they . but for the new doctors ; we understand them not , we know them not : our faith is the same from the beginning , and cannot become new . but because we shall make it to appear that they do greatly innovate in all their points of controversie with us , and shew nothing but shadows instead of substances , and little images of things instead of solid arguments ; we shall take from them their armour in which they trusted , and choose this sword of goliah to combat their errors ; for non est alter talis ; it is not easie to find a better than the word of god , expounded by the prime and best antiquity . the first thing therefore we are to advertise is , that the emissaries of the roman church endeavour to perswade the good people of our dioceses from a religion that is truly primitive and apostolick , and divert them to propositions of their own , new and unheard of in the first ages of the christian church . for the religion of our church is therefore certainly primitive and apostolick , because it teaches us to believe the whole scriptures of the old and new testament , and nothing else as matter of faith ; and therefore unless there can be new scriptures , we can have no new matters of belief , no new articles of faith . whatsoever we cannot prove from thence , we disclaim it , as not deriving from the fountains of our saviour . we also do believe the apostles creed , the nicene , with the additions of constantinople , and that which is commonly called , the symbol of saint athanasius : and the four first general councils are so intirely admitted by us , that they together with the plain words of scripture are made the rule and measure of judging heresies amongst us : and in pursuance of these , it is commanded by our church that the clergy shall never teach any thing as matter of faith religiously to be observed , but that which is agreeable to the old and new testament , and collected out of the same doctrine by the ancient fathers and catholick bishops of the church * this was undoubtedly the faith of the primitive church , they admitted all into their communion , that were of this faith ; they condemned no man that did not condemn these ; they gave letters communicatory by no other cognisance , and all were brethren who spake this voice . [ hanc legem sequentes , christianorum catholicorum nomen jubemus amplecti , reliquos vero dementes , vesanosque judicantes 〈◊〉 dogmatis infamiam sustinere ] said the emperors , gratian , valentinian and theodosius , in their proclamation to the people of c. p. all that believ'd this doctrine were christians and catholicks , viz. all they who believe in the father , son , and holy ghost , one divinity of equal majesty in the holy trinity ; which indeed was the summ of what was decreed in explication of the apostles creed in the four first general councils . and what faith can be the foundation of a more solid peace , the surer ligaments of catholick communion , or the 〈◊〉 basis of a holy life and of the hopes of heaven hereafter , than the measures which the holy primitive church did hold , and we after them ? that which we rely upon is the same that the primitive church did acknowledge to be the adaequate foundation of their hopes in the matters of belief : the way which they thought sufficient to go to heaven in , is the way which we walk : what they did not teach , we do not publish and impose ; into this faith entirely and into no other , as they did theirs ; so we baptize our catechumens : the discriminations of heresie from catholick doctrine which they us'd , we use also , and we use no other : and in short , we believe all that doctrine which the church of rome believes , except those things which they have superinduc'd upon the old religion , and in which we shall prove that they have innovated . so that by their confession , all the doctrine , which we teach the people , as matter of faith , must be confessed to be ancient , primitive and apostolick , or else theirs is not so : for ours is the same , and we both have received this faith from the fountains of scripture and universal tradition ; not they from us , or we from them , but both of us from christ and his apostles . and therefore there can be no question whether the faith of the church of england be apostolick or primitive ; it is so , confessedly : but the question is concerning many other particulars which were unknown to the holy doctors of the first ages , which were no part of their faith , which were never put into their creeds , which were not determin'd in any of the four first general councils , rever'd in all christendom , and entertain'd every where with great religion and veneration , even next to the four gospels and the apostolical writings . of this sort , because the church of rome hath introduc'd many , and hath adopted them into their late creed , and imposes them upon the people , not only without , but against the scriptures and the catholick doctrine of the church of god ; laying heavy burdens on mens consciences , and making the narrow way to heaven yet narrower by their own inventions ; arrogating to themselves a dominion over our faith , and prescribing a method of salvation which christ and his apostles never taught ; corrupting the faith of the church of god , and teaching for doctrines the commandments of men ; and lastly , having derogated from the prerogative of christ , who alone is the author and finisher of our faith , and hath perfected it in the revelations consign'd in the holy scriptures ; therefore it is , that we esteem our selves oblig'd to warn the people of their danger , and to depart from it , and call upon them to stand upon the ways , and ask after the old paths , and walk in them ; lest they partake of that curse which is threatned by god to them , who remove the ancient land-marks which our fathers in christ have set for us . now that the church of rome cannot pretend that all which she imposes is primitive and apostolick , appears in this ; that in the church of rome , there is pretence made to a power , not only of declaring new articles of faith , but of making new symbols or creeds , and imposing them as of necessity to salvation . which thing is evident in the bull of pope leo the tenth against martin luther , in which , amongst other things , he is condemn'd for saying , [ it is certain that it is not in the power of the church or pope to constitute articles of faith. ] we need not add that this power is attributed to the bishops of rome by turrecremata * , augustinus triumphus de ancona ‖ , petrus de ancorano * , and the famous abbot of panormo ‖ , that the pope cannot only make new creeds , but new articles of faith ; that he can make that of necessity to be believ'd , which before never was necessary ; that he is the measure and rule , and the very notice of all credibilities ; that the canon law is the divine law ; and whatever law the pope promulges , god , whose vicar he is , is understood to be the promulger . that the souls of men are in the hands of the pope ; and that in his arbitration religion does consist : which are the very words of hostiensis * , and ferdinandus ab inciso ‖ , who were casuists and doctors of law , of great authority amongst them and renown . the thing it self , is not of dubious disputation amongst them , but actually practis'd in the greatest instances , as is to be seen in the bull of pius the fourth at the end of the council of trent ; by which all ecclesiasticks are not only bound to swear to all the articles of the council of trent for the present and for the future , but they are put into a new symbol or creed , and they are corroborated by the same decretory clauses that are used in the creed of athanasius : that this is the true catholick faith ; and that without this no man can be saved . now since it cannot be imagined that this power , to which they pretend , should never have been reduc'd to act ; and that it is not credible they should publish so inviduous and ill-sounding doctrine to no purpose , and to serve no end ; it may without further evidence be believed by all discerning persons , that they have need of this doctrine , or it would not have been taught , and that consequently without more a-doe , it may be concluded that some of their articles are parts of this new faith ; and that they can therefore in no sense be apostolical , unless their being roman makes them so . to this may be added another consideration , not much less material , that besides what eckius told the elector of bavaria that the doctrines of luther might be overthrown by the fathers , though not by scripture ; they have also many gripes of conscience concerning the fathers themselves , that they are not right on their side ; and of this , they have given but too much demonstration by their expurgatory indices . the serpent by being so curious a defender of his head , shews where his danger is , and by what he can most readily be destroyed . but besides their innumerable corruptings of the fathers writings , their thrusting in that which was spurious , and , like pharaoh , killing the legitimate sons of israel * ; though in this , they have done very much of their work , and made the testimonies of the fathers to be a record infinitely worse , than of themselves uncorrupted , they would have been ( of which divers learned persons have made publick complaint and demonstration ) they have at last fallen to a new trade , which hath caus'd more dis-reputation to them , than they have gain'd advantage , and they have virtually confess'd , that in many things , the fathers are against them . for first , the king of spain gave a commission to the inquisitors to purge all catholick authors ; but with this clause , iique ipsi privatim , nullisque consciis apud se indicem expurgatorium habebunt , quem eundem neque aliis communicabunt , neque ejus exemplum ulli dabunt : that they should keep the expurgatory index privately , neither imparting that index , nor giving a copy of it to any . but it happened , by the divine providence , so ordering it , that about thirteen years after , a copy of it was gotten and published by johannes pappus and franciscus junius , and since it came abroad against their wills , they find it necessary now to own it , and they have printed it themselves . now by these expurgatory tables what they have done is known to all learned men. in st. chrysostom's works printed at basil , these words , [ the church is not built upon the man , but the faith ] are commanded to be blotted out : and these [ there is no merit , but what is given us by christ , ] and yet these words are in his sermon upon pentecost , and the former words are in his first homily upon that of st. john , ye 〈◊〉 my friends , &c. ] the like they have done to him in many other places , and to s. ambrose , and to st. austin , and to them all * , insomuch that ludovicus saurius the corrector of the press at lyons shewed and complain'd of it to junius , that he was forc'd to cancellate or blot out many sayings of s. ambrose in that edition of his works , which was printed at lyons , 1559. so that what they say on occasion of bertram's book [ in the old catholick writers we suffer very many errors , and extenuate and excuse them , and finding out some commentary , we feign some convenient sense when they are oppos'd in disputations ] they do indeed practise , but esteem it not sufficient ; for the words which make against them they wholly leave out of their editions . nay they correct the very tables or indices made by the printers or correctors ; insomuch that out of one of froben's indices they have commanded these words to be blotted [ the use of images forbidden ] the eucharist no sacrifice , but the memory of a sacrifice ] works , although they do not justifie , yet are necessary to salvation ] marriage is granted to all that will not contain ] venial sins damn ] the dead saints , after this life cannot help us ] nay out of the index of st. austin's works by 〈◊〉 chevallonius at paris 1531. there is a very strange deleatur [ dele , solus deus adorandus ] that god alone is to be worshipped , is commanded to be blotted out , as being a dangerous doctrine . these instances may serve instead of multitudes , which might be brought of their corrupting the witnesses and razing the records of antiquity , that the errors and novelties of the church of rome might not be so easily reprov'd . now if the fathers were not against them , what need these arts ? why should they use them thus ? their own expurgatory indices are infinite testimony against them , both that they do so , and that they need it . but besides these things , we have thought it fit to represent in one aspect , some of their chief doctrines of difference from the church of england , and make it evident that they are indeed new , and brought into the church , first by way of opinion , and afterwards by power , and at last , by their own authority decreed into laws and articles . sect . ii. the church has no power to make new articles . the roman church has many ready for the stamp . council of trents new article against the necessity of communicating infants , against the sense of divers fathers . first , we allege , that this very power of making new articles is a novelty , and expresly against the doctrine of the primitive church ; and we prove it , first , by the words of the apostle , saying , if we , or an angel from heaven shall preach unto you any other gospel ( viz. in whole or in part , for there is the same reason of them both ) than that which we have preached , let him be anathema : and secondly , by the sentence of the fathers in the third general council , that at ephesus . [ that it should not be lawful for any man to publish or compose another faith or creed than that which was defin'd by the nicene council : and that whosoever shall dare to compose or offer any such to any persons willing to be converted from paganism , judaism , or heresie , if they were bishops or clerks , they should be depos'd , if lay-men , they should be accursed . ] and yet in the church of rome faith and christianity increase like the moon ; bromyard complain'd of it long since , and the mischief encreases daily . they have now a new article of faith , ready for the stamp , which may very shortly become necessary to salvation ; we mean that of the immaculate conception of the blessed virgin mary . whether the pope be above a council or no ; we are not sure , whether it be an article of faith amongst them or not : it is very near one if it be not . bellarmine would 〈◊〉 have us believe that the council of constance approving the bull of pope martin the fifth , declar'd for the pope's supremacy . but john gerson , who was at the council , says , that the council did abate those heights to which flattery had advanc'd the pope ; and that before that council they spoke such great things of the pope , which afterwards moderate men durst not speak ; but yet some others spoke them so confidently before it , that he that should then have spoken to the contrary would hardly have escap'd the note of heresie : and that these men continued the same pretensions even after the council . but the council of basil decreed for the council against the pope ; and the council of lateran under leo the tenth , decreed for the pope against the council . so that it is cross and pile ; and whether for a peny , when it can be done ; it is now a known case it shall become an article of faith. but ofr the present it is a probationary article , and according to bellarmine's expression , is ferè de fide , it is almost an article of faith ; they want a little age , and then they may go alone . but the council of trent hath produc'd a strange new article ; but it is sine controversiâ credendum , it must be believ'd , and must not be controverted : that although the ancient fathers did give the communion 〈◊〉 infants , yet they did not believe it necessary to salvation . now this being a matter of fact whether they did or did not believe it , every man that reads their writings can be able to inform himself : and besides that it is strange that this should be determin'd by a council , and determin'd against evident truth ( it being notorious , that divers of the fathers did say it is necessary to salvation ; ) the decree it self is beyond all bounds of modesty , and a strange pretension of empire over the christian belief . but we proceed to other instances . sect . iii. the roman doctrine of indulgences an innovation . no mention of them in the canon-law of gratian , or in p. lombard . what indulgences the old church gave to penitents . what they signifie in the new roman ; the value of them disputed ; but the merchandise and abuses continue . the roman doctrine of indulgences was the first occasion of the great change and reformation of the western churches , begun by the preachings of martin luther and others ; and besides that it grew to that intolerable abuse , that it became a shame to it self and a reproach to christendom , it was also so very an innovation , that their great antoninus confesses that concerning them we have nothing expresly , either in the scriptures , or in the sayings of the antient doctors : and the same is affirmed by sylvester prierias . bishop fisher of rochester says , that in the beginning of the church there was no use of indulgences ; and that they began after the people were a-while affrighted with the torments of purgatory ; and many of the school-men confess that the use of indulgences began in the time of pope alexander the third , towards the end of the 12 th . century : but agrippa imputes the beginning of them to boniface the viii . who liv'd in the reign of king edward the first of england , 1300 years after christ. but that in his time the first jubilee was kept we are assur'd by crantzius . this pope * lived and died with very great infamy , and therefore was not likely from himself to transfer much honour and reputation to the new institution . but that about this time indulgences began , is more than probable ; much before , it is certain they were not . for in the whole canon-law written by gratian , and in the sentences of peter lombard there is nothing spoken of indulgences : now because they liv'd in the time of pope alexander iii. if he had introduc'd them , and much rather if they had been as antient as s. gregory ( as some vainly and weakly pretend , from no greater authority than their own legends ) it is probable that these great men writing bodies of divinity and law , would have made mention of so considerable a point , and so great a part of the roman religion , as things are now order'd . if they had been doctrines of the church then , as they are now , it is certain they must have come under their cognisance and discourses . now lest the roman emissaries should deceive any of the good sons of the church , we think it fit to acquaint them , that in the primitive church , when the bishops impos'd severe penances , and that they were almost quite perform'd , and a great cause of pity intervened , or danger of death , or an excellent repentance , or that the martyrs interceded , the bishop did sometimes indulge the penitent , and relax some of the remaining parts of his penance ; and according to the example of s. paul , in the case of the incestuous corinthian , gave them ease , lest they should be swallowed up with too much sorrow . but the roman doctrine of indulgences is wholly another thing ; nothing of it but the abused name remains . for in the church of rome they now pretend that there is an infinite of degrees of christs merits and satisfaction beyond what is necessary for the salvation of his servants : and ( for fear christ should not have enough ) the saints have a surplusage of merits , * or at least of satisfactions more than they can spend , or themselves do need : and out of these the church hath made her a treasure , a kind of poor-mans box ; and out of this , a power to take as much as they list to apply to the poor souls in purgatory ; who because they did not satisfie for their venial sins , or perform all their penances which were imposed , or which might have been imposed and which were due to be paid to god for the temporal pains reserved upon them , after he had forgiven them the guilt of their 〈◊〉 sins , are forc'd sadly to roar in pains not inferiour to the pains of hell , excepting only that they are not eternal . * that this is the true state of their article of indulgences , we appeal to bellarmine . now concerning their new foundation of indulgences , the first stone of it was laid by pope 〈◊〉 vi. in his extravagant vnigenitus , de poenitentiis & remissionibus , a. d. 1350. this constitution was published fifty years after the first jubilee , and was a new device to bring in customers to rome at the second jubilee , which was kept in rome in this popes time . what ends of profit and interest it serv'd , we are not much concern'd to enquire ; but this we know , that it had not yet passed into a catholick doctrine , for it was disputed against by franciscus de mayronis * and durandus ‖ not long before this extravagant ; and that it was not rightly form'd to their purposes till the stirs in germany , rais'd upon the occasion of indulgences , made leo the tenth set his clerks on work to study the point and make something of it . but as to the thing it self : it is so wholly new , so merely devis'd and forged by themselves , so newly created out of nothing , from great mistakes of scripture , and dreams of shadows from antiquity ; that we are to admonish our charges , that they cannot reasonably expect many sayings of the primitive doctors against them , any more than against the new fancies of the quakers , which were born but yesterday . that which is not cannot be numbred , and that which was not could not be confuted . but the perfect silence of antiquity in this whole matter , is an abundant demonstration that this new nothing was made in the later laboratories of rome . for as durandus said , the holy fathers , ambrose hilary , hierom , augustine speak nothing of indulgences . and whereas it is said that s. gregory dc . years after christ , gave indulgences at rome in the stations ; magister angularis who lived about 200. years since , says , he never read of any such any where ; and it is certain there is no such thing in the writings of s. gregory , nor in any history of that age or any other that is authentick : and we could never see any history pretended for it by the roman writers , but a legend of ledgerus brought to us the other day by surius : which is so ridiculous and weak , that even their own parties dare not avow it as true story ; and therefore they are fain to make use of thomas aquinas upon the sentences , and altisiodorensis for story and record . and it were strange that if this power of giving indulgences to take off the punishment , reserv'd by god after the sin is pardoned , were given by christ to his church , that no one of the antient doctors should tell any thing of it : insomuch that there is no one writer of authority and credit , not the more antient doctors we have named , nor those who were much later , rupertus tuitiensis , anselm or s. bernard ever took notice of it ; but it was a doctrine wholly unknown to the church for about mcc . years after christ : and cardinal cajetan told pope adrian vi. that to him that readeth the decretals it plainly appears , that an indulgence is nothing 〈◊〉 but an absolution from that penance which the confessor hath imposed ; and therefore can be nothing of that which is now adays pretended . true it is , that the canonical 〈◊〉 were about the time of burchard lessen'd and alter'd by commutations ; and the ancient discipline of the church in imposing penances was made so loose , that the indulgence was more than the imposition , and began not to be an act of mercy but remisness , an absolution without amends : it became a trumpet , and a levy for the holy war , in pope urban the second's time ; for he gave a plenary indulgence and remission of all sins to them that should go and fight against the saracens : and yet no man could tell how much they were the better for these indulgences : for concerning the value of indulgences , the complaint is both old and doubtful , said pope adrian ; and he cites a famous gloss , which tells of four opinions all catholick , and yet vastly differing in this particular : but the summa angelica reckons seven opinions concerning what that penalty is which is taken off by indulgences : no man could then tell ; and the point was but in the infancy , and since that , they have made it what they please : but it is at last turn'd into a doctrine , and they have devised new propositions , as well as they can , to make sense of it ; and yet it is a very strange thing ; a solution , not an absolution ( it is the distinction of bellarmine ) that is , the sinner is let to go free without punishment in this world , or in the world to come ; and in the end , it grew to be that which christendom could not suffer : a 〈◊〉 of doctrines without grounds of scripture , or catholick tradition ; and not only so , but they have introduc'd a way of remitting sins , that christ and his apostles taught not ; a way destructive of the repentance and remission of sins which was preached in the name of jesus : it brought into the church , false and fantastick hopes , a hope that will make men asham'd ; a 〈◊〉 that does not glorisie the merits and perfect satisfaction of christ ; a doctrine expresly dishonourable to the full and free pardon given us by god through jesus christ ; a practice that supposes a new bunch of keys given to the church , besides that which the apostles receiv'd to open and shut the kingdom of heaven ; a doctrine that introduces pride among the saints , and advances the opinion of their works beyond the measures of christ , who taught us , that when we have done all that is commanded , we are unprofitable servants , and therefore certainly cannot supercrogate , or do more than what is infinitely recompenc'd by the kingdom of glory , to which all our doings and all our sufferings are not worthy to be compar'd , especially , since the greatest . saint cannot but say with david , enter not into judgment with thy servant ; for in thy sight no flesh living can be justified ; it is a practice that hath turn'd penances into a fair , and the court of conscience into a lombard , and the labours of love into the labours of pilgrimages , superstitious and useless wandrings from place to place ; and religion into vanity , and our hope in god to a confidence in man , and our fears of hell to be a meer scar-crow to rich and confident sinners : and at last , it was frugally employed by a great pope to raise a portion for a lady , the wife of france schetto cibo bastard son of pope innocent viii . and the merchandize it self became the stakes of gamesters , at dice and cards , and men did vile actions that they might win indulgences ; by gaming making their way to heaven easier . now although the holy fathers of the church could not be suppos'd in direct terms to speak against this new doctrine of indulgences , because in their days it was not : yet they have said many things which do perfectly destroy this new doctrine and these unchristian practices . for besides that they teach a repentance wholly reducing us to a good life ; a faith that intirely relies upon christs merits and satisfactions ; a hope wholly depending upon the plain promises of the gospel , a service perfectly consisting in the works of a good conscience , a labour of love , a religion of justice and piety , and moral vertues : they do also expresly teach that pilgrimages to holy places and such like inventions , which are now the earnings and price of indulgences , are not requir'd of us , and are not the way of salvation , as is to be seen in an oration made by s. gregory nyssene wholly against pilgrimages to jerusalem ; in s. chrysostom * , s. augustine ‖ , and s. bernard : the sense of these fathers is this , in the words of s. augustine : god said not , go to the east , and seek righteousness ; sail to the west that you may rcceive indulgence . but indulge thy brother , and it shall be indulg'd to thee : you have need to inquire for no other indulgence to thy sins ; if thou wilt retire into the closet of thy heart , there thou shalt find it . that is , all our hopes of indulgence is from god through jesus christ , and is wholly to be obtain'd by faith in christ , and perseverance in good works , and intire mortification of all our sins . to conclude this particular : though the gains which the church of rome makes of indulgences , be a heap almost as great as the abuses themselves , yet the greatest patrons of this new doctrine could never give any certainty , or reasonable comfort to the conscience of any person that could inquire into it . they never durst determine , whether they were absolutions , or compensations ; whether they only take off the penances actually impos'd by the confessor , or potentially , and all that which might have been impos'd ; whether all that may be paid in the court of men ; or all that can or will be required by the laws and severity of god. neither can they speak rationally to the great question , whether the treasure of the church consists of the satisfactions of christ only , or of the saints ? for if of saints , it will by all men be acknowledged to be a defeisible estate , and being finite and limited , will be spent sooner than the needs of the church can be served ; and if therefore it be necessary to add the merits and satisfaction of christ , since they are an ocean of infinity , and can supply more than all our needs , to what purpose is it to add the little minutes and droppings of the saints ? they cannot tell whether they may be given , if the receiver do nothing , or give nothing for them : and though this last particular could better be resolv'd by the court of rome , than by the church of rome , yet all the doctrines which built up the new fabrick of indulgences , were so dangerous to determine , so improbable , so unreasonable , or at best so uncertain and invidious , that according to the advice of the bishop of modena , the council of trent left all the doctrines , and all the cases of conscience quite alone , and slubber'd the whole matter both in the question of indulgences and purgatory in general and recommendatory terms ; affirming , that the power of giving indulgence is in the church , and that the use is wholsome : and that all hard and subtil questions ( viz. ) concerning purgatory , ( which although ( if it be at all ) it is a fire , yet is the fuel of indulgences , and maintains them wholly ; ) all that is suspected to be false , and all that is uncertain ; and whatsoever is curious and superstitious , scandalous , or for filthy lucre , be laid aside . and in the mean time , they tell us not what is , and what is not superstitions ; nor what is scandalous , nor what they mean by the general term of indulgence ; and they establish no doctrine , neither curious , nor incurious , nor durst they decree the very foundation of this whole matter , the churches treasure : neither durst they meddle with it , but left it as they found it , and continued in the abuses , and proceed in the practice , and set their doctors , as well as they can , to defend all the new , and curious and scandalous questions , and to uphold the gainful trade . but however it be with them , the doctrine it self is prov'd to be a direct innovation in the matter of christian religion , and that was it which we have undertaken to demonstrate . sect . iv. the doctrine of purgatory , which is the mother of indulgences , an innovation . of punishment due when the guilt is removed . the antients prayers for the dead , respected not purgatory . their fire of purgation not kindled till the day of judgment . purgatory no doctrine of the church in saint austin's time . the new purgatory depends upon legends and apparitions . the ancients knew but of two states after death , of the just and unjust . the doctrine of purgatory is the mother of indulgences , and the fear of that hath introduc'd these : for the world hapned to be abus'd like the countrey-man in the fable , who being told he was likely to fall into a delirium in his feet , was advis'd for remedy to take the juice of cotton : he feared a disease that was not , and look'd for a cure as ridiculous . but if the parent of indulgences be not from christ and his apostles ; if upon this ground the primitive church never built , the superstructures of rome must fall ; they can be no stronger than their supporter . now then in order to the proving the doctrine of purgatory to be an innovation , 1. we consider , that the doctrines upon which it is pretended reasonable , are all dubious , and disputable at the very best . such are , 1. their distinction of sins mortal and venial in their own nature . 2. that the taking away the guilt of sins , does not suppose the taking away the obligation to punishment ; that is , that when a mans sin is pardoned , he may be punished without the guilt of that sin , as justly as with it ; as if the guilt could be any thing else but an obligation to punishment for having sinned : which is a proposition , of which no wise man can make sense ; but it is certain , that it is expresly against the word of god , who promises upon our repentance , so to take away our sins , that he will remember them no more : and so did christ to all those to whom he gave pardon ; for he did not take our faults and guilt on him any other way , but by curing our evil hearts , and taking away the punishment * . and this was so perfectly believ'd by the primitive church , that they always made the penances and satisfaction to be undergone before they gave absolution ; and after absolution they never impos'd or oblig'd to punishment , unless it were to sick persons , of whose recovery they despaired not : of them indeed , in case they had not finished their canonical punishments , they expected they should perform what was enjoyn'd them formerly . but because all sin is a blot to a mans soul , and a foul stain to his reputation ; we demand , in what does this stain consist ? in the guilt , or in the punishment ? if it be said that it consists in the punishment ; then what does the guilt signifie , when the removing of it , does neither remove the stain nor the punishment , which both remain and abide together ? but if the stain and the guilt be all one , or always together , then when the guilt is taken away , there can no stain remain ; and if so , what need * is there any more of purgatory ? for since this is pretended to be necessary , only lest any stain'd or unclean thing should enter into heaven ; if the guilt and the pain be removed , what uncleanness can there be left behind ? indeed simon magus ( as 〈◊〉 reports , haeres . 20. ) did teach , that after the death of the body there remained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a purgation of souls : but whether the church of rome will own him for an authentick doctor , themselves can best tell . 3. it relies upon this also , that god requires of us a full exchange of penances and satisfactions , which must regularly be paid here or hereafter , even by them who are pardon'd here : which if it were true , we were all undone . 4. that the death of christ , his merits and satisfaction do not procure for us a full remission before we dye , nor ( as it may happen ) of a long time after . all which being propositions new and uncertain , invented by the school divines , and brought ex 〈◊〉 , to dress this opinion , and make it to seem reasonable ; and being the products of ignorance concerning remission of sins by grace , of the righteousness of faith , and the infinite value of christs death , must needs lay a great prejudice of novelty upon the doctrine it self , which but by these , cannot be supported . but to put it past suspition and conjectures ; roffensis and polydore virgil affirm , that who so searcheth the writings of the greek fathers , shall find that none , or very rarely any one of them , ever makes mention of purgatory ; and that the latin fathers did not all believe it , but by degrees came to entertain opinions of it : but for the catholick church , it was but lately known to her . but before we say any more in this question , we are to premonish , that there are two great causes of their mistaken pretensions in this article from antiquity . the first is , that the antient churches in their offices , and the fathers in 〈◊〉 writings , did teach and practise respectively , prayer for the dead . now because the church of rome does so too , and more than so , relates her prayers to the doctrine of purgatory , and for the souls there detain'd , her doctors vainly suppose , that when ever the holy fathers speak of prayer for the dead , that they conclude for purgatory ; which vain conjecture is as false as it is unreasonable : for it is true , the fathers did pray for the dead , but how ? that god would shew them mercy , and hasten the resurrection , and give a blessed sentence in the great day . but then it is also to be remembred , that they made prayers , and offered for those , who by the confession of all sides , never were in purgatory ; even for the patriarchs and prophets , for the apostles and evangelists , for martyrs and confessors , and especially for the blessed virgin mary : so we find it in * epiphanius , ‖ s. cyril , and in the canon of the greeks , and so it is acknowledged by their own * durantus ; and in their mass-book antiently they prayed for the soul of s. leo : of which because by their latter doctrines , they grew asham'd , they have chang'd the prayer for him , into a prayer to god by the intercession of s. leo , in behalf of themselves ; so by their new doctrine , making him an intercessor for us , who by their old doctrine was suppos'd to need our prayers to intercede for him ; of which pope innocent being ask'd a reason , makes a most pitiful excuse . upon what accounts the fathers did pray for the saints departed , and indeed generally for all , it is not now seasonable to discourse ; but to say this only , that such general prayers for the dead as those above reckoned the church of england never did condemn by any express article , but left it in the middle , and by her practice declares her faith of the resurrection of the dead , and her interest in the communion of saints , and that the saints departed are a portion of the catholick church , parts and members of the body of christ ; but expresly condemns the doctrine of purgatory , and consequently all prayers for the dead relating to it : and how vainly the church of rome from prayer for the dead , infers the belief of 〈◊〉 , every man may satisfie himself , by seeing the writings of the fathers , where they cannot meet with one collect or clause for praying for the delivery of souls 〈◊〉 of that imaginary place . which thing is so certain , that in the very roman offices , we mean , the vigils said for the dead , which are psalms and lessons taken from the scripture , speaking of the miseries of this world , repentance , and reconciliation with god , the bliss after this life of them that die in christ , and the resurrection of the dead ; and in the anthems , versicles and responses , there are prayers made recommending to god the soul of the newly defunct , praying , he may be freed from hell , and eternal death , that in the day of judgment he be not judged and condemned according to his sins , but that he may appear among the elect in the glory of the resurrection ; but not one word of purgatory , or its pains . the other cause of their mistake is , that the fathers often speak of a fire of purgation after this life ; but such a one that is not to be kindled until the day of judgment , and it is such a fire that destroys the doctrine of the intermedial purgatory . we suppose that origen was the first that spoke plainly of it ; and so s. ambrose follows him in the opinion ( for it was no more ; ) so does s. basil , s. hilary , s. hierom , and lactantius , as their words plainly prove , as they are cited by sixtus senensis , affirming , that all men , christ only excepted , shall be burned with the fire of the worlds conflagration at the day of judgment ; even the blessed virgin her self is to pass through this fire . there was also another doctrine very generally receiv'd by the fathers , which greatly destroys the roman purgatory : sixtus senensis says , and he says very true , that justin martyr , tertullian , victorinus martyr , prudentius , s. chrysostom , arethas , euthymius and * s. bernard , did all affirm , that before the day of judgment the souls of men are kept in secret receptacles , reserved unto the sentence of the great day , and that before then , no man receives according to his works done in this life . we do not interpose in this opinion to say that it is true or false , probable or improbable ; for these fathers intended it not as a matter of faith or necessary belief , so far as we find . but we observe from hence , that if their opinion be true , then the doctrine of purgatory is false . if it be not true , yet the roman doctrine of purgatory , which is inconsistent with this so generally received opinion of the fathers , is at least new , no catholick doctrine , not believ'd in the primitive church ; and therefore the roman writers are much troubled to excuse the fathers in this article , and to reconcile them to some seeming concord with their new doctrine . but besides these things , it is certain , that the doctrine of purgatory , before the day of judgment , in s. augustin's time , was not the doctrine of the church ; it was not the catholick doctrine ; for himself did doubt of it : [ whether it be so or not , it may be inquir'd , and possibly it may be found so , and possibly it may never : ] so s. augustine . in his time therefore it was no doctrine of the church , and it continued much longer in uncertainty ; for in the time of otho frisingensis , who liv'd in the year 1146. it was gotten no further than to a quidam asserunt : [ some do asfirm , that there is a place of purgatory after death . ] and although it is not to be denied , but that many of the antient doctors , had strange opinions concerning purgations , and fires , and intermedial states , and common receptacles , and liberations of souls and spirits after this life ; yet we can truly affirm it , and can never be convinc'd to err in this affirmation , that there is not any one of the antients within five hundred years , whose opinion in this article throughout , the church of rome at this day follows . but the people of the roman communion have been principally led into a belief of purgatory by their fear , and by their credulity ; they have been softned and 〈◊〉 into this belief by perpetual tales and legends , by which they love to be abus'd . to this purpose , their priests and friers have made great use of the apparition of s. hierom after death to eusebius , commanding him to lay his sack upon the corps of three dead men , that they arising from death , might consess purgatory , which formerly they had denied . the story is written in an epistle imputed to s. cyril ; but the ill luck of it was , that s. hierom out-liv'd s. cyril , and wrote his life , and so confuted that story ; but all is one for that , they believe it never the less : but there are enough to help it out ; and if they be not firmly true * , yet if they be firmly believ'd , all is well enough . in the speculum exemplorum it is said , that a certain priest in an ecstasie saw the soul of constantinus turritanus in the eves of his house tormented with frosts and cold rains , and afterwards climbing up to heaven upon a shining pillar . and a certain monk saw some souls roasted upon spits like pigs , and some devils basting them with scalding lard ; but a while after they were carried to a cool place , and so prov'd purgatory . but bishop theobald standing upon a piece of ice to cool his feet , was nearer purgatory than he was aware , and was convinced of it , when he heard a poor soul telling him , that under that ice he was tormented : and that he should be deliver'd , if for thirty days continual , he would say for him thirty masses : and some such thing was seen by conrade and uldric in a pool of water : for the place of purgatory was not yet resolv'd on , till s. patrick had the key of it delivered to him ; which when one nicholas borrowed of him , he saw as strange and true things there , as ever virgil dreamed of in his purgatory , or cicero in his dream of scipio , or plato in his gorgias , or phaedo , who indeed are the surest authors to prove purgatory . but because to preach false stories was forbidden by the council of trent , there are yet remaining more certain arguments , even revelations made by angels , and the testimony of s. odilio himself , who heard the devil complain ( and he had great reason surely ) that the souls of dead men were daily snatch'd out of his hands , by the alms and prayers of the living ; and the sister of s. damianus being too much pleas'd with hearing of a piper , told her brother , that she was to be tormented for fifteen days in purgatory . we do not think that the wise men in the church of rome believe these narratives ; for if they did , they were not wise : but this we know , that by such stories , the people were brought into a belief of it ; and having served their turn of them , the master-builders used them as false arches and centries , taking them away when the parts of the building were made firm and stable by authority . but even the better sort of them do believe , or else they do worse , for they urge and cite the dialogues of s. gregory , the oration of s. john damascen de defunctis , the sermons of saint augustine upon the feast of the commemoration of all-souls ( which nevertheless was instituted after s. augustin's death ) and divers other citations , which the greeks in their apology call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holds and the castles , the corruptions and insinuations of heretical persons . but in this they are the less to be blamed , because better