FIAT LUX OR, A general Conduct to a right understanding in the great Combustions and Broils about RELIGION here in ENGLAND.  
Betwixt Papist and Protestant, Presbyterian & Independent  
To the end That Moderation and Quietness may at length happily ensue after so various Tumults in the Kingdom.  
By Mr. I V C. a friend to men of all Religions.  
— Jam proximus ardet  
Vcalegon. Tantaene animis coelestibus irae?  
1661.   

To the most Illustrious, and most excellent Lady, the Countess of Arundel and Surrey, etc.  
Madam,  
IT often happens in Books what sometime in Children, that although obscurely born, they are by the benign aspect of some great Person happily cast upon them, entertained and bred up in princely palaces, and flourish as much by happy chance, as they could have done by a greater birth. I wish with all my heart that this little Offspring of mine, which comes running with a modest confidence to the feet of your glorious Virtues, which have only moved it to such a boldness, may find favour in your eyes: so that encouraged by the greatness of your Name, it may cheerfully go in and out conspicuous in the world, and do the good my heart desireth. To the end it may bear with it some possibility of acceptance both, Madam, with your Honour and with the world too, I have to my power imprinted upon its forehead the general lineaments of nobleness, Reason and Civility. But other Ornaments are so far wanting, that it may not expect entertainment, but where some great part of that Goodness which hath rendered the Countess of Arundel so renowned and gracious may inhabit.  
The Book carries no other intent but what a Person of Honour may own: and its purpose written upon its face answers directly to its heart and spirit. It would for sooth pacify our rural distempers about affairs of Religion, and shows a Light that Madness may see what it does, where it mistakes, and how irrationally it rages. This is the very end and purpose of my Book, laudable enough I may presume, and not unworthy the Countenance of Honour, were it accomplished with that art so good a purpose requireth. Let your own excelling goodness, Madam, cover the other defects; and graciously accept what I humbly offer, a sincere though not very profound, not a high and eloquent, but which is harder in the rude distempers I am to deal withal, a peaceable, harmless, well-meaning Book. In my dark obscurity I die daily; but my ashes will joy, If it should haply fall out, that good be wrought in England unto the promoting of soberness in any one, by the Countess of Arundels' FIAT LUX: and so will those with me, who may chance to receiv any satisfaction from this little Light, be bound to your Ladyship, whose countenance and favourable assistance has been the instrument of setting it forth, wherein you shall ever oblige me to be,  
Madam, Your Honour's most humble and most devoted Servant, I V C.   

The Chapters.  

First Page 19 THere is no colour of reason or just title may move us to quarrel and judge one another with so much heart about Religion.  
Second. Page 66. All things are so obscure that no man in prudence can so far presume of his own knowledge as to set up himself a guide in Religion to his neighbour.  
Third. Page 140. No religion, or sect or way hath any advantage over another, nor all of them over Popery.  
Fourth. Page 213. All religions who have opposition to the Catholic are equally innocent to one another, as likewise is the Roman religion truly innocent and unblameable to them all.  
Fifth. Page 365. Moral topics for charity and peace.    

The Paragraffs.  

§ 1. DIversity of feuds. pag. 19  
§ 2. Ground of quarrels p. 27  
§ 3. Nullity of title. p. 34  
§ 4. Heats and resolution. p. 48  
§ 5. Motives to moderation p. 54  
§ 6. Obscurity of God. p. 66  
§ 7. Obscurity of nature. p. 82  
§ 8. Item. p. 90  
§ 9 Obscurity of Providence. p. 106  
§ 10. Help. p. 118  
§ 11. Reason. p. 126  
§ 12. Light and Spirit. p. 140  
§ 13. Puritan plea. p. 155  
§ 14. Protestant pro and con. p. 170  
§ 15. Scripture p. 182  
§ 16. Appeal. p. 198  
§ 17. History of religion. p. 213  
§ 18. Item. p. 223  
§ 19 Item. p. 229  
§ 20. Item. p. 235  
§ 21. Discovery. p. 244  
§ 22. Messach. p. 254  
§ 23. B. Virgin Mary. p. 267  
§ 24. Images. p. 272  
§ 25. Latin Service. p. 280  
§ 26. Communion. p. 292  
§ 27. Saints. p. 303  
§ 28. Dirge. p. 323  
§ 29. Pope. p. 336  
§ 30. Popery. p. 357  
§ 31. Conclusion. p. 365    

FIAT LUX. Preface. The motive, matter, and method of the Book.  