arguments than they have , no men are tied to make use of . but against this way of proceeding we think fit to admonish the people of our charges , that , besides that the scriptures expresly forbid us to enquire of the dead for truth ; the holy doctors of the church , particularly , 〈◊〉 . s. athanasius , s. chrysost . i sidor . and theophylact , deny that the souls of the dead ever do appear ; and bring many reasons to prove , that it is unfitting they should ; saying , if they did , it would be the cause of many errors , and the devils under that pretence , might easily abuse the world with notices and revelations of their own : and because christ would have us content with moses and the prophets , and especially to hear that prophet , whom the lord our god hath raised up amongst us , our blessed jesus , who never taught any such doctrine to his church . but because we are now representing the novelty of this doctrine , and proving , that anciently it was not the doctrine of the church , nor at all esteemed a matter of faith , whether there was or was not any such place or state , we add this , that the greek church did always dissent from the latines in this particular , since they had forg'd this new doctrine in the laboratories of rome ; and in the council of basil , publish'd an apology directly disapproving the roman doctrine of purgatory . how afterwards they were press'd in the council of florence by pope eugenius , and by their necessity ; how unwillingly they consented , how ambiguously they answered , how they protested against having that half consent put into the instrument of union ; how they were yet constrain'd to it by their chiefs , being obnoxious to the pope ; how a while after they dissolv'd that union , and to this day refuse to own this doctrine , are things so notoriously known , that they need no further declaration . we add this only , to make the conviction more manifest : we have thought sit to annex some few , but very clear testimonies of antiquity , expresly destroying the new doctrine of purgatory . s. cyprian saith , quando istinc excessum fuerit , nullus jam locus poenitentiae est , nullus satisfactionis effectus : [ when we are gone from hence , there is no place left for repentance , and no effect of satisfaction . ] s. dionysius calls the extremity of death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the end of all our agonies , and affirms , that the holy men of god rest in joy , and in never failing hopes , and are come to the end of their holy combates s. justin martyr affirms , that when the soul is departed from the body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , presently there is a separation made of the just and unjust : the unjust are by angels born into places which they have deserv'd ; but the souls of the just into paradise , where they have the conversation of angels and archangels . s. ambrose * saith , that death is a haven of rest , and makes not our condition worse , but according as it finds every man , so it reserves him to the judgment that is to come . the same is affirm'd by ‖ s. hilary , * s. macarius , and divers others ; they speak but of two states after death , of the just and the unjust : these are plac'd in horrible regions reserv'd to the judgment of the great day ; the other have their souls carried by quires of angels into places of rest . s. gregory nazianzen * expresly affirms , that after this life there is no purgation : for after christ's ascension into heaven , the souls of all saints are with christ , saith gennadius , and going from the body , they go to christ , expecting the resurrection of their body , with it to pass into the perfection of perpetual bliss ; and this he delivers as the doctrine of the catholick church : [ in what place soever a man is taken at his death , of light or darkness , of wickedness or vertue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the same order , and in the same degree ; either in light with the just , and with christ the great king ; or in darkness with the unjust , and with the prince of darkness , ] said olimpiodorus . and lastly , we recite the words of s. leo , one of the popes of rome , speaking of the penitents who had not perform'd all their penances [ but if any one of them for whom we pray unto the lord , being interrupted by any obstacles , falls from the gift of the present indulgence ( viz. of ecclesiastical absolution ) and before he arrive at the appointed remedies ( that is , before he hath perform'd his penances or satisfactions ) ends his temporal life , that which remaining in the body he hath not receiv'd , when he is divested of his body , he cannot obtain . ] he knew not of the new devices of paying in purgatory , what they paid not here ; and of being cleansed there , who were not clean here : and how these words , or of any the precedent , are reconcileable with the doctrines of purgatory , hath not yet entred into our imagination . to conclude this particular , we complain greatly , that this doctrine which in all the parts of it is uncertain , and in the late additions to it in rome is certainly false , is yet with all the faults of it passed into an article of faith by the council of trent . but besides what hath been said , it will be more than sufficient to oppose against it these clearest words of scripture , blessed are the dead which die in the lord , from henceforth , even so saith the spirit , that they may rest from their labours . if all the dead that die in christ be at rest , and are in no more affliction or labours , then the doctrine of the horrible pains of purgatory is as false as it is uncomfortable : to these words we add the saying of christ , and we relie upon it [ he that heareth my word , and believeth on him that sent me , hath eternal life , and cometh not into judgment , but passeth from death unto life . ] if so , then not into the judgment of purgatory : if the servant of christ passeth from death to life , then not from death to the terminable pains of a part of hell. they that have eternal life , suffer no intermedial punishment , judgment or condemnation after death ; for death and life are the whole progression , according to the doctrine of christ , and him we choose to follow . sect . v. transubstantiation a novelty . their doctors confess it is not necessarily proved from scripture . a disputable question in the 9 , and 10. ages : made first an article of faith , 1215. in the lateran council . p. lombard a little before , doubted of a substantial change . durandus afterward maintained , that the matter of bread after consecration might remain without absurdity . what berengarius owned in his recantation , is now renounced . plain testimonies of the fathers against it . horrid questions it has occasion'd . it implies many contradictions . the doctrine of transubstantiation is so far from being primitive and apostolick , that we know the very time it began to be own'd publickly for an opinion , and the very council in which it was said to be passed into a publick doctrine , and by what arts it was promoted , and by what persons it was introduc'd . for all the world knows that by their own parties , by * scotus , ‖ ocham , * biel , fisher bishop of ‖ rochester , and divers others , whom * bellarmine calls most learned and most acute men , it was declared , that the doctrine of transubstantiation is not expressed in the canon of the bible ; that in the scriptures there is no place so express ( as without the churches declaration ) to compel us to admit of transubstantiation , and therefore at least , it is to be suspected of novelty . but further , we know it was but a disputable question in the ninth and tenth ages after christ ; that it was not pretended to be an article of faith till the later an council in the time of pope innocent the third , mcc . years and more after christ ; that since that pretended * determination , divers of the chiefest teachers of their own side have been no more satisfied of the ground of it , than they were before , but still have publickly affirm'd , that the article is not express'd in scripture , particularly , johannes de bassolis , cardinal * cajetan , and melchior ‖ canus , besides those above reckon'd : and therefore , if it was not express'd in scripture , it will be too clear , that they made their articles of their own heads , for they could not declare it to be there , if it was not ; and if it was there but obscurely , then it ought to be taught accordingly ; and at most , it could be but a probable doctrine , and not certain as an article of faith. but that we may put it past argument and probability , it is certain , that as the doctrine was not taught in scripture expresly : so it was not at all taught as a catholick doctrine , or an article of the faith by the primitive ages of the church . now for this , we need no proof but the confession and acknowledgment of the greatest doctors of the church of rome . scotus says , that before the lateran council , transubstantiation was not an article of faith , as bellarmine confesses ; and henriquez affirms , that scotus says , it was not antient , insomuch that bellarmine accuses him of ignorance , saying , he talk'd at that rate , because he had not read the roman council under pope gregory the vii . nor that consent of fathers which ( to so little purpose ) he had heap'd together . rem transubstantiationis patres ne attigisse quidem , said some of the english sesuits in prison : the fathers have not so much as touch'd or medled with the matter of transubstantiation ; and in peter lombard's time it was so far from being an article of faith , or a catholick doctrine , that they did not know whether it were true or no : and after he had collected the sentences of the fathers in that article , he confess'd , he could not tell whether there was any substantial change or no. his words are these , [ if it be inquir'd what kind of conversion it is , whether it be formal or substantial , or of another kind ? i am not able to define it : only i know that it is not formal , because the same accidents remain , the same colour and taste . to some it seems to be substantial , saying , that so the substance is chang'd into the substance , that it is done essentially . to which the former authorities seem to consent . but to this sentence others oppose these things , if the substance of bread and wine be substantially converted into the body and blood of christ , then every day some substance is made the body or blood of christ , which before was not the body ; and to day something is christ ' s body , which yesterday was not ; and every day christ ' s body is increased , and is made of such matter of which it was not made in the conception : ] these are his words , which we have remark'd , not only for the arguments sake ( though it be unanswerable ) but to give a plain demonstration that in his time this doctrine was new , not the doctrine of the church : and this was written but about fifty * years before it was said to be decreed in the lateran ‖ council , and therefore it made haste , in so short time to pass from a disputable opinion , to an article of faith. but even after the council , * durandus , as good a catholick , and as famous a doctor as any was in the church of rome , publickly maintain'd , that even after consecration , the very matter of bread remain'd ; and although he says , that by reason of the authority of the church , it is not to be held , yet it is not only possible it should be so , but it implies no contradiction that it should be christs body , and yet the matter of bread remain ; and if this might be admitted , it would salve many difficulties , which arise from saying that the substance of bread does not remain . but here his reason was overcome by authority , and he durst not affirm that of which alone 〈◊〉 was able to give ( as he thought ) a reasonable account . but by this it appears , that the opinion was but then in the forge , and by all their understanding they could never accord it , but still the questions were uncertain , according to that old distich , corpore de christi lis est , de sanguine lis est , déque modo lis est , non habitura modum . and the opinion was not determined in the lateran , as it is now held at rome ; but it is also plain , that it is a stranger to antiquity . de transubstantiatione panis in corpus christi rara est in antiquis scriptoribus mentio , said alphonsus à castro . there is seldom mention made in the antient writers of transubstantiating the bread into christs body . we know the modesty and interest of the man ; he would not have said it had been seldom , if he could have found it in any reasonable degree warranted ; he might have said and justified it , there was no mention at all of this article in the primitive church : and that it was a mere stranger to antiquity , will not be denyed by any sober person , who considers , that it was with so much uneasiness entertained , even in the corruptest and most degenerous times , and argued and unsetled almost 1300 years after christ. and that it was so , will but too evidently appear by that stating and resolution of this question which we find in the canon law. for berengarius was by p. nicolaus , commanded to recant his error in these words , and to affirm , verum corpus & sanguinem domini nostri jesu christi sensualiter , non solùm in sacramento , sed in veritate manibus sacerdotum tractari , frangi & fidelium dentibus atteri : that the true body and blood of our lord jesus christ sensually , not only in sacrament , but in truth is handled by the priests hands , and broken and grinded by the teeth of the faithful . now although this was publickly read at rome before an hundred and fourteen bishops , and by the pope sent up and down the churches of italy , france and germany , yet at this day it is renounced by the church of rome , and unless it be well expounded ( says the gloss ) will lead into a heresie , greater than what berengarius was commanded to renounce ; and no interpretation can make it tolerable , but such an one , as is in another place of the canon law , statuimus , i. e. abrogamus ; nothing but a plain denying it in the sense of pope nicolas . but however this may be , it is plain they understood it not , as it is now decreed . but as it hapned to the pelagians in the beginning of their heresie , they spake rudely , ignorantly , and easily to be reprov'd ; but being ashamed and disputed into a more sober understanding of their hypothesis , spake more warily , but yet differently from what they said at first ; so it was and is in this question ; at first they understood it not ; it was too unreasonable in any tolerable sense , to make any thing of it ; but experience and necessity hath brought it to what it is . but that this doctrine was not the doctrine of the first and best ages of the church , these following testimonies do make evident . the words of tertullian are these . the bread being taken and distributed to his disciples , christ made it his body , saying , this is my body , that is , the figure of my body . the same is affirmed by justin martyr . the bread of the eucharist was a figure which christ the lord commanded to do in remembrance of his passion . origen * calls the bread and the chalice , the images of the body and blood of christ : and again , that bread which is sanctified by the word of god , so far as belongs to the matter ( or substance ) of it goes into the belly , and is cast away in the secession or separation ; which to affirm of the natural or glorified body of christ , were greatly blasphemous : and therefore the body of christ which the communicants receive , is not the body in a natural sense , but in a spiritual , which is not capable of any such accident , as the elements are . eusebius says , that christ gave to his disciples the symbols of divine occonomy , commanding the image and type of his own body to be made : * and that the apostle received a command according to the constitution of the new testament , to make a memory of this sacrifice upon the table by the symbols of his body and healthful blood . s. macarius says , that in the church is offered bread and wine , the antitype of his flesh and of his bloud , and they that partake of the bread that appears , do spiritually eat the flesh of christ. by which words the sense of the above cited fathers is explicated . for when they affirm , that in this sacrament is offered the figure , the image , the antitype of christ's body and bloud , although they speak perfectly against transubstantiation , yet they do not deny the real and spiritual presence of christ's body and bloud ; which we all believe as certainly , as that it is not transubstantiated or present in a natural and carnal manner . the same thing is also fully explicated by the good s. ephrem , the body of christ received by the faithful , departs not from his sensible substance , and is undivided from a spiritual grace . for even baptism being wholly made spiritual , and being that which is the same , and proper , of the sensible substance , i mean , of water , saves , and that which is born , doth not perish . s. gregory nazianzen spake so expresly in this question , as if he had undertaken on purpose to confute the article of trent . now we shall be partakers of the paschal supper , but still in figure , though more clear than in the old law. for the legal passover ( i will not be afraid to speak it ) was a more obscure figure of a figure . s. chrysostom affirms dogmatically , that before the bread is sanctified , we name it bread , but the divine grace sanctifying it by the means of the priest , it is freed from the name of bread , but it is esteemed worthy to be called the lords body , although the nature of bread remains in it . and again : as thou eatest the body of the lord : so they ( the faithful in the old testament ) did eat manna ; as thou drinkest bloud , so they the water of the rock . for though the things which are made be sensible , yet they are given spiritually , not according to the consequence of nature , but according to the grace of a gift , and with the body they also nourish the soul , leading unto faith . to these very many more might be added ; but instead of them , the words of st. austin may suffice , as being an evident conviction what was the doctrine of the primitive church in this question . this great doctor brings in christ thus speaking as to his disciples , [ you are not to eat this body which you see , or to drink that bloud which my crucifiers shall pour forth . i have commended to you a sacrament , which being spiritually understood shall quicken you : ] and again ; christ brought them to a banquet , in which he commended to his disciples the figure of his body and bloud ] for he did not doubt to say , this is my body , when he gave the sign of his body ] and , that which by all men is called a sacrifice , is the sign of the true sacrifice , in which the flesh of christ after his assumption is celebrated by the sacrament of remembrances . ] but in this particular the canon law it self , and the master of the sentences are the best witnesses ; in both which collections there are divers testimonies brought , especially from s. ambrose and s. austin , which whosoever can reconcile with the doctrine of transubstantiation , may easily put the hyaena and a dog , a pigeon and a kite into couples , and make fire and water enter into natural and eternal friendships . theodoret and p. gelasius speak more emphatically , even to the nature of things , and the very philosophy of this question . [ christ honour'd the symbols and the signs ( saith theodoret ) which are seen with the title of his body and bloud , not changing the nature , but to nature adding grace . * for neither do the mystical signs recede from their nature ; for they abide in their proper substance , figure and form , and may be seen and touch'd , &c. and for a testimony that shall be esteem'd infallible , we allege the words of pope gelasius , [ truly the sacraments of the body and bloud of christ , which we receive , are a divine thing ; for that by them we are made partakers of the divine nature ; and yet it ceases not to be the substance or nature of bread and wine . and truly an image and similitude of the body and bloud of christ are celebrated in the action of the mysteries . now from these premises we are not desirous to infer any odious consequences in reproof of the roman church , but we think it our duty to give our own people caution and admonition ; 1. that they be not abus'd by the rhetorical words and high expressions alleged out of the fathers , calling the sacrament , the body or the slesh of christ. for we all believe it is so , and rejoyce in it . but the question is , after what manner it is so ; whether after the manner of the slesh , or after the manner of spiritual grace , and sacramental consequence ? we with the holy scriptures and the primitive fathers , affirm the latter . the church of rome against the words of scripture , and the explication of christ * , and the doctrine of the primitive church , affirm the former . 2. that they be careful not to admit such doctrines under a pretence of being ancient ; since , although the roman errour hath been too long admitted , and is ancient in respect of our days , yet it is an innovation in christianity , and brought in by ignorance , power and superstition , very many ages after christ. 3. we exhort them , that they remember the words of christ , when he explicates the doctrine of giving us his flesh for meat , and his bloud for drink , that he tells us , the flesh profiteth nothing , but the words which be speaks are spirit , and they are life . 4. that if those ancient and primitive doctors above cited , say true , and that the symbols still remain the same in their natural substance and properties , even after they are blessed , and when they are receiv'd , and that christ's body and bloud are only present to faith and to the spirit , that then whoever tempts them to give divine honour to these symbols or elements ( as the church of rome does ) tempts them to give to a creature the due and incommunicable propriety of god ; and that then , this evil passes further than an errour in the understanding ; for it carries them to a dangerous practice , which cannot reasonably be excus'd from the crime of idolatry . to conclude , this matter of it self is an error so prodigiously great and dangerous , that we need not tell of the horrid and blasphemous questions which are sometimes handled by them concerning this divine mystery . as , if a priest going by a baker's shop , and saying with intention , hoc est corpus meum , whether all the bakers bread be turned into the body of christ ? whether a church mouse does eat her maker ? whether a man by eating the consecrated symbols does break his fast ? for if it be not bread and wine , he does not : and if it be christ's body and bloud naturally and properly , it is not bread and wine . whether it may be said , the priest is in some sense the creator of god himself ? whether his power be greater than the power of angels and archangels ? for that it is so , is expresly affirmed by cassenaeus . whether ( as a bohemian priest said ) that a priest before he say his first mass , be the son of god , but afterward he is the father of god and the creator of his body ? but against this blasphemy a book was written by john huss , about the time of the council of constance . but these things are too bad , and therefore we love not to rake in so filthy chanels , but give only a general warning to all our charges , to take heed of such persons , who from the proper consequences of their articles , grow too bold and extravagant ; and , of such doctrines , from whence these and many other evil propositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , frequently do issue . as the tree is , such must be the fruit . but we hope it may be sufficient * to say , that what the church of rome teaches of transubstantiation , is absolutely impossible , and implies contradictions very many , to the belief of which no faith can oblige us , and no reason can endure . for christ's body being in heaven , glorious , spiritual and impassible , cannot be broken . and since by the roman doctrine nothing is broken , but that which cannot be broken , that is , the colour , the taste , and other accidents of the elements ; yet if they could be broken , since the accidents of bread and wine are not the substance of christ's body and bloud , it is certain that on the altar , christ's body naturally and properly cannot be broken . * and since they say that every consecrated wafer is christ's whole body , and yet this wafer is not that wafer , therefore either this or that is not christ's body , or else christ hath two bodies , for there are two wafers . * but when christ instituted the sacrament , and said , this is my body which is broken : because at that time christ's body was not broken naturally and properly , the very words of institution do force us to understand the sacrament in a sense not natural , but spiritual , that is , truly sacramental . * and all this is besides the plain . demonstrations of sense , which tells us it is bread and it is wine naturally as much after as before consecration . * and after all , the natural sense is such as our blessed saviour reprov'd in the men of capernaum , and called them to a spiritual understanding ; the natural sense being not only unreasonable and impossible ; but also to no purpose of the spirit , or any ways perfective of the soul ; as hath been clearly demonstrated by many learned men against the fond hypothesis of the church of rome in this article . sect . vi. half communion tho' confessed to be otherwise in christs institution and primitive practice , required upon pain of excommunication . the question now is not so much whether it be a new , as a better practice , than what christ instituted . council of constance , cassander , aquinas , &c. acknowledge the novelty . pope gelasius calls it sacrilege . greek church communicates the people in the chalice . our next instance of the novelty of the roman religion in their articles of division from us , is that of the half communion . for they deprive the people of the chalice , and dismember the institution of christ , and praevaricate his 〈◊〉 law in this particular , and recede from the practice of the apostles ; and though they confess it was the practice of the primitive church , yet they lay it aside , and cur so all them that say they do amiss in it ; that is , they curse them who follow christ , and his apostles , and his church , while themselves deny to follow them . now for this we need no other testimony but their own words in the council of constance . [ whereas in certain parts of the word some temerariously presume to affirm , that the christian people ought to receive the sacrament of the eucharist under both kinds of bread and wine , and do every where communicate the laity not only in bread but in wine also ; --- hence it is , that the council decrees and defines against this error , that although christ instituted after supper , and administred this venerable sacrament under both kinds of bread and wine , yet this notwithstanding --- and although in the primitive church this sacrament was receiv'd of the faithful under both kinds ] here is the acknowledgment , both of christs institution in both kinds , and christs ministring it in both kinds , and the practice of the primitive church to give it in both kinds ; yet the conclusion from these premisses is [ we command under the pain of excommunication , that no priest communicate the people under both kinds of bread and wine . ] the opposition is plain : christs testament ordains it : the church of rome forbids it : it was the primitive custom to obey christ in this : a later custom is by the church of rome introduced to the contrary . to say that the first practice and institution is necessary to be followed , is called heretical : to refuse the latter subintroduc'd custom incurrs the sentence of excommunication : and this they have pass'd not only into a law , but into an article of faith ; and if this be not teaching for doctrines the commandments of men , and worshipping god in vain with mens traditions ; then there is , and there was , and there can be no such thing in the world . so that now the question is not , whether this doctrine and practice be an innovation , but whether it be not better it should be so ? whether it be not better to drink new wine than old ? whether it be not better to obey man than christ , who is god blessed for ever ? whether a late custom be not to be preferr'd before the antient ? a custom dissonant from the institution of christ , before that which is wholly consonant to what christ did and taught ? this is such a bold affirmative of the church of rome , that nothing can suffice to rescue us from an amazement in the consideration of it : especially since , although the institution it self , being the only warranty and authority for what we do , is of it self our rule and precept ; ( according to that of the lawyer , institutiones sunt praeceptiones quibus instituuntur & docentur homines ) yet besides this , christ added preceptive words , drink ye all of this : he spake it to all that received , who then also represented all them , who for ever after were to remember christs death . but concerning the doctrine of antiquity in this point , although the council of constance confess the question , yet since that time they have taken on them a new confidence , and affirm , that the half communion was always more or less the practice of the most antient times . we therefore think it fit to produce testimonies concurrent with the saying of the council of constance , such as are irrefragable , and of persons beyond exception cassander affirms , that in the latin church for above a thousand years , the body of christ , and the blood of christ were separately given , the body apart , and the blood apart , after the consecration of the mysteries . so aquinas also affirms , [ according to the antient custom of the church , all men as they communicated in the body , so they communicated in the blood ; which also to this day is kept in some churches . ] and therefore paschasius ratbertus resolves it dogmatically , that neither the flesh without the blood , nor the blood without the flesh is rightly communicated ; because the apostles all of them did drink of the chalice . and salmeron being forc'd by the evidence of the thing , ingenuously and openly confesses , that it was a general custom to communicate the laity under both kinds . it was so , and it was more : there was antiently a law for it , aut integra sacrament a percipiant , aut ab integris arceantur , said pope gelasius . either all or none , let them receive in both kinds , or in neither ; and he gives this reason , quia divisio unius & ejusdem mysterii sine grandi sacrilegio non potest pervenire . the mystery is but one and the same , and therefore it cannot be divided without great sacrilege . the reason concludes as much of the receiver as the consecrator , and speaks of all indefinitely . thus it is acknowledged to have been in the latin church , and thus we see it ought to have been : and for the greek church there is no question ; for even to this day they communicate the people in the chalice . but this case is so plain , and there are such clear testimonies out of the fathers recorded in their own canon law , that nothing can obscure it ; but to use too many words about it . we therefore do exhort our people to take care that they suffer not themselves to be robb'd of their portion of christ , as he is pleased sacramentally and graciously to communicate himself unto us . sect . vii . publick prayers in an unknown tongue , the roman practice . as easie to reconcile adultery to the seventh commandment , as this practice to the fourteenth chap. of the first to the corinthians . testimonies of the fathers against it . that such service does not edifie . a dumb priest may serve as well for them that understand not , as he that speaks aloud ; for the first can do all the signs and ceremonies , and the other does no more to them . the words both of civil and canon law against it . heathen priests and hereticks , turks and jews agree with the roman practice . as the church of rome does great injury to christendom , in taking from the people what christ gave them in the matter of the sacrament ; so she also deprives them of very much of the benefit which they might receive by their holy prayers , if they were suffered to pray in publick in a language they understand . but that 's denyed to the common people , to their very great prejudice and injury . concerning which , although it is as possible to reconcile adultery with the seventh commandment , as service in a language not understood , to the fourteenth chapter of the first epistle to the corinthians ; and that therefore if we can suppose that the apostolical age did follow the apostolical rule , it must be concluded , that the practice of the church of rome is contrary to the practice of the primitive church : yet besides this , we have thought fit to declare the plain sense and practice of the succeeding ages in a few testimonies , but so pregnant , as not to be avoided . origen affirms , that the grecians in their prayers use greek , and the romans the roman language , and so every one according to his tongue , prayeth unto god , and praiseth him as he is able . s. chrysostom urging the precept of the apostle for prayers in a language understood by the hearer , affirms that which is but reasonable , saying , if a man speaks in the persian tongue , and understands not what himself says , to himself he is a barbarian , and therefore so he is to him that understands no more than he does . and what profit can he receive , who hears a sound , and discerns it not ? it were as good he were absent as present : for if he be the better to be there , because he sees what is done , and guesses at something in general , * and consents to him that ministers : it is true , this may be , but this therefore is so , because he understands something ; but he is only so far benefited as he understands , and therefore all that which is not understood , does him no more benefit that is present , than to him that is absent , and consents to the prayers in general , and to what is done for all faithful people . but [ if indeed ye meet for the 〈◊〉 of the church , those things ought to be spoken which the hearers understand , ] said s. ambrose : and so it was in the primitive church : blessings and all other things in the church were done in the vulgar tongue , saith * lyra ; nay , not only the publick prayers , but the whole bible was anciently by many translations , made fit for the peoples use . s. hierom * 〈◊〉 , that himself translated the bible into the dalmatian tongue ; and ‖ ulphilas a bishop among the goths , translated it into the gothick tongue ; and that it was translated into all languages , we are told by * s. chrysostom , ‖ s. austin , and * theodoret. but although what twenty fathers say , can make a thing no more certain than if s. paul had alone said it , yet both s. paul and the fathers are frequent to tell us , that a service or prayers in an unknown tongue do not edisie : so * s. basil , ‖ s. chrysostom , * s. ambrose , and ‖ s. austin , and this is consented to by * aquinas , ‖ lyra , and * cassander : and besides that , these doctors affirm , that in the primitive church the priest and people joyn'd in their prayers , and understood each other , and prayed in their mother-tongue : we find a story ( how true it is , let them look to it , but it is ) told by * aeneas sylvius , who was afterwards pope pius the ii. that when cyrillus bishop of the moravians , and methodius had converted the slavonians , cyril being at rome , desir'd leave to use the language of that nation in their divine offices . concerning which when they were disputing , a voice was heard , as if from heaven , let every spirit praise the lord , and every tongue 〈◊〉 unto him : upon which it was granted according to the bishops desire . but now they are not so kind at rome ; and although the fathers at trent confess'd in their decree , that the mass contains in it great matter of erudition and edification of the people , yet they did not think it fit , that it should be said in the vulgar tongue : so that it is very good food , but it must be lock'd up ; it is an excellent candle , but it must be put under a bushel : and now the question is , whether it be sit that the people pray so as to be edified by it ; or is it better that they be at the prayers when they shall not be edified ? whether it be not as good to have a dumb priest to do mass , as one that hath a tongue to say it ? for he that hath no tongue , and he that hath none to be understood , 〈◊〉 alike insignificant to me . quid prodest locutionum integritas quam non sequitur intellectus 〈◊〉 ? cum loquendi nulla sit causa , si quod loquimur non intelligunt propter quos ut intelligant loquimur , said s. austin : what does it avail that man speaks all , if the hearers understand none ? 〈◊〉 there is no cause why a man should speak at all , if they , for whose understanding you do speak , understand it not . god understands the priests thoughts when he speaks not , as well as when he speaks ; he hears the prayer of the heart , and sees the word of the mind , and a dumb priest can do all the ceremonies , and make the signs ; and he that speaks aloud to them that understand him not , does no more . now since there is no use of vocal prayer in publick , but that all together may 〈◊〉 their desires , and stir up one another , and joyn in the expression of them to god ; by this device , a man who understands not what is said , can only pray with his lips ; for the heart cannot pray but by desiring , and it cannot desire what it understands not . so that in this case , prayer cannot be an act of the soul : there is neither 〈◊〉 nor understanding , notice or desire : the heart says nothing , and asks for nothing , and therefore receives nothing . solomon calls that the sacrifice of fools , when men consider not ; and they who understand not what is said , cannot take it into consideration . but there needs no more to be said in so plain a case . we end this with the words of the civil and canon law. justinian the emperour made a law in these words , [ we will and command , that all bishops and priests celebrate the sacred oblation , and the prayers thereunto added in holy baptism , not in a low voice , but with a loud and clear voice , which may be heard by the faithful people ; that is , be understood , for so it follows , that thereby the minds of the hearers may be raised up with greater devotion to set forth the praises of the lord god ; for so the apostle teacheth in the first to the corinthians . it is true , that this law was rased out of the latine versions of justinian . the fraud and design was too palpable , but it prevail'd nothing ; for it is acknowledged by cassander and bellarmine , and is in the greek copies of holoander . the canon law is also most express from an authority of no less than a pope and a genëral council , as themselves esteem ; innocent iii. in the great council of 〈◊〉 , above mcc years after christ , in these words , [ 〈◊〉 in most parts within the same city and diocess , the people of divers tongues are mixt together , having under one and the same faith divers ceremonies and rites , we straitly charge and command , that the bishops of such cities and dioceses provide men fit , who may celebrate divine service according to the diversity of ceremonies and languages , and administer the sacraments of the church , instructing them both by word and by example . ] now if the words of the apostle , and the practice of the primitive church , the sayings of the fathers , and the confessions of wise men among themselves ; if the consent of nations , and the piety of our forefathers ; if right reason , and the necessity of the thing ; if the needs of the ignorant , and the very inseparable conditions of holy prayers ; if the laws of princes , and the laws of the church , which do require all our prayers to be said by them that understand what they say ; if all these cannot prevail with the church of rome to do so much good to the peoples souls , as to consent they should understand what in particular they are to ask of god , certainly there is a great pertinacy of opinion , and but a little charity to those precious souls , for whom christ died , and for whom they must give account . indeed the old 〈◊〉 rites , and the sooth-sayings of the salian priests , vix sacerdotibus suis intellecta , sed quae mutari vetat religio : were scarce understood by their priests themselves , but their religion forbad to change them . thus anciently did the osseni hereticks of whom epiphanius tells , and the heracleonitae of whom s. austin gives account ; they taught to pray with obscure words ; and some others in clemens alexandrinus , suppos'd , that words spoken in a barbarous or unknown tongue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are more powerful . the jews also in their synagogues at this day , read hebrew , which the people but rarely understand ; and the turks in their mosques read arabick , of which the people know nothing . but christians never did so , till they of rome resolved to refuse to do benefit to the souls of the people in this instance , or to bring them from intolerable ignorance . sect . viii . worship of images . what they call giving them due honour . this worship first brought in by hereticks . opposed by the first fathers . epiphanius his zeal against it . forbidden by the council of eliberis . first decreed by the second council of nice . condemned by the synod of frankford , convened by charles the great , under whose name a book was published against that nicene synod , and the worship of images . against which the primitive christians were so prejudic'd , that they would not allow images to be made . the church of rome hath to very bad purposes introduc'd and impos'd upon christendom the worship and veneration of images , kissing them , pulling off their hats , kneeling , falling down and praying before them , which they call , giving them due honour and veneration . what external honour and veneration that is , which they call due , is express'd by the instances now reckon'd , which the council of trent in their decree enumerate and establish . what the inward honour and worship is , which they intend to them , is intimated in the same decree . by the images they worship christ and his saints ; and therefore by these images they pass that honour to christ and his saints which is their due : that is , as their doctors explain it , latria or divine worship to god and christ. hyperdulia or more than service , to the blessed virgin mary ; and service or doulia to other canoniz'd persons . so that upon the whole , the case is this : whatever worship they give to god , and christ and his saints , they give it first to the image , and from the image they pass it unto christ and christ's servants . and therefore we need not to enquire what actions they suppose to be fit or due . for whatsoever is due to god , to christ or his saints , that worship they give to their respective images : all the same in external semblance and ministery ; as appears in all their great churches , and publick actions , and processions , and temples and festivals , and endowments , and censings , and pilgrimages , and prayers , and vows made to them . now besides that these things are so like idolatry , that they can no way be reasonably excused ( of which we shall in the next chapter give some account ) besides that they are too like the religion of the heathens , and so plainly and frequently forbidden in the old testament , and are so infinitely unlike the simple and wise , the natural and holy , the pure and the spiritual religion of the gospel ; besides that they are so infinite a scandal to the jews and turks , and reproach christianity it self amongst all strangers that live in their communion , and observe their rites : besides that they cannot pretend to be lawful , but with the laborious artifices of many metaphysical notions and distinctions , which the people who most need them , do least understand ; and that therefore the people worship them without these distinctions , and directly put confidence in them ; and that it is impossible that ignorant persons , who in all christian countreys make up the biggest number , should do otherwise , when otherwise they cannot understand it ; and besides that , the thing it self with or without distinctions , is a superstitious and forbidden , an unlawful and unnatural worship of god , who will not be worshipped by an image : we say that besides all this , this whole doctrine and practice is an innovation in the christian church , not practis'd , not endured in the primitive ages ; but expresly condemned by them , and this is our present undertaking to evince . the first notice we find of images brought into christian religion , was by simon magus : indeed that was very antient , but very heretical and abominable : but that he brought some in to be worshipped , we find in * theodoret , and ‖ s. austin , * s. irenaeus tells , that the gnosticks or carpocratians did make images , and said , that the form of christ as he was in the flesh , was made by pilate ; and these images they worshipped , as did the gentiles : these things they did , but against these things the christians did zealously and piously declare : we have no image in the world , said s. clemens of ‖ alexandria : it is apparently forbidden to us to exercise that deceitful art : for it is written , thou shalt not make any similitude of any thing in heaven above , &c. and origen wrote a just treatise against celsus ; in which he not only affirms , that christians did not make or use images in religion , but that they ought not , and were by god forbidden to do so . to the same purpose also lactantius discourses to the emperor , and confutes the pretences and little answers of the heathen in that manner , that he leaves no pretence for christians under another cover , to introduce the like abomination . we are not ignorant , that those who were converted from gentilism , and those who lov'd to imitate the customs of the roman princes and people , did soon introduce the historical use of images , and according to the manner of the world , did think it honourable to depict or make images of those whom they had in great esteem ; and that this being done by an esteem , relying on religion , did by the weakness of men , and the importunity of the tempter , quickly pass into inconvenience and superstition ; yet even in the time of julian the emperor , s. cyril denies , that the christians did give veneration and worship to the image , even of the cross it self , which was one of the earliest temptations ; and s. epiphanius ( it is a known story ) tells , that when in the village of bethel he saw a cloth picture , as it were of christ , or some saint in the church , against the authority of scripture ; he cut it in pieces , and advis'd that some poor man should be buried in it ; affirming , that such pictures are against religion , and unworthy of the church of christ. the epistle was translated into latin by s. hierome ; by which we may guess at his opinion in the question . the council of eliberis is very antient , and of great fame ; in which it is expresly forbidden , that what is worshipped , should be depicted on the walls ; and that therefore pictures ought not to be in churches . s. austin complaining , that he knew of many in the church who were worshippers of pictures , calls them superstitious ; and adds , that the church condemns such customs , and strives to correct them : and s. gregory writing to serenus bishop of massilia , says he would not have had him to break the pictures and images , which were there set for an historical use ; but commends him for prohibiting any one to worship them , and enjoyns him still to forbid it . but superstition by degrees creeping in , the worship of images was decreed in the seventh synod , or the second nicene . but the decrees of this synod being by pope adrian sent to charles the great , he convocated a synod of german and french bishops at francford , who discussed the acts pass'd at nice , and condemn'd them : and the acts of this synod , although they were diligently suppressed by the popes arts , yet eginardus , hincmarus , aventinus , blondus , adon , aymonius and regino , famous historians , tell us , that the bishops of francford condemn'd the synod of nice , and commanded it should not be called a general council ; and published a book under the name of the emperor , confuting that unchristian assembly ; and not long since , this book , and the acts of francford were published by bishop tillius ; by which , not only the infinite fraud of the roman doctors is discover'd , but the worship of images is declar'd against and condemned . a while after this , ludovicus the son of charlemain , sent claudius a famous preacher to taurinum in italy , where he preach'd against the worshipping of images , and wrote an excellent book to that purpose . against this book jonas bishop of orleans , after the death of ludovicus and claudius , did write : in which he yet durst not assert the worship of them , but confuted it out of origen ; whose words he thus cites , [ images are neither to be esteemed by inward affection , nor worshipped with outward shew ; ] and out of lactantius these , [ nothing is to be worshipped that is seen with mortal eyes : let us adore , let us worship nothing , but the name alone of our only parent , who is to be sought for in the regions above , not here below : ] and to the same purpose , he also alleges excellent words out of fulgentius and s. hierom ; and though he would have images retain'd , and therefore was angry at 〈◊〉 who caus'd them to be taken down , yet he himself expresly affirms , that they ought not to be worshipped ; and withall adds , that though they kept the images in their churches for history and ornament , yet that in france the worshipping of them was had in great detestation . and though it is not to be denied , but that in the sequel of jonas his book , he does something prevaricate in this question ; yet it is evident , that in france this doctrine was not accounted catholick for almost nine hundred years after christ ; and in germany it was condemned for almost 1200 years , as we find in 〈◊〉 . we are not unskill'd in the devices of the roman writers , and with how much 〈◊〉 they would excuse this whole matter , and palliate the crime imputed to them , and elude the scriptures expresly condemning this superstition : but we know also , that the arts of sophistry are not the ways of salvation . and therefore we exhort our people to follow the plain words of scripture , and the express law of god in the second commandment ; and add also the exhortation of s. john , little children , keep your selves from idols . to conclude , it is impossible but that it must be confessed , that the worship of images was a thing unknown to the primitive church ; in the purest times of which , they would not allow the making of them ; as ( amongst divers others ) appears in the writings of clemens * alexandrinus , ‖ tertullian , and * origen . sect . ix . picturing god the father and the holy trinity , a scandalous practice in the roman church . it is against the doctrine and practice of the primitive church , and of the wiser heathens , who had no images or pictures of their gods . as an appendage to this , we greatly reprove the custom of the church of rome , in picturing god the father , and the most holy and undivided trinity ; which , besides that it ministers infinite scandal to all sober-minded men , and gives the new arrians in polonia , and anti-trinitarians , great and ridiculous entertainment , exposing that sacred mystery to derision and scandalous contempt : it is also ( which at present we have undertaken particularly to remark ) against the doctrine and practice of the primitive catholick church . s. clemens of alexandria says , that in the discipline of moses , god was not to be represented in the shape of a man , or of any other thing : and that christians understood themselves to be bound by the same law , we find it expresly taught by origen * , tertullian ‖ , eusebius * , athanasius ‖ , s. hierom * , s. austin ‖ , theodoret * , damascen ‖ , and the synod of constantinople , as it is reported in the 6. action of the second nicene council . and certainly if there were not a strange spirit of contradiction or superstition or deflexion from the christian rule , greatly 〈◊〉 in the church of rome , it were impossible that this practice should be so countenanc'd by them , and defended so , to no purpose , with so much scandal , and against the natural reason of mankind , and the very law of nature it self : for the heathens were sufficiently by the light of nature , taught to abominate all pictures or images of god. sed nulla effigies , simulacraque nulla deorum : majestate locum , & sacro implevere timore . they in their earliest ages had no pictures , no images of their gods : their temples were filled with majesty , and a sacred fear ; and the reason is given by macrobius , antiquity made no image ( viz. of god ) because the supreme god , and the mind that is born of him , ( that is , his son , the eternal word ) as it is beyond the soul , so it is above nature , and therefore it is not lawful that figments should come thither . 〈◊〉 callistus relating the heresie of the armenians and jacobites says , they made images of the father , son , and holy ghost , quod perquam ab sur dum est . nothing is more absurd , than to make pictures or images of the persons of the holy and adorable trinity . and yet they do this in the church of rome . for in the windows of their churches , even 〈◊〉 countrey-villages where the danger cannot be denied to be great , and the scandal insupportable ; nay , in their books of devotion , in their very mass-books and breviaries , in their portuises and manuals they picture the holy trinity with three noses and four eyes , and three faces in a knot , to the great dishonour of god and scandal of christianity it self . we add no more , ( for the case is too evidently bad ) but reprove the error with the words of their own polydore virgil : since the world began never was any thing more foolish than to picture god , who is present every where . sect . x. setting up the pope as universal bishop , an innovation . among the apostles ( the first church-governours ) no prerogative of one over the rest , a remarkable testimony of s. cyprian to prove it . bishops succeeded the apostles without superiority of one over another by christs law. the pope has invaded their rights ; and diminished their power many ways . primitivs fathers make every bishop to have a share of power not from another bishop but from christ ; and are against one bishops judging and forcing another bishop to obedience . popes opposed when they interposed their authority in the affairs of other churches . the last instance of innovations introduc'd in doctrine and practice by the church of rome , that we shall represent , is that of the popes universal bishoprick . that is , not only that he is bishop of bishops , superiour to all and every one ; but that his bishoprick is a plenitude of power ; and as for other bishops , of his fulness they all receive , a part of the ministery and sollicitude ; and not only so , but that he only is a bishop by immediate divine dispensation , and others receive from him whatsoever they have . for to this height many of them are come at last . which doctrine , although as it is in sins , where the carnal are most full of reproach , but the spiritual are of greatest malignity ; so it happens in this article . for though it be not so scandalous as their idolatry , so ridiculous as their superstitions , so unreasonable as their doctrine of transubstantiation , so easily reprov'd as their half communion , and service in an unknown tongue ; yet it is of as dangerous and evil effect , and as false , and as certainly an innovation , as any thing in their whole conjugation of errours . when christ founded his church , he left it in the hands of his apostles , without any prerogative given to one , or eminency above the rest , save only of priority and orderly precedency , which of it self was natural , necessary and incident . the apostles govern'd all ; their authority was the sanction , and their decrees and writings were the laws of the church . they exercis'd a common jurisdiction , and divided it according to the needs and emergencies , and circumstances of the church . in the council of jerusalem , s. peter gave not the decisive sentence , but s. james , who was the bishop of that see. christ sent all his apostles as his father sent him ; and therefore he gave to every one of them the whole power which he left behind ; and to the bishops congregated at miletum , s. paul gave them caution to take care of the whole flock of god , and affirms to them all , that the holy ghost had made them bishops : and in the whole new testament , there is no act or sign of superiority , or that one apostle exercised power over another : but to them whom christ sent , he in common intrusted the church of god : according to that excellent saying of s. cyprian , [ the other apostles are the same that s. peter was , endowed with an equal fellowship of honour and power : and they are all shepherds , and the slock is one ] and therefore it ought to be fed by all the apostles with unanimous consent . this unity and identity of power without question and interruption did continue and descend to bishops in the primitive church , in which it was a known doctrine that the bishops were successors of the apostles : and what was not in the beginning , could not be in the descent , unless it were innovated and introduc'd by a new authority . christ gave ordinary power to none but the apostles , and the power being to continue for ever in the church , it was to be succeeded to , and by the same authority , even of christ , it descended to them who were their successors , that is , to the bishops , as all antiquity * does consent and teach : not s. peter alone , but every apostle , and therefore every one who succeeds them in their ordinary power , may and must remember the words of s. paul ; we are embassadors or legates for christ : christ's vicars , not the pope's delegates : and so all the apostles are called in the preface of the mass ; quos operis tui vicarios cidem contulisti praeesse pastores ; they are pastors of the flock and vicars of christ ; and so also they are in express terms called by s. ambrose , and therefore it is a strange usurpation , that the pope arrogates that to himself by impropriation , which is common to him with all the bishops of christendom . the consequent of this is , that by the law of christ , one bishop is not superior to another : christ gave the power to all alike ; he made no head of the bishops ; he gave to none a supremacy of power or universality of jurisdiction . but this the pope hath long challenged , and to bring his purposes to pass , hath for these six hundred years by-gone invaded the rights of bishops , and delegated matters of order and jurisdiction to monks and friers ; insomuch that the power of bishops was greatly diminished at the erecting of the cluniac and cistercian monks about the year ml : but about the year mcc , it was almost swallowed up by privileges granted to the begging friers , and there kept by the power of the pope : which power got one 〈◊〉 step more above the bishops , when they got it declared that the pope is above a council of bishops : and at last it was 〈◊〉 into a new doctrine by cajetane ( who for his prosperous invention was made a cardinal ) that all the whole apostolick or episcopal power is radical and inherent in the pope , in whom is the fulness of the ecclesiastical authority ; and that bishops receive their portion of it from him : and this was first boldly maintain'd in the council of trent by the jesuits ; and it is now the opinion of their order : but it is also that which the pope challenges in practice , when he pretends to a power over all bishops , and that this power is deriv'd to him from christ ; when he calls himself the universal bishop , and the vicarial head of the church , the churches monarch , he from whom all ecclesiastical authority is derived , to whose sentence in things divine every christian under pain of damnation is bound to be subject * . now this is it which as it is productive of infinite mischiefs , so it is an innovation and an absolute deflexion from the primitive catholick doctrine ; and yet is the great ground-work and foundation of their church . this we shall represent in these following testimonies . pope eleutherius * in an epistle to the bishops of france says that christ committed the universal church to the bishops ; and s. ambrose says that the bishop holdeth the place of christ , and is his substitute . but famous are the words of s. cyprian , [ the church of christ is one through the whole world , divided by him into many members , and the bishoprick is but one , diffused in the agreeing plurality of many bishops . ] and again , [ to every pastor a portion of the flock is given , which let every one of them rule and govern . ] by which words it is evident that the primitive church understood no prelation of one and subordination of another , commanded by christ , or by virtue of their ordination ; but only what was for orders sake introduc'd by princes and consent of prelates . and it was to this purpose very full which was said by pope symmachus : as it is in the holy trinity , whose power is one and undivided , ( or to use the expression in the athanasian creed , none is before or after other , none is greater or less than another ) so there is one bishoprick amongst divers bishops , and therefore why should the canons of the ancient bishops be violated by their successors ? now these words being spoken against the invasion of the rights of the church of arles by anastasius , and the question being in the exercise of jurisdiction , and about the institution of bishops , does fully declare that the bishops of rome had no superiority by the laws of christ over any bishop in the catholick church , and that his bishoprick gave no more power to him , than christ gave to the bishop of the smallest diocese . and therefore all the church of god , whenever they reckoned the several orders and degrees of ministery in the catholick church , reckon the bishop as the last and supreme , beyond whom there is no spiritual power but in christ. for as the whole hierarchy ends in jesus , so does every particular one in its own bishop . beyond the bishop there is no step , till you rest in the great shepherd and bishop of souls . under him every bishop is supreme in spirituals , and in all power which to any bishop is given by christ. s. ignatius therefore exhorts that all should obey their bishop , and the bishop obey christ , as christ obeyed his father . there are no other intermedial degrees of divine institution . but ( as origen teaches ) the apostles , and they who after them are ordain'd by god , that is , the bishops , have the supreme place in the church , and the prophets have the second place . the same also is taught by p. gelasius * , by s. hierom ‖ , and fulgentius * , and indeed by all the fathers who spake any thing in this matter : insomuch that when bellarmine is in this question press'd out of the book of nilus by the authority of the fathers standing against him , he answers , papam patres non habere in ecclesiâ , sed filios omnes ; the pope acknowledges no fathers in the church , for they are all his sons . now although we suppose this to be greatly sufficient to declare the doctrine of the primitive catholick church , concerning the equality of power in all bishops by divine right : yet the fathers have also expresly declared themselves , that one bishop is not superiour to another , and ought not to judge another , or force another to obedience . they are the words of s. cyprian to a council of bishops : [ none of us makes himself a bishop of bishops , or by tyramical power drives his collegues to a necessity of obedience , since every bishop according to the licence of his own liberty and power , hath his own choice , and cannot be judged by another , nor yet himself judge another ; but let us all expect the judgment of our lord jesus christ , who only and alone hath the power of setting us in the government of his church , and judging of what we do . ] this was spoken and intended against pope stephen , who did then begin dominari in clero , to lord it over god's heritage , and to excommunicate his brethren , as demetrius did in the time of the apostles themselves : but they both found their reprovers . demetrius was chastised by saint john for this usurpation , and stephen by s. cyprian , and this also was approv'd by s. austin . we conclude this particular with the words of s. gregory bishop of rome , who because the patriarch of constantinople called himself universal bishop , said , it was a proud title , prophane , sacrilegious , and antichristian : and therefore he little thought that his successors in the same see should so fiercely challenge that antichristian title ; much less did the then bishop of rome in those ages challenge it as their own peculiar ; for they had no mind to be , or to be esteemed antichristian . romano pontisici oblatum est , sed nullus unquam eorum hoc singularitatis nomen assumpsit . his predecessors ( it seems ) had been tempted with an offer of that title , but none of them ever assumed that name of singularity , as being against the law of the gospel and the canons of the church . now this being a matter of which christ spake not one word to s. peter , if it be a matter of faith and salvation , as it is now pretended , it is not imaginable he would have been so perfectly silent . but though he was silent of any intention to do this , yet s. paul was not silent that christ did otherwise ; for he hath set in his church primùm apostolos ; first of all , apostles ; not first s. peter and secondarily apostles ; but all the apostles were first . it is also evident that s. peter did not carry himself so as to give the least overture or umbrage to make any one suspect he had any such preheminence ; but he was ( as s. chrysostom truly says ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did all things with the common consent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing by special authority or principality : and if he had any such , it is more than probable that the apostles who survived him , had succeeded him in it , rather than the bishop of rome : and it being certain ( as the bishop of canaries confesses ) that there is in scripture no revelation that the bishop of rome should succeed peter in it , and we being there told that s. pet. was at antioch , but never that he was at rome ; it being confessed by some of their own parties , by cardinal cusanus , soto , driedo , canus and segovius , that this succession was not addicted to any particular church , nor that christs institution of this does any other way appear ; that it cannot be proved that the bishop of rome is prince of the church : it being also certain that there was no such thing known in the primitive church , but that the holy fathers both of africa and the east did oppose pope victor and pope stephen , when they began to interpose with a presumptive authority in the affairs of other churches ; and that the bishops of the church did treat with the roman bishop as with a brother , not as their superiour : and that the general council held at chalcedon did give to the bishops of c. p. equal rights and preeminence with the bishops of rome : and that the greek churches are at this day and have been a long time great opponents of this pretension of the bishops of rome : and after all this , since it is certain that christ , who foreknows all things , did also know that there would be great disputes and challenges of this preeminence , did indeed suppress it in his apostles , and said not it should be otherwise in succession , and did not give any command to his church to obey the bishops of rome as his vicars , more than what he commanded concerning all bishops ; it must be certain that it cannot be necessary to salvation to do so , but that it is more than probable that he never intended any such thing , and that the bishops of rome have to the great prejudice of christendom made a great schism , and usurped a title which is not their due , and challenged an authority to which they have no right , and have set themselves above others who are their equals , and impose an article of faith of their own contriving , and have made great preparation for antichrist , if he ever get into that seat , or be in already , and made it necessary for all of the roman communion to believe and obey him in all things . sect . xi . other instances of new doctrines and practices in the roman church . it is easier to shew where our religion was before luther , than where theirs was before the council of trent . great and excellent persons have complained heavily of the corrupt state of that church , but without redress . the reformation preferred a new cure before an old sore . there are very many more things in which the church of rome hath greatly turn'd aside from the doctrines of scripture , and the practice of the catholick apostolick and primitive church . such are these : the invocation of saints : the insufficiency of scriptures without traditions of faith unto salvation : their absolving sinners before they have by canonical penances and the fruits of a good life testified their repentance : their giving leave to simple presbyters by papal dispensation , to give confirmation or chrism : selling masses for nine-pences : circumgestation of the eucharist to be ador'd : the dangerous doctrine of the necessity of the priests intention in collating sacraments ; by which device they have put it into the power of the priest to damn whom he pleases of his own parish : their affirming that the mass is a proper and propitiatory sacrifice for the quick and the dead : private masses , or the lord's supper without communion ; which is against the doctrine and practice of the antient church of rome it self , and contrary to the tradition of the apostles , if we may believe pope calixtus , and is also forbidden under pain of excommunication . peractâ consecratione omnes communicent , qui noluerint ecclesiasticis carere liminibus ; sic autem etiam apostoli statuerunt , & sancta romana tenet ecclesia . when the consecration is finished let all communicate that will not be thrust from the bounds of the church ; for so the apostles appointed , and so the holy church of rome does hold . the same also was 〈◊〉 by pope soter and pope martin in a council of bishops , and most severely enjoyn'd by the canons of the apostles as they are cited in the canon law. * there are divers others ; but we suppose that those innovations which we have already noted , may be 〈◊〉 to verifie this charge of novelty . but we have done this the rather , because the roman emissaries endeavour to prevail amongst the ignorant and prejudicate by boasting of antiquity ; and calling their religion , the old religion and the catholick : so insnaring others by ignorant words in which is no truth ; their religion as it distinguishes from the religion of the church of england and ireland , being neither the old nor the catholick religion ; but new and superinduc'd by arts known to all who with sincerity and diligence have look'd into their pretences . but they have taught every priest that can scarce understand his breviary ( of which in ireland there are but too many ) and very many of the people , to ask where our religion was before luther ? whereas it appears by the premises , that it is much more easie for us to shew our religion before luther , than for them to shew theirs before trent . and although they can shew too much practice of their religion in the degenerate ages of the church , yet we can and do clearly shew ours in the purest and first ages ; and can and do draw lines pointing to the times and places where the several rooms and stories of their babel was builded , and where polished , and where furnished . but when the keepers of the 〈◊〉 slept , and the 〈◊〉 had sown tares , and they had choak'd the wheat , and almost destroyed it : when the world complain'd of the 〈◊〉 errors in the church , and being oppressed by a violent power , durst not complain so much as they had cause : and when they who had cause to complain were yet themselves very much abused , and did not complain in all they might ; when divers excellent persons , s. bernard , clemangis , grosthead , marsilius , ocham , alvarus , abbat joachim , petrarch , savanarola , valla , erasmus , mantuan , gerson , ferus , cassander , andreas fricius , modrevius , hermannus coloniensis , wasseburgius archdeacon of verdun , paulus langius * , staphilus , telesphorus de cusentiâ , doctor talheymius , francis zabarel the cardinal , and pope adrian himself , with many others ; not to reckon wiclef , hus , jerom of prague , the bohemians , and the poor men of lions , whom they call'd 〈◊〉 , and confuted with fire and sword ; when almost all christian princes did complain heavily of the corrupt state of the church and of religion , and no remedy could be had , but the very intended remedy made things much worse ; then it was that divers christian kingdoms , and particularly the church of england , tum primùm senio docilis , tua saecula roma erubuit , pudet exacti 〈◊〉 temporis , odit praeteritos foedis cum religionibus annos . being asham'd of the errors , superstitions , heresies and impieties which had deturpated the face of the church ; look'd into the glass of scripture and pure antiquity , and wash'd away those stains with which time , and inadvertency , and tyranny had besmear'd her ; and being thus cleans'd and wash'd , is accus'd by the roman parties of novelty , and condemn'd because she refuses to run into the same excess of riot and de-ordination . but we cannot deserve blame who return to our antient and first health , by preferring a new cure before an old sore . chap. ii. the church of rome , as it is at this day disordered , teaches doctrines , and uses practices , which are in themselves , or in their true and immediate consequences , direct impieties , and give warranty to a wicked life . sect . 1. repentance according to the romish doctors , not of obligation as soon as we sin , by gods law , but only before we die . the church requiring it once a year at easter is satisfied with a ritual repentance . the objection answered , that this is not the doctrine of the church , but the opinion of some private doctors . contrition with them not available without confession to a priest ; but attrition with it is . and one act of contrition will make all sure . our first instance is in their doctrines of repentance . for the roman doctors teach , that unless it be by accident , or in respect of some other obligation , a sinner is not bound presently to repent of his sin as soon as he hath committed it . some time or other he must do it , and if he take care so to order his affairs that it be not wholly omitted , but so that it be done one time or other , he is not by the precept or grace of repentance bound to do more . scotus and his scholars say that a sinner is bound , viz. by the precept of the church , to repent on holy days , especially the great ones . but this is thought too severe by soto and medina , who teach that a sinner is bound to repent but once a year , that is , against easter . these doctors indeed do differ concerning the churches sense ; which according to the best of them is bad enough ; full as bad as it is stated in the charge : but they agree in the worst part of it , viz. that though the church calls upon sinners to repent on holy days , or at easter ; yet that by the law of god they are not tied to so much , but only to repent in the danger or article of death . this is the express doctrine taught in the church of rome by their famous navar ; and for this he quotes pope adrian and cardinal cajetan , and finally affirms it to be the sense of all men . the same also is taught by reginaldus , saying , it is true , and the opinion of all men , that the time in which a sinner is bound by the commandment of god to be contrite for his sins , is the imminent article of natural or violent death . we shall not need to aggravate this sad story by the addition of other words to the same purpose in a worse degree ; such as those words are of the same reginaldus . there is no precept that a sinner should not persevere in enmity against god. there is no negative precept forbidding such a perseverance . these are the words of this man , but the proper and necessary consequent of that which they all teach , and to which they must consent . for since it is certain that he who hath sinn'd against god and his conscience , is in a state of enmity , we say he therefore ought to repent presently , because until he hath repented he is an enemy to god. this they confess , but they suppose it concludes nothing ; for though they consider and confess this , yet they still saying , a man is not bound by god's law to repent till the article of death , do consequently say the same thing that reginaldus does , and that a man is not bound to come out of that state of enmity till he be in those circumstances that it is very probable if he does not then come out , he must stay in it for ever . it is something worse than this yet that * sotus says , [ even to resolve to defer our repentance , and to refuse to repent for a certain time , is but a venial sin . ] but ‖ medina says it is none at all . if it be replied to this , that though god hath left it to a sinners liberty to repent when he please , yet the church hath been more severe than god hath been , and ties a sinner to repent , by collateral positive laws ; for having bound every one to confess at easter , consequently she hath tied every one to repent at easter , and so , by her laws , can lie in the sin without interruption but twelve months or thereabouts ; yet there is a secret in this , which nevertheless themselves have been pleased to discover for the ease of tender consciences , viz. that the church ordains but the means , the exteriour solemnity of it , and is satisfied if you obey her laws by a ritual repentance , but the holiness and the inward repentance , which in charity we should have supposed to have been design'd by the law of festivals , non est id quod per proeceptum de observatione festorum injungitur , is not that which is enjoyned by the church in her law of holy-days . so that still sinners are left to the liberty which they say god gave ; even to satisfie our selves with all the remaining pleasures of that sin for a little while , even during our short mortal life ; only we must be sure to repent at last . we shall not trouble our selves or our charges with confuting this impious doctrine . for it is evident that this gives countenance and too much warranty to a wicked life ; and that of it self is confutation enough , and is that which we intended to represent . if it be answered , that this is not the doctrine of their church , but of some private doctors ; we must tell you , that , if by the doctrine of their church they mean such things only as are decreed in their councils ; it is to be considered , that but few things are determined in their councils ; nothing but articles of belief , and the practice of sacraments relating to publick order : and if they will not be reproved for any thing but what we prove to be false in the articles of their simple belief , they take a liberty to say and to do what they list , and to corrupt all the world by their rules of conscience . but , that this is also the doctrie of their church their own men tell us . communis omnium . it is the doctrine of all their men ; so they affirm , as we have cited their own words above : who also undertake to tell us in what sense their church intends to tye sinners to actual repentance ; not as soon as the sin is committed , but at certain seasons , and then also to no more of it , than the external and ritual part . so that if their church be injuriously charg'd , themselves have done it , not we . and besides all this : it is hard to suppose or expect that the innumerable cases of conscience which a whole trade of lawyers and divines amongst them have made , can be entred into the records of councils and publick decrees . in these cases we are to consider , who teaches them ? their gravest doctors , in the face of the sun , under the intuition of authority in the publick conduct of souls , in their allowed sermons , in their books licens'd by a curious and inquisitive authority , not passing from them but by warranty from several hands intrusted to examine them , ne fides ecclesioe aliquid detrimenti patioetur ; that nothing be publish'd but what is consonant to the catholick faith . and therefore these things cannot be esteem'd private opinions ; especially , since if they be , yet they are the private opinions of them all , and that we understand to be publick enough : and are so their doctrine , as what the scribes and pharisees taught their disciples , though the whole church of the jews had not pass'd it into a law . so this is the roman doctrine ; though not the roman law . which difference we desire may be observed in many of the following instances , that this objection may no more interpose for an escape , or an excuse . but we shall have occasion again to speak to it , upon new particulars . but this , though it be infinitely intolerable , yet it is but the beginning of sorrows . for the guides of souls in the roman church have prevaricated in all the parts of repentance , most sadly and dangerously . the next things therefore that we shall remark are their doctrines concerning contrition : which when it is genuine and true , that is , a true cordial sorrow for having sin'd against god ; a sorrow proceeding from the love of god , and conversion to him , and ending in a dereliction of all our sins , and a walking in all righteousness , both the psalms and the prophets , the old testament and the new , the greek fathers and the latin have allowed as sufficient for the pardon of our sins through faith in jesus christ ( as our writers have often prov'd in their sermons and books of conscience ) yet first , the church of rome does not allow it to be of any value , unless it be joyn'd with a desire to confess their sins to a priest ; saying , that a man by contrition is not reconcil'd to god , without their sacramental or ritual penance , actual or votive ; and this is decreed by the council of trent , which thing besides that it is against scripture , and the promises of the gospel , and not only teaches for doctrine the commandments of men , but evacuates the goodness of god by their traditions , and weakens and discourages the best repentance , and prefers repentance towards men , before that which the scripture calls repentance towards god , and faith in our lord jesus christ. but the malignity of this doctrine and its influence it hath on an evil life appears in the other corresponding part of this docrine . for as contrition without their ritual and sacramental confession will not reconcile us to god : so attrition ( as they call it ) or contrition imperfect , proceeding from fear of damnation , together with their sacrament will reconcile the sinner . contrition without it will not : attrition with it , will reconcile us ; and therefore by this doctrine , which is expresly decreed at trent , there is no necessity of contrition at all ; and attrition is as good to all intents and purposes of pardon : and a little repentance will prevail as well as the greatest , the imperfect as well as the perfect . so gulielmus de rubeo explains this doctrine . he that confesses his sins , grieving but a little , obtains remission of his sins by the sacrament of penance ministred to him by the priest absolving him . so that although god working contrition in a penitent , hath not done his work for him without the priests absolution , in desire at least ; yet if the priest do his part , he hath done the work for the penitent , though god had not wrought that excellent grace of contrition in the penitent . but for the contrition it self ; it is a good word , but of no severity or affrightment by the roman doctrine : one contrition , one act of it , though but little and remiss , can blot out any , even the greatest sin ( always understanding it in the sense of the church , that is in the sacrament of penance ) saith cardinal tolet. a certain little inward grief of mind is requir'd to the perfection of repentance , said maldonat . and to 〈◊〉 a grief in general for all our sins is sufficient ; but it is not necessary to grieve for any one sin more than another , said franciscus de victoriâ . the greatest sin and the smallest , as to this , are all alike ; and as for the contrition it self , any intention or degree whatsoever , in any instant whatsoever , is sufficient to obtain mercy and remission , said the same author . now let this be added to the former , and the sequel is this , that if a man live a wicked life for threescore or fourscore years together , yet if in the article of his death , sooner than which god hath not commanded him to repent , he be a little sorrowful for his sins , then resolving for the present that he will do so no more ; and though this sorrow hath in it no love of god , but only a fear of hell , and a hope that god will pardon him , this , if the priest absolves him , does instantly pass him into a state of salvation . the priest with two fingers and a thumb can do his work for him ; only he must be greatly dispos'd and prepar'd to receive it : greatly , we say , according to the sense of the roman church ; for he must be attrite , or it were better if he were contrite ; one act of grief , a little one , and that not for one sin more than another , and this at the end of a long wicked life , at the time of our death , will make all sure . upon these terms , it is a wonder that all wicked men in the world are not papists ; where they may live so merrily , and die so securely , and are out of all danger , unless peradventure they die very suddenly , which because so very few do , the venture is esteem'd nothing , and it is a thousand to one on the sinners side . sect . ii. confession , as used in the roman church , a trifling business , whereby few are frighted from sinning , but more made confident , and go on in sinning ; confessing and sinning going in a round . their rules and doctrines of confession , enjoyn some things that are dangerous , and lead into temptation . we know it will be said , that the roman church enjoyns confession , and imposes penances , and these are a great restraint to sinners , and gather up what was scattered before . the reply is easie , but it is very sad . for , 1. for confession : it is true , to them who are not us'd to it , as it is at the 〈◊〉 time , and for that once it is as troublesom as for a bashful man to speak orations in publick : but where it is so perpetual and universal , and done by companies and crouds , at a solemn set time , and when it may be done to any one besides the parish-priest , to a friar that begs , or to a monk in his dorter , done in the ear , it may be , to a person that hath done worse , and therefore hath no awe upon me , but what his order imprints , and his vitiousness takes off ; when we see women and boys , princes and prelates do the same every 〈◊〉 : and as oftentimes they are never the better , so they are not at all asham'd ; but men look upon it as a certain cure , like pulling 〈◊〉 a mans clothes to go and wash in a river , and make it by use and habit , by considence and custom , to be no certain pain , and the women blush or smile , weep or are unmov'd , as it happens under their veil , and the men under the boldness of their sex : when we see that men and women confess to day , and sin to morrow , and are not 〈◊〉 from their sin the more for it ; because they know the worst of it , and have felt it often , and believe to be eas'd by it , certain it is that a little reason , and a little observation will suffice to conclude , that this practice of confession hath in it no affrightment , not so much as the horrour of the sin it self hath to the conscience . for they who commit sins confidently , will with less regret ( it may be ) confess it in this manner , where it is the fashion for every one to do it . and when all the world observes how loosly the italians , spaniards and french do live in their carnivals , giving to themselves all liberty and licence to do the vilest things at that time , not only because they are for a while to take their leave of them , but because they are ( as they suppose ) to be so soon eas'd of their crimes by confession , and the circular and never-failing hand of the priest ; they will have no reason to admire the severity of confession , which as it 〈◊〉 most certainly intended as a deletory of sin , and might do its first intention , if it were equally manag'd ; so now certainly it gives confidence to many men to sin , and to most men to neglect the greater and more effective parts of 〈◊〉 repentance . we shall not need to observe how confession is made a minister of state , a pick-lock of secrets , a spy upon families , a searcher of inclinations , a betraying to temptations ; for this is wholly by the sault of the men , and not of the doctrine ; but even the doctrine it self , as it is handled in the church of rome , is so far from bringing peace to the troubled consciences , that it intromits more scruples and cases than it can resolve . for besides , that it self is a question , and they have made it dangerous by pretending that it is by divine right and institution , ( for so some of the schoolmen * teach , and the canonists say the contrary , ‖ and that it is only of humane and positive constitution ) and by this difference in so great a point , have made the whole oeconomy of their repentance , which relies upon the supposed necessity of confession , to fail , or to shake vehemently , and at the best , to be a foundation too uncertain to build the hopes of salvation on it ; besides all this , we say , their rules and doctrines of confession , enjoyn some things that are of themselves dangerous , and lead into temptation . an instance of this is in that which is decreed in the canons of trent , that the penitent must not only confess every mortal sin which after diligent inquiry he remembers , but even his very sinful thoughts in particular , and his 〈◊〉 desires , and every circumstance which changes the kind of the sin , or ( as some add ) does notably increase it : and how this can be safely done , and who is sufficient for these things , and who can tell his circumstances without tempting his confessor , or betraying , and defaming another person , ( which is forbidden ) and in what cases it may be done , or in what cases omitted ; and whether the confession be 〈◊〉 upon infinite other considerations , and whether it be to be repeated in whole or in part , and how often , and how much ? these things are so uncertain , casual and contingent , and so many cases are multiplied upon every one of these , and these so disputed and argued by their greatest doctors , by thomas , and scotus , and all the schoolmen , and by the casuists , that as beat us rhenanus complains , it was truly observed by the famous john geilerius , that according to their cases , enquiries and conclusions , it is impossible for any man to make a right confession . so that although the shame of private confession be very tolerable and easie , yet the cases and scruples which they have introduc'd , are neither easie nor tolerable , and though ( as it is now used ) there be but little in it , to restrain sin , yet there is very much