THese twenty years of intestine wars and broils principally if not solely upon the account of Religion being now past, and the tempest ceased upon the return of our great Pilot to whom such winds and seas ought to obey, unto the government of his ship out of which our unruly passion cast him to our own great shame and ruin, it is now high time for us to lay our hand upon our heart and be sober.  
An irregular fire of zeal, a meteor-lanthorn hath led us into lakes and precipices and there left us. But God forbidden that for the time to come we should any of us by such deceitful lights be any more misled. And this that we may all heed, as it is the earnest desire of all good Christian spirits; so is it the only scope and endeavour of this little book, which I humbly offer and present unto the hands of my Countrymen, especially the gentler and more refined natures of whose favourable acceptance I do conceiv greater hopes than from any vulgar eye, which expecting to read the old common places they are fore-acquainted with, & in the usual tract and method, will I fear when they miss here of both, like of nothing. But gentlemen by the highness of birth and greatness of their education have put on other affections, and do sometimes more heed a plain rational discourse unto a commendable end, though destitute of all guard but its own single reason, than the ordinary large retinue of autorities and texts which may indeed much strengthen and adorn a book, but hinder a reader in his progress; and generally they dislike any new book that differs not otherwise from former ones, than a new moon from an old one.  
These past times between 1640. and 1660. and the horror of them, wherein we were afraid even to think, and that in our private closerts, I intent not here to speak of; for posterity, should I write true and fully, would never believe it; and if falls or imperfectly, the present age eywitnes of the truth would slight it. Besides I would not willingly now offend any whom I have been aforetime so hugely afraid of. Charity also towards my neighbour persuades me, that the long Parliament and all their adherents had an appearance of some great good before their eyes, which they were not able to wield: for when they had all under their feet that might any ways oppose or hinder their design, yet could they never bring to pass any of the spetious things they made pretense of, the great welfar of our Kingdom, settlement of a pure religion, liberty of conscience, and freedom of the subject; unto all which their actions were so contrary all these twenty years together, that man could not discern by their do that they did so much as mean any such thing; whether it were that they did indeed never sincerely intent, or were not able to compass, or by several concurrencies of affairs were diverted and jusled from that end unto ways utterly opposite both to our good and their own too.  
I was ever of opinion all the while, that the account of Religion as the case stands needed not of all other things so highly to incens us one against another unto such injurious outrages as past amongst us; and found in my heart several times to put pen to paper and utter my mind; but I was retarded by the two reasons of my own small ability, and my Country's indisposition at that time to such discourse. But now people seem more calmly disposed, and myself somewhat bettered by reading more books of Quakers, Anabaptists, Presbyterians, and by the society of these and several others, Wellwillers, Seekers, Atheists, Philosophers. The books of Roman Catholics I had perused and digested a forehand: our Protestant Religion I understood long ago being born and bred in that way. So that an exact knowledge of all I am to speak, together with my long observing experience will I hope somewhat supply my other wants,  
One thing incourages me not a little to this enterprise; which is that I have frequently observed that it is not always a muchnes either of eloquence learning or wisdom, that strikes a stroke in asswaging differences, or makes a right understanding between parties, but such a hidden cause somtims in the words and gestures of persons, as we may rather call it chance than any thing else. I have myself pacified neighbours, even in their hottest dissensions, when others of greater wisdom and acquaintance have prevailed less. So that I have thereupon concluded that these kind of feudes against charity may have in them somewhat of the property of the tarantulaes stingings, which be cured not by the best music but the fittest.  