danger of increasing it , and of receiving no benefit by it . sect . iii. penances in the roman church very ineffectual : how they differ from the antient canonical ones . indulgences will relieve him that thinks his enjoyned penances too severe . what vast stores of pardons that church boasts of , and upon what easie terms granted . they serve themselves by them , but do not serve god. an account , why so many thousand years of pardon need be granted . a holy life seems only necessary for him that has neither friends nor money . but then for penances and satisfactions of which they boast so much , as being so great restraints to sin , these as they are publickly handled , are nothing but words and ineffective sounds . for , first , if we consider what the penances themselves are which are enjoyned ; they are reduced from the antient canonical penances to private and arbitrary , from years to hours , from great severity to gentleness and slattery , from fasting and publick shame to the saying over their beads , from cordial to ritual , from smart to money , from heartiness and earnest to pageantry and theatrical images of penance ; and if some confessors happen to be severe , there are ways enough to be eased . for the penitent may have leave to go to a gentler , or he may get commutations , or he may get somebody else * to do them for him : and if his penances be never so great , or never so little , yet it may be all supplied by indulgences ; of which there are such store in the lateran at rome , that as pope boniface said , no man is able to number them ; yet he confirm'd them all . in the church of sancta maria de popolo there are for every day in the year two thousand and eight hundred years of pardon , besides fourteen thousand and fourteen carentanes ; which in one year amount to more than a million : all which are confirm'd by the pope paschal i. boniface viii . and gregory ix . in the church of s. vitus and modestus there are for every day in the year seven thousand years and seven thousand carentanes of pardon , and a pardon of a third part of all our sins besides ; and the price of all this is but praying before an altar in that church . at the sepulchre of christ in venice there is hung up a prayer of s. augustine , with an indulgence of fourscore and two thousand years , granted by boniface the viii . ( who was of all the popes the most bountiful of the churches treasure ) and benedict the xi . to him that shall say it , and that for every day toties quoties . the divine pardon of sica gave a plenary indulgence to every one that being confessed and communicated should pray there in the franciscan church of sancta maria de gli angeli , and this pardon is ab omni poena & culpa . the english of that we easily understand , but the meaning of it we do not , because they will not own that these indulgences do profit any one whose guilt is not taken away by the sacrament of penance . but this is not the only snare in which they have inextricably entangled themselves : but be it as they please for this ; whatever it was , it was since inlarged by sixtus iv. and sixtus v. to all that shall wear s. francis's cord. the saying a few pater nosters and ave's before a privileg'd altar can in innumerable places procure vast portions of this treasure ; and to deliver a soul out of purgatory , whom they list , is promised to many upon easie terms , even to the saying of their beads over with an appendent medal of the pope's benediction . every priest at his third or fourth mass is as sure ( as may be ) to deliver the souls of his parents : and a thousand more such stories as these are to be seen every where and every day . once for all : there was a book printed at paris by francis regnault , a. d. 1536. may 25. called the hours of the most blessed virgin mary , according to the use of sarum ; in which for the saying three short prayers written in rome in a place called the chapel of the holy cross of seven romans , are promised fourscore and ten thousand years of pardon of deadly sin . now the meaning of these things is very plain . by these devices they serve themselves , and they do not serve god. they serve themselves by this doctrine : for they teach that what penance is ordinarily imposed , does not take away all the punishment that is due ; for they do not impose what was anciently enjoyn'd by the penitential canons , but some little thing instead of it : and it may be , that what was anciently enjoyned by the penitential canons , is not so much as god will exact , ( for they suppose that he will forgive nothing but the guilt and the eternity ; but he will exact all that can be demanded on this side hell , even to the last farthing he must be paid some way or other , even when the guilt is taken away ) but therefore to prevent any failing that way , they have given indulgences enough to take off what was due by the old canons , and what may be due by the severity of god ; and if these fail , they may have recourse to the priests , and they by their masses can make supply : so that their disciples are well , and the want of ancient discipline shall do them no hurt . but then how little they serve god's end by treating the sinner so gently , will be very evident . for by this means they have found out a way , that though it may be god will be more severe than the old penitential canons ; and although these canons were much more severe than men are now willing to suffer , yet neither for the one or the other shall they need to be troubled : they have found out an easier way to go to heaven than so . an indulgence will be no great charge , but that will take off all the supernumerary penances which ought to have been imposed by the ancient discipline of the church , and may be required by god. a little alms to a priest , a small oblation to a church , a pilgrimage to the image or reliques of a saint , wearing st. francis's cord , saying over the beads with an hallowed appendent , entering into a fraternity , praying at a priviledg'd altar , leaving a legacy for a soul-mass , visiting a priviledg'd cemetery , and twenty other devices will secure the sinner from suffering punishment here or hereafter , more than his friendly priest is pleased gently to impose . to them that ask , what should any one need to get so many hundred thousand years of pardon , as are ready to be had upon very 〈◊〉 terms ? they answer as before ; that whereas it may be for perjury the ancient canons enjoyned penance all their life * ; that will be supposed to be twenty or forty years , or suppose an hundred ; if the man have been perjur'd a thousand times , and committed adultery so often , and done innumerable other sins , for every one of which he deserves to suffer forty years penance , and how much more in the account of god he deserves , he knows not ; if he be attrite , and confess'd so that the guilt is taken away , yet as much temporal punishment remains due as is not paid here : but the indulgences of the church will take off so much as it comes to , even of all that would be suffer'd in purgatory . now it is true , that purgatory ( at least as is believ'd ) cannot last a hundred thousand years ; but yet god may by the acerbity of the flames in twenty years equal the canonical penances of twenty thousand years : to prevent which , these indulgences of so many thousand years are devised . a wise and thrifty invention sure , and well contriv'd , and rightly applotted according to every mans need , and according as they suspect his bill shall amount to . this strange invention , as strange as it is , will be own'd , for this is the account of it which we find in bellarmine : and although gerson and dominicus à soto are asham'd of these prodigious indulgences , and suppose that the pope's quaestuaries did procure them , yet it must not be so disown'd ; truth is truth , and it is notoriously so ; and therefore a reason must be found out for it , and this is it which we have accounted . but the use we make of it is this ; that since they have declar'd , that when sins are pardon'd so easily , yet the punishment remains so very great , and that so much must be suffered here or in purgatory ; it is strange that they should not only in effect pretend to shew more mercy than god does , or the primitive church did ; but that they should directly lay aside the primitive discipline , and while they declaim against their adversaries for saying they are not necessary , yet at the same time they should devise tricks to take them quite away , so that neither penances shall much smart here , nor purgatory ( which is a device to make men be mulata's , as the spaniard calls , half christians , a device to make a man go to heaven and to hell too ) shall not torment them hereafter . however it be , yet things are so ordered , that the noise of penances need not trouble the greatest criminal , unless he be so unfortunate as to live in no countrey and near no church , and without priest , or friend , or money , or notice of any thing that is so loudly talk'd of in christendom . if he be , he hath no help but one ; he must live a holy and a severe life , which is the only great calamity which they are commanded to suffer in the church of england : but if he be not , the case is plain , he may by these doctrines take his ease . sect . iv. the roman doctors themselves know how to spoil the hopes from these large grants of indulgences , if any should fancy that purgatory would quickly be emptied , and no need to continue pensions for those that died many years since . though a plenary or full indulgence ( one would think ) should make all sure , yet no such matter ; for there is a more full and a most full indulgence . other things that , they say , may evacuate indulgences , so that they lose their force : therefore they advise to imploy the priest , and to multiply masses . cardinal albernotius his care , by his last will , to have fifty thousand masses said for his soul. we doubt not but they who understand the proper sequel of these things , will not wonder that the church of rome should have a numerous company of proselytes , made up of such as the beginings of david's army were . but that we may undeceive them also , for to their souls we intend charity and relief by this address , we have thought fit to add one consideration more , and that is , that it is not fit that they should trust to this , or any thing of this , not only because there is no foundation of truth in these new devices , but because even the roman doctors themselves , when they are pinch'd with an objection , let their hold go , and to escape , do in remarkable measures destroy their own new building . the case is this : to them who say , that if there were truth in these pretensions , then all these , and the many millions of indulgences more , and the many other ways of releasing souls out of purgatory , the innumerable masses said every day , the power of the keys so largely imploy'd , would in a short time have emptied purgatory of all her sad inhabitants , or it may be very few would go thither , and they that unfortunately do , cannot stay long ; and consequently , besides that this great softness and easiness of procedure would give confidence to the greatest sinners , and the hopes of purgatory would destroy the fears of hell , and the certainty of doing well enough in an imperfect life , would make men careless of the more excellent : besides these things , there will need no continuation of pensions to pray for persons dead many years ago : to them , i say , who talk to them at this rate , they have enough to answer . deceive not your selves , there are more things to be reckon'd for than so . for when you have deserved great punishments for great sins , and the guilt is taken off by absolution , and ( you suppose ) the punishment by indulgences or the satisfaction of others ; it may be so , and it may be not so . for 1. it is according as your indulgence is . suppose it for forty years , or it may be an hundred , or a thousand , ( and that is a great matter ) yet peradventure according to the old penitential rate you have deserved the penance of forty thousand years ; or at least you may have done so by the more severe account of god : if the penance of forty years be taken off by your indulgence , it does as much of the work as was promised or intended ; but you can feel little ease , if still there remains due the penance of threescore thousand years . no man can tell the difference when what remains shall be so great as to surmount all the evils of this life ; and the abatement may be accounted by pen and ink , but will signifie little in the perception : it is like the casting out of a devil out of a miserable demoniack , when there still remains fifty more as bad as he that went away ; the man will hardly find how much he is advanced in his cure . but 2. you have with much labour and some charge purchased to your self so many quadragenes or lents of pardon ; that is , you have bought off the penances of so many times forty days . it is well ; but were you well advis'd ? it may be your quadragenes are not carenes , that is , are not a quitting the severest penances of fasting so long in bread and water : for there is great difference in the manner of keeping a penitential lent , and it may be you have purchased but some lighter thing ; and then if your demerit arise to so many carenes , and you purchased but mere quadragenes , without a minute and table of particulars , you may stay longer in purgatory than you expected . 3. but therefore your best way is to get a plenary indulgence ; and that may be had on reasonable terms : but take heed you do not think your self secure , for a plenary indulgence does not do all that it may be you require ; for there is an indulgence more full , and another most full , and it is not agreed upon among the doctors whether a plenary indulgence is to be extended beyond the taking off those penances which were actually enjoyned by the confessor , or how far they go further . and they that read turrecremata , navar , cordubensis , fabius incarnatus , petrus de soto , armilla aurea , aquinas , tolet , cajetan , in their several accounts of indulgences , will soon perceive that all this is but a handful of smoke , when you hold it , you hold it not . 4. but further yet ; all indulgences are granted upon some inducement , and are not ex mero motu , or acts of mere grace without cause ; and if the cause be not reasonable , they are invalid : and whether the cause be sufficient will be very hard to judge . and if there be for the indulgence , yet if there be not a reasonable cause for the quantity of the indulgence , you cannot tell how much you get : and the preachers of indulgences ought not to declare how valid they are assertivè , that is , by any confidence ; but opinativè or recitativè , they can only tell what is said , or what is their own opinion . 5. when this difficulty is passed over , yet it may be the person is not capable of them ; for if he be not in the state of grace all is nothing ; and if he be , yet if he does not perform the condition of the indulgence actually , his mere endeavour or good desire is nothing . and when the conditions are actually done , it must be enquired whether in the time of doing them you were in charity ; whether you be so at least in the last day of finishing them : it is good to be certain in this , lest all evaporate and come to nothing . but yet suppose this too , though the work you are to do as the condition of the indulgence , be done so well that you lose not all the indulgence , yet for every degree of imperfection in that work you will lose a part of the indulgence , and then it will be hard to tell whether you get half so much as you propounded to your self . but here pope adrian troubles the whole affair again : for if the indulgence be only given according to the worthiness of the work done , then that will avail of it self without any grant from the church ; and then it is hugely questionable whether the popes authority be of any use in this whole matter . 6. but there is yet a greater heap of dangers and uncertainties ; for you must be sure of the authority of him that gives the indulgence , and in this there are many doubtful questions ; but when they are over , yet it is worth enquiry , ( for some doctors are fearful in this point ) whether the intromission of venial sins , without which no man lives , does hinder the fruit of the indulgence ; for if it does , all the cost is lost . 7. when an indulgence is given , put case to abide forty days on certain conditions , whether these forty days are to be taken collectively or distributively ; for , because it is confessed that the matter of indulgences is res odibilis , an hateful and an odious matter , it is not to be understood in the sense of favour , but of greatest severity ; and therefore it is good to know beforehand what to trust to , to inquire how the bull is penn'd , and what sense of law every word does bear ; for it may be any good mans case . if an indulgence be granted to a place for so many days in every year , it were sit you inquire for how many years that will last ; for some doctors say , that if a definite number of years be not set down , it is intended to last but twenty years . and therefore it is good to be wise early . 8. but it is yet of greater consideration : if you take out a bull of indulgence , relating to the article of death , in case you recover that sickness in which you thought you should use it , you must consider , whether you must not take out a new one for the next fit of sickness ; or will the first , which stood for nothing , keep cold , and without any sensible errour serve when you shall indeed die ? 9. you must also enquire and be rightly inform'd , whether an indulgence granted upon a certain festival will be valid if the day be chang'd , ( as they were all at once by the gregorian calendar ) or if you go into another countrey where the feast is not kept the same day , as it happens in moveable feasts , and on s. bartholomew's-day , and some others . 10. when your lawyers have told you their opinion of all these questions , and given it under their hands , it will concern you to inquire yet further , whether a succeeding pope have not or cannot revoke an indulgence granted by his predecessor ; for this is often done in matters of favour and privileges ; and the german princes complain'd sadly of it , and it was complain'd in the council of lions , that martin the legate of pope innocent the viii . revok'd and dissipated all former grants : and it is an old rule , papa nunquam sibi lig at manus , the pope never binds his own hands . but here some caution would do well . 11. it is worthy inquiry , whether in the year of jubilee all other indulgences be suspended ; for though some think they are not , yet navar and emanuel sà affirm that they are ; and if they chance to say true , ( for no man knows whether they do or no ) you may be at a loss that way . and when all this is done , yet 12. your indulgences will be of no avail to you in reserved cases , which are very many . a great many more very fine scruples might be mov'd , and are so ; and therefore when you have gotten all the security you can by these , you are not safe at all . but therefore be sure still to get masses to be said . so that now the great objection is answered ; you need not fear that saying masses will ever be made unnecessary by the multitude of indulgences : the priest must still be imployed and entertained in subsidium , since there are so many ways of making the indulgence good for nothing : and as for the fear of emptying purgatory by the free and liberal use of the keys , it is very needless ; because the pope cannot evacuate * purgatory , or give so many indulgences as to take out all souls from thence : and therefore if the popes , and the bishops , and the legates , have been already too free , it may be there is so much in arrear , that the treasure of the church is spent , or the church is in debt for souls ; or else , though the treasure be inexhaustible , yet so much of her treasure ought not to be made use of , and therefore it may be that your souls shall be polt-pon'd , and must stay and take its turn god knows when . and therefore we cannot but commend the prudence of cardinal albernotius , who by his last will took order for fifty thousand masses to be said for his soul ; for he was a wise man , and lov'd to make all as sure as he could . sect . v. ensie to conclude that all is an art to get money , and deceive mens souls , to tempt a man to negloct himself when he hopes to be relieved by many others . how good life is undermined by their doctrines relating to indulgences in 3 or 4 remarkable instances . their doctrine dangerous in all the parts of repontance . contrition , confession , satisfactions and penances , all spoiled as they teach them . the 〈◊〉 scandal of the tax of the apostolical chamber , where a licence is given to many sins , and for such 〈◊〉 summ an absolution from the greatest . but then to apply this to the consciences of the poor people of the roman communion . here is a great deal of treasure of the church pretended , and a great many favours granted , and much ease promised , and the wealth of the church boasted of , and the peoples mony gotten ; and that this may be a perpetual spring , it is clear amongst their own writers , that you are not sure of any good by all that is past , but you must get more security , or this may be nothing . but how easie were it for you now to conclude , that all this is but a meer cozenage , an art to get mony ? but that 's but the least of the evil , it is a certain way to deceive souls . for since there are so many thousands that trust to these things , and yet in the confession of your own writers there are so many sallibilities in the whole , and in every part , why will you suffer your selves so weakly and vainly to be cozen'd out of your souls with promises that signifie nothing , and words without vertue , and treasures that make no man rich , and indulgences that give confidence to sin , but no ease to the pains which follow ? besides all this , it is very considerable , that this whole affair is a state of temptation ; for they that have so many ways to escape , will not be so careful of the main stake , as the interest of it requires . he that hopes to be reliev'd by many others , will be tempted to neglect himself : there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unum necessarium , even that we work out our own salvation with fear and trembling . a little wisdom , and an easie observation were enough to make allmen that love themselves , wisely to abstain from such diet which does not nourish , but fills the stomach with wind and imagination . but to return to the main inquiry : we desire that it be considered , how dangerously good life is undermined , by the propositions collaterally taught by their great doctors , in this matter of indulgences ; besides the main and direct danger and deception . 1. venial sins preceeding or following the work enjoyned for getting indulgences , hinder not their fruit : but if they intervene in the time of doing them , than they hinder . by this proposition there is infinite uncertainty concerning the value of any indulgence : for if venial sins be daily incursions , who can say that he is one day clean from them ? and if he be not , he hath paid his price for that which profits not , and he is made to relie upon that which will not support him . but though this being taught , doth evacuate the indulgence , yet it is not taught to prevent the sin ; for before and after , if you commit venial sins , there is no great matter in it : the inconvenience is not great , and the remedy is easie ; you are told of your security as to this point before-hand . 2. pope adrian taught a worse matter . he that will obtain indulgence for another , if he does perform the work enjoyned , though himself be in deadly sin , yet for the other he prevails : as if a man could do more for another than he can do for himself ; or as if god would regard the prayers of a vile and a wicked person when he intercedes for another , and at the same time , if he prays for himself , his prayer is an abomination . god first is intreated for our selves , and when we are more excellent persons , admits us to intercede , and we shall prevail for others ; but that a wicked person who is under actual guilt , and oblig'd himself to suffer all punishment , can ease and take off the punishment due to others by any externally good work done ungratiously , is a piece of new divinity without colour of reason or religion . others in this are something less scandalous ; and affirm , that though it be not necessary that when the indulgence is granted , the man should be in the state of grace , yet it is necessary that at some time or other he should be ; at any time ( it seems ) it will serve . for thus they turn divinity and the care of souls into mathematicks and clock-work , and dispute minutes and periods with god , and are careful to tell their people how much liberty they may take , and how far they may venture , lest they should lose any thing of their sins pleasure , which they can possibly enjoy , and yet have hopes of being sav'd at last . 3. but there is worse yet . if a man willingly commits a sin in hope and expectation of a jubilee , and of the indulgences afterwards to be granted , he does not lose the indulgence , but shall receive it : which is expresly affirm'd by navar * and antonius cordubensis ‖ , and bellarmine * , though he asks the question , denies it not . by which it is evident that the roman doctrines and divinity teach contrary to god's way ; who is most of all angry with them that turn his grace into wantonness , and sin , that grace may abound . 4. if any man by reason of poverty , cannot give the prescrib'd alms , he cannot receive the indulgence . now since it is sufficiently known , that in all or most of the indulgences a clause is sure to be included , that something be offered to the church , to the altar , to a religious house , &c. the consequent of this will be soon seen , that indulgences are made for the rich , and the treasures of the church are to be dispensed to them that have treasures of their own , for habenti dabitur . but then god help the poor ; for them purgatory is prepar'd , and they must burn : for the rich it is pretended , but the smell of fire will not pass upon them . from these premises we suppose it but too evident , that the roman doctors prevaricate in the whole doctrine of repentance , which indeed in christ jesus is the whole oeconomy of justification and salvation ; it is the hopes and staff of all the world , the remedy of all evils past , present , and to come . and if our physick be poison'd , if our staff be broken , if our hopes make us asham'd , how shall we appear before christ at his coming ? but we say , that in all the parts of it their doctrine is insinitely dangerous . 1. contrition is sufficient if it be but one little act , and that in the very article of death ; and before that time it is not necessary by the law of god , nay it is indeed sufficient ; but it is also insufficient , for without confession in act or desire it suffices not . and though it be thus insufficiently sufficient , yet it is not necessary : for attrition is also sufficient , if a priest can be had , and then any little grief proceeding out of the fear of hell will do it , if the priest do but absolve . 2. confession might be made of excellent use , and is so among the pious children of the church of england ; but by the doctrines and practices in the church of rome it is made , not the remedy of sins by proper energy , but the excuse , the alleviation , the considence , the ritual , external and sacramental remedy , and serves instead of the labours of a holy and a regular life ; and yet is so intangled with innumerable and inextricable cases of conscience , orders , humane prescripts , and great and little artifices , that scruples are more increased than sins are lessened . 3. for satisfactions and penances , which , if they were rightly order'd , and made instrumental to kill the desires of sin , or to punish the criminal , or were properly the fruits of repentance , that is , parts of a holy life , good works done in charity , and the habitual permanent grace of god , were so prevailing , as they do the work of god ; yet when they are taken away , not only by the declension of primitive discipline , but by new doctrines and indulgences , regular and offer'd commutations for money , and superstitious practices , which are sins themselves , and increase the numbers and weights of the account , there is a great way made for the destruction of souls , and the discountenancing the necessity of holy life ; but nothing for the advantage of holiness , or the becoming like to god. and now at last for a cover to this dish , we have thought fit to mind the world , and to give caution to all that mean to live godly in christ jesus , to what an insinite scandal and impiety this affair hath risen in the church of rome , we mean in the instance of their taxa camerae , seu cancellariae apostolicae , the tax of the apostolical chamber or chancery ; a book publickly printed , and expos'd to common sale ; of which their own espencaeus gives this account , that it is a book in which a man may learn more wickedness , than in all the summaries of vices published in the world : and yet to them that will pay for it , there is to many given a licence , to all an absolution for the greatest and most horrid sins . there is a price set down for his absolution that hath kill'd his father or his mother , brother , sister , or wife , or that hath lien with his sister or his mother . we desire all good christians to excuse us for naming such horrid things ; nomina sunt ipso penè timenda sono . but the licences are printed at paris in the year 1500. by tossan denis . pope innocent the viii . either was author or inlarger of these rules of this chancery-tax , and there are glosses upon them , in which the scholiast himself who made them , affirms , that he must for that time conceal some things to avoid scandal . but how far this impiety proceeded , and how little regard there is in it to piety , or the good of souls , is visible by that which augustinus de ancona teaches , [ that the pope ought not to give indulgences to them who have a desire of giving money , but cannot as to them who actually give . and whereas it may be objected , that then poor mens souls are in a worse condition than the rich ; he answers , that as to the remission of the punishment acquir'd by the indulgence , in such a case it is not inconvenient that the rich should be in a better condition than the poor . ] for in that manner do they imitate god , who is no respecter of persons . sect . vi. other instances of dangerous doctrines : as , that one man may satisfie for another . that a habit of sin , is not a sin distinct from those actions by which it was contracted . mischief of this doctrine shewed . the distinction of mortal and venial sins . in what senso to be understood and admitted . with them , one whole sort of sins is venial in its own nature , and a whole heap of them cannot make a mortal sin , nor put us out of god's favour . but when the casuists differ so much in determining whether this or that be a venial or mortal sin ; if the confessor says it is venial , and it proves to be a mortal one , a man's soul is betrayed . these observations we conceive to be sufficient to deter every well meaning person from running into , or abiding in such temptations . every false proposition that leads to impiety , is a stock and fountain of temptations ; and these which we have reckon'd in the matter of repentance , having influence upon the whole life , are yet much greater , by corrupting the whole mass of wisdom and spiritual propositions . there are indeed many others . we shall name some of them , but shall not need much to insist on them . such as are , 1. that one man may satisfie for another * . it is the general doctrine of their church : the divines and lawyers consent in it , and publickly own it : the effect of which is this , that some are made rich by it , and some are careless ; but qui non solvit in aere , luat in corpore , is a canonical rule ; and though it was spoken in the matter of publick penances , and so relates to the exterior court , yet it is also practis'd and avowed in satisfactions or penances relating to the inward court of conscience , and penance sacramental ; and the rich man is made negligent in his duty , and is whip'd upon another man's back , and his purse only is the penitent ; and which is worst of all , here is a pretence of doing that , which is too near blasphemy but to say . for by this doctrine , it is not to be said of christ alone , that he was wounded for our transgressions , that he only satisfied for our sins ; for in the church of rome it is done frequently , and pretended daily , that by another man's stripes we are healed . 2. they teach , that a habit of sin , is not a sin , distinct from those former actions by which the habit was contracted . the secret intention of which proposition , and the malignity of it , consists in this , that it is not necessary for a man to repent speedily ; and a man is not bound by repentance to interrupt the procedure of his impiety , or to repent of his habit , but of the single acts that went before it . for as for those that come after , they are excus'd , if they be produc'd by a strong habit ; and the greater the habit the less is the sin : but then as the repentance need not for that reason , be hasty and presently ; so because it is only to be of single acts , the repentance it self need not be habitual , but it may be done in an instant ; whereas to mortifie a habit of sin ( which is the true and proper repentance ) there is requir'd a longer time , and a procedure in the methods of a holy life . by this , and such like propositions , and careless sentences , they have brought it to that pass , that they reckon a single act of contrition , at any time to be sufficient to take away the wickedness of a long life . now that this is the avowed doctrine of the roman guides of souls , will sufficiently appear in the writings of their chiefest , of which no learned man can be ignorant . the thing was of late openly and professedly disputed against us , and will not be denied . and that this doctrine is infinitely destructive of the necessity of a good life , cannot be doubted of , when themselves do own the proper consequents of it , even the unnecessariness of present repentance , or before the danger of death ; of which we have already given accounts . but the reason why we remark it here , is that which we now mentioned , because that by the doctrine of vitious habits , having in them no malignity or sin but what is in the single preceding acts , there is an excuse made for millions of sins : for if by an evil habit the sinner is not made worse , and more hated by god , and his sinful acts made not only more , but more criminal ; it will follow , that the sins are very much lessened : for they being not so voluntary in their exercise and distinct emanation , are not in present so malicious ; and therefore he that hath gotten a habit of drunkenness or swearing , sins less in every act of drunkenness , or profane oath , than hethat acts them seldom , because by his habit he is more inclin'd , and his sins are almost natural , and less considered , less chosen , and not disputed against ; but pass by inadvertency , and an untroubled consent , easily and promptly , and almost naturally from that principle : so that by this means , and in such cases when things are come to this pass , they have gotten an imperfect warrant to sin a great deal , and a great while , without any new great inconvenience : which evil state of things ought to be infinitely avoided by all christians that would be sav'd by all means ; and therefore all such teachers , and all such doctrines are carefully to be declin'd , who give so much easiness , not only to the remedies , but to the sins themselves . but of this , we hope it may be sufficient to have given this short warning . 3. the distinction of mortal and venial sins , as it is taught in the church of rome , is a great cause of wickedness , and careless conversation . for although we do with all the antient doctors admit of the distinction of sins mortal and venial ; yet we also teach , that in their own nature , and in the rigor of the divine justice , every sin is damnable , and deserves god's anger , and that in the unregenerate they are so accounted , and that in hell the damned suffer for small and great in a common mass of torment ; yet by the divine mercy and compassion , the smaller sins which come by surprize , or by invincible ignorance , or inadvertency , or unavoidable infirmity , shall not be imputed to those who love god , and delight not in the smallest sin , but use caution and prayers , watchfulness and remedies against them . but if any man delights in small sins , and heaps them into numbers , and by deliberation or licentiousness they grow numerous , or are in any sense chosen , or taken in by contempt of the divine law , they do put us from the favour of god , and will pass into severe accounts . and though sins are greater or less by comparison to each other , yet the smallest is a burthen too great for us , without the allowances of the divine mercy . but the church of rome teaches , that there is a whole kind of sins , which are venial in their own nature ; such , which if they were all together , all in the world conjoyn'd , could not equal one mortal sin * , nor destroy charity , nor put us from the favour of god ; such for which no man can perish , ‖ etiamsi nullum pactum esset de remissione , though god's merciful covenant of pardon did not intervene . and whereas christ said , of every idle word a man shall speak , he shall give account at the day of judgment ; and , by your words ye shall be justified ; and , by your words ye shall be condemned : bellarmine expresly affirms , it is not intelligible , how an idle word should in its own nature be worthy of the eternal wrath of god and eternal flames . many other desperate words are spoken by the roman doctors in this question , which we love not to aggravate , because the main thing is acknowledged by them all . but now we appeal to the reason and consciences of all men , whether this doctrine of sins venial in their own nature , be not greatly destructive to a holy life ? when it is plain , that they give rest to mens consciences for one whole kind of sins ; for such , which because they occur every day , in a very short time ( if they be not interrupted by the grace of repentance ) will swell to a prodigious heap . but concerning these we are bidden to be quiet ; for we are told , that all the heaps of these in the world cannot put us out of gods favour . add to this , that it being in thousands of cases , impossible to tell which are , and which are not venial in their own nature , and in their appendent circumstances , either the people are cozen'd by this doctrine into an useless confidence ; and for all this talking in their schools , they must nevertheless do to venial sins , as they do to mortal , that is , mortifie them , fight against them , repent speedily of them , & keep them from running into mischief ; and then all their kind doctrines in this article , signifie no comfort or ease , but all danger and difficulty , and useless dispute ; or else , if really they mean , that this easiness of opinion be made use of , then the danger is imminent , and carelessness is introduc'd , and licentiousness in all little things is easily indulg'd ; and mens souls are daily lessen'd without repair , and kept from growing towards christian perfection , and from destroying the whole body of sin ; and in short , despising little things , they perish by little and little . this doctrine also is worse yet in the handling . for it hath infinite influence to the disparagement of holy life , not only by the uncertain , but as it must frequently happen , by the false determination of innumerable cases of conscience . for it is a great matter both in the doing and the thing done , both in the caution and the repentance , whether such an action be a venial or a mortal sin . if it chance to be mortal , and your confessor says it is venial , your soul is betrayed . and it is but a chance what they say in most cases ; for they call what they please venial , and they have no certain rule to answer by ; which appears too sadly in their innumerable differences which is amongst all their casuists in saying what is , and what is not mortal ; and of this there needs no greater proof than the reading the little summaries made by their most leading guides of consciences , navar , cajetane , tolet , emanuel sà , and others ; where one says such a thing is mortal , and two say it is venial . and lest any man should say or think , this is no great matter , we desire that it be considered that in venial sins there may be very much phantastick pleasure , and they that retain them do believe so ; for they suppose the pleasure is great enough to outweigh the intolerable pains of purgatory ; and that it is more eligible to be in hell a while , than to cross their appetites in such small things . and however it happen in this particular , yet because the doctors differ so infinitely and irreconcileably , in saying what is , and what is not venial , whoever shall trust to their doctrine , saying that such a sin is venial ; and to their doctrine , that says it does not exclude from god's favour , may be these two propositions be damned before he is aware . we omit to insist upon their express contradicting the words of our blessed saviour , who taught his church expresly , that we must work in the day time ; for the night cometh , and no man worketh : let this be as true as it can in the matter of repentance and mortification , and working out our pardon for mortal sins ; yet it is not true in venial sins , if we may believe their great * s. thomas , whom also bellarmine ‖ follows in it ; for he affirms , that by the acts of love and patience in purgatory , venial sins are remitted ; and that the acceptation of those 〈◊〉 , proceeding out of charity , is a virtual kind of penance . but in this particular we follow not s. thomas nor bellarmine in the church of england and ireland ; for we believe in jesus christ , and follow him : if men give themselves liberty as long as they are alive to commit one whole kind of sins , and hope to work it out after death by acts of charity and repentance , which they would not do in their life time ; either they must take a course to sentence the words of christ as savouring of heresie , or else they will find themselves to have been at first deceived in their proposition , and at last in their expectation . their faith hath fail'd them here , and hereafter they will be asham'd of their hope . sect . vii . their new doctrine of probability . that a probable opinion may be safely followed in practice . the opinion of one grave doctor , or the example of good men makes a matter probable , and either side may be chosen . though this is not an article of their faith , yet it is a rule of manners . sad instances of wickedness this gives warranty to . a strange instance of obtaining an indulgence ( granted upon condition of visiting an altar of a distant church ) by those that cannot go to it ( as nuns and prisoners ) if they address to an altar of their own with that intention ; secured by the practice of the church . there is a proposition , which indeed is new , but is now the general doctrine of the leading men in the church of rome ; and it is the foundation on which their doctors of conscience relie , in their decision of all cases in which there is a doubt or question made by themselves ; and that is , that if an opinion or speculation be probable , it may in practice be safely followed : and if it be enquir'd , what is sufficient to make an opinion probable ; the answer is easie , sufficit opinio alicujus gravis doctoris aut bonorum exemplum : the opinion of any one grave doctor is sufficient to make a matter probable ; nay , the example and practice of good men , that is , men who are so reputed ; if they have done it , you may do so too , and be safe . this is the great rule of their cases of conscience . and now we ought not to be press'd with any ones saying , that such an opinion is but the private opinion of one or more of their doctors . for although in matters of faith this be not sufficient , to impute a doctrine to a whole church , which is but the private opinion of one or more ; yet because we are now speaking of the infinite danger of souls in that communion , and the horrid propositions by which their disciples are conducted , to the disparagement of good life , it is sufficient to allege the publick and allowed sayings of their doctors ; because these sayings are their rule of living : and because the particular rules of conscience , use not to be decreed in councils , we must derive them from the places where they grow , and where they are to be found . but besides , you will say , that this is but the private opinion of some doctors ; and what then ? therefore it is not to be called the doctrine of the roman church . true , we do not say , it is an article of their faith , but , a rule of manners : this is not indeed in any publick decree ; but we say , that although it be not , yet neither is the contrary . and if it be but a private opinion , yet , is it safe to follow it , or is it not safe ? for that 's the question , and therein is the danger . if it be safe , then this is their rule , a private opinion of any one grave doctor may be safely followed in the questions of vertue and vice. but if it be not safe to follow it , and that this does not make an opinion probable , or the practice safe ; who says so ? does the church ? no ; does dr. cajus ? or dr. sempronius say so ? yes : but these are not safe to follow ; for they are but private doctors : or