Another thing I must add, that I never yet heard of any that so much as endeavoured to allay our religious distempers by the general lights I go upon: without which notwithstanding every one will remain so fixed in his own way, that little good can be wrought; as by daily experience we find it true. The Prince of all to picks in the alaying of these kind of combustions is that of Virgil— Sed motos praestat componere fluctus. Controversies be written on this side and that, invective defiances made on all sides without end, confutations of Sects bitter enough every where, objections and replies endless, some for Papists some against them, some against our Protestants some for them; some by Presbyterians some by Anabaptists; some by Quakers against all, some by all sorts against the Quakers. But all these kind of disputes be so far from quenching, that they add still more fuel to the fire, and make it both to flame more vehement and last longer and spread farther; whiles every one remains so inveigled and addicted to his own way, that he execrates all the rest, and cannot let fall a good word for any, or acknowledge a truth in them: but Popery, the devil of Popery we are so transported with the hatred of it, that we could tear it in pieces with our teeth. My dislike therefore of such mistakes and ungrounded rancour, and the love I bear to a right understanding urge me to attempt, what I see in this way no others go about, a mitigation of groundless but dangerous animosities. I had the very same good purpose when I wrote the Reclaimed Papist, but Satan hindered me in that: and I am resolved now once again for the good of my Country which I dearly love, to try if I can compass it another way.  
But I am finally inflamed to this work by a sight of his Majesty's most gracious Speech, together with the Lord Chancellors, unto the two houses of Parliament upon their adjournment in September 1660. where one may evidently see our Sovereign's most earnest and even groaning desire of a moderate and prudent comportment in this Land one of us towards another according to the dictamen of our Christianity and right reason in these matters of Religion, together with a promise of his utmost endeavours to our general satisfaction, if we in the interim could but have charity one towards another till he may understand how to please us all. Can wisdom and goodness itself desire aught of us, that might either be more facile or rational or more pleasing than that we should be good to ourselves. And who would not endeavour to his power what he sees so great a Prince desires, as a thing necessary to the welfar of our Land, which for want of this moderation hath been lately so miserably harassed and undone.  
My Lord Chancellor's words upon his Majesty's suggestion are these. There are two other particulars which I am commanded to mention, which were both mentioned and commended unto you by his Majesty in his declaration from Breda; the one for confirmation of sales or other recompense for purchases, the other for the composing of those differences and distempers in Religion, which have too much disturbed the peace of the Kingdom. Two very weighty particulars, etc. For the first his Majesty hath not been without much thought, etc. the other of Religion is a sad argument indeed. It is a consideration that must make every religious heart to bleed, to see religion which should be the strongest obligation and cement to affection and brotherly kindness and compassion, made now by the pervers wranglings: of passionate and froward men the ground of all animosity hatred malice and revenge. And this unruly and unmanly passion which no question but the divine nature exceedingly abhors sometimes and I fear too frequently transports those who are in the right as those who are in the wrong, etc.  
These be the learned Chancellor's words (set down more at large in the last § of my book) so grave discreet and pathetical, that if they were seriously pondered as they deserv, might suffice to put us to a stand even in the highest career of our most uncharitable animosities upon Religion's account. How many ways does the honourable Orator turn himself to move us to our own welfar; how wisely does he select his to picks, how sweetly unites, how vigorously presses, ab essentialibus, ab effectibus, à contrariis, ab inconvenientibus, à dissimilibus, etc. to this effect;  
Religion is the cement of affection; must or can that be the ground of malice? Surely that is an evil passion, by what ever name it be entitled, that transports as well those that are in the right as those that are in the wrong unto effects in every right judgement injurious and hateful to the divine nature. Not strangers, but allies and friends, and men otherwis of most agreeable natures, under this colour of religion and by it, become first unsociable then uncharitable; first half friends then full foes, not for any harm either of word or deed, but only a disparity of thoughts, such thoughts too as concern not one another, but only pass betwixt man and his maker; nor is it because one man will not, but because he cannot think as another doth. And God himself must patronise these our uncharitable divisions, whiles purely for his sake we hate one another hearty: we hate even to death such as otherwis be our dearest friends, for his sake and upon his account who commands us to love our enemies; and enmity is our utmost profession in the managing of his Religion, who told us himself that the fulfilling of his whole law is Love. The primitive Christians were in all judgements good ones; and yet their badge and practice quite contrary to ours: theirs was love and peace even to the admiration of their enemies, ours hatred and war even to the confusion of our friends; they died for, we by one another; they by the virtue of their Religion cemented together who before by affection and blood stood far divided, we by ours do separate in all we were before conjoined; theirs made new friendship, ours dissolves the old. But when the honourable Lord Chancellor adds in the close. This disquisition hath cost the King many a sigh many a sad-hour: What honest heart would not at that word be ready to burst asunder? Is that great princely innocence contristated by myself ruinous disorder? Far be it from me to sadden that royal breast, in which the Almighty sits and sways over me for my good.  