if it be safe to follow them , though they be no more , and the opinion no more but probable , then i may take the other side , and choose which i will , and do what i list in most cases , and yet be safe by the doctrine of the roman casuists ; which is the great line , and general measure of most mens lives ; and that is it which we complain of . and we have reason ; for they suffer their casuists to determine all cases , severely and gently , strictly and loosly ; that so they may entertain all spirits , and please all dispositions , and govern them by their own inclinations , and as they list to be governed ; by what may please them , not by that which profits them ; that none may go away scandaliz'd or 〈◊〉 from their penitential chairs . but upon this account , it is a sad reckoning which can be made concerning souls in the church of rome . suppose one great doctor amongst them ( as many of them do ) shall say , it is lawful to kill a king whom the pope declares heretick . by the doctrine of probability here is his warranty . and though the church do not declare that doctrine ; that is , the church doth not make it certain in speculation , yet it may be safely done in practice : here is enough to give peace of conscience to him that does it . nay , if the contrary be more safe , yet if the other be but probable by reason or authority , you may do the less safe , and refuse what is more . for that also is the opinion of some grave doctors * : if one doctor says , it is safe to swear a thing as of our knowledge , which we do not know , but believe it is so , it is therefore probable that it is lawful to swear it , because a grave doctor says it , and then it is safe enough to do so . and upon this account , who could find fault with pope constantine the iv. who when he was accus'd in the lateran council for holding the see apostolick when he was not in orders , justified himself by the example of sergius bishop of ravenna , and stephen bishop of naples . here was exemplum bonorum , honest men had done so before him , and therefore he was innocent . when it is observ'd by cardinal campegius , and albertus pighius did teach , that a priest lives more holily and chastely that keeps a concubine , than he that hath a married wife ; and then shall find in the pope's law , that a priest is not to be removed for fornication ; who will not , or may not practically conclude , that since by the law of god , marriage is holy , and yet to some men , fornication is more lawful , and does not make a priest irregular , that therefore to keep a concubine is very lawful ; especially since abstracting from the consideration of a man's being in orders or not , fornication it self is probably no sin at all ? for so says durandus , simple fornication of it self is not a deadly sin according to the natural law , and excluding all positive law ; and martinus de magistris says , to believe simple fornication to be no deadly sin , is not heretical , because the testimonies of scripture are not express . these are grave doctors , and therefore the opinion is probable , and the practice safe . * when the good people of the church of rome hear it read , that p. clement 8. in the index of prohibited books says , that the bible publish'd in vulgar tongues , ought not to be read and retain'd , no not so much as a compend of the history of the bible ; and bellarmine says , that it is not necessary to salvation , to believe that there are any scriptures at all written ; and that cardinal hosius saith , perhaps it had been better for the church , if no scriptures had been written : they cannot but say , that this doctrine is probable , and think themselves safe , when they walk without the light of gods word , and rely wholly upon the pope , or their priest , in what he is pleas'd to tell them ; and that they are no way oblig'd to keep that commandment of christ , search the scriptures . * cardinal tolet says , that if a nobleman be set upon , and may escape by going away , he is not tied to it , but may kill him that intends to strike him with a stick : that if a man be in a great passion , and so transported , that he considers not what be says , if in that case he does blaspheme , he does not always sin : that if a man be beastly drunk , and then commit fornication , that fornication is no sin : that if a man desires carnal pollution , that he may be eas'd of his carnal temptations , or for his health , it were no sin : that it is lawful for a man to expose his bastards to the hospital to conceal his own shame . he says it out of soto , and he from thomas aquinas : that if the times be hard , or the judge unequal , a man that cannot sell his wine at a due price , may lawfully make his measures less than is appointed ; or mingle water with his wine , and sell it for pure , so he do not lie ; and yet if he does , it is no mortal sin , nor obliges him to restitution . emanuel sà * affirms , that if a man lie with his intended wife before marriage , it is no sin , or a light one ; nay , quinetiam expedit si multum illa differatur , it is good to do so , if the benediction or publication of marriage be much deferr'd : that infants in their cradles may be made priests , is the common opinion of divines and canonists , saith tolet ; and that in their cradles they can be made bishops , said the archdeacon and the provost ; and though some say the contrary , yet the other is the more true , saith the cardinal . vasquez saith , that not only an image of god , but any creature in the world , reasonable or unreasonable , may without danger be worshipped together with god , as his image : that we ought to adore the reliques of saints , though under the form of worms ; and that it is no sin to worship a ray of light in which the devil is invested , if a man supposes him to be christ : and in the same manner , if he supposes it to be a piece of a saint , which is not , he shall not want the merit of his devotion . and to conclude , pope celestine the iii. ( as alphonsus à castro reports himself to have seen a decretal of his to that purpose ) affirmed , that if one of the married couple fell into heresie , the marriage is dissolved , and that the other may marry another ; and the marriage is nefarious , and they are irritae nuptiae , the espousals are void , if a catholick and a heretick marry together , said the fathers of the synod in trullo . and though all of this be not own'd generally , yet if a roman catholick marries a wife that is or shall turn heretick , he may leave her , and part bed and board , according to the doctrine taught by the * canon law it self , by the lawyers and divines , as appears in ‖ covaruvius , * matthias aquarius , and ‖ bellarmine . these opinions are indeed very strange to us of the church of england and ireland , but no strangers in the church of rome , and , because they are taught by great doctors , by popes themselves , by cardinals , and the canon law respectively , do at least become very probable , and therefore they may be believ'd and practis'd without danger ; according to the doctrine of probability . and thus the most desperate things that ever were said by any , though before the declaration of the church they cannot become articles of faith , yet besides that they are doctrines publickly allowed , they can also become rules of practice , and securities to the consciences of their disciples . to this we add , that which is usual in the church of rome , the praxis ecclesiae , the practice of the church . thus if an indulgence be granted upon condition to visit such an altar in a distant church ; the nuns that are shut up , and prisoners that cannot go abroad , if they address themselves to an altar of their own with that intention , they shall obtain the indulgence . id enim confirmat ecclesiae praxis , says fabius ; the practice of the church in this case gives first a probability in speculation , and then a certainty in practice . this instance , though it be of no concern , yet we use it as a particular to shew the principle upon which they go . but it is practicable in many things of greatest danger and concern . if the question be , whether it be lawful to worship the image of the cross , or of christ , with divine worship ? first , there is a doctrine of s. thomas for it , and vasquez , and many others ; therefore it is probable , and therefore is safe in practice ; & sic est ecclesiae praxis , the church also practises so , as appears in their own offices : and s. thomas makes this use of it ; illi exhibemus cultum latriae in quo ponimus spem salutis : sed in cruce christi ponimus spem salutis . cantat enim ecclesia , o crux ave spes unica , hoc passionis tempore , auge piis justitiam , reisque dona veniam . ergo crux christi est adoranda adoratione latriae . we give divine worship ( says he ) to that in which we put our hopes of salvation ; but in the cross we put our hopes of salvation ; for so the church sings , ( it is the practice of the church ) hail o cross , our only hope in this time of suffering ; increase righteousness to the godly , and give pardon to the guilty : therefore the cross of christ is to be ador'd with divine adoration . by this principle you may embrace any opinion of their doctors safely , especially if the practice of the church do intervene , and you need not trouble your self with any further inquiry : and if an evil custom get amongst men , that very custom shall legitimate the action , if any of their grave doctors allow it , or good men use it ; and christ is not your rule , but the examples of them that live with you , or are in your eye and observation , that 's your rule . we hope we shall not need to say any more in this affair ; the pointing out this rock may be warning enough to them that would not suffer shipwrack , to decline the danger that looks so formidably . sect . viii . they teach that prayers by the opus operatum , the work done , do prevail : it not being essential to prayer , to think particularly of what he says . prevailing like charms even when they are not understood . what attention they require to prayer . pope leo ' s strange grant of remission of all negligences in prayer . the command of hearing mass , is not to intend the words , but to be present at the sacrifice , though their words are not heard . comparison between their prayers and ours in the church of england . their absurd manner of numbering prayers by beads ; and repetitions of the same words some hundreds of times , not to be distinguish'd from that of the gentiles which our saviour reproves . as these evil doctrines have general influence into evil life ; so there are some others , which if they be pursued to their proper and natural issues ; that is , if they be believ'd and practis'd , are enemies to the particular and specisick parts of piety and religion . thus the very prayers of the faithful are , or may be , spoil'd by doctrines publickly allowed , and prevailing in the roman church . for 1. they teach , that prayers themselves ex opere operato , or by the natural work it self , do prevail : for it is not essential to prayer for a man to think particularly of what he says ; it is not necessary to think of the things signisied by the words : so suarez teaches . nay , it is not necessary to the essence of prayer , that he who prays should think de ipsa locutione , of the speaking it self . and indeed it is necessary that they should all teach so , or they cannot tolerably pretend to justifie their prayers in an unknown tongue . but this is indeed their publick doctrine : for prayers in the mouth of the man that says them are like the words of a charmer , they prevail even when they are not understood , says salmeron . or as antoninus , they are like a precious stone , of as much value in the hand of an unskilful man , as of a jeweller . and therefore attention to , or devotion in our prayers , is not necessary : for the understanding of which , saith cardinal tolet , when it is said that you must say your prayers or offices attently , reverently and devoutly , you must know that attention or advertency to your prayers is manifold : 1. that you attend to the words , so that you speak them not too fast , or to begin the next verse of a psalm , before he that recites with you hath done the former verse ; and this attention is necessary . but 2. there is an attention which is by understanding the sense , and that is not necessary . for if it were , very extremely few would do their duty , when so very few do at all understand what they say . 3. there is an attention relating to the end of prayer , that is , that he that prays , considers that he is present before god , and speaks to him ; and this indeed is very prositable , but it is not necessary : no , not so much . so that by this doctrine no attention is necessary , but to attend that the words be all said , and said right . but even this attention is not necessary that it should be actual , but it suffices to be virtual , that is , that he who says his office , intend to do so , and do not change his mind , although he does not attend : and he who does not change his mind , that is , unless observing himself not to attend , he still turn his mind to other things , he attends : meaning , he attends sufficiently , and as much as is necessary ; though indeed speaking naturally and truly , he does not attend . if any man in the church of england and ireland , had published such doctrine as this , he should quickly and deservedly have felt the severity of the ecclesiastical rod ; but in rome it goes for good catholick doctrine . now although upon this account devotion is ( it may be ) good ; and it is good to attend to the words of our prayer , and the sense of them ; yet that it is not necessary , is evidently consequent to this . but it is also expresly affirm'd by the same hand ; there ought to be devotion , that our mind be inflam'd with the love of god , though if this be wanting , without contempt , it is no deadly sin . ecclesiae satisfit per opus externum , nec aliud jubet , saith reginaldus : if ye do the outward work , the church is satisfied , neither does she command any thing else . good doctrine this ! and it is an excellent church , that commands nothing to him that prays , but to say so many words . well ! but after all this , if devotion be necessary or not , if it be present or not , if the mind wander , or wander not , if you mind what you pray , or mind it not , there is an easie cure for all this : for pope leo granted remission of all negligences in their saying their offices and prayers to them , who after they have done , shall say this prayer , [ to the holy and vndivided trinity , to the humanity of our lord jesus christ crucified ; to the fruitfulness of the most blessed , and most glorious virgin mary , and to the vniversity of all saints , be eternal praise , honour , vertue and glory , from every creature ; and to us remission of sins for ever and ever , amen . blessed are the bowels of the virgin mary , which bore the son of the eternal god ; and blessed are the paps which suckled christ our lord : pater noster . ave maria. ] this prayer to this purpose , is set down by navar , and cardinal tolet. this is the summ of the doctrine , concerning the manner of saying the divine offices in the church of rome , in which greater care is taken to obey the precept of the church , than the commandments of god : [ for the precept of hearing mass is not , to intend the words , but to be present at the sacrifice , though the words be not so much as heard , and they that think the contrary , think so without any probable reason ] saith tolet. it seems there was not so much as the authority of one grave doctor to the contrary ; for if there had , the contrary opinion might have been probable ; but all agree upon this doctrine , all that are considerable . so that between the church of england , and the church of rome , the difference in this article is plainly this , they pray with their lips , we with the heart ; we pray with the understanding , they with the voice ; we pray , and they say prayers . we suppose that we do not please god , if our hearts be absent ; they say , it is enough if their bodies be present at their greatest solemnity of prayer , though they hear nothing that is spoken , and understand as little . and which of these be the better way of serving god , may soon be determin'd , if we remember the complaint which god made of the jews , this people draweth near me with their lips , but their hearts are far from me . but we know , that we are commanded to ask in faith , which is seated in the understanding , and requires the concurrence of the will , and holy desires ; which cannot be at all , but in the same degree in which we have a knowledge of what we ask . the effectual , fervent prayer of a righteous man prevails : but what our prayers want of this , they must needs want of blessing and prosperity . and if we lose the benefit of our prayers , we lose that great instrumentality by which christians are receptive of pardon , and strengthened in faith , and confirm'd in hope , and increase in charity , and are protected by providence , and are comforted in their sorrows , and derive help from god : ye ask , and have not , because ye ask amiss ; that is saint james his rule . they that pray not as they ought , shall never obtain what they fain would . hither is to be 〈◊〉 , their fond manner of prayer , consisting in vain repetitions of names , and little forms of words , the psalter of our lady , is an hundred and fifty ave maries , and at the end of every tenth , they drop in the lord's prayer , and this with the creed at the end of the fifty , makes a perfect rosary . this indeed is the main entertainment of the peoples devotion ; for which cause mantuan called their religion , — relligionem quae filo insertis numerat sua murmura baccis . a religion that numbers their murmurs by berries fil'd upon a string : this makes up so great a part of their religion , that it may well be taken for one half of its desinition . but because so few do understand what they say , but all repeat , and stick to their numbers , it is evident they think to be heard for that . for that or nothing ; for besides that , they neither do nor understand : and all that we shall now say to it is , that our blessed saviour reprov'd this way of devotion , in the practice and doctrines of the heathens : very like to which is that which they call the psalter of jesus ; in which are fifteen short ejaculations , as [ have mercy on me * , strengthen me * , help me * , comfort me , &c. ] and with every one of these , the name of jesus is to be said thirty times , that is in all , four hundred and fifty times . now we are ignorant how to distinguish this from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or vain repetition of the gentiles ; for they did just so , and christ said ; they did not do well ; and that is all that we pretend to know of it . they thought to be heard the rather for so doing ; and if the people of the roman church do not think so , there is no reason why they should do so . but without any further arguing about the business , they are not asham'd to own it . for the author of the preface to the jesus psalter , printed by fouler at antwerp , promises to the repetition of that sweet name , great aid against temptations , and a wonderful increase of grace . sect . ix . they pray to dead men and women , whom they suppose beatified , and invoke them , as helpers , preservers , guardians , deliverers , contrary to the scriptures . an answer to that pretence , that they only desire the saints to pray for them , which by many instances is showed to be false . what their divines teach concerning the blessed virgin , to engage all to have recourse to her . an account of the publick prayers to her . the council of constance invoked her , as other councils did use to invocate the holy ghost . of the lady's psalter by bonaventure . how derogatory to christ , to rely , in praying to god , upon the merits , satisfaction and intercession of saints . st. austin's excellent saying , tutius & jucundius , &c. how their devotion is prostituted to new upstart saints which are of late canonization . but this mischief is gone further yet : for as cajetan affirms , prayers ought to be well done ; saltem non malè ; at least not ill . but besides , that what we have now remark'd is so , not well , that it is very ill ; that which follows is directly bad , and most intolerable . for the church of rome in her publick and allowed offices , prays to dead men and women , who are , or whom they suppose to be beatified ; and these they invocate as preservers , helpers , guardians , deliverers in their necessity ; and they expresly call them , their refuge , their guard and defence , their life , and health : which is so formidable a devotion , that we for them , and for our selves too , if we should imitate them , are to dread the words of scripture , cursed is the man that trusteth in man. we are commanded to call upon god in the time of trouble ; and it is promised , that he will deliver us , and we shall glorifie him . we find no such command to call upon saints ; neither do we know who are saints , excepting a very few ; and in what present state they are , we cannot know , nor how our prayers can come to their knowledge ; and yet if we did know all this , it cannot be endured at all , that christians , who are commanded to call upon god , and upon none else , and to make all our prayers through jesus christ , and never so much as warranted to make our prayers through saints departed , should yet choose saints for their particular patrons , or at all relie upon them , and make prayers 〈◊〉 them in such forms of words , which are only sit to be spoken to god ; prayers which have no testimony , command , or promise in the word of god , and therefore , which cannot be made in faith , or prudent hope . neither will it be enough to say , that they only desire the saints to pray for them ; for though that be of it self a matter indifferent , if we were sure they do hear us when we pray , and that we should not by that means , secretly destroy our considence in god , or lessen the honour of christ our advocate ; of which because we cannot be sure , but much rather the contrary , it is not a matter indifferent : yet besides this , in the publick offices of the church of rome , there are prayers to saints made with confidence in them , with derogation to god's glory and prerogative , with diminution to the honour of christ , with words in sound , and in all appearance the same with the highest that are usually express'd in our prayers to god , and his christ : and this is it we insist upon , and reprove , as being a direct destruction of our sole confidence in god , and too near to blasphemy , to be endured in the devotions of christians . we make our words good by these allegations ; 1. we shall not need here to describe out of their didactical writings , what kind of prayers , and what causes of confidence they teach towards the blessed virgin mary , and all saints : only we shall recite a few words of antoninus their great divine , and 〈◊〉 of florence , it is necessary that they to whom she converts her eyes , being an advocate for them , shall be justified and saved . and whereas it may be objected out of john , that the apostle says , if any man sin , we have an advocate with the father , jesus christ the righteous . ( he answers ) that christ is not our advocate alone , but a judge : and since the just is scarce secure , how shall a sinner go to him , as to an advocate ? therefore god hath provided us of an advocatess , who is gentle , and sweet , in whom nothing that is sharp is to be found . and to those words of st. paul , come boldly to the throne of grace : ( he says ) that mary is the throne of christ , in whom he rested , to her therefore let us come with boldness , that we may obtain mercy , and find grace in time of need ; and adds , that mary is called full of grace , because she is the means and cause of grace , by transfusing grace to mankind ; ] and many other such dangerous propositions : of which who please to be further satisfied ( if he can endure the horror of reading blasphemous sayings ) he may sind too great abundance in the mariale of bernardine , which is confirm'd by publick authority , jacobus perez de valentia * , and in ferdinand quirinus de salazar * , who affirms , that the virgin mary by offering up christ to god the father , was worthy to have ( after a certain manner ) that the whole salvation and redemption of mankind should be ascrib'd to her ; and that this was common to christ and the blessed virgin his mother , that she did offer and give the price of our redemption truly and properly ; and that she is deservedly call'd the redeemer , the repairer , the mediator , the author and cause of our salvation . many more horrid blasphemies are in his notes upon that chapter ; & in his defence of the immaculate conception , published with the privilege of philip the iii. of spain , and by the authority of his order . but we insist not upon their doctrines deliver'd by their great writers , though every wise man knows that the doctrines of their church are delivered in large and indefinite terms , and descend not to minute senses , but are left to be explicated by their writers , and are so practis'd and understood by the people ; and at the worst , the former doctrine of probability will make it safe enough : but we shall produce the publick practice of their church . and 〈◊〉 , it cannot be suppos'd , that they intend nothing but to desire their prayers ; for they rely also on their merits , and hope to get their desires , and to prevail by them also : for so it is 〈◊〉 by the roman catechism , * made by the decree of the council of trent , and published by the popes command ; [ the saints are therefore to be invocated , because they continually make prayers for the health of mankind , and god gives us many benefits by their 〈◊〉 and favour : and it is lawful to have recourse to the favour or grace of the saints , and to use their help ; for they undertake the patronage of us . ] and the council of trent does not only say it is good to fly to their prayers , but to their aid , and to their help ; and that is indeed the principal , and the very meaning of the other . we pray that the saints should intercede for us , id est , ut merit a eorum nobis suffr agentur ; that is , that their merits should help us , said the master of the sentences . atque id confirmat ecclesiae praxis , to use their own so frequent expression in many cases . continet hoc templum sanctorum corpora pura , a quibus auxilium suppleri , poscere cura . this distich is in the church of s. laurence in rome . this church contains the pure bodies of saints , from whom take care to require that help be supplied to you . but the practice of the church tells their secret meaning best . for besides what the common people are taught to do , as to pray to s. gall for the health and fecundity of their geese , to s. wendeline for their sheep , to s. anthony for their hogs , to s. pelagius for their oxen ; and that several trades have their peculiar saints ; and the physicians are patroniz'd by cosmas and damian , the painters by s. luke , the potters by goarus , the huntsmen by eustachius , the harlots ( for that also is a trade at rome ) by s. afra and s. mary magdalene ; they do also rely upon peculiar saints for the cure of several diseases ; s. sebastian and s. roch have a special privilege to cure the plague , s. petronilla the fever , s. john and s. bennet the abbot to cure all poison , s. apollonia the tooch-ach , s. otilia sore eyes , s. apollinaris the french pox , ( for it seems he hath lately got that imployment , since the discovery of the west indies ) s. vincentius hath a special faculty in restoring stollen goods , and s. liberius ( if he please ) does 〈◊〉 cure the stone , and s. felicitas ( if she be heartily call'd upon ) will give the teeming mother a fine boy . it were strange if nothing but intercession by these saints were intended , that they cannot as well pray for other things as these ; or that they have no commission to ask of these any thing else , or not so confidently ; and that if they do ask , that s. otilia shall not as much prevail to help a fever as a cataract ; or that if s. sebastian be called upon to pray for the help of a poor female sinner , who by sad diseases pays the price of her lust , he must go to s. apollinaris in behalf of his client . but if any of the roman doctors say , that they are not tied to defend the superstitions of the vulgar , or the abused : they say true , they are not indeed , but rather to reprove them , as we do , and to declare against them ; and the council of trent very goodly forbids all superstitions in this article , but yet tells us not what are superstitions , and what not ; and still the world goes on in the practice of the same intolerable follies , and every nation hath a particular guardian-saint , and every city , every family , and almost every house , and every devouter person almost chuses his own patron-saint , whose altars they more devoutly frequent , whose image they more religiously worship , to whose reliques they more readily go in pilgrimage , to whose honour they say more pater nosters , whose festival they more solemnly observe ; spoiling their prayers , by their confidences in unknown persons , living in an unknown condition , and diminishing that affiance in god and our lord jesus christ , by importune and frequent addresses to them that cannot help . but that these are not the faults of their people only , running wilfully into such follies , but the practice of their church , and warranted and taught by their guides , appears by the publick prayers themselves ; such as these , o generous mary , beauteous above all , obtain pardon for us , apply grace unto us , prepare glory for us . hail thou rose , thou virgin mary , &c. grant to us to use true wisdom , and with the elect to enjoy grace , that we may with melody praise thee ; and do thou drive our sins away : o virgin mary give us joys . these , and divers others like these , are in the anthem of our lady . in the rosary of our lady this hymn is to be said ; reparatrix & salvatrix desperantis animae , irroratrix & largitrix spiritualis gratiae , quod requiro , quod suspiro , mea sana vulnera , et da menti te poscenti gratiarum munera , vt sim castus & modestus , &c ..... corde prudens , ore studens veritatem dicere , malum nolens , deum volens pio semper opere . that is , [ thou repairer and saviour of the despairing soul , the dew-giver and bestower of spiritual grace , heal my wounds , and give to the mind that prays to thee , the gifts of grace , that i may be chaste , modest , wise in heart , true in my sayings , hating evil , loving god in holy works : ] and much more to the same purpose . there also the blessed virgin mary , after many glorious appellatives , is prayed to in these words , [ joyn me to christ , govern me always , enlighten my heart , defend me always from the snare of the enemy , deliver us from all evil , and from the pains of hell. so that it is no wonder that pope leo 8 the x. calls her a goddess , and turcelin ‖ the jesuit , divinae majestatis , potestatisque sociam . huic olim 〈◊〉 , mortaliúmque principatum detulit . ad hujus arbitrium ( quoad hominum tutela postulat ) terras , maria , coelum , naturámque moderatur . hàc annuente , & per hanc , divinos the sauros , & 〈◊〉 dona largitur ; the companion or partner of the divine majesty and power . to her he long since gave the principality of all heavenly and mortal things . at her will ( so far as the guardianship of men requires ) he rules the earth and seas , heaven and nature : and she consenting , he gives divine treasures and celestial gifts . nay , in the mass-books penned 1538. and us'd in the polonian churches , they call the blessed virgin mary , viam ad vitam , totius mundi gubernatricem , peccatorum cum deo 〈◊〉 , fontem remissionis peccatorum , lumen luminum ; the way to life , the governess of all the world , the reconciler of sinners with god , the fountain of remission of sins , light of light , and at last salute her with an ave universae trinitatis mater , hail thou mother of the whole trinity . we do not pick out these only , as the most singular , or the worst forms ; for such as these are very numerous , as is to be seen in their breviaries , missals , hours of our lady , rosary of our lady , the latany of our lady , called litania mariae , the speculum rosariorum , the hymns of saints , portuises and manuals . these only are the instances which amongst many others presently occur . two things only we shall add , instead of many more that might be represented . the first is , that in a hymn which they ( from what reason or etymology we know not , neither are we 〈◊〉 ) call a sequence , the council of constance did invocate the blessed virgin , in the same manner as councils did use to invocate the holy ghost ; they call her the mother of grace , the remedy to the miserable , the fountain of mercy , and the light of the church ; attributes proper to god and incommunicable ; they sing her praises , and pray to her for graces , they sing to her with the heart , they call themselves her sons , they declare her to be their health and comfort in all doubts , and call on her for light from heaven , and trust in her for the destruction of heresies , and the repression of schisms , and for the lasting confederations of peace . the other thing we tell of , is , that there is a psalter of our lady , of great and antient account in the church of rome ; it hath been several times printed at venice , at paris , at leipsich ; and the title is , [ the psalter of the blessed virgin , compil'd by the seraphical doctor s. bonaventure , bishop of alba , and presbyter cardinal of the holy church of rome . ] but of the book it self , the account is soon made ; for it is nothing but the psalms of david , an hundred and fifty in number are set down ; alter'd indeed , to make as much of it as could be sense so reduc'd ; in which the name of lord is left out , and that of lady put in ; so that whatever david said of god and christ , the same prayers , and the same praises they say of the blessed virgin mary ; and whether all that can be said without intolerable blasphemy , we suppose needs not much disputation . the same things , but in a less proportion and frequency , they say to other saints . o maria magdalena audi vot a laude plena , apud christum chorum istum clementer concilia . vt fons summae pietatis quite lavit à peccatis , servos suos , atque tuos mundet dat â veniâ . o mary magdalen , hear our prayers , which are full of praises , and most clemently reconcile this company unto christ : that the fountain of supreme piety , who cleansed thee from thy sins , giving pardon , may cleanse us who are his servants and thine . these things are too bad already , we shall not aggravate them by any further commentary ; but apply the premises . now therefore we desire it may be considered , that there are as the effects of christs death for us , three great products , which are the rule and measure of our prayers , and our confidence ; 1. christs merits . 2. his satisfaction . 3. his intercession . by these three we come boldly to the throne of grace , and pray to god through jesus christ. but if we pray to god through the saints too , and rely upon their 1. merit . 2. satisfaction . 3. and intercession ; is it not plain that we make them equal with christ , in kind , though not in degree ? for it is 〈◊〉 avowed and practis'd in the church of rome , to rely upon the saints intercession ; and this intercession to be made valid by the merits of the saints : [ we pray thee , o s. jude the apostle , that by thy merits thou wouldst draw me from the custom of my sins , and snatch me from the power of the devil , and advance me to the invisible powers ; ] and they say as much to others . and for their satisfactions , the treasure of the church for indulgences is made up with them , and the satisactions of christ : so that there is nothing remaining of the honour due to christ our redeemer , and our considence in him , but the same in every kind is by the church of rome imputed to the saints : and therefore the very being and oeconomy of christianity , is destroyed by these prayers ; and the people are not , cannot be good christians in these devotions ; and what hopes are laid up for them , who repent to no purpose , and pray with derogation to christ's honour , is a matter of deepest consideration . and therefore we desire our charges not to be seduc'd by little tricks and artifices of useless and laborious distinctions , and protestations against evidence of fact , and with fear and trembling to consider , what god said by the prophet , my people have done two great evils , they have for saken me , fortem vivum , the strong and the living god ; fontem vivum , so some copies read it , the living fountain , and have digged for themselves cisterns , that is , little phantastick helps , that hold no water , that give no refreshment ; or , as s. paul expresses it , they worship and invocate the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the creator ; so the word properly signifies , and so it is us'd by the apostle in other * places . and at least let us remember those excellent words of s. austin , tutius & jucundius loquar ad meum jesum , quam ad aliquem sanctorum spirituum dei ; i can speak safer and more pleasantly or chearfully to my lord jesus , than to any of the saints and spirits of god. for that we have commandment , for this we have none ; for that we have example in scriptures , for this we have none ; there are many promises made to that , but to this there is none at all ; and therefore we cannot in faith pray to them , or at all rely upon them for helps . which consideration is greatly heightned by that prostitution of devotion usual in the church of rome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to every upstart , to every old and new saint . and although they have a story among themselves , that it is ominous for a pope to canonize a saint , and he never survives it above a twelve-month , as pietre mathieu observes in the instances of clement the iv. and adrian the vi. yet this hinders not , but that they are tempted to do it frequently . but concerning the thing it self , the best we can say , is what christ said of the samaritans , they worship they know not what . such are s. fingare , s. anthony of 〈◊〉 , s. christopher , charles borromaeus , ignatius loyola , xaverius , and many others ; of whom cardinal bessarion * complain'd , that many of them were such persons whose life he could not approve ; and such , concerning whom they knew nothing , but from their parties , and by pretended revelations made to particular and hypochondriacal persons . it is a famous saying of s. gregory , that the bodies of many persons are worshipped on earth , whose souls are tormented in hell : and augustinus gustinus triumphus affirms , that all who are canonized by the pope cannot be said to be in heaven . and this matter is beyond dispute ; for prateolus tells , that herman , the author of the heresie of the fratricelli , was for twenty years together after his death honoured for a saint , but afterwards his body was taken up and burnt . but then since ( as ambrosius catharinus and vivaldus observe ) if one saint be call'd in question , then the rest may ; what will become of the devotions which are paid to such saints which have been canonized within these last five centuries ? concerning whom we can have but slender evidence that they are in heaven at all . and therefore the cardinal of cambray , petrus de alliaco , wishes that so many new saints were not canoniz'd . they are indeed so many , that in the church of rome the holy-days , which are called their greater doubles , are threescore and four , besides the feasts of christ and our lady , and the holy-days which they call half double festivals , together with the sundays , are above one hundred and thirty . so that besides many holy-days kept in particular places , there are in the whole year about two hundred holy-days , if we may believe their own gavantus ; which , besides that it is an intolerable burthen to the poor labourer , who must keep so many of them , that on the rest he can scarce earn his bread , they do also turn religion into superstition , and habituate the people to idleness , and disorderly festivities , and impious celebrations of the day with unchristian merriments and licentiousness . we conclude this with those words of s. paul , how shall we call on him on whom we have not believed ? christ said , ye believe in god , believe also in me . but he never said , ye have believed in me , believe also in my saints . no : for there is but one mediator between god and man , the man christ jesus . and therefore we must come to god , not by saints , but only by jesus christ our lord. sect . x. of the horrible incantations and charms used by the priests in exorcising persons posses'd . the whole manner how they cast out devils set down at large , and several remarks upon it . there is in the church of rome a horrible impiety taught and practised , which , so far as it goes , must needs destroy that part of holy life which consists in the holiness of our prayers ; and indeed is a conjugation of evils , of such evils , of which in the whole world a society of christians should be least suspected ; we mean the infinite superstitions and incantations , or charms us'd by their priests in their exorcising possessed persons , and conjuring of devils . there was an ecclesiastical book called ordo baptiz . andi cum modo visitandi , printed at venice , a. d. 1575. in which there were damnable and diabolical charms , insomuch that the spanish inquisitors in their expurgatory index , printed at madrid , a. d. 1612. commanded deleatur tota exorcismus * luciferina , cujus initium est , adesto domine tui famuli ; that all that luciferian exorcism be blotted out . but whoever looks into the treasure of exorcisms and horrible conjurings ( for that is the very title of the book printed at colein , a. d. 1608. ) shall find many as horrid things , and not censur'd by any inquisitors as yet , so far as we have ever read or heard . nay , that very luciferina , or devilish exorcism , is reprinted at lyons , a. d. 1614. in the institutio baptizandi , which was restored by the decree of the council of trent : so that though it was forbidden in spain , it was allowed in france . but as 〈◊〉 as that are allowed every where in the church of rome : the most famous , and of most publick use are the treasure of exorcisms , of which we but now made mention ; the roman ritual , the manual of exorcisms , printed at antwerp , a. d. 1626. with approbation of the bishop , and privilege of the archdukes ; the pastorals of several churches , especially that of ruraemund ; and especially the flagellum daemonum , the devils whip , by father hierom mengus a frier minor ; which the clergy of orleans did use in the exorcising of martha brosser , a. d. 1599. the story whereof is in the epistles of cardinal d'ossat , and the history of the excellent thuanus . now from these books , especially this last , we shall represent their manner of casting out devils ; and then speak a word to the thing it self . their manner and form is this , first , they are to try the devil by holy water , incense , sulphur , rue , which from thence , as we suppose , came to be called herb of grace , and especially s. johns wort , which therefore they call devils flight ; with which if they cannot cast the devil out , yet they may do good to the patient ; for so pope alexander the first promis'd and commanded the priests to use it for 〈◊〉 sanctifying and pacifying the people , and driving away the snares of the devil : and to this , it were well if the exorcist would rail upon , mock and jeer the devil ; for he cannot endure a witty and a sharp taunt , and loves jeering and railing , no more than he loves holy water ; and this was well tried of old against an empuse that met apollonius tyanaeus at mount caucasus , against whom he rail'd , and exhorted his company to do so . next to this , the exorcist may ask the devil some questions ; what is his name ? how many of them there are ? for what cause , and at what time he entered ? and , for his own learning , by what persons he can be cast out ? and by what saint adjur'd ? who are his particular enemies in heaven ? and who in hell ? by what words he can be most 〈◊〉 ? ( for the devils are such fools that they cannot keep their own counsel , nor choose but tell , and when they do , they always tell true : ) he may also ask him by what covenant , or what charm he came there , and by what he is to be released ? then he may call lucifer to help him , and to torment that spirit ( for so they oast out devils , by belzebub the prince of the devils ; ) and certainly lucifer dares not but obey him . next to this , the exorcist is cunningly to get out of the devil , the confession of some article of faith , for the edification of the standers by ( whom he may by this means convince of the truth of transubstantiation , the reality of purgatory , or the value of indulgences ) and command him to knock his head three times against the ground , in adoration of the holy trinity . but let him take heed what reliques he apply to the devil ; for if the reliques be 〈◊〉 , the devil will be too hard for him . however , let the exorcising priest be sure to bless his pottage , his meat , his ointment , his herbs ; and then also he may use some schedules , or little rolls of paper , containing in them holy words ; but he must be sure to be exercis'd and skilful in all things that belong to the conjuring of the devil : these are the preparatory documents , which when he hath observ'd , then let him fall to his prayers . now for the prayers , they also are publickly describ'd in their offices before cited ; and are as followeth , the priest ties his stole about the neck of the possessed with three knots , and says , o ye abominable