My Reader be pleased to understand that I intent not directly in this my dicours, to justify or judge any opinion, but only to show that wars and enmities upon such an account between neighbours is neither pious nor rational. But the acroamatic part which would prove our contentions about Religion to be irrational fills up the book; the moral which shows them to be unconformable to true piety and virtue is compendiously finished in the concluding paragraff. And if I do let fall words that may favour any one opinion or way more than another; it is only for this end, that I may thereby allay the heats of the other side which is intemperately set against it more than any else; if to depress any, it is to abate the excessive both conceit we have of it and faction for it without any just cause: that so the oppressed may be a little eased and raised up, and the oppressor checked by his own conscience; which is the only way of introducing equality of thoughts and unanimity amongst us. And when we are once persuaded to think more moderately of that side we have hitherto hated, and to discern some uncertainty in the other we so much doted of; so that our affection may rise where before it was too low, and where it was too high there begin to fall, and that a smoothness and equability may appear once in us, than we shall be pretty well disposed to a right understanding and peace. St. John Baptist the great precursor of the world's Messiah, whose office was to prepare mankind to receiv him, had nothing else to do for that purpose but only this very thing; as if this kind of smoothness and equability in men's affections were the best and only preparation unto the grace and peace of Jesus Christ within us. The voice of a Crier in the desert saith the Prophet Isaias, prepare the way of our Lord, make the ways levelly, every valley shall be raised up, and every mountain and hill shall be brought down, and crooked things shall become strait, and rough make smooth, and then all flesh shall see the salvation of God.  
My matter is perceived by the prefixed general contents of my five chapters. 

1. There is not any colour of reason or just title, to move us to quarrel and judge one another with so much heat about Religion.  
2. All things are so obscure, that no man in prudence can so far presume of his own knowledge, as to set up himself a guide and leader to his neighbour in Religion.  
3. No Sect hath any advantage at all over another, nor all of them together over Popery.  
4. All the several kinds of Religion here in England are equally innocent to one another; and Popery as it stands in opposition to them is absolutely innocent and unblamable to them all.  
5. As there neither is nor can be any rational motive for disputes and animosities about matters of Religion; so is there an indispensable moral cause obliging us unto moderation, if we either consider the various incommodities of hatred and rancour, or the large sweetness and convenience of charity and peace.    
My method I do purposely conceal, to keep therein a more handsome decorum; for he that goes about to part a fight fray cannot observe a method, but must turn himself this way and that, as occasion offers, be it a corporal or mental duel. So did good St. Paul in his epistle to the Romans, which of all his other letters as it hath in it most of solidity, so hath it least of method in the context. The reason is, because it was intended to allay some heats and feudes that were risen in Rome amongst the converted Jews and Gentiles there, who began after their conversion to upbraid and disable one another (as such childish heats will rise) with their former unworthiness. The converted Jew esteemed himself the better man, because his Nation was Gods chosen from the beginning, out of which the Messiah came, and the Jews were in a continual succession both before their conversion to Christianity and after it, still God's servants. The converted Gentile on the other side maintained, that he had notwithstanding the darkness of his condition so worthily behaved himself even by the mere light of reason that God was pleased of his love he therefore bore him to call him to the light of Gospel, to serve that Lord of glory whom the Jews had crucified. S. Paul to end this quarrel turns himself to and fro, first on this side, then on the other, as occasion presented itself; and finding the parties resolute in a question hard to decide as it was stated, and both so deeply engaged that they could not easily be reconciled, that he might the better part them he knocks them both down; and he dissipates all pretences of their own worthiness, to the end they might both of them have recours to God's mercy which was equally showed to both, and so have peace among themselves.  
This is the occasion and end and sum of that Epistle; which it seems our Ministers some of them do not understand, otherwis they would not cull out of it so many various texts against the Christian doctrine of good works and their merit, so absolutely impertinent to that purpose, that I cannot but be ashamed to see grave men to defend the cause so frivolously. the works, whose merit S. Paul disables there, were apparently such as were done before conversion, of which the abettors would have those works to be the cause, works acted in Judaisme and Paganism, without Christ, without the assistance of his grace, without his command, without his promise of reward for them, end consequently without any acceptableness they might have upon those grounds. But what is all this to the disabling of Christian good works, done in Christ, by his special grace, out of obedience to his command, with a promise of everlasting reward, and intrinsic acceptability thence accrueing. Look if Gospel do not make out Christian merit in this point; see if do not clearly speak forth both Christ's word commanding, his grace assisting, his love accepting, and the riches of his goodness crowning all such good works done in him for his love with eternal reward. Come ye blessed for I was hungry, etc. But this only by the way.  
The occasion then of that sacred epistle being manifestly to make peace between two stickling barrators, as it required a great judgement and spirit in the author to write it well, so could it admit but little of method in its progress. And a man may easily discern that the Apostle turns himself now against the Jew, then suddenly against the Gentile, then to the Jew again; still disabling all the utmost they could either of them do, or pretend to do before their conversion, as any way of ability and power to merit either it, or the grace and life they had by it. And it is to be noted too, that whereas the Jew had three times more of plausibility on his side than the Gentile had, St. Paul speaks least against him that was the weakest side and most oppressed; but where he checks the Gentile once, he rebukes the Jew three times: and never lins till he had laid his insulting in the dust. So proper it is to an ingenuous nature to withhold the strong domineering party, that the weaker and oppressed may gather a little heart, and discern himself at least in as good a posture as his antagonist. Now my purpose sigh it is very like that of the good Apostles, I shall not I hope be blamed for imitating so great a Doctor in his method.  
And although to every one of my five chapters I do adjoin some general contents, as I have said; yet are they not to be looked upon as confined to that place, but that other matters will in each chapter and its several paragraffs occur; and also those very contents be elsewhere hinted at: for I do intermingle my topics, according as they seemed at any time conducing to the right understanding I aim at; which I have done on purpose to keep up the appetite, and refresh it with variety: So in tastes an olla hath that good relish, which all the things contained in it without that general mixture and seasoning would never have apart. My Reader will see also, that somethings are but slightly touched, which he would think aught to have been more seriously prosecuted; some again he will imagine too prolix, others too often to appear and too suddenly to vanish, like Virgil's ghost. Omnibus umbra locis adero: and all so interwoven, that in one paragraff it can hardly be guessed what is to be handled in the next. These and other such things which many may dislike I have a reason for; and I hope my reader whose profit and pleasure I only wait upon will give me leave to use it: A seasonable gentle air invites men abroad whom a strong wind would have kept within doors; and I hope this my familiar discourse may move many of my countrymen who would not have looked upon solid and studied controversies, to read and perhaps recover that good disposition of mind I wish them, even with their own pleasure and good liking. Our land this last twenty years hath been in a chaos of confusion, a Tohu and Bohu, without either form or order, and we all find ourselves in a mist, in a wood, in a darkness almost invincible by our several divisions and subdivisions of parties in the way of Faith. But I hope, that by the help of this Discourse which is intended as a general light unto all Books, Sermons, or Controversies whereby people are drawn into so many several distracting opinions, we shall find the way out at least know where we are: My order and phrase be suited to the present times, but the matter and purpose concealed in it of a lasting concernment: Qui legit intelligat. This is all I have to prefate, and I wish no more but truth and peace to all and to the whole Israel of God.   

FIAT LUX.  

First Chapter. There is no colour of reason or just title may move us to quarrel and judge one another with so much heat about Religion.  

§. 1. Diversity of feuds.  
THe applaus and honour of this world is a thing desired and pleasing to all persons, from the Prince in the court to the Peasant in the cottage; even as wealth and place by which it is achieved. Nor is there one of a thousand that follows not the inclination, to the end be may attain it in that degree his condition is capable: and they get it some by chance of birth and education, some by industry and worth, some by subtlety and wit. Hence proceed those many high attempts we so much wonder at in this world, (for arts and trades began at first through a necessity of food, and the conveniency we found in mutual society) such attempts I mean as were apt to lead the vulgar into a fit of admiration; as be the two great excellencies of power and knowledge, and their great achievements, that for defence of laws and kingdoms, this for the adornment of nations and purer pleasures of more refined intellects. And both of these have many branches and kinds, and each hath a diversity of gradual perfections. He that cannot sway a Province, will tirannise in his Parish, and if he cannot appear abroad, will domineer in his own house: so likewise on the other side, what glory the emulous Plebeian sees given to higher spirits for sciences they cannot reach, or for a supervisorship of Religion they may not hope for, this by the contempt of the one and reformation of the other do they go about to compass in the world, first by words and pen (if they can write) then, if they multiply and grow strong enough, by rude force and violence: and still the pretense for all is cleanly and fair washed over; that applaus and glory may both accompany strengthen and crown the design.  