rebels against god , i conjure you spirits , and adjure you , i call , i constrain , i call out , i contend and contest , where ever you are in this man , by the father , son , and holy ghost [ then he makes three ✚ ] by the most powerful name of god , heloy , the strong and admirable , i exorcise you , and adjure you , and command you , by the power i have , that you incontinently hear the words of my conjuring , and perceive your selves overcome , and command you not to depart without licence , and so i bind you with this stole of jucundity in the name of the father ✚ , son ✚ , and holy ghost ✚ , amen . then he makes two and thirty crosses more , and calls over one and thirty names of god in false hebrew , and base greek , and some latine , signifying the same names ; and the two and thirtieth is by the sign of the cross , praying god to deliver them from their enemies . then follow more prayers , and more adjurations , and more conjurations . ( for they are greatly different you must know ) and aspersions of holy water , and shewings of the cross , and signings with it . then they adjure the devil ( in case the names of god will not do it ) by s. mary , and s. anne , by s. michael , and s. gabriel , by raphael , and all angels and arch-angels , by the patriarchs , and by the prophets , and by his own infirmity , by the apostles , and by the martyrs ; [ and then after all this , if the devil will not come out , he must tarry there still , till the next exorcism ; in which ] the exorcist must rail at the devil , and say over again the names of god , and then ask him questions , and read over the sequences of the gospels ; and after that tell him , that he hath power over him , for 〈◊〉 can transubstantiate bread into christ's body ; and then conjure him again , and call him damn'd devil , unclean spirit , and as bad as he can call him ; and so pray to god to cast him out of the man's mouth and nose , lips and teeth , jaws and cheeks , eyes and forehead , eye-brows , and eye-lids , his feet , and his members , his marrow , and his bones , and must reckon every part of his body [ to which purpose , we suppose it would be well if the 〈◊〉 were well skill'd in laurentius , or bauhinus his anatomy ] and if he will not go out yet , there is no help but he must choose , till the third exorcism : in which besides many prayers and conjurations in other words to the same purpose , the exorcist must speak louder [ especially if it be a deaf devil , for then indeed it is the more necessary ] and tell the devil his own , and threaten him terribly , and conjure him again , and say over him about some twenty or thirty names or titles of christ , and forbid the devil to go any whither , but to the centre of the world , and must damn him eternally to the sulphurous flames of hell , and to be tormented worse than lucifer himself , for his daring to resist so many great names ; and if he will not now obey , let him take fire and brimstone , and make a fume , whether the possessed will or no , until the devil tells you all his mind in what you ask him : [ the liver of tobias his fish were a rare thing here , but that 's not to be had for love or mony : ] and after this he conjures him again by some of the names of god , and by the merits , and all the good things which can be spoken or thought of the most blessed virgin , and by all her names and titles , which he must reckon , one and forty in number , together with her epithets , making so many ✚ , and by these he must cast him headlong into hell. but if the devil be stubborn ( for some of them are very disobedient ) there is a fourth , and a fifth , and a sixth exorcism , and then he conjures the earth , the water , and the fire to make them of his party , and comands them not to harbour such villanous spirits , and commands hell to hear him , and 〈◊〉 his word , and 〈◊〉 all the spirits in hell to take that spirit to themselves ( for it may be they will understand their duty better than that stubborn devil , that is broke loose from thence . ) but if this chance to fail , there is yet left a remedy that will do it . he must make the picture of the devil , and write his name over the head of it , and conjure the fire to burn it most horribly and hastily ; [ and if the picture be upon wood or paper , it is ten to one that may be done . ] after all this stir , sprinkle more holy water , and 〈◊〉 sulphur , galbanum , assa foetida , aristolochia , rue , st. johns-wort ; all which 〈◊〉 distinctly blessed , the exorcist must hold the devils picture 〈◊〉 the fire , and adjure the devil to hear him ; and then he must not spare him but tell him all his faults , and give him all his names , and anathematize him , and curse not only him , but lucifer too , and beelzebub , and satan , and astaroth , and behemot , and beherit , and all together ; [ for indeed there is not one good natur'd devil amongst them all ; ] and then pray once more , and so throw the devils picture into the fire , and then insult in a long form of crowing over him , which is there set 〈◊〉 . and now after all , if he will not go out , there is a seventh exorcism for him with new ceremonies . he must shew him the 〈◊〉 host in the pix , pointing at it with his finger , and then conjure him 〈◊〉 , and rail at him once more ; to which purpose , there is a very fine form taken out of prierius , and set down in the flagellum daemonum ; and then let the exorcist pronounce sentence against the devil , and give him his oath , and then a commandment to go out of the several parts of his body , always taking care that at no hand he remain in the upper parts ; and then is the devils qu. to come out , if he have a mind to it ( for that must be always suppos'd ) and then follow the thanksgivings . this is the manner of their devotion , describ'd for the use of their exorcists ; in which is such a heap of folly , madness , superstition , blasphemy , and ridiculous guises and playings with the devil , that if any man amongst us should use such things , he would be in danger of being tried at the next assizes for a witch , or a conjurer ; however , certain it is , what ever the devil loses by pretending to obey the exotcist , he gains more by this horrible debauchery of christianity . there needs no confutation of it , the impiety is visible and tangible ; and it is sufficient to have told the story . only this we say , as to the thing it self : the casting out of devils is a miraculous power , and given at first for the confimation of christian faith , as the gifts of tongues and healing were , and therefore we have reason to believe , that because it is not an ordinary power , the ordinary exorcisms cast out no more devils , than extreme unction cures sicknesses . we do not envy to any one , any grace of god , but wish it were more modestly pretended , unless it could be more evidently prov'd . origen condemned this whole procedure of conjuring devils long since . quaeret aliquis si convenit vel daemones adjurare . qui aspicit jesum imperantem daemonibus , sed 〈◊〉 potestatem dantem discipulis super omnia daemonia , & ut infirmitates sanarent , dicet , quoniam non est secundùm potestatem datam à salvatore adjurare daemonia . judaicum enim est : if any one asks , whether it be fit to adjure devils ? he that beholds jesus commanding over devils , and also giving power to his disciples over all unclean spirits , and to heal diseases , will say , that to adjure devils is not according to the power given by our blessed saviour ; for it is a jewish trick : and s. chrysostom spake soberly and truly , we poor wretches cannot drive away the flies , much less devils . but then as to the manner of their conjurations and exorcisms ; this we say , if these things come from god , let them shew their warranty , and their books of precedents : if they come not from god , they are so like the inchantments of balaam , the old heathens , and the modern magicians , that their original is soon discovered . but yet from what principle it comes , that they have made exorcists an ecclesiastical order , with special words and instruments of collation ; and that the words of ordination giving them power only over possessed christians , catechumens or baptized , should by them be extended and exercis'd upon all infants , as if they were all possessed by the devil ; and not only so , but to bewitched cattel , to mice and locusts , to milk and lettice , to houses and tempests ; as if their charms were prophylactick , as well as therapeutick ; and could keep , as well as drive the devil out , and prevent storms like the old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom seneca makes mention : of these things we cannot guess at any probable principle , except they have deriv'd them from the jewish cabala , or the exorcisms , which it is said solomon us'd , when he had consented to idolatry . but these things are so unlike the wisdom and simplicity , the purity and spirituality of christian devotion ; are so perfectly of their own devising , and wild imaginations ; are so full of dirty superstitions , and ignorant fancies , that there are not in the world many things , whose sufferance and practice can more destroy the beauty of holiness , or reproach a church , or society of christians . sect . xi . the church of rome invents sacramentals of her own , without a divine warrant . such as holy water , paschal wax , oil , palm-boughs , &c. concerning which their doctrine is , that by these the blood of christ is applied to us , and they not only signifie but produce spiritual and supernatural effects . how the people are abused with legendary stories of miraculous cures wrought by them . and are taught in the sacraements themselves , to rely so much upon their inherent virtue , as to take less care of moral and virtuous dispositions . to put our trust and confidence in god only , and to use ministeries of his own appointment and sanctification , is so essential a duty owing by us to god , that whoever trusts in any thing but god , is a breaker of the first commandment ; and he that invents instrumental supports of his own head , and puts a subordinate ministerial confidence in them , usurps the rights of god , and does not pursue the interests of true religion , whose very essence and formality is to glorifie god in all his attributes , and to do good to man , and to advance the honour and kingdom of christ. now how greatly the church of rome prevaricates in this great soul of religion , appears by too evident and notorious demonstration : for she hath invented sacramentals of her own , without a divine warrant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said s. cyril . concerning the holy and divine mysteries of faith or religion , we ought to do nothing by chance , or of our own heads , nothing without the authority of the divine scriptures : but the church of rome does otherwise ; invents things of her own , and imputes spiritual effects to these sacramentals ; and promises not only temporal blessings and immunities , and benedictions , but the collation or increment of spiritual graces , and remission of venial sins , and alleviation of pains due to mortal sins , to them who shall use these sacramentals : which because god did not institute , and did not sanctisie , they use them without faith , and rely upon them without a promise , and make themselves the fountains of these graces , and produce confidences , whose last resort is not upon god , who neither was the author , nor is an approver of them . of this nature are holy water , the paschal wax , oyl , palm-boughs , holy bread ( not eucharistical ) hats , agnus dei's , meddals , swords , bells , and roses hallowed upon the sunday called laetare jerusalem : such as pope pius the second to james the ii. of scotland , and sixtus quintus to the prince of parma : concerning which , their doctrine is this , that the blood of christ is by these applied unto us , that they do not only signifie , but produce spiritual effects , that they blot out venial sins , that they drive away devils , that they cure diseases , and that though these things do not operate infallibly , as do the sacraments , and that god hath made no express covenant concerning them , yet by the devotion of them that use them , and the prayers of the church , they do prevail . now though it be easie to say , and it is notoriously true in theology , that the prayers of the church can never prevail , but according to the grace which god hath promis'd ; and either can only procure a blessing upon natural things , in order to their natural effects , or else an extraordinary supernatural effect , by vertue of a divine promise ; and that these things are pretended to work beyond their natural force , and yet god hath not promis'd to them a supernatural blessing ( as themselves confess ; ) yet besides the falseness of the doctrine , on which these superstitions do rely , it is also as evident , that these instrumentalities produce an affiance and confidence in the creature , and estrange mens hearts from the true religion and trust in god , while they think themselves blessed in their own inventions , and in digging to themselves cisterns of their own , and leaving the fountain of blessing and eternal life . to this purpose the roman priesta abuse the people with romantick stories out of the dialogues of s. gregory , and venerable bede ; making them believe , that s. fortunatus cur'd a man's broken thigh with holy water , and that s. malachias the bishop of down and connor , cur'd a mad-man with the same medicine ; and that saint hilarion cur'd many sick persons with holy bread and oyl ( which indeed is the most likely of them all , as being good food , and good medicine ; ) and although not so much as a chicken is now a-days cur'd of the pip by holy water , yet upon all occasions they use it , and the common people throw it upon childrens cradles , and sick cows horns , and upon them that are blasted ; and if they recover by any means , it is imputed to the holy water : and so the simplicity of christian religion , the glory of our dependence on god , the wise order and 〈◊〉 of blessings in the gospel , the sacredness and mysteriousness of sacraments and divine institutions , are disorder'd and dishonour'd : the bishops and priests inventing both the word and the element , institute a kind of sacrament , in great derogation to the supreme prerogative of christ ; and men are taught to go in ways which superstition hath invented , and interest does support . but there is yet one great instance more of this irreligion . upon the sacraments themselves they are taught to rely , with so little of moral and vertuous dispositions , that the efficacy of one is made to lessen the necessity of the other ; and the sacraments are taught to be so effectual by an inherent vertue , that they are not so much made the instruments of vertue , as the suppletory ; not so much to increase , as to make amends for the want of grace : on which we shall not now insist ; because it is sufficiently remark'd in our reproof of the roman doctrines , in the matter of repentance . sect . xii . their doctrines as explained by their practice , make men guilty of idolatry . they teach men to give divine honour to creatures : as the same worship to the image , and the prototype . they teach the same thing with the 〈◊〉 , whose worship of images was relative : and for a christian to excuse himself by this , is to say that for god's sake he will make bold to dishonour him . of worship of the image of the cross , and their hopes of salvation in it . their worshipping the consecrated bread and wine considered , and the things they say to excuse themselves from idolatry herein . after all this , if their doctrines as they are explicated by their practice , and the commentaries of their greatest doctors , do make their disciples guilty of idolatry , there is not any thing greater to deter men from them , than that danger to their souls which is imminent over them , upon that acoount . their worshipping of images we have already reprov'd upon the account of its novelty and innovation in christian religion . but that it is against good life , a direct breach of the second commandment , an act of idolatry , as much as the heathens themselves were guilty of , in relation to the second commandment , is but too evident by the doctrines of their own leaders . for if to give divine honour to a creature be idolatry , then the doctors of the church of rome teach their people to commit idolatry : for they affirm , that the same worship which is given to the prototype or principal , the same is to be given to the image of it . as we worship the holy trinity , and christ , so we may worship the images of the trinity , and of christ ; that is , with latria , or divine honour . this is the constant sentence of the divines , the image is to be worshipped with the same honour and worship , with which we worship those whose image it is , said azorius , their great master of casuistical theology . and this is the doctrine of their great saint thomas , of alexander of ales , bonaventure , albertus , richardus , capreolus , cajetan , coster , valentia , vasquez , the jesuits of colein , triers and mentz , approving coster's opinion . neither can this be eluded by saying , that though the same worship be given to the image of christ , as to christ himself , yet it is not done in the same way ; for it is terminatively to christ or god , but relatively to the image , that is , to the image for god's or christ's sake . for this is that we complain of , that they give the same worship to an image , which is due to god ; for what cause soever it be done , it matters not , save only that the excuse makes it in some sense , the worse for the apology . for to do a thing which god hath forbidden , and to say it is done for god's sake , is to say , that for his sake we displease him ; for his sake we give that to a creature , which is god's own propriety . but besides this , we affirm , and it is of it self evident , that whoever , christian or heathen , worships the image of any thing , cannot possibly worship that image terminatively , for the very being of an image is relative ; and therefore if the man understands but common sense , he must suppose and intend that worship to be relative , and a heathen could not worship an image with any other worship ; and the second commandment , forbidding to worship the likeness of any thing in heaven and earth , does only forbid that thing which is in heaven to be worshipped by an image , that is , it forbids only a relative worship : for it is a contradiction to say , this is the image of god , and yet this is god ; and therefore it must be also a contradiction , to worship an image with divine worship terminatively , for then it must be that the image of a thing , is that thing whose image it is . and therefore these doctors teach the same thing which they condemn in the heathens . but they go yet a little further : the image of the cross they worship with divine honour ; and therefore although this divine worship is but relative , yet consequently , the cross it self is worshipped terminatively by divine adoration . for the image of the cross hath it relatively , and for the crosses sake , therefore the cross it self is the proper and full object of the divine adoration . now that they do and teach this , we charge upon them by undeniable records : for in the very pontisical published by the authority of pope clement the viii . these words are found , the legats cross must be on the right hand , because latria , or divine honour is due to it . and if divine honour relative be due to the legates cross , which is but the image of christ's cross , then this divine worship is terminated on christ's cross , which is certainly but a meer creature . to this purpose are the words of almain , the images of the trinity , and of the cross , are to be ador'd with the worship of latria ; that is , divine . now if the image of the cross be the intermedial , then the cross it self , whose image that is , must be the last object of this divine worship ; and if this be not idolatry , it can never be told , what is the notion of the word . but this passes also into other real effects : and well may the cross it self be worshipped by divine worship , when the church places her hopes of salvation on the cross ; for so she does , says aquinas , and makes one the argument of the other , and proves that the church places her hopes of salvation on the cross , that is , on the instrument of christ's passion , by a hymn which she uses in her offices ; but this thing we have remark'd above , upon another occasion . now although things are brought to a very ill state , when christians are so probably and apparently charg'd with idolatry , and that the excuses are too sine to be understood by them that need them ; yet no excuse can acquit these things , when the most that is , or can be said is this , that although that which is god's due , is given to a creature , yet it is given with some difference of intention , and metaphysical abstraction , and separation ; especially , since , if there can be idolatry in the worshipping of an image , it is certain , that a relative divine worship is this idolatry ; for no man that worships an image ( in that consideration or formality ) can make the image the last object : either therefore the heathens were not idolaters in the worshipping of an image , or else these men are . the heathens did indeed infinitely more violate the first commandment ; but against the second , precisely and separately from the first , the transgression is alike . the same also is the case in their worshipping the consecrated bread and wine : of which how far they will be excused besore god by their ignorant pretensions and suppositions , we know not ; but they hope to save themselves harmless by saying , that they believe the bread to be their saviour , and that if they did not believe so , they would not do so . we believe that they say true ; but we are afraid that this will no more excuse them , than it will excuse those who worship the sun and moon , and the queen of heaven , whom they would not worship , if they did not believe to have divinity in them : and it may be observed , that they are very fond of that persuasion , by which they are led into this worship . the error might be some excuse , if it were probable , or if there were much temptation to it : but when they chuse this persuasion , and have nothing for it but a tropical expression of scripture , which rather than not believe in the natural , useless , and impossible sense , they will desie all their own reason , and four of the five operations of their soul , seeing , smelling , tasting and feeling , and contradict the plain doctrine of the 〈◊〉 church , before they can consent to believe this error , that bread is chang'd into god , and the priest can make his maker : we have too much cause to fear , that the error is too gross to admit an excuse ; and it is hard to suppose it invincible and involuntary , because it is so hard , and so untempting , and so unnatural to admit the error . we do desire that god may find an excuse for it , and that they would not . but this we are most sure of , that they might , if they pleas'd , find many excuses , or rather just causes for not giving 〈◊〉 honour to the consecrated elements ; because there are so many contingencies in the whole conduct of this affair , and we are so uncertain of the priests intention , and we can never be made certain , that there is not in the whole order of causes any invalidity in the consecration ; and it is so impossible that any man should be sure that here , and now , and this bread is transubstantiated , and is really the natural body of christ ; that it were fit to omit the giving gods due to that which they do not know to be any thing but a piece of bread ; and it cannot consist with holiness , and our duty to god , certainly to give divine worship to that thing , which though their doctrine were true , they cannot know certainly to have a divine being . sect . xiii . a recapitulation of matters foregoing : shewing the injury they do to christian religion ; in its faith , hope , repentance and charity , its divine worship , celebration of sacraments , and keeping the commandments of god. so that if there are good christians in the roman communion , yet they are not such , as they are papists ; it 's by gods grace they are so , not by their opinions , which tend to diminish and destroy goodness in them . and now we shall plainly represent to our charges , how this whole matter stands . the case is this , the religion of a christian consists in faith , and hope , repentance and charity , divine worship and celebration of the sacraments , and finally in keeping the commandments of god. now in all these , both in doctrines and practices , the church of rome does dangerously err , and teaches men so to do . they do injury to faith , by creating new articles , and enjoyning them as of necessity to salvation . * they spoil their hope , by placing it upon creatures , and devices of their own . * they greatly sin against charity , by damning all that are not of their opinion , in things false or uncertain , right or wrong . * they break in pieces the salutary doctrine of repentance , making it to be consistent with a wicked life , and little or no amendment . * they worship they know not what , and pray to them that hear them not , and trust on that which helps them not . * and as for the commandments , they leave one of them out of their catechisms and manuals , and while they contend earnestly against some opponents for the possibility of keeping them all , they do not insist upon the necessity of keeping any in the course of their lives , till the danger or article of their death . * and concerning the sacraments , they have egregiously prevaricated in two points . for not to mention their reckoning of seven sacraments , which we only 〈◊〉 to be an unnecessary , and unscholastical error ; they take the one half of the principal away from the laity ; and they institute little sacraments of their own , they invent rites , and annex spiritual graces to them , what they please themselves , of their own heads , without a divine warrant or institution : and , * at last persuade their people to that which can never be excus'd , at least , from material idolatry . if these things can consist with the duty of christians , not only to eat what they worship , but to adore those things with divine worship , which are not god : to reconcile a wicked life with certain hopes and expectations of heaven at last , and to place these hopes upon other things than god , and to damn all the world that are not christians at this rate , then we have lost the true measures of christianity ; and the doctrine and discipline of christ is not a natural and rational religion ; not a religion that makes men holy , but a confederacy under the conduct of a sect , and it must rest in forms and ceremonies , and devices of mans invention . and although we do not doubt , but that the goodness of god does so prevail over all the follies and malice of mankind , that there are in the roman communion many very good christians , yet they are not such as they are papists , but by some thing that is higher , and before that , something that is of an abstract and more sublime consideration . and though the good people amongst them are what they are by the grace and goodness of god , yet by all or any of these opinions they are not so : but the very best suffer diminution , and alloy by these things ; and very many more are wholly subverted and destroyed . chap. iii. the church of rome teaches doctrines , which in many things are destructive of christian society in general , and of monarchy in special : both which , the religion of the church of england and ireland does by her doctrines greatly , and christianly support . sect . i. instances of doctrines taught in the church of rome destructive of societies . as lying and equivocating , especially before a magistrate to elude his examinations . no contracts , vows , oaths , a sufficient security in dealing with them . council of constance was against keeping faith with hereticks ; and hus and hierome of prague felt the sad effects of it : they would have done the same to luther at wormes , had not the emperour hindred . of the popes dispensing with oaths and vows , and in contracts of marriage and divorces . that in the church of rome , it is publickly taught by their greatest doctors , that it is lawful to lye , or deceive the question of the magistrate , to conceal their name , and to tell a false one , to elude all examinations , and make them insignificant and toothless , cannot be doubted by any man that knows how the english priests have behav'd themselves in the times of queen elizabeth , king james , and the blessed martyr king charles 1. 〈◊〉 wrote in defence of it ; and father barnes who wrote a book against lying and equivocating , was suspected for a heretick , and smarted severely under their hands . to him that asks you again for what you have paid him already , you may safely say , you never had any thing of him , meaning so as to owe it him now . it is the doctrine of emanuel sà and sanchez ; which we understand to be a great lye , and a great sin , it being at the best a deceiving of the law , that you be not deceived by your creditor ; that is , a doing evil to prevent one ; a sin , to prevent the losing of your mony . if a man asks his wife if she be an adulteress , though she be , yet she may say , she is not , if in her mind secretly she say [ not with a purpose to tell you : ] so cardinal tolet teaches . and if a man swears he will take such a one to his wife , being compelled to swear ; he may secretly mean , [ if hereafter she do please me . ] and if a man swears to a thief , that he will give him twenty crowns , he may secretly say , [ if i please to do so , ] and then he is not bound . and of this doctrine vasquez brags , as of a rare , though new invention , saying , it is gathered out of st. austin , and thomas aquinas , who only found out the way of saying nothing in such cases and questions , ask'd by judges ; but this invention was drawn out by assiduous disputations . * he that promises to say an ave mary , and swears he will , or vows to do it , yet sins not mortally , though he does not do it , said the great navar , and others whom he follows . * there is yet a further degree of this iniquity ; not only in words , but in real actions ; it is lawful to deceive or rob your brother , when to do so is necessary for the preservation of your fame : for no man is bound to restore stollen goods , ( that is ) to cease from doing injury , with the peril of his credit . so navar , and cardinal cajetan and tolet teaches ; who adds also , hoc multi dicunt , quorum sententiam potest quis tutâ conscientiâ sequi . many say the same thing ; whose doctrine any man may follow with a safe conscience . nay , to save a man's credit , an honest man that is asham'd to beg , may steal what is necessary for him , says diana . now by these doctrines a man is taught how to be an honest thief , and to keep what he is bound to restore ; and by these we may not only deceive our brother , but the law ; and not the law only , but god also , even with an oath , if the matter be but small : it never makes god angry with you ; or puts you out of the state of grace . but if the matter be great , yet to prevent a great trouble to your self , you may conceal a truth , by saying that which is false ; according to the general doctrine of the late casuists . so that a man is bound to keep truth and honesty , when it is for his turn ; but not , if it be to his own hinderance ; and 〈◊〉 david was not in the right , but was something too nice in the resolution of the like case in the fifteenth psalm . now although we do not affirm , that these particulars are the doctrine of the whole church of rome , because little things , and of this nature , never are considered in their publick articles of confession ; yet a man may do these vile things ( for so we understand them to be ) and find justifications and warranty , and shall not be affirghted with the terrors of damnation , nor the imposition of penances : he may for all these things be a good catholick , though it may be , not a very good christian. but since these things are affirm'd by so many , the opinion is probable , and the practice safe , saith cardinal tolet. but we shall instance in things of more publick concern , and catholick authority . no contracts , leagues , societies , promises , vows , or oaths , are a sufficient security to him that deals with one of the church of rome , if he shall please to make use of that liberty , which may and many times is , and always can be granted to him . for first , it is affirmed , and was practis'd by a whole council of bishops at constance , that faith is not to be kept with hereticks ; and john hus , and hierom of prague , and savanarola , felt the mischief of violation of publick faith ; and the same thing was disputed fiercely at worms , in the case of luther , to whom coesar had given a safe-conduct , and very many would have had it to be broken ; but coesar was a better christian than the ecclesiasticks and their party , and more a gentleman . but that no scrupulous princes may keep their words any more in such cases , or think themselves tied to perform their safe-conducts given to hereticks , there is a way found out by a new catholick doctrine ; becanus shall speak this point instead of the rest , [ there are two distinct tribunals , and the ecclesiastical is the superior ; and therefore if a secular prince gives his subjects a safe-conduct , he cannot extend it to the superior tribunal ; nor by any security given , hinder the bishop or the pope to exercise their jurisdiction : ] and upon the account of this , or the like doctrine , the pope and the other ecclesiasticks did prevail at constance , for the burning of their prisoners , to whom safe-conduct had been granted . but these things are sufficiently known by the complaints of the injur'd persons . but not only to hereticks , but to our friends also we may break our promises , if the pope give us leave . it is a publick and an avowed doctrine , that if a man have taken an oath of a thing lawful and honest , and in his power , yet if it hinders him from doing a greater good , the pope can dispense with his oath , and take off the obligation . this is expresly 〈◊〉 by one of the most moderate of them , canus bishop of the canaries . but beyond dispute , and even without a dispensation , they all of them own it , that if a man have promised to a woman to marry her , and is betrothed to her , and hath sworn it , yet if he will before the consummation , enter into a monastery , his oath shall not bind him , his promise is null ; but his second promise , that shall stand . and he that denies this , is accursed by the council of trent . not only husbands and wives espoused may break their vows and mutual obligation , against the will of one another ; but in the church of rome children have leave given them to disobey their parents , so they will but turn friers : and this they might do , girls at twelve , and boys at the age of fourteen years ; but the council of trent enlarged it to sixteen : but the thing was taught and decreed by pope clement the iii. and thomas aquinas did so , and then it was made lawful by him and his scholars ; though it was expresly against the doctrine and laws of the preceding ages of the church , as appears in the capitulars of charles the great . but thus did the pharisees teach their children to cry corban , and neglect their parents ; to pretend religion , in prejudice of filial piety . in this particular aerodius a french lawyer , an excellently learned man , suffered sadly by the loss , and foreing of a hopeful son from him , and he complain'd most excellently in a book written on purpose upon this subject . but these mischiefs are doctrinal , and accounted lawful : but in the matter of marriages and contracts , promises and vows , where a doctrine fails , it can be supplied by the pope's power : which thing is avowed and own'd , without a cover : for when pope clement the v. condemn'd the order of knights templers , he disown'd any justice or right in doing it , but stuck to his power , quanquam de jure non possumus , tamen ex plenitudine potestatis dictum ordinem reprobamus ; that is , though by right we cannot do it , yet by the fulness of power we condemn the said order : for he can dispense always , and in all things where there is cause , and in many things where there is no cause ; sed sub majori pretio , under a greater price , said the tax of the datary ; where the price of the several dispensations , even in causà turpi , in base and filthy causes , are set down . intranti nummo quasi quodam principe summo exiliunt valvae , nihil auditur nisi salve . nay the pope can dispense suprà jus , contra 〈◊〉 ; above law , and against law and right , said mosconius in his books of the majesty of the militant church : for the popes tribunal and gods is but one ; and therefore every reasonable creature is subject to the popes empire , said the same author : and what dispensations he usually gives , we are best inform'd by a gloss of their own upon the canon law , not a mirabile , quod cum co qui peccat dispensatur , cum illo autem qui non peccat non dispensatur : it is a wonderful thing that they should dispense with a fornicator , but not with him who marries after the death of his first wife . * they give divorces for marriages in the fourth degree , and give dispensation to marry in the second . these things are a sufficient charge , and yet evidently so , and publickly owned . we need not aggravate this matter , by what panormitan and others do say , that the pope hath power to dispense in all the laws of god , except the articles of faith ; and how much of this they own and practise , needs no greater instance , than that which volaterran tells of pope innocent the viii . that he gave the norvegians a dispensation , not only to communicate , but to consecrate in bread only . as the pope by his dispensations undertakes to dissolve the ordinances of god ; so also the most solemn contracts of men : of which a very great instance was given by pope clement the vii . who dispensed with the oath which francis the i. of france solemnly swore to charles the v. emperor , after the battel of pavy , and gave him leave to be perjur'd . and one of the late popes dispens'd with the bastard son of the conde d' olivarez , or rather , plainly dissolv'd his marriage which he made and consummated with isabella d' azueta , whom he had publickly married when he was but a mean person , the son of donna marguerita spinola , and under the name of julian valeazar . but when the conde had declar'd him his son and heir , the pope dissolv'd the first marriage , and gave him leave under the name of henry philip de guzman , to marry d. juana de valesco , daughter to the constable of castile . and now if it be considered , what influence these doctrines have upon societies and communities of men , they will need no further reproof than a meer enumeration of the mischiefs they produce . they by this means legitimate adulterous and incestuous marriages , and disannul lawful contracts : they give leave to a spouse to break his or her vow and promise ; and to children to disobey their parents , and perhaps to break their mothers heart , or to undo a family . no words can bind your faith , because you can be dispens'd with ; and if you swear you will not procure a dispensation , you can as well be dispens'd with for that perjury as the other ; and you cannot be tied so fast , but the pope can unloose you . so that there is no certainty in your promise to god , or faith to men , in judicatories to magistrates , or in contracts with merchants ; in the duty of children to their parents , of husbands to their wives , or wives to their contracted husbands , of a catholick to a heretick ; and last of all a subject to his prince cannot be bound so strictly , but if the prince be not of the popes persuasion , or be by him judg'd a tyrant , his subjects shall owe him no obedience . but this is of particular consideration , and reserv'd for the third section . sect . ii. exemption of the clergy from the jurisdiction of secular princes . this pretended to be by divine right . the evil consequences of it . plain scripture against it . the sacredness of the seal of confession : not to be broken to prevent the greatest evil and mischief . there is yet another instance , by which the church of rome does intolerable prejudice to governments and societies : in which although the impiety is not so apparent ; yet the evil is more own'd , and notorious , and defended ; and that is , the exemption of their clergy from the jurisdiction of secular princes and magistrates , both in their estates and persons : not only in the matters of simony , heresie , and apostasie , but in matters of theft , perjury , murther , adultery , blasphemy and treason : in which cases they suffer not a clergy man to be judged by the secular power , until the church hath quit him , and turn'd him over , and given them leave to proceed . this was verified in the synod of dalmatia , held by the legates of pope innocent the iii. and is now in the church of rome , pretended to be by divine right : [ for it cannot be proved , that secular princes are the lawful superiours and judges of clergy men , unless it can be prov'd , that the sheep are better than the shepherd , or sons than the fathers , or temporals than spirituals , ] said bellarmine : and therefore it is a shame ( says he ) to see princes contending with bishops for precedency , or for lands . for the truth is this , ( whatever the custom be ) the prince is the bishops subject , not the bishop the princes : for no man can serve two masters , the pope is their own superiour , and therefore the secular prince cannot be . so both bellarmine and 〈◊〉 conclude this doctrine out of scripture . and although in this , as in all things else , when he finds it for the advantage of the church , the pope can dispense , and diverse popes of rome did give power to the common-wealth of venice , to judge clergy men , and punish them for great offences ; yet how ill this was taken by paulus v. at their hands , and what stirs he made in christendom concerning it , the world was witness ; and it is to be read in the history of the venetian interdict , and not without great difficulty defended by marcus antonius perogrinus , m. antonius othelius , and joachim scaynus of padua , beside the doctors of venice . now if it be considered , how great a part of mankind in the roman communion are clergy men , and how great a portion of the lands and revenues in each kingdom they have ; to pretend a divine right of exemption of their persons from secular judicatories , and their lands from secular burthens and charges of the common-wealth , is to make religion a very little friend to the publick ; and causes , that by how much there is more of religion , by so much there is the less of piety and publick duty . princes have many times felt the evil , and are always subject to it , when so many thousand persons are in their kingdoms , and yet subjects to a foreign power . but we need not trouble our selves to reckon the evils consequent to this procedure , themselves have own'd them , even the very worst of things , [ the rebellion of a clergy man against his prince is not treason , because he is not his princes subject . ] it is expresly taught by emanuel sà ; and because the french-men in zeal to their own king , could not endure this doctrine , these words were left out of the edition of paris , but still remain in the editions of antwerp and collen . but the thing is a general rule , [ that all ecclesiastical persons are free from secular jurisdiction in causes criminal , whether civil or ecclesiastical : and this rule is so general , that it admits no exception ; and so certain that it cannot be denied , unless you will contradict the principles of faith : ] so father suarez . and this is pretended to be allowed by councils , sacred canons , and all the doctors of laws humane and divine ; for so bellarmine affirms . against which , since it is a matter of faith and doctrine , which we now charge upon the church of rome , as an enemy to publick government , we shall think it sufficient to oppose against their pretension , the plain and easie words of s. paul , let every soul be subject to the higher powers . every soul , ] that is , saith s. chrysostom , whether he be a monk or an evangelist , a prophet or an apostle . 〈◊〉 the like iniquity , when it is extended to its utmost commentary , which the commenters of the church of rome put upon it , is , the divine right of the seal of confession ; which they make so sacred , to serve such ends as they have chosen , that it may not be broken up to save the lives of princes , or of the whole republick , saith * tolet : no , not to save all the world , said ‖ henriquez : not to save an innocent , not to keep the world from burning , or religion from perversion , or all the sacraments from demolition . indeed it is lawful , saith * bellarmine , if a treason be known to a priest in confession , and he may in general words give notice to a pious and catholick prince , but not to a heretick ; and that was acutely and prudently said by him , said father 〈◊〉 . father binet is not so kind even to the catholick princes ; for he says , that it is better that all the kings of the world should perish , than that the seal of confession should be so much as once broken ; and this is the catholick doctrine , said eudaemon joannes in his apology for garnet : and for it he also quotes suarez . but it is enough to have nam'd this . how little care these men take of the lives of princes , and the publick interest ; which they so greatly undervalue to every 〈◊〉 fancy of their own , is but too evident by these doctrines . sect . iii. their doctrines enemies to the 〈◊〉 powers and lives of princes . the whole order of jesuits subject princes to the pope . whose power extends to temporal punishments and depriving them of their kingdoms . the method of doing it , and how they answer the precepts of obeying kings . instances of putting the deposing power in execution . answer to the objection that this is but the private opinion of some doctors , not the doctrine of the church . a conclusion , exhorting all that desire to be saved , to decline these horrid doctrines . the last thing we shall remark for the instruction and caution of our charges is not the least . the doctrines of the church of rome are great enemies to the dignity and security , to the powers and lives of princes : and this we shall briefly prove by setting down the doctrines themselves , and their consequent practices . and here we observe , that not only the whole order of jesuits is a great enemy to monarchy , by subjecting the dignity of princes to the pope , by making the pope the supreme monarch of christians ; but they also teach , that it is a catholick doctrine , the doctrine of the church . the pope hath a supreme power of disposing the temporal things of all christians in order to a spiritual good , saith bellarmine . and becanus discourses of this very largely in his book of the english controversie , printed by albin at mentz , 1612. but because this book was ordered to be purged , ( vna litura potest ) we shall not insist upon it ; but there is as bad which was never censur'd . bellarmine says , that the ecclesiastical republick can command and compel the temporal , which is indeed its subject , to change the administration , and to depose princes , and to appoint others , when it cannot otherwise defend the spiritual good : and father suarez says the same . the power of the pope extends it self to the coercion of kings with temporal punishments , and depriving them of their kingdoms , when necessity requires ; nay , this power is more necessary over princes than over subjects . the same also is taught by santarel in his book of heresie and schism , printed at rome , 1626. but the mischief of this doctrine proceeds a little further . cardinal tolet affirms , and our countryman father bridgewater commends the saying ; that when a prince is excommunicate , before the denunciation the subjects are not absolved from their oath of allegiance , ( as cajet an says well ; ) yet when it is denounced , they are not only absolved from their obedience , but are bound not to obey , unless the fear of death , or loss of goods excuse them ; which was the case of the english catholicks in the time of henry the viii . and f. creswel says , it is the sentence of all catholicks , that subjects are bound to expel heretical princes , if they have strength enough ; and that to this they are tied by the commandment of god , the most strict tie of conscience , and the extreme danger of their souls . nay , even before the sentence is declared , though the subjects are not bound to it , yet lawfully they may deny obedience to an heretical prince , said gregory de valentia . it were an endless labour to transcribe the horrible doctrines which are preached in the jesuits school , to the shaking off the regal power of such princes which are not of the roman communion . the whole oeconomy of it is well describ'd by bellarmine , who affirms , that it does not belong to monks , or other ecclesiasticks , to commit murthers , neither do the popes use to proceed that way . but their manner is , first fatherly to correct princes , then by ecclesiastical censures to deprive them of the communion , then to absolve their subjects from the oath of allegeance , and to deprive them of their kingly dignity . and what then ? the execution belongs to others . ] this is the way of the popes , thus wisely and moderately to break kings in pieces . we delight not to aggravate evil things . we therefore forbear to set down those horrid things spoken by sà , mariana , santarèl , carolus scribanius , and some others . it is enough that suarez says , an excommunicate king may with impunity be depos'd or kill'd by any one . this is the case of kings and princes by the sentence of the chiefest roman doctors . and if it be objected , that we are commanded to obey kings , not to speak evil of them , not to curse them , no not in our heart : there is a way found out to answer these little things . for though the apostle commands that we should be subject to higher powers , and obey kings , and all that are in authority : it is true , you must , and so you may well enough for all this ; for the pope can make that he who is a king shall be no king , and then you are disoblig'd : so bellarmine . and if after all this there remains any 〈◊〉 of conscience , it ought to be remembred , that though even after a prince is excommunicated , it should be of it self a sin to depose or kill the prince ; yet if the pope commands you , it is no sin . for if the pope should err by commanding sin , or forbidding vertues , yet the church were bound to believe that the vices were good , and the vertues evil ; unless she would sin against her conscience . they are the very words of bellarmine . but they add more particulars of the same bran. the sons of an heretical father are made sui juris , that is , free from their fathers power . a catholick wife is not tied to pay her duty to an heretical husband , and the servants are not bound to do service to such masters . these are the doctrines of their great azorius ; and as for kings , he affirms , they may be depos'd for heresie . but all this is only in the case of heretical princes : but what for others ? even the roman catholick princes are not free from this danger . all the world knows what the pope did to king chilperick of france : he depos'd him , and put pipin in his place ; and did what he could to have put albert king of the romans in the throne of philip sirnamed the fair. they were the popes of rome who arm'd the son against the father , the emperour henry iv. and the son fought against him , took him prisoner , shav'd him , and thrust him into a monastery , where he died with grief and hunger . we will not speak of the emperour frederick , henry the sixth , emperour ; the duke of savoy , against whom he caused charles the v. and francis the i. of france , to take arms ; nor of francis dandalus , duke of venice , whom he bound with chains , and fed him as dogs are fed , with bones and scraps under his table : our own henry the ii. and king john were great instances of what princes in their case may expect from that religion . these were the piety of the father of christendom . but these were the product of the doctrine which clement the v. vented in the council of vienna , omne jus regum à se pendere : the rights of all kings depend upon the pope . and therefore 〈◊〉 their catholick princes are at their 〈◊〉 , and they would if they durst use them 〈◊〉 : if they do but favour hereticks or schismaticks , receive them or defend them ; if the 〈◊〉 be perjur'd , if he rashly break a league made with the see apostolick , 〈◊〉 he do not keep the peace promis'd to the church , if he be sacrilegious , if he dissipate the goods of the church , the pope may depose him , said azorius . and 〈◊〉 ; says , he may do it , in case the prince or emperour be insufficient , 〈◊〉 he be wicked , if he be unprofitable , if he does not defend the church . this is very much , but yet there is something more ; this may be done , if he impose new gabels or imposts upon his subjects , without the pope's leave ; for if they do not pretend to this also , why does the pope in bulla coenae dominici excommunicate all princes that do it ? now if it be inquired , by what authority the pope does these things ? it is answered , that the pope hath a supreme and absolute authority ; both the spiritual and the temporal power is in the pope as christ's vicar , said azorius and santarel . the church hath the right of a superiour lord over the rights of princes and their temporalties ; and that by her jurisdiction she disposes of temporals ut de suo peculio , as of her own proper goods , said our countreyman weston , rector of the college at doway . nay , the pope hath power in omnia , per omnia , super omnia , in all things , thorough all things , and over all things ; and the sublimity and immensity of the supreme bishop is so great , that no mortal man can comprehend it , said cassenaeus ; no man can express it , no man can think it : so that it is no wonder what papirius massonus said of pope boniface the viii . that he owned himself not only as the lord of france , but of all the world. now we are sure it will be said , that this is but the private opinion of some doctors , not the doctrine of the church of rome . to this we reply : 1. it is not the private opinion of a few , but their publick doctrine own'd , and offer'd to be justified to all the world , as appears in the preceding testimonies . 2. it is the 〈◊〉 of all the jesuit order , which is now the greatest and most glorious in the church of rome , and the maintenance of it , is the subject matter of their new vow of obedience to the pope , that is to advance his grandeur . 3. not only the jesuits , but all the canonists in the church of rome contend earnestly for these doctrines . 4. this they do upon the authority of the decretals , their own law * , and the decrees of councils . 5. not only the jesuits , and canonists , but others also of great note amongst them , earnestly contend sor these doctrines ; particularly cassenaeus , zodericus * , the archbishop of florence ‖ , petrus de monte * , st. thomas aquinas ‖ , bozius , baronius , and many others . 6. themselves tell us it is a matter of faith ; f. creswell * says , it is the sentence of all catholicks ; and they that do not admit these doctrines , father rosweyd * calls them half christians , grinners , barking royalists , and a new sect of catholicks ; and eudaemon joannes ‖ says , that without question it is a heresie in the judgment of all catholicks . now in such things which are not in their creeds , and publick confessions , from whence should we know the doctrines of their church , but from their chiefest and most leading doctors ; who it is certain , would fain have all the world believe it to be the doctrine of their church ? and therefore as it is certain that any roman catholick may with allowance be of this opinion ; so he will be esteemed the better and more zealous catholick if he be ; and if it were not for fear of princes , who will not lose their crowns for their foolish doctrines , there is no peradventure but it would be declared to be de fide , a matter of faith , as divers of them of late , do not stick to say . and of this the pope gives but too much evidence , since he will not take away the scandal , which is so greatly given to all christian kings and republicks , by a publick and a just condemnation of it . nay , it is worse than thus ; for sixtus quintus upon the xi . of september , a. d. 1589. in an oration in a conclave of cardinals , did solemnly commend the monk that kill'd henry the iii. of france . the oration was printed at paris by them that had rebell'd against that prince , and avouched for authentick by boucher , decreil , and ancelein : and though some would fain have it thought to be none of his , yet bellarmine dares not deny it , but makes for it a crude , and a cold apology . now concerning this article , it will not be necessary to declare the sentence of the church of england and ireland ; because it is notorious to all the world ; and is expresly oppos'd against this roman doctrine , by laws , articles , consessions , homilies , the oath of allegiance and supremacy , the book of christian institution , and the many excellent writings of king james of blessed memory , of our bishops and other learned persons against bellarmine , parsons , eudaemon johannes , creswel , and others : and nothing is more notorious than that the church of england is most 〈◊〉 , most zealous for the right of kings ; and within these four and twenty years , she hath had many martyrs , and very , very many confessors in this cause . it is true , that the church of rome does recriminate in this point , and charges some calvinists and presbyterians with doctrines which indeed they borrowed from rome , 〈◊〉 their arguments , making use of their expressions , and pursuing their principles . but with them in this article we have nothing to do , but to reprove the men , and condemn their doctrine , as we have done all along , by private writings , and publick instruments . we conclude these our reproofs with an exhortation to our respective charges , to all that desire to be sav'd in the day of the lord jesus , that they decline from these horrid doctrines , which in their birth are new , in their growth are scandalous , in their proper consequents are insinitely dangerous to their souls , and hunt for their precious life : but therefore it is highly 〈◊〉 that they also should perceive their own advantages , and give god praise , that they are immur'd from such infinite dangers , by the 〈◊〉 precepts , and holy faith taught and commanded in the church of england and ireland ; in which the word of god is set before them as a lantern to their feet , and a light unto their eyes ; and the sacraments are fully administred according to christ's institution , and repentance is preach'd according to the measures of the gospel , and faith in christ is propounded according to the rule of the apostles , and the measures of the churches apostolical ; and obedience to kings is greatly and sacredly urg'd , and the authority and order of bishops is preserv'd , against the usurpation of the pope , and the invasion of schismaticks and aerians new and old ; and truth and faith to all men is kept and preach'd to be necessary and inviolable , and the commandments are expounded with just severity , and without scruples ; and holiness of life is urg'd upon all men , as indispensably necessary to salvation , and therefore without any allowances , tricks , and little artifices of escaping from it by easie and imperfect doctrines ; and every thing is practis'd which is useful to the saving of our souls ; and christ's merits and satisfaction are intirely relied upon for the pardon of our sins ; and the necessity of good works is universally taught ; and our prayers are holy , unblameable , edisying and understood ; they are according to the measures of the word of god , and the practice of all saints . in this church the children are duly , carefully , and rightly baptiz'd , and the baptiz'd , in their due time are confirm'd , and the confirm'd are communicated ; and penitents are absolv'd , and the impenitents punished and discouraged ; and holy marriage in all men is preferr'd before unclean concubinate in any ; and nothing is wanting that god and his christ hath made necessary to salvation . behold we set before you life and death , blessing and cursing , safety and danger . choose which you will ; but remember that the prophets who are among you , have declar'd to you the way of salvation . now the lord give you understanding in all things , and reveal even this also unto you . amen . the end . two letters to persons changed in their religion . the i. letter . a copy of the first letter written to a gentlewoman newly seduced to the church of rome . m. b. i was desirous of an opportunity in london to have discoursed with you concerning something of nearest concernment to you , but the multitude of my little affairs hindred me , and have brought upon you this trouble to read a long letter , which yet i hope you will be more willing to do , because it comes from one who hath a great respect to your person , and a very great charity to your soul : i must confess i was on your behalf troubled when i heard you were fallen from the communion of the church of england , and entred into a voluntary , unnecessary schism , and departure from the laws of the king , and the communion of those with whom you have always lived in charity , going against those laws in the defence and profession of which your husband died , going from the religion in which you were baptized , in which for so many years , you lived piously and hoped for heaven , and all this without any sufficient reason , without necessity or just scandal ministred to you ; and to aggravate all this , you did it in a time when the church of england was persecuted , when she was marked with the characterisms of her lord , the marks of the cross of jesus , that is , when she suffered for a holy cause and a holy conscience , when the church of england was more glorious than at any time before ; even when she could shew more martyrs and confessors than any church this day in christendom , even then when a king died in the profession of her religion , and thousands of priests , learned and pious men suffered the spoiling of their goods rather than they would forsake one article of so excellent a religion ; so that seriously it is not easily to be imagined that any thing should move you , unless it be that which troubled the perverse jews , and the heathen greek , scandalum crucis , the scandal of the cross ; you stumbled at that rock of offence ; you left us because we were afflicted , lessened in outward circumstances , and wrapped in a cloud ; but give me leave only to remind you of that sad saying of the scripture , that you may avoid the consequent of it ; they that fàll on this stone shall be broken in pieces , but they on whom it shall fall shall be grinded to powder . and if we should consider things but prudently , it is a great argument that the sons of our church are very conscientious and just in their perswasions , when it is evident , that we have no temporal end to serve , nothing but the great end of our souls , all our hopes of preferment are gone , all secular regards , only we still have truth on our sides , and we are not willing with the loss of truth to change from a persecuted to a prosperous church , from a reformed to a church that will not be reformed ; lest we give scandal to good people that suffer for a holy conscience , and weaken the hands of the afflicted ; of which if you had been more careful , you would have remained much more innocent . but i pray , give me leave to consider for you , because you in your change considered so little for your self , what fault , what false doctrine , what wicked and dangerous proposition , what defect , what amiss did you find in the doctrine and liturgy and discipline of the church of england ? for its doctrine , it is certain it professes the belief of all that is written in the old and new testament , all that which is in the three creeds , the apostolical , the nicene , and that of athanasius , and whatsoever was decreed in the four general councils , or in any other truly such , and whatsoever was condemned in these , our church hath legally declared it to be heresie . and upon these accounts above four whole ages of the church went to heaven ; they baptized all their catechumens into this faith , their hopes of heaven was upon this and a good life , their saints and martyrs lived and died in this alone , they denied communion to none that professed this faith . this is the catholick faith , so saith the creed of athanasius ; and unless a company of men have power to alter the faith of god , whosoever live and die in this faith , are intirely catholick and christian. so that the church of england hath the same faith without dispute that the church had for 400 or 500 years , and therefore there could be nothing wanting here to saving faith , if we live according to our belief . 2. for the liturgy of the church of england , i shall not need to say much , because the case will be very evident ; first , because the disputers of the church of rome have not been very forward to object any thing against it , they cannot charge it with any evil : 2. because for all the time of king edward vi. and till the eleventh year of queen elizabeth , your people came to our churches and prayed with us till the bull of pius quintus came out upon temporal regards , and made a schism by forbidding the queens subjects to pray as by law was here appointed , though the prayers were good and holy , as themselves did believe . that bull enjoyned recusancy , and made that which was an act of rebellion , and disobedience , and schism , to be the character of your roman catholicks . and after this , what can be supposed wanting in order to salvation ? we have the word of god , the faith of the apostles , the creeds of the primitive church , the articles of the four first general councils , a holy liturgy , excellent prayers , perfect sacraments , faith and repentance , the ten commandments , and the sermons of christ , and all the precepts and counsels of the gospel ; we teach the necessity of good works , and require and strictly exact the severity of a holy life ; we live in obedience to god , and are ready to die for him , and do so when he requires us so to do ; we speak honourably of his most holy name , we worship him at the mention of his name , we confess his attributes , we love his servants , we pray for all men , we love all christians , even our most erring brethren , we confess our sins to god and to our brethren whom we have offended , and to gods ministers in cases of scandal , or of a troubled conscience ; we communicate often , we are enjoyned to receive the holy sacrament thrice every year at least ; our priests absolve the penitent , our bishops ordain priests , and confirm baptized persons , and bless their people and intercede for them ; and what could here be wanting to salvation ? what necessity forced you from us ? i dare not suspect it was a temporal regard that drew you away , but i am sure it could be no spiritual . but now that i have told you , and made you to consider from whence you went , give me leave to represent to you , and tell you whither you are gone , that you may understand the nature and conditions of your change : for do not think your self safe , because they tell you that you are come to the church ; you are indeed gone from one church to another , from a better to a worse , as will appear in the induction , the particulars of which before i reckon , give me leave to give you this advice ; if you mean in this affair to understand what you do ; it were better you enquired what your religion is , than what your church is ; for that which is a true religion , to day , will be so to morrow and for ever ; but that which is a holy church to day , may be heretical at the next change , or may betray her trust , or obtrude new articles in contradiction to the old , or by new interpretations may clude antient truths , or may change your creed , or may pretend to be the spouse of christ when she is idolatrous , that is , adulterous to god : your religion is that which you must , and therefore may competently understand ; you must live in it ; and grow in it , and govern all the actions of your life by it ; and in all questions concerning the church , you are to chuse your church by the religion , and therefore this ought first and last to be enquired after . whether the roman church be the catholick church , must depend upon so many uncertain enquires , is offered to be proved by so long , so tedious a method , hath in it so many intrigues and labyrinths of question , and is ( like a long line ) so impossible to be perfectly strait , and to have no declination in it when it is held by such a hand as yours , that unless it be by material enquiries into the articles of the religion , you can never hope to have just grounds of confidence . in the mean time you can consider this ; if the roman church were the catholick , that is , so as to exclude all that are not of her communion , then the greek churches had as good turn turks as remain damned christians , and all that are in the communion of all the other patriarchal churches in christendom , must also perish like heathens , which thing before any man can believe , he must have put off all reason , and all modesty , and all charity ; and who can with any probability think that the communion of saints in the creed is nothing but the communion of roman subjects , and the article of the catholick church was made up to dispark the inclosures of jerusalem , but to turn them into the pale of rome , and the church is as limited as ever it was , save only that the synagogue is translated to rome , which i think you will easily believe was a proposition the apostles understood not . but though it be hard to trust to it , it is also so hard to prove it , that you shall never be able to understand the measures of that question , and therefore your salvation can never depend upon it . for no good or wise person can believe that god hath tied our salvation to impossible measures , or bound us to an article that is not by us cognoscible , or intends to have us conducted by that which we cannot understand , and when you shall know that learned men , even of the roman party are not agreed concerning the catholick church that is infallibly to guide you , some saying that it is the virtual church , that is , the pope ; some , that it is the representative church , that is , a council ; some that it is the pope and the council , the virtual church and the representative church together ; some , that neither of these , nor both together are infallible ; but only , the essential church , or the diffusive church is the catholick , from whom we must at no hand dissent ; you will quickly find your self in a wood , and uncertain whether you have more than a word in exchange for your soul , when you are told you are in the catholick church . but i will tell you what you may understand , and see and feel , something that your self can tell whether i say true or no concerning it . you are now gone to a church that protects it self by arts of subtilty and arms , by violence and persecuting all that are not of their minds , to a church in which you are to be a subject of the king so long as it pleases the pope : in which you may be absolved from your vows made to god , your oaths to the king , your promises to men , your duty to your parents in some cases : a church in which men pray to god and to saints in the same form of words in which they pray to god , as you may see in the offices of saints , and particularly of our lady : a church in which men are taught by most of the principal leaders to worship images with the same worship with which they worship god and christ , or him or her whose image it is , and in which they usually picture god the father , and the holy trinity , to the great dishonour of that sacred mystery , against the doctrine and practice of the primitive church , against the express doctrine of scripture , against the honour of a divine attribute ; i mean , the immensity and spirituality of the divine nature ; you are gone to a church that pretends to be infallible , and yet is infinitely deceived in many particulars , and yet endures no contradiction , and is impatient her children should enquire into any thing the priests obtrude . you are gone from receiving the whole sacrament to receive it but half ; from christs institution to a humane invention , from scripture to uncertain traditions , and from antient traditions to new pretences , from prayers which ye understood to prayers which ye understand not , from confidence in god to rely upon creatures , from intire dependence upon inward acts to a dangerous temptation of resting too much in outward ministeries , in the external work of sacraments and of sacramentals : you are gone from a church whose worshipping is simple , christian and apostolical , to a church where mens consciences are loaden with a burden of ceremonies greater than that in the days of the jewish religion ( for the ceremonial of the church of rome is a great book in folio ) greater i say than all the ceremonies of the jews contained in leviticus , &c. you are gone from a church where you were exhorted to read the word of god , the holy scriptures from whence you found instruction , institution , comfort , reproof , a treasure of all excellencies , to a church that seals up that fountain from you , and gives you drink by drops out of such cisterns as they first make , and then stain , and then reach out : and if it be told you that some men abuse scripture , it is true , for if your priests had not abused scripture , they could not thus have abused you , but there is no necessity they should , and you need not , unless you list ; any more than you need to abuse the sacraments or decrees of the church , or the messages of your friend , or the letters you receive , or the laws of the land , all which are liable to be abused by evil persons , but not by good people and modest understandings . it is now become a part of your religion to be ignorant , to walk in blindness , to believe the man that hears your confessions , to hear none but him , not to hear god speaking but by him , and so you are liable to be abused by him , as he please , without remedy . you are gone from us , where you were only taught to worship god through jesus christ , and now you are taught to worship saints and angels with a worship at least dangerous , and in some things proper to god ; for your church worships the virgin mary with burning incense and candles to her , and you give her presents , which by the consent of all nations used to be esteemed a worship peculiar to god , and it is the same thing which was condemned for heresie in the collyridians , who offered a cake to the virgin mary ; a candle and a cake make no difference in the worship ; and your joyning god and the saints in your worship and devotions , is like the device of them that 〈◊〉 for king and parliament , the latter destroys the former . i will trouble you with no more particulars , because if these move you not to consider better , nothing can . 〈◊〉 yet i have two things more to add of another nature , one of which at least may prevail upon you , whom i suppose to have a tender and a religious conscience . 〈◊〉 first is , that all the points of difference between us and your church are such as do evidently serve the ends of covetousness and ambition , of power and riches , and so stand vehemently suspected of design , and art , rather than truth of the article and designs upon heaven . i instance in the pope's power over princes and all the world ; his power of dispensation , the exemption of the clergy from jurisdiction of princes , the doctrine of purgatory and indulgences which was once made means to raise a portion for a lady , the neece of pope leo the 〈◊〉 ; the priests power advanced beyond authority of any warrant from scripture , a doctrine apt to bring absolute obedience to the papacy ; but because this is possibly too nice for you to suspect or consider , that which i am sure ought to move you is this : that you are gone to a religion in which though 〈◊〉 god's grace prevailing over the follies of men , there are i hope , and charitably suppose , many pious men that love god , and live good lives , yet there are very many doctrines taught by your men , which are very ill friends to a good life . i instance in your indulgences and pardons , in which vitious men put a great confidence , and rely greatly upon them . the doctrine of purgatory which gives countenance to a sort of christians who live half to god and half to the world , and for them this doctrine hath found out a way that they may go to hell and to heaven too . the doctrine that the priests absolution can turn a tristing repentance into a perfect and a good , and that suddenly too , and at any time , even on our death bed , or the minute before your death , is a dangerous heap of falsehoods , and gives licence to wicked people , and teaches men to reconcile a wicked debauched life , with the hopes of heaven . and then for penances and temporal satisfaction , which might seem to be as a plank after the shipwrack of the duty of repentance , to keep men in awe , and to preserve them from sinking in an ocean of impiety , it comes to just nothing by your doctrine ; for there are so many easie ways of indulgences and getting pardons , so many con-fraternities , stations , priviledged altars , little offices , agnus dei's , amulets , hallowed devices , swords , roses , hats , church-yards , and the fountain of these annexed indulgences the pope himself , and his power of granting what , and when , and to whom he list , that he is a very unfortunate man that needs to smart with penances ; and after all , he may choose to suffer any at all , for he may pay them in purgatory if he please , and he may come out of purgatory upon reasonable terms , in case he should think it fit to go thither ; so that all the whole duty of repentance seems to be destroyed with devices of men that seek power and gain , and sind errour and folly ; insomuch that if i had a mind to live an evil life , and yet hope for heaven at last , i would be of your religion above any in the world . but i forget i am writing a letter : i shall therefore desire you to consider upon the premises , which is the safer way . for surely it is lawful for a man to serve god without images ; but that to worship images is lawful , is not so sure . it is lawful to pray to god alone , to confess him to be true , and every man a liar , to cal no man master upon earth , but to rely upon god teaching us ; but it is at least hugely disputable and not at all certain that any man , or society of men can be infallible , that we may put our trust in saints , in certain extraordinary images , or burn incense and offer consumptive oblations to the virgin mary , or make vows to persons , of whose state , or place , or capacities , or condition we have no certain revelation : we are sure we do well when in the holy communion we worship god and jesus christ our saviour , but they who also worship what seems to be bread , are put to strange shifts to make themselves believe it to be lawful . it is certainly lawful to believe what we see and feel ; but it is an unnatural thing upon pretence of faith to disbelieve our eyes , when our sense and our faith can better be reconciled , as it is in the question of the real presence , as it is taught by the church of england . so that unless you mean to prefer a danger before safety , temptation to unholiness before a severe and a holy religion , unless you mean to lose the benefit of your prayers by praying what you perceive not , and the benefit of the sacrament in great degrees by faling from christ's institution , and taking half instead of all ; unless you desire to provoke god to jealousie by images , and man to jealousie in professing a religion in which you may in many cases have leave to forfeit your faith and lawful trust , unless you will still continue to give scandal to those good people with whom you have lived in a common religion , and weaken the hearts of god's afflicted ones , unless you will choose a catechism without the second commandment , and a faith that grows bigger or less as men please , and a hope that in many degrees relies on men and vain confidences , and a charity that damns all the world but your selves , unless you will do all this , that is , suffer an abuse in your prayers , in the sacrament , in the commandments , in faith , in hope , in charity , in the communion of saints , and your duty to your supreme , you must return to the bosom of your mother the church of england from whence you have fallen , rather weakly than maliciously , and i doubt not but you will find the comfort of it all your life , and in the day of your death , and in the day of judgment . if you will not , yet i have freed mine own soul , and done an act of duty and charity , which at least you are bound to take kindly if you will not entertain it obediently . now let me add this , that although most of these objections are such things which are the open and avowed doctrines or practices of your church , and need not to be proved as being either notorious or confessed ; yet if any of your guides shall seem to question any thing of it , i will bind my self to verifie it to a tittle , and in that too which i intend them , that is , so as to be an objection obliging you to return , under the pain of folly or heresie , or disobedience , according to the subject matter . and though i have propounded these things now to your consideration , yet if it be desired i shall represent them to your eye , so that even your self shall be able to give sentence in the behalf of truth . in the mean time give me leave to tell you of how much folly you are guilty in being moved by such mock-arguments as your men use when they meet with women and tender consciences and weaker understandings . the first is ; where was your church before luther ? now if you had called upon them to speak something against your religion from scripture , or right reason , or universal tradition , you had been secure as a tortoise in her shell ; a cart pressed with sheaves could not have oppressed your cause or person ; though you had confessed you understood nothing of the mysteries of succession doctrinal or personal . for if we can make it appear that our religion was that which christ and his apostles taught , let the truth suffer what eclipses or prejudices can be supposed , let it be hid like the holy fire in the captivity , yet what christ and his apostles taught us is eternally true , and shall by some means or other be conveyed to us ; even the enemies of truth have been conservators of that truth by which we can confute their errors . but if you still ask where it was before luther ? i answer it was there where it was after ; even in the scriptures of the old and new testament ; and i know no warrant for any other religion ; and if you will expect i should shew any society of men who professed all the doctrines which are now expressed in the confession of the church of england ; i shall tell you it is unreasonable ; because some of our truths are now brought into our publick confessions that they might be oppos'd against your errors ; before the occasion of which there was no need of any such confessions , till you made many things necessary to be professed , which are not lawful to be believed . for if we believe your superinduced follies we shall do unreasonably , unconscionably , and wickedly ; but the questions themselves are so useless abstracting from the accidental necessity which your follies have brought upon us , that it had been happy if we had never heard of them more than the saints and martyrs did in the first ages of the church ; but because your clergy have invaded the liberty of the church , and multiplied the dangers of damnation , and pretend new necessities , and have introduc'd new articles , and affright the simple upon new pretensions , and slight the very institution and the commands of christ and of the apostles , and invent new sacramentals , constituting ceremonies of their own head , and promise grace along with the use of them , as if they were not ministers but lords of the spirit , and teach for doctrines the commandments of men , and make void the commandment of god by their tradition , and have made a strange body of divinity , therefore it is necessary that we should immure our faith by the refusal of such vain and superstitious dreams : but our faith was completed at first , it is no other than that which was delivered to the saints , and can be no more for ever . so that it is a foolish demand to require that we should shew before luther a systeme of articles declaring our sense in these questions : it was long before they were questions at all : and when they were made questions , they remained so , a long time ; and when by their several pieces they were determined , this part of the church was oppressed with a violent power ; and when god gave opportunity , then the yoke was broken ; and this is the whole progress of this affair . but if you will still insist upon it , then let the matter be put into equal ballances , and 〈◊〉 them shew any church whose confession of faith was such as was obtruded upon you at trent : and if your religion be pius quartus his creed at trent , then we also have a question to ask , and that is , where was your religion before trent ? the council of trent determined that the souls departed before the day of judgment enjoy the beatisical vision . it is certain this article could not be shewn in the confession of any of the antient churches ; for most of the fathers were of another opinion . but that which is the greatest offence of christendom is not only that these doctrines which we say are false were yet affirmed , but that those things which the church of god did always reject , or held as uncertain , should be made articles of faith , and so become parts of your religion ; and of these it is that i again ask the question which none of your side shall ever be able to answer for you : where was your religion before trent ? i could instance in many particulars ? but i shall name one to you , which because the thing of it self is of no great consequence , it will appear the more unreasonable and intolerable that your church should adopt it into the things of necessary belief , especially since it was only a matter of fact , and they took the false part too . for in the 21. sess. chap. 4. it is affirmed , that although the holy fathers did give the 〈◊〉 of the eucharist to infants , yet they did it without any necessity of salvation ; that is , they did not believe it necessary to their salvation , which is notoriously false , and the contrary is marked out with the black-lead of every man almost that reads their works ; and yet your council says this is sine controversià credendum ; to be believed without all controversie : and all christians forbidden to believe or teach otherwise . so that here it is made an article of faith amongst you , that a man shall neither believe his reason nor his eyes : and who can shew any confession of faith in which all the trent doctrine was professed and enjoyned under pain of damnation ? and before the council of constance , the doctrine touching the popes power was so new , so decried , that as gerson says he hardly should have escaped the note of heresie that would have said so much as was there defined : so that in that article which now makes a great part of your belief , where was your religion before the council of constance ? and it is notorious that your council of constance determined the doctrine of the half-communion with a non obstante to christ's institution , that is , with a defiance to it , or a noted , observed neglect of it , and with a profession it was otherwise in the primitive church . where then was your religion before john hus and hierom of prague's time , against whom that council was convened ? but by this instance it appears most certainly that your church cannot shew her confessions 〈◊〉 after christ , and therefore if we could not shew ours immediately before luther , it were not half so much ; for since you receded from christ's doctrine , we might well recede from yours ; and it matters not who or how many or how long they prosessed your doctrine , if neither christ nor his apostles did teach it : so that if these articles constitute your church , your church was 〈◊〉 at the first , and if ours was invisible afterwards it matters not ; for yours was invisible in the days of light , and ours was invisible in the days of darkness . for our church was always visible in the 〈◊〉 of scripture , and he that had his eyes of faith and reason might easily have seen these truths all the way which constitute our church . but i add yet farther , that our church before luther was there where your church was , in the same place and in the same persons ; for divers of the errors which have been amongst us reformed , were not the constituent articles of your church before luther's time ; for before the last councils of your church a man might have been of your communion upon easier terms ; and indulgences were indeed a practice , but no article of faith before your men made it so , and that very lately , and so were many other things besides . so that although your men cozen the credulous and the simple by calling yours the old religion , yet the difference is vast between truth and their affirmative , even as much as between old errors and new articles . for although ignorance and superstition had prepared the ore , yet the councils of constance and basil , and trent especially , were the forges and the mint . lastly , if your men had not by all the vile and violent arts of the world stopped the mouths of dissenters , the question would quickly have been answered , or our articles would have been so confessed , so owned and so publick , that the question could never have been asked ; but in despite of all opposition , there were great numbers of professors who did protest and profess and practise our doctrines contrary to your articles ; as it is demonstrated by the divines of germany in illyricus his catalogus testium veritatis , and in bishop morton's appeal . but with your next objection you are better pleased , and your men make most noise with it . for you pretend that by our confession salvation may be had in your church ; but your men deny it to us ; and therefore by the confession of both sides you may be safe , and there is no question concerning you ; but of us there is great question , for none but our selves say that we can be saved . i answer , 1. that salvation may be had in your church , is it ever the truer because we say it ? if it be not , it can add no considence to you , for the proposition gets no strength by your affirmative . but if it be , then our authority is good or else our reason ; and if either be , then we have more reason to be believed speaking of our selves ; because we are concerned to see that our selves may be in a state of hope ; and therefore we would not venture on this side if we had not greater reason to believe well of our selves than of you . and therefore believe us when it is more likely that we have greater reason , because we have greater concernments , and therefore greater considerations . 2. as much charity as your men pretend us to speak of you , yet it is a clear case our hope of your salvation is so 〈◊〉 that we dare 〈◊〉 venture our selves on your side . the burger of oldwater being to pass a river in his journey to daventry , bad his man try the ford ; telling him he hoped he should not be drowned , for though he was afraid the river was too deep , yet he thought his horse would carry him out , or at least , the boats would fetch him off . such a considence we may have of you , but you will find that but little warranty , if you remember how great an interest it is that you venture . 3. it would be remembred that though the best ground of your hope is not the goodness of your own faith , but the greatness of our charity ; yet we that charitably hope well of you , have a fulness of assurance of the truth and certainty of our own way ; and however you can please your selves with images of things as having no firm footing for your trisling confidence , yet you can never with your tricks outface us of just and firm adherencies ; and if you were not empty of supports , and greedy of bulrushes , snatching at any thing to support your sinking cause , you would with fear and trembling consider the direct dangers which we demonstrate to you to be in your religion rather than slatter your selves with collateral , weak , and deceitful hopes of accidental possibilities , that some of you may escape . 4. if we be more charitable to you than you are to us , acknowledge in us the beauty and essential form of christian religion ; be sure you love as well as make use of our charity ; but if you make our charity an argument against us , remember that you render us evil in exchange for good ; and let it be no brag to you that you have not that charity to us ; for therefore the donatists were condemned for hereticks and schismaticks because they damn'd all the world , and afforded no charity to any that was not of their communion . 5. but that our charity may be such indeed , that is , that it may do you a real benefit , and not turn into wormwood and colliquintida , i pray take notice in what sense it is that we allow salvation may possibly be had in your church . we warrant it not to any , we only hope it for some , we allow it to them as to the sadduces in the law , and to the corinthians in the gospel who denyed the resurrection ; that is , till they were sufficiently instructed , and competently convinced , and had time and powers to out wear their prejudices and the impresses of their education and long perswasion . but to them amongst you who can and do consider and yet determine for error and interest , we have a greater charity , even so much as to labour and pray for their conversion , but not so much fondness as 〈◊〉 slatter them into boldness and 〈◊〉 adherencies to matters of so great danger . 6. but in all this affair , though your men are very bold with god and leap into his judgment-seat before him , and give wild sentences concerning the salvation of your own party and the damnation of all that disagree , yet that which is our charity to you , is indeed the fear of god , and the reverence of his judgments ; we do not say that all papists are certainly damn'd ; we wish and desire vehemently that none of you may perish ; but then this charity of judgment relates not to you , nor is derived from any probability which we see in your doctrines that differ from ours ; but because we know not what rate and value god puts upon the article ; it concerns neither you nor us to say , this or that man shall be damn'd for his opinion ; for besides that this is a bold intrusion into that secret of god which shall not be opened till the day of judgment , and besides that we know not what allays and abatements are to be made by the good meaning and the ignorance of the man ; all that can concern us is to tell you that you are in error , that you depart from scripture , that you exercise tyranny over souls , that you leave the divine institution , and prevaricate gods commandment , that you divide the church without truth and without necessity , that you tie men to believe things under pain of damnation which cannot be made very probable , much less certain ; and therefore that you sin against god and are in danger of his eternal displeasure ; but in giving the sinal sentence as we have no more to do than your men have , yet so we refuse to follow your evil example ; and we follow the glorious precedent of our blessed lord ; who decreed and declared against the crime , but not against the criminal before the day . he that does this , or that , is in danger of the council , or in danger of judgment , or liable and obnoxious to the danger of hell fire ; so we say of your greatest errors ; they put you in the danger of perishing ; but that you shall or shall not perish , we leave it to your judge ; and if you call this charity , it is well , i am sure it is piety and the fear of god. 7. whether you may be saved , or whether you shall be damned for your errors , does neither depend upon our affirmative nor your negative , but according to the rate and value which god sets upon things . whatever we talk , things are as they are , not as we dispute , or grant , or hope ; and therefore it were well if your men would leave abusing you and themselves with these little arts of indirect support . for many men that are warranted , yet do eternally perish , and you in your church damn millions who i doubt not shall reign with jesus eternally in the heavens . 8. i wish you would consider , that if any of our men say salvation may be had in your church , it is not for the goodness of your new propositions , but only because you do keep so much of that which is our religion , that 〈◊〉 the confidence of that we hope well concerning you . and we do not hope any thing at all that is good of you or your religion as it distinguishes from us and ours : we hope that the good which you have common with us may obtain pardon directly or indirectly , or may be an antidote of the venome , and an amulet against the danger of your very great errors , so that if you can derive any considence from our concession , you must remember where it takes root ; not upon any thing of yours , but wholly upon the excellency of ours ; you are not at all sase , or warranted for being papists , but we hope well of some of you , sor having so much of the protestant : and if that will do you any good , proceed in it , and follow it whither soever it leads you . 9. the safety that you dream of which we say to be on your side , is nothing of allowance or warranty , but a hope that is collateral , indirect and relative ; we do not say any thing whereby you can conclude yours to be safer than ours , for it is not safe at all , but extremely dangerous ; we affirm those errors in themselves to be damnable , some to contain in them impiety , some to have sacriledge , some idolatry , some superstition , some practices to be conjuring and charming , and very like to witchcraft , as in your hallowing of water , and baptizing bells , and exorcizing demoniacks ; and what safety there can be in these , or what you can fancy we should allow to you , i suppose you need not boast of . now because we hope some are saved amongst you , you must not conclude yours to be safe ; for our hope relies upon this . there are many of your propositions in which we differ from you , that thousands amongst you understand and know nothing of , it is to them as if they were not , it is to them now as it was before the council , they hear not of it . and though your priests have taken a course that the most ignorant do practise some of your abominations most grosly , yet we hope this will not be laid upon them who ( as s. austin's expression is ) cautâ sollicitudine quaerunt veritatem , corrigi parati cum invenerint : do according as they are able warily and diligently seek for truth , and are ready to follow it when they find it ; men who live good lives , and repent of all their evils known and unknown . now if we are not deceived in our hopes , these men shall rejoyce in the eternal goodness of god , which prevails over the malice of them that misguide you ; but if we be deceived in our hopes of you , your guides have abus'd you , and the blind leaders of the blind will fall together . for , 10. if you will have the secret of this whole 〈◊〉 , this it is . the hopes we have of any of you , ( as it is known ) principally relies upon the hopes of your repentance . now we say that a man may repent of an error which he knows not of ; as he that prays heartily for the pardon of all his sins and errors known and unknown ; by his general repentance may obtain many degrees and instances of mercy . now thus much also your men allow to us ; these who live well , and die in a 〈◊〉 though but general repentance of their sins and errors even amongst us your best and wisest men pronounce to be in a savable condition . here then we are equal , and we are as safe by your consession as you are by ours . but because there are some bigots of your faction fierce and siery who say that a general repentance will not serve our turns , but it must be a particular renunciation of protestancy : these men deny not only to us but to themselves too , all that comsort which they derive from our concession , and indeed which they can hope for from the mercies of god. for be you sure we think as ill of vour errors as you can suppose of our 〈◊〉 ; and therefore if for errors ( be they on which side it chances ) a general 〈◊〉 will not serve the turn without an actual dereliction , then slatter not your selves by any thing of our kindness to your party ; for you must have a particular if a general be not 〈◊〉 . but if it be sufficient for you , it is so for us , in case we be in error as your men suppose us ; but if it will not 〈◊〉 us sor remedy to those errors you charge us with , neither will it suffice you ; for the case must needs be equal as to the value of repentance and malignity of the error : and therefore these men condemn themselves , and will not allow us to hope well of them ; but if they will allow us to hope , it must be by 〈◊〉 the value of a general repentance ; and if they allow that , they must hope as well of ours as we of theirs : but if they deny it to us , they deny it to themselves , and then they can no more brag of any thing of our concession . this only i add to this consideration ; that your men do not , cannot charge upon us any doctrine that is in its matter and effect impious ; there is nothing positive in our doctrine , but is either true or innocent , but we are accused for denying your superstructures : ours therefore ( if we be deceived ) is but like a sin of omission ; yours are sins of commission in case you are in the wrong ( as we believe you to be ) and therefore you must needs be in the greater danger than we can be supposed , by how much sins of omission are less than sins of commission . 11. your very way of arguing from our charity is a very fallacy and a trick that must needs deceive you if you rely upon it . for whereas your men argue thus : the protestants say we papists may be saved ; and so say we too : but we papists say that you protestants cannot , therefore it is safest to be a papist ; consider that of this argument if it shall be accepted , any bold heretick can make use , against any modest christian of a true perswasion . for , if he can but out-face the modesty of the good man , and tell him he shall be damn'd ; unless that modest man say as much of him , you see impudence shall get the better of the day . but it is thus in every error . fifteen bishops of jerusalem in immediate succession were circumcised , believing it to be necessary so to be : with these , other christian churches who were of the uncircumcision did communicate : suppose now that these bishops had not only thought it necessary for themselves but for others too ; this argument you see was ready : you of the uncircumcision who do communicate with us , think that we may be saved though we are circumcised , but we do not think that you who are not circumcised can be saved , therefore it is the safest way to be circumcised : i suppose you would not have thought their argument good , neither would you have had your children circumcised . but this argument may serve the presbyterians as well as the papists . we are indeed very kind to them in our sentences concerning their salvation ; and they are many of them as unkind to us ; if they should argue so as you do , and say , you episcopal men think we presbyterians though in errors can be saved , and we say so too : but we think you episcopal men are enemies of the kingdom of jesus christ ; and therefore we think you in a damnable condition , therefore it is safer to be a presbyterian : i know not what your men would think of the argument in their hands , i am sure we had reason to complain that we are used very ill on 〈◊〉 hands for no other cause but because we are charitable . but it is not our case alone ; but the old catholicks were used just so by the donatists in this very argument , as we are used by your men . the donatists were so sierce against the catholicks , that they would re-baptize all them who came to their churches from the other : but the catholicks , as knowing the donatists did give right baptism , admitted their converts to repentance , but did not re-baptize them . upon this score , the donatists triumphed , saying , you catholicks confess our baptism to be good , and so say we : but we donatists deny your baptism to be good ; therefore it is 〈◊〉 to be of our side than yours . now what should the catholicks say or do ? should they lie for god and for religion , and to serve the ends of truth say the donatists baptism was not good ? that they ought not . should they damn all the donatists , and make the rent wider ? it was too great already . what then ? they were quiet , and knew that the donatists sought advantages by their own sierceness , and trampled upon the others charity ; but so they hardned themselves in error , and became evil , because the others were good . i shall trouble you no further now , but desire you to consider of these things with as much caution , as they were written with charity . till i hear from you , i shall pray to god to open your heart and your understanding , that you may return from whence you are fallen , and repent , and do your first work ; which that you may do , is the hearty desire of your very affectionate friend and servant , jer . taylor . the ii. letter , written to a person newly converted to the church of england . madam , i bless god i am safely arrived where i desired to be after my unwilling departure from the place of your abode and danger : and now because i can have no other expression of my tenderness , i account that i have a treble obligation to signisie it by my care of your biggest and eternal interest . and because it hath pleased god to make me an instrument of making you to understand in some fair measure the excellencies of a true and holy religion , and that i have pointed out such 〈◊〉 and errors in the roman church , at which your understanding being forward and pregnant , did of it self start at as impersect ill-looking propositions , give me leave to do that now which is the purpose of my charity , that is , teach you to turn this to the advantage of a holy life , that you may not only be changed but converted . for the church of england whither you are now come is not in condition to boast her self in the reputation of changing the opinion of a single person , though never so excellent ; she hath no temporal ends to serve which must stand upon fame and noises ; all that she can design , is to serve god , to advance the honour of the lord , and the good of souls , and to rejoyce in the cross of christ. first , therefore i desire you to remember that as now you are taught to pray both publickly and privately , in a language understood , so it is intended your 〈◊〉 should be 〈◊〉 , in proportion to the advantages which your prayer hath in the understanding part . for though you have been often told and have heard , that ignorance is the mother of devotion , you will sind that the proposition is unnatural and against common sense and experience ; because it is impossible to desire that of which we know nothing , unless the desire it self be fantastical and illusive : it is necessary that in the same proportion in which we understand any good thing , in the same we shall also desire it , and the more particular and minute your notices are , the more passionate and material also your affections will be towards it ; and if they be good things for which we are taught to pray , the more you know them , the more reason you have to love them ; it is monstrous to think that devotion , that is , passionate desires of religious things , and the earnest prosecutions of them should be produced by any thing of ignorance or less perfect notices in any sense . since therefore you are taught to pray , so that your understanding is the praecentor or the master of the quire , and you know what you say ; your desires are made humanc , religious , express , material ( for these are the advantages of prayers and liturgies well understood ) be pleased also to remember , that now if you be not also passionate and devout for the things you mention , you will want the spirit of prayer , and be more inexcusable than before . in many of your prayers before ( especially the publick ) you heard a voice but saw and perceived nothing of the sense , and what you understood of it was like the man in the gospel that was half blind , he saw men walking like trees , and so you possibly might perceive the meaning of it in general ; you knew where they came to the epistle , when to the gospel , when the introit , when the pax , when any of the other more general periods were ; but you could have nothing of the spirit of prayer , that is , nothing of the devotion and the holy affections to the particular excellencies which could or ought there to have been represented , but now you are taught how you may be really devout , it is made facil and easie , and there can want nothing but your consent and observation . 2. whereas now you are taken off from all humane considences , from relying wholly and almost ultimately upon the priests power and external act , from 〈◊〉 prayers by numbers , from forms and out-sides , you are not to think that the priests power is less , that the sacraments are not effective , that your prayers may not be repeated frequently ; but you are to remember , that all outward things and ceremonies , all sacraments and institutions work their effect in the vertue of christ , by some moral instrument ; the priests in the church of england can absolve you as much as the roman priests could fairly pretend ; but then we teach that you must first be a penitent and a returning person , and our absolution does but manifest the work of god , and comfort and instruct your conscience , direct and 〈◊〉 it : you shall be absolved here , but not 〈◊〉 you live an holy life ; so that in this you will 〈◊〉 no change but to the advantage of a strict life ; we will not slatter you and cozen your dear soul by pretended minisieries , but we so order our discourses and directions that all our 〈◊〉 may be really effective , and when you receive the holy sacrament of the eucharist , or the lords supper , it does more good here than they do there ; because if they consecrate rightly , yet they do not communicate you fully ; and if they offer the whole representative sacrifice , yet they do not give you the whole sacrament ; only we enjoyn that you come with so much holiness , that the grace of god in your heart may be the principal , and the sacrament in our hands may be the ministring and assisting part : we do not promise great effects to easie trifling dispositions , because we would not deceive , but really procure to you great effects ; and therefore you are now to come to our offices with the same expectations as before , of pardon , of grace , of sanctification ; but you must do something more of the work your self , that we may not do less in effect than you have in your expectation ; we will not to advance the reputation of our power deceive you into a less blessing . 3. be careful that you do not flatter your self , that in our communion you may have more ease and liberty of life ; for though i know your pious soul desires passionately to please god and to live religiously , yet i ought to be careful to prevent a temptation , lest it at any time should discompose your severity : therefore as to confession to a priest ( which how it is usually practised among the roman party , your self can very well account , and you have complained sadly , that it is made an ordinary act , easie and transient , sometime matter of temptation , oftentimes impertinent , but ) suppose it free from such scandal to which some mens folly did betray it , yet the same severity you 'l find among us ; for though we will not tell a lie to help a sinner , and say that is necessary which is only appointed to make men do themselves good , yet we advise and commend it , and do all the work of souls to all those people that will be saved by all means ; to devout persons , that make religion the business of their lives , and they that do not so in the churches of the roman communion , as they find but little advantage by periodical confessions , so they feel but little awfulness and severity by the injunction ; you must confess to god all your secret actions , you must advise with a holy man in all the affairs of your soul , you will be but an ill friend to your self if you conceal from him the state of your spiritual affairs : we desire not to hear the circumstance of every sin , but when matter of justice is concerned , or the nature of the sin is changed , that is , when it ought to be made a question ; and you will find that though the church of england gives you much liberty from the bondage of innumerable ceremonies and humane devices , yet in the matter of holiness you will be tied to very great service , but such a service as is perfect freedom , that is , the service of god and the love of the holy jesus , and a very strict religious life ; for we do not promise heaven , but upon the same terms it is promised us , that is , repentance towards god , and faith in our lord jesus : and as in faith we make no more to be necessary than what is made so in holy scripture , so in the matter of repentance we give you no easie devices , and suffer no lessening desinitions of it , but oblige you to that strictness which is the condition of being saved , and so expressed to be by the infallible word of god ; but such as in the church of rome they do not so much stand upon . madam , i am weary of my journey , and although i did purpose to have spoken many things more , yet i desire that my not doing it may be laid upon the account of my weariness , all that i shall add to the main business is this : 4. read the scripture diligently , and with an humble spirit , and in it observe what is plain , and believe and live accordingly . trouble not your self with what is difficult , for in that your duty is not described . 5. pray frequently and effectually ; i had rather your prayers should be often than long . it was well said of petrarch , magno verborum 〈◊〉 uti decet cum superiore 〈◊〉 . when you speak to your superiour you ought to have a bridle upon your tongue , much more when you speak to god. i speak of what is decent in respect of our selves and our infinite distances from god : but if love makes you speak , speak on , so shall your prayers be full of charity and devotion , nullus est amore superior , ille te coget ad veniam , qui me ad multiloquium ; love makes god to be our friend , and our approches more united and acceptable ; and therefore you may say to god , the same love which made me speak , will also move me to hear and pardon : love and devotion may enlarge your letanies , but nothing else can , unless authority does interpose . 6. be curious not to communicate but with the true sons of the church of england , lest ( if you follow them that were amongst us , but are gone out from us , because they were not of us ) you be offended and tempted to impute their follies to the church of england . 7. trouele your self with no controversies willingly , but how you may best please god by a strict and severe conversation . 8. if any protestant live loosely , remember that he dishonours an excellent religion , and that it may be no more laid upon the charge of our church , than the ill lives of most christians may upon the whole religion . 9. let no man or woman affright you with declamations and scaring words of heretick , and damnation , and changeable ; for these words may be spoken against them that return to light , as well as to those that go to darkness , and that which men of all sides can say , it can be of effect to no side upon its own strength or pretension . the end . books written by j. taylor , d. d. lord bishop of down . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a course of sermons for all the sundays of the year ; together with a discourse of the divine institution , necessity , sacredness and separation of the office ministerial , in fol. the history of the life and death of the ever-blessed jesus christ , in fol. the 7. edit . the rule and exercises of holy living and dying , oct . the golden grove , or a manual of daily prayers , sitted to the days of the week , together with a short method of peace and holiness : to which is added a guide to the penitent , in 12. a collection of polemical and moral discourses , in fol. a discourse of the nature , offices and measure of friendship , in 12. ductor dubitantium , or the rule of conscience , fol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a supplement to the ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or course of sermons for the whole year . all that have been preached and published ( since the restauration ) to which is adjoyned , his advice to the clergy of his diocese . a discourse of confirmation , in oct . several chirurgical treatises by richard wiseman serjeant-chirurgeon , the second edition , in fol. the catholick doctrine of the eucharist in all ages , in answer to what mr. arnaud , doctor of the sorborn alledges , touching the belief of the greek moscovite , armenian , jacobite , nestorian , coptic , maronite , and other eastern churches , in fol. xxii . sermons preached before his majesty king charles ii. at whitehal , by h. killigrew , d. d. and published by the reverend dr. patrick , quarto . winter-evening conserence , in three parts , between neighbours . the third part being newly printed , in octavo . animadversions upon a book intituled , fanaticism fanatically imputed to the catholick church , by dr. stilling fleet , in vindication of the church of england , by a person of honour . all sold by r. royston , book seller at the angel in amen-corner . notes, typically marginal, from the original text notes for div a63835-e230 1 〈◊〉 . 6. 4. phil. 2. 14. contra 〈◊〉 . de verae fide & moral . reg . 72. c. 1 & reg . 80. c. 22. epist. pasch. 2. de incarn . christi . 〈◊〉 . 2. cap. de origen . error . lib. 7. 〈◊〉 〈◊〉 . can. comperimus de consecr . dist . 2. in 1 cor. 11. notes for div a63835-e1820 eccl. 11. 6. de unit . eccles. c. 6. * ecclesia ex sacris & canonicis scripturis 〈◊〉 est , 〈◊〉 ex illis ostendi non potest , ecclesia non est , s. aug. de uni . eccles. c. 4. &c. 3. 〈◊〉 〈◊〉 ecclesiam , ibi decernamus causam nostram . * lib. candiscip . eccl. angl. & injunct . regin . elis. a. d. 1571 can. de 〈◊〉 . dat. 3. calen . mart. 〈◊〉 . * quod sit metrum , & regula , ac scientia 〈◊〉 . 〈◊〉 de ecclesia , l. 2. c. 〈◊〉 . ‖ novum symbolum condere solum ad papam spectat , quia est caput sidei christiane , cujus authoritate omnia quae ad fidem spectant 〈◊〉 & roborantur . q. 59. a. 1. & art . 2. sicut potest novum symbolum condere , ita potest novos articulos supra alios multiplicare . * papa potest facere novos articulos fidei , id est , quod modo credi oporteat , cum sic 〈◊〉 non oporteret . in cap. cum christus . de 〈◊〉 . n. 2. ‖ papa potest inducere novum articulum 〈◊〉 . in idem . * super 2. decret . de jurejur . c. nimis . n. 1. ‖ apud petrum 〈◊〉 〈◊〉 . 2. instit . per. ca. 69. * jobannes clemens aliquot folia theodoretilaceravit & abjecit in focum , in quibus contra transubstantiationem praeclare disseruit . et cum non it a pridem originem excuderent , totum illud caput sextum jobannis & quod commentabatur origines omiserunt , & mutilum ediderunt librum propter candem causam . * sixtus senensis epist. dedicat . ad . pium quin. laudat 〈◊〉 in 〈◊〉 verba , expurgari & emaculari curasti omnium catholicorum scriptorum , ac praecipuè veterum 〈◊〉 scripta . index expurgator . madr. 1612. in indice libror . expurgatorum , pag. 39. gal. 1. 8. part. 2. act . 6. c. 7. de potest . eccles. concil . 〈◊〉 . de concil . author l 2. c. 17. s. 1. sess. 21. c. 4. part. 1. sum. tit . 10. c. 3. in art 18. 〈◊〉 . * intravit ut vulpes , regnavit , ut leo , 〈◊〉 ut canis , de eo 〈◊〉 dictum . tertul. 1. ad martyr . c. 1. s. cyprian lib. 3. ep. 15. 〈◊〉 〈◊〉 11. concil . nicen. 1. can . 12. conc. 〈◊〉 . c. 5. concil . laodicen . c. 2. s. basil. in ep. canonicis habentur in nomocanone photii , can . 73. * communis opinio d. d. tan theologorum , quam canonicorum , quod sunt ex abundantia meritorum quae ultra mensuram demeritorum suorum sancti sustinuerunt , & christi , sum. angel. v. indulg . 9. * lib. 1. de indulgent . c. 2. & 3. * in 4. l sen. dist . 19 q. 2. ‖ ib dist . 20 q. 3. vbi supra . in lib. 4. sent . verb. indulgentia . vt quid non praevides tibi in die judicii , quando nemo 〈◊〉 per alium excusari , vel defendi ; sed unusquisque sufficiens 〈◊〉 〈◊〉 sibi ipsi : tho. 〈◊〉 〈◊〉 l. 1. de imit . c. 24. * homil. 1. in ep . ad philom . ‖ serm. de martyrib . serm. 1. de advent . 〈◊〉 . 18. 22. * neque ab iis quos sanas lente languor abscedit , sed illico quem restituis ex integro convalescit , quia consummatum est quod facis , & perfectum quod largiris . s. cyprian de coena domini : vel potius arnoldus . p. gelasius de vincul . anathem negat 〈◊〉 deberi 〈◊〉 si culpa corrigatur . * 〈◊〉 gratiae finalis peccatum veniale in ipsa dissolutione 〈◊〉 & animoe . hoc ab antiquis dictum est . albert. mag. in compend . theolog. verit . l. 3. c. 13. art. 18. con . luther invent. rerum . l. 〈◊〉 . c. 1. * 〈◊〉 . 75. ‖ cateches . mystag . 5. * de 〈◊〉 , lib. 2. c. 35. innocent . p. de celeb . miss . cap. cum martha . apologia confessions 〈◊〉 expresse approbat 〈◊〉 illam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 dat ci pacatam 〈◊〉 , 〈◊〉 〈◊〉 resurrectionem . 〈◊〉 . s. l. 5. annot. 〈◊〉 . vide etiam 〈◊〉 l. a. de purgat . sect . c. 1. 〈◊〉 . * lib. 6. bibl. sanct. annol . 345. bernardum excusandum arbitror ob 〈◊〉 numerum illustrium ecclesie patrum . qui ante ipsum huic dogmati autboritatem suo testimonio visi sunt proebuisse ; 〈◊〉 citatos , 〈◊〉 s. jacobum apostolum , irenaeum , clementem romanum , augustinum , thcodoretum , oecumenium , theophylactum , & johannem 22 pontif . rom. quam sententiam non modo docuit , & 〈◊〉 , sed ab omnibus teneri mandavit , ut ait adrianns p. in 4 lib. sent . in flne quoest . de sacram . confirmationis . enchirid. c. 69 lib. 21. de civit . dei. c. 26. 〈◊〉 . 8. chron. cap. 26. * haec descripsimus , ut tamen in iis nulla veluti canonica constituatur authoritas . l. de 8. quaest . dulcitii . c. 1. dist. 3 exem . 3. exempl . 60. histor. lomb. legend . 185. dcut. 18. 11 , &c. isa. 8. 19. vide maldonat . in 16. cap. s. lucae . ad demetrian . sect . 16. eccles. 〈◊〉 . c. 7. quaest. & respons . ad oribod . qu. 75. justino imputat . * de bono mortis , cap. 4. ‖ in psal. 2. * hom. 22. * orat. 5. in plagam grandinis , & orat . 42. in pascha . de eccles. dogmat . c. 79. in eccles. c. 11. epist. 59. rev. 14. 13. joh. 5. 24. * in 4. lib. sont . d. 11. q. 3. ‖ ibid. q. 6. * lect. 40. in can . missae . ‖ cap. i. contr . captiv . babyl . * dc euchar. l. 3. cap. 23. sect . sccundo dicit . * vencre tum quidem multa in consultationem , nec decerni tamen quicquam aperte potuit . platina in vita innocen . iii. * apud suar. tom : 3. disp . 46. sect . 3. ‖ loc. com . l. 3. c. 3. fund . 2. l. 〈◊〉 . 〈◊〉 euch. cap. 23. sect . 〈◊〉 〈◊〉 sum. 1. 8. c. 20. discurs . modest . p. 13. lib. 4. sent . dist . 11. lit . a. * a d. m c l x. ‖ a. d. mcc xv. * a. d. mcclxx secund . buchol . sed secundum volaeterranum mcccxxxv . in lib. 4. sent . dist . 11. qu. 1. 〈◊〉 , propter tertium . de haeres . 1.8 verbo 〈◊〉 . cap. ego berengarius de consecrat . dist . 2. adver . 〈◊〉 . 1.4.0 . 40. contr. 〈◊〉 . 〈◊〉 . * in dialog . cont . marcion . 〈◊〉 ex maximo , tempore commodi & s veri imp. in mat. 13. demonst. 〈◊〉 . lib. i. cap. i. * & cap ult . homil. 27. de sacris 〈◊〉 . legibus apad photium l. i. c. 229. orat. 2. in pasch. ep ad caef. cont . haeres . apollinarii , cit . per damascen . & per collect . senten . pp. cont . severianos , edit . per turrianum . homil 23. 〈◊〉 1. cor. in psal. 98. cont adimantium . cap. 12. lib. 10. cont . faust. manicb . de consecrat . dist . 2. cap. qui manducant , & cap. prima quidem , & cap. non hoc 〈◊〉 , & cap. vt quid paras . sentent . l. 4. dist . 11. dialog . 1. c. 8. * dial. 2. 0. 24. de duabus naturis contra eutych . & nestor 〈◊〉 〈◊〉 in dissert . de missae & expositione verborum inslitutionis 〈◊〉 domini . * joh. 6. 63. vbi suprae . gloria mundi 4. num . 6. concil . contant . sess . 13. 〈◊〉 praefat . super inflit. 〈◊〉 . mat. 26. 17. consult . 〈◊〉 . 22. commen . in 6. joh. lect . 7. de corp & sang . dom. cap. 19. tract . 35. apud 〈◊〉 . de 〈◊〉 . dist . 2. cap , 〈◊〉 . vide 〈◊〉 . de sacr. tract . 2. de euchar. q. 18. de consecrat dist . 2. cap. si. non sunt , & cap quia passus , 7 cap. prima 〈◊〉 , & cap. tunc eis , & cap. 〈◊〉 . lib. 8. contra celsum . * affectus consequitur intellectum : ubi autem nullus earum rerum quae petuntur vel dicuntur habetur intellectus , aut 〈◊〉 tantum , ibi exiguus assurgit affectus . azor. inst. moral . to . 1. lib. 9. c. 34. q. 8. * in 1 cor. 14. * epist ad sophron. ‖ sozom. l. 6. hist. cap. 37. * hom. 1. in 8. joan. ‖ de doctr. christ. c. 5. * serm. 5. de graecar . affect . curat . * lib. qui 〈◊〉 var. script . locis q. 278. ‖ in 1 cor. hom . 35. * super 1 cor. 14. ‖ super psal. 18. con . 2. * in 1 cor. 14. ‖ ibid. * liturg. cap. 28. * histor. bohem. c. 13 de doctr. christ. lib. 4. cap. 10. novel . 123 de 〈◊〉 l 2. c. 13. 〈◊〉 . 〈◊〉 〈◊〉 . cap. 9. quintil l. 1. verb. 〈◊〉 . cap. 6. ad quod vult 〈◊〉 . chap. 2. sect. 12. * lib. 1. h. 〈◊〉 fabul . * lib. 1. cap. 23. vide etiam epiphan . to . 2. lib. 1. baeres . 27. & s. august . de 〈◊〉 . 〈◊〉 . de 〈◊〉 . 〈◊〉 . ‖ lib. 6. strom . & in paranetico . lib. 7. & 8. cont . cels. epist. ad jo. hieros . can. 36. placuit 〈◊〉 in ecclesia esse non debere , ne quod colitur aut adoratur in parictibus depingatur . de morib . eccles. l. 1. c. 34. idem de fide & symbolo . c. 7. & contr . adimant . cap. 13. an. dom. 764. lib. 2. in vita isaaci angeli , a. d. 1160. 1 joh. 5. 21 * strom l. 6. & in protrep . ‖ lib. 2. c. 22. advers . marcion . & 〈◊〉 idololater . c. 3. * lib. 4. cont . celsum . strom. 〈◊〉 1. * lib. 7. contra celsum . ‖ de corona militis . * lib. 1. c. 5. 〈◊〉 . evang. ‖ orat. contra gentes . * in c. 40. isa. ‖ de fide & symbol . c. 7. * in deut. q. 1. ‖ lib. 4. de 〈◊〉 . 〈◊〉 c. 12. sil. italic . lib. 1. in somn . scip. cap. 2. lib. 18. 〈◊〉 . 53. lib. 2. de invent. c. 23. act. 20. 28 epist de unit . 〈◊〉 〈◊〉 〈◊〉 . & 〈◊〉 caus . 24. qu. 1. * iren. e. lib. 4. c. 43. 44. s. cyprian . lib. 1. cp . 6. & lib. 2. cp . 10. & lib. 4. cp . 9. s. aembrese de dignit . sacerd . c. 1. s. aeug . de baptism contra donat l. 7 c. 43. & ibid. clarus 〈◊〉 〈◊〉 . idcmdeverb : dom ser. 24 con. rom. sub sylvest . const. apost . l. 8. c ult . anacl . p. ep . 2. clcmens p. ep . 1. s. hieron . ep . 13. & ep . 54. euthym. in ps. 44. s. gregor . in evang. hom. 26. 〈◊〉 heliodor . cp . 1. s. chrysost. ser. damascen de imaginibus . orat. 2. s. greg. naz. orat. 21. dc laud. basilii . in cpist . 1. 〈◊〉 corin. cap 3. & in cpist . ad roman . c. 1. * extrav . com. lib. 1. 〈◊〉 9 de 〈◊〉 . r. & obed . cap. vnam sanctam . * referente archiepisc. granatensi in concil . trid. vbi supra . lib. 4. ep 2. 〈◊〉 baro. tom . 6. a. d. 499. n. 36. dionys. areop de eccles . hierarch . de sacer . perfect . epist ad smyrnens . & ad 〈◊〉 . * disc. 97. c. duo sunt . ‖ 〈◊〉 . jerem. 〈◊〉 . 7. & adver . lucif . * in concil . paris . l. 1. c. 3. in concil . carthag . de bapt. contr . donatist . l. 3. c. 3. lib. 4. cp . 76 , 78 , 31 , 34 , 38 , 39. & lib. 6. 〈◊〉 . 24. lib. 4. ep . 32 quis est iste , qui contra statuta evangelica , contra canonum decreta , novum sibi usurpare nomen praesumit ? videatur epistola s. hieron , ad evagrium , concil . chalced. action . 16. concil . nicen. can . 6. & can . 7. & concil . c. p. can . 3. & novel . justin. 131. in act . apost . 〈◊〉 . 3. canus loc . lib. 6. c. 8. p 235. ed. salmant . 1563. con. 〈◊〉 . l. 2. c. 34. sent. l. 4. dist . 24. q. 2. art . 5. de. eccl. dog . l. 4. c. 3 luk 22. 25 〈◊〉 . 20. 26 , 27. 〈◊〉 〈◊〉 . dist . 2. 〈◊〉 . peracta . videctiam ib. cap. in 〈◊〉 & cap. siquis . * de cons dist . 1. c. omnes sid . omnes 〈◊〉 qui 〈◊〉 in solennitatibus sacris ad ecclesiam & 〈◊〉 apostolorum & evangelia audiant . qui autem non 〈◊〉 in 〈◊〉 ; dum missa peragatur , nec sanctam communionem percipiunt , velut inquietudines ecclesiae commoventes convenit communione privari . * in chron. 〈◊〉 . enchir. c l. n. 31. praxis fori 〈◊〉 . l. 5. c. 2. sect . 4. n. 23. * dom. à soto in quart . sent . dist . 17. qu. 2. art . 6. concl . secunda . ‖ non est dubium quin id licitum sit . cod de poeniten . tract . l. q. 6. p. 18. edit . salmantic . a. d. 1553. reginald . lib. de contrit c. 2. cap 5. non illico ut bomo se reum sentit culp . e poenitentioe lege poenitcre conslringitur . hoec prosecto conclusio more & usu ecclesioe satis videtur constabilita . dom. à soto in quart sent , dist . 17. qu. 2. art 6. sessio . 4. c. 4. in 4. sent . dist . 18. q. 1. lib. 3. instruct . sacerdot . c. 5. n. 4. sum. qu. 16. art . 1. de contrit . num . 107. quaecunque intentio contra 〈◊〉 , in quocunque instanti sufficiet ad consequendam misericordiam & remissionem . ib. n. 106. * vid. biel. l. 4. dist . 17. q. 1. & scotum ib. & bonavent . ib. n. 72. ‖ melius dicitur cam institutam fuisse à quadam universali ecclesiae traditione , quam ex novi vel veteris tostamenti authoritate , & tamen negatur baec traditio esse universalis . confessio non est necessaria apud graecos , quia non emanavit ad illos traditionaliter . de poenit . dist . 5. in principio gloss. ib. vide etiam panormitan , super 〈◊〉 j. 5. cap. quod autem c. omnis utriusque sexus , sect . 18. extrav . gloss. maldonatus fatetur omnes canonistas in banc sententiam consensisse . disp. de saer . tom . 2. c. 〈◊〉 . de confess . orig . sess. 4. can . 7. * eman. sa. v. 〈◊〉 . n. 10. tol. l. 3. inslr . saccrd . cap. 11. n. 6. tolct instr . sacerd . lib. 3. cap. 11. n. 6. * vidc concil . 〈◊〉 . c 54. burchard l. 19. tertul. lib. de 〈◊〉 . de indulgen l. 1. c. 9 sect . existit 〈◊〉 . vide joan. de turrecremata in comment . dist . 1. de paenitent . 〈◊〉 . concil tridcnt l. 1. pag. 20. londin . edit . fab. incarnat . scrut . 〈◊〉 . de indulgent . 〈◊〉 gravam . germ. idem facere voluit paulus quintus in venetorum 〈◊〉 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de indulgent . sect . 〈◊〉 . edit . barcinon . 1628. apud gen sepulvedam in vita egidii albernotii cardinal . fab. incar . ubi supra . apud petrum de soto lect . de instit . 〈◊〉 . de necessariis ad effectum indul . * in 〈◊〉 . de jubilaeo notab . 34. n 4. & 6. ‖ qu 37. de indulg . prop. 3. * lib. 1. de indulg . c. 10. sect. alter a dubitatio . scrutin . saccrd . ubi supra . digres . 2. ad cap 1. epist. ad titum . de potest . papae q 3. ad . 3. * sà aphor . verb. satisfa . num . 10. serutin . sacerd. tract . de indulg . sect . penult . suarcz . part . 4. in 3. disp . 38. sect . 9. granat . in materia de peccatis tract . 8. desp . 1. sect . 1. f. knot against chillingworth in his infidelity unmask'd , p. 105 , 106 , 107. &c. * bellar. l. 1. de amiss . gratiae , c. 13. sect . alterum est . et de sacram . euc. l. 4. c. 19. sect . respondeo . ‖ cap. 14. sect . adde postremo . de purgator . l. 1. c. 11. sect . probatur ultimo . * in 4 〈◊〉 . 〈◊〉 . 21. q. t. art . 2. ‖ lib. 1. cap. 14. de purgator . sect . est ergo opinio vera . emanuel sà aphor . verb. dubium . escobar . the. moral . exa . 3. c. 3. de conscientia probabili , &c. * eman. sà , aphorism . verb. dubium . escobar . de conscientia probabili . apud nauclerum . generat . 21. 〈◊〉 6. dist. 82. can. presbyter in glossa . 3 qu. 7. lata extravag de bigamis . quia circa . communiter dicitur quod clericus pro simplici fornicatione deponi non debet dist . 81. maximianus , glossa in gratian. sent. l. 4. dist . 33. lib. de temp. qu. 2. do 〈◊〉 . * vide dan. tilen de verbo non scripto , l. 4. c. 8. * instruct. sacerd l. 5. c. 6. n. 15. lib. 4. c. 13. n. 4. lib. 5. c. 10 n. 3. lib. 5. c. 13. n. 10. lib. 5. c. 11. n. 5. lib. 8. c. 49. n. 4. * aphor. tit . debitum conjugale . 6. lib. 1. c. 61. ibid. de adorat . l. 3. disp . 1. c. 2. ibid. c. 5. sect . 33. concil . c. p. 6. can . 76. * cap. sin . de conver . conjug . c. 2. de divortiis . ‖ de matrim , part . 2. cap. 7. sect . 5. n. 4. * in sent . 4. d. 39. art . 1. concl . ult . ‖ lib. 1. de matrim . c. 14. sect . secundo sine consensu . scrutin sacerd . de indulg . part. 3 q. 25. art . 4. vide etiam pontif cap. de benedictione novae crucis . f. 163. de orat. l. 3. c. 4. sum. part . 3. 〈◊〉 . 23. vide ctiam jacob. de graffiis de orat . l. 2. instruct. sacer. c. 13 n. 5. & 6. ibid. n. 7. vbi supra . vbi supra cap. 13. ibid. n. 6. obe 〈◊〉 desine deos uxor gratulando obtundere , nisi illos tuo ex ingenio judicas , ut nil 〈◊〉 intelligere nisi idem dictum est centies . heautont . act . 5. scen. 1. summa 〈◊〉 . v. 〈◊〉 . jer. 17. 5. psal. 115. 9. & 146 3. & 118. 8. & 50 , 15. heb. 4. 16. mat. 11. 28. john 6. 〈◊〉 . 〈◊〉 . part , 4 〈◊〉 . 〈◊〉 . 1 jo. c. 2. 1 , 2. bernardin . de bustis , de concept . mariae . 1. 〈◊〉 . serm . 1. 〈◊〉 . 2. * in cantic . mar. magnisicat . * comment . in 8. proverb in vers . 19. * tit. de 〈◊〉 . sess. 9. ex cursu 〈◊〉 beatae mariae . 8 ad recanatenses de lauretana imagine . apud bembum . l. 8. 〈◊〉 . 17. ‖ in epist. dedicat . 〈◊〉 lauretan . fol. 323 , 324 , 325. fol. 327. vide epist. andr. dudithii 〈◊〉 ; eccles. episc . edit . a. d. 1590. 〈◊〉 loci & 〈◊〉 nomine . in canticis quae 〈◊〉 sequentia . dominic . ante ascensionem doinini . vide speculim rosarior . sequentias ; & breviar . 〈◊〉 . jer. 2. 13. rom. 1. 25 * 1 cor. 3. 11. gal. 1. 8. 2 king. 17. lib. 1. c. 2. de visitatione infir morum : ascrip . s. au. john 4. 22. vide libr. de sanctis hiber nicis nuper latinè edit . per d. picardum parisiensem . * apud bodin . in method . bistor . l. 4. apud aug. triumphum de ancona , q 14. ad . 4. & quaest . 17. ad . 4. verb. harmannus . lib. de reform . eccles . de 〈◊〉 〈◊〉 . 7. 10. rom. 10. 14 tim. a. 5. * ne miretur lector eruditus quod 〈◊〉 apud inquisitores sit foeminini generis , fortasse dispensatum fuit cum bonis viris in hoc articulo . an potius factum quia bonus angelus nunquam , mali autem genii 〈◊〉 sub formae foeminina apparuere : quod notavit trithemius . 〈◊〉 . 133. plagellum 〈◊〉 . do cum . 3. vide raimun . lullium . lib. 2. de quinta 〈◊〉 . 〈◊〉 . de 〈◊〉 apollonii . tract . 35. in matth. in illa verba , [ qui credit in me majora faciet . ] quoest. nat . l. 4. c. 6. cyril . hieros . 〈◊〉 . 4. bellarm. de cultu sanct . lib. 3. cap. 7 sect . secunda propositio , & sect . secund , ad 〈◊〉 . instit. moral . par . 1. l. 9. c. 6. edit . roman . p. 672. nemini potest per fidem constare se recepisse vel minimum sacramentum . estque hoc ita certum ex fide ac clarum est nos vivere . nulla est via , qua citra revelationem nosse possumus intentionem ministrantis , vel evidenter , vel certo ex side . andreas vega , lib. 9. de 〈◊〉 . c. 17. non potest quis esse certus certitudine sidei se percipere verum sacramentum : cum sacramentum sine intentione ministri non conficiatur , & intentionem alterius nemo videre potest . bellarm. lib. 3. cap. 8. sect . dicent . instruct. 〈◊〉 . l. 4. c. 21 , 22. in 3. tom. 4. qu. 93. art . 5. 〈◊〉 . 13. manual . c. 18. n 7. apud tolet . instruct . sacerd . l. 〈◊〉 . c. 27. in compend . p. 〈◊〉 lugduni , a. d. 〈◊〉 〈◊〉 supra . theol. 〈◊〉 la. relect. de poenitent . 〈◊〉 . 8. 〈◊〉 . 6 cap. cum virum de regularibus . aquin. 2. 2. q. 88. art . 9 lib. 1. c. 101. thom walsingham . 〈◊〉 aurum & 〈◊〉 & 〈◊〉 〈◊〉 car. 〈◊〉 lib. 1. de jummo 〈◊〉 . vide 〈◊〉 〈◊〉 〈◊〉 terano : & 〈◊〉 de concil du 〈◊〉 . 〈◊〉 . quia circa extra de bigamis . cap. 〈◊〉 de 〈◊〉 . 〈◊〉 n. 20. si imperator . dist . 96. &c. ecclesia s m. de constitut . a d 1199 can 5 de clericis l. 1. c 30. sect . quarto objiciunt . de offic. christiani prin. l. 1. c. 5. 〈◊〉 . defens . contra sect . angl. l. 4. c. 17. sect . 15 , 16 , & 18. aphor. ver . 〈◊〉 . defens . 〈◊〉 . l. 4. c. 15. sect . 1. apol. p. 57. rom. 13. 1. in 〈◊〉 lccum . * instruct. sacerd. l. 3. c. 16. ‖ de poenit . l. 2. c. 19. n. 5. * apol. con . reg. m. brit. c. 13. cont. reg. ang. l. 9. c. 3. cap. 13. de sum . pontif. l 5. c. 6. ibid. c. 7. defens . fid. cath. l. 〈◊〉 . c. 23. sect . 10. & 〈◊〉 . 18. & 20. 〈◊〉 . 〈◊〉 . in angl fol. 336. in philopat . sect . 2. n. 160. & 162. tom. 3 disp . 1. q. 12. punct . 2. cont. barcl . c. 7. vbi supra . 1. 6. c. 6. sect . 24. cont. 〈◊〉 . c. 7. de rom. pontif. l. 4. c. 5. instit. moral . part . 2. l. 10. c. 9. vbi supra . see mart. vivaldus de bulla 〈◊〉 dominici . 〈◊〉 jur pontificii qu. 15. sect . 5 qu. 17 sect . 6. & qu. 27. sect . 7. catal. glor . mundi part . 4. consid . 7. ex zo. lcrico . verb , 〈◊〉 〈◊〉 . 8. * de major . & obedicnt unam sanctam . in extrav . bonis . 8. concil . lucr. sub julio 2. in extrav . job . 22. cap. cum inter nonnullos . in gloss . final . edit . paris . 1503. concil . viennens . sub clem. 5. * vbi supra in cassenaeo . ‖ summ. 3. part . l. 22 c. 6. sect 4. * in sua monarchia quem citat felinus in cap. si quando , ubi per eum extrav . de rescript . ‖ in tract . de rege & regno ad regem cypri . * in philopair sect . 2. n. 160 , 162. * lib. de side 〈◊〉 . servanda . ‖ in epist monitor . ad 〈◊〉 . 〈◊〉 . in resp ad apolog. pro juram . sidelit . notes for div a63835-e30490 de potest . eccles. cons. 12.