What strange things have been attempted by emperor's and great captains and commanders upon earth all histories make mention, and it is a pleasant speculation to consider it. But the method and several ways of enhancing fame by inventions and discoveries of truths prosecuted by contemplativ heads, what and how various they have been in the Pagan world, we may in part gather out of Aristotle, Plato, Lucretius, M. Tullius Cicero, and some other few monuments yet kept amongst us. What they have been in the Christian world lives more fresh in our memories: but these are of two sorts; one in explication and defence of faith against all opposition possible to be made by any kind of adversaries, Jew, Heretic, or Pagan; and this hath been the employment of the most sublime eagles that ever the Christian Church had, S. Austin, Magister sententiarum, Alensis, S. Thomas Aquinas, Bonaventure, Gandavensis, Scotus, and the like: The other in opposition to faith, which risen up in several ages for the exercise of this mystic Body who was in his own person not only opposed by outward adversaries but deserted by his own.  
I love those eminent Pagan wits: and this commendation they have that they are our first masters in all our Sciences; that they performed what they undertook to write most solidly acutely and exactly both for judgement clearness and method; and thirdly that they confuted one another (for they were divided in opinions as well as we, and it was expedient they should be so) not in reviling words, as we Christians do, but in sober and purest reason; although the arguments of their discourse inferred sometimes very little to the confutation of an adversary, because they often proceeded upon several principles not ever rightly understood, or at least for more particular advantage wilfully mistaken.  
And in this method of sobriety do our two great Scholars the Lawyer and Physician write, when they put forth treatises either one body of art against another, or one member and person in particular against another in the same body: So likewise did our subtle Schoolmen proceed five hundred years ago, with no less sweetness of spirit than profundnes of reason; whose intention was to explicate and defend Christianity even in the way of Aristotle's Philosophy, by which the Pagans had for a thousand yea●… opposed it to the much prejudice of Christian Religion, which the Priests and Doctors of ancient times would not undertake to defend by a Philosophy they found so much tending to atheism, and in so many things falls, that is to say contrary to the principles and faith they had received from Jesus, whose word they preferred before all the Philosopher's reasons in the world.  
These Schoolmen divided into divers branches by occasion of a several interpretation of Aristotle, either in the way of S. Thomas of Aquin the Dominican, whose doctrine for the most part was followed in Cambridge, or of subtle Scotus the Franciscan whose chair was at Oxford. And in other parts of the Christian world they had their chairs erected according either as chance or favour pleased. But all was then done with no less exact charity than sublime reason: for they had nothing else to do in their Schools, but only by argument and disputation to try the grounds and solutions, whether if a Pagan himself or others antagonist whose person every opponent represents, should dispute against them, they could then be able to come off in their defensions with applaus and honour and without prejudice of their Faith.  
But when we come to view the opposite judgements in matters of religion commonly called heresies, especially in this last age, (for the rest before these days have perished by the prevalency of one party against which all the rest bandied together) as these be very gross and homely disputes so are they managed on the opponents side with so much unseemly behaviour, such unmanly expressions, that discreet sobriety cannot but loathe and abhor to read them. Not reason but defiances, not charity but execrations, not subtleties but downright defamations, not civil respect but vilest disesteem, not cool persuasion but precipitous condemnation fills each page we look on, and fire and stones fly about where meekness peace and charity should most appear.  
And all these religion-disputes whether we consider the subject they are about, or the manner they are handled, or the distracting variety into which they run concerning faith revealed (which can be but one) I do not see what other effect they can have upon mankind but to subvert all civil respect and charity, and good manners, and laws and kingdoms where they come. For no man is content if he pretend to have discovered a new way of religion, unless all other men embrace it, and press and pulpit must ring with loud cries against all that do not be they neighbours or superiors, until the sword itself be sharpened in our hands for battle. Thus beginning with the spirit we end with the flesh.  
It is not my meaning to interpose in any particular controversy whose multitude hath already made the world to nauseate, but to hold up my discourse in such general terms, as I shall think may serve, if we lay our hands upon our heart, and ponder them with a Christian seriousness, so many of us as be now uncharitably bend against our neighbour, somewhat to allay and mitigate the many flaming heats of discord raging here in England, as much or rather more than any other country for opinions concerning faith; which as they are taken up at first upon self-conceit interest as experience hath sufficiently shown, so are they upon all rules of Christian virtue and prudence if we ever mean to be happy, to be deposed. Be not many masters, for where all would sway there none obey, and so ruin and mischief must needs follow.  
The difficulty is, I know not how to express the parties in this religion-feud, that I may not offend: for so bitterly is each side bend against the other, that they will not endure to have them called by their own names. But I notwithstanding should deem it not only a civility but a due debt so to do; for that is every one's name by which himself will be called, and not what an enemy gives him. The Protestant is such a one, and so to be named, though his foe on one side surname him Papist, and his adversary on the other call him heretic; so the Catholic likewis by his junior foe is called Papist, by his elder enemy, a Galilean; and although he may if he will, yet do not think him bound to answer either to that appellation or this, and therefore if I behave myself civilly towards him, I can use neither.  
And as it is for nomination of persons; so likewis for the verities of their opinions, no party will endure that any one truth of the other side should be acknowledged, and he that shall do it will be looked upon as a common enemy by the rest: Insomuch danger is even ordinary neighbourhood and civility amongst us, when these feuds are once raised. I have known good Protestants endangered these times of our civil wars for calling their neighbour (of whom they had occasion to speak) by the name of Catholic, whereas according to the usual language of the feud he should have said Papist. So strangely are we incensed in these matters. Even our good nature is changed: for Englishmen have been thought in the opinion even of foreign nations the fairest conditioned and best natured people in Europe, whereas now these religious feuds have made us the very worst. The Hollander, what a kind of man he is by nature it is well enough known; and yet in this piece of prudence and civellity he excels us beyond compare: their towns do often exhibit in one and the same street; here a Jew, there a Christian, Lutheran, Calvinist, or Catholic; and yet all these convers together without any rancour or misprision at all, heeding without any thought or consideration of their opinions only the moderation and common honesty they use in their contracts, which if it be good, all is well that concerns neighbours; for the rest let God judge. And in every house they serve God each one in his own way undesturbedly, without fear of penal law, danger of pillaging, vexation of pursuivant, harrassing of soldier, any ill looks or maledictions or heart burn at all upon that account. This comportment is more manlike, it is more Christian, it is far more gentile and honourable than the contrary in the judgement of any discrete sober man in the world: and yet in all other respects that be commendable how far doth the Englishman exceed the Hollander?  
Witty observing travellers have noted that all other Nations besides ours, can admit of several opinions or reformations without hazarding their wits; but we and only we loose ours; and the testimony is too true. Indeed to undermine the place and dignity of such as maintain an old religion or science is a piece of some kind of ingeniousness or industry; but to do it with rancour disturbance and ruin, this carries with it neither ingenuity nor any reason at all: if the thing be good, by a supervening hatred and uncharitableness the good work is infected; if it be ill, the malignity is doubled. But charity covers a multitude of sins.   

§. 2. Ground of quarrels.  
THe nois and tumults that be in the world are partly about things known, partly about things unknown, accordingly as men apply their spirits to the one or the other; the intent and aim of all men in these their heats, being in truth, whatever they pretend, (and the pretense is ever coloured over) no other thing but an affectation of power and tyranny over other men.  
The known things about which we do so much contend, are reduced by a wise man unto these three heads; concupiscence of flesh, concupiscence of eyes, and pride of life; expressing by an usual metonimy the object by the act: and he adds, that, this is all the world contains, namely in order to the worldly or sensual man's desire: for a worldly temptation must needs be one of these; and about some of these is all our worldly emulations conversant, the concernment either of our pleasures or wealth or honour. Unto concupiscence of flesh belongs all that is apt to pleas the lower senses of Touch Taste and Smell; which be versed in the more tangible employments of nutrition, vegetation, and generation. To concupiscence of the eyes all that may delight the upper senses of sight and hearing; as gold, silver, chains, jewels, costly attires, dresses, furnitures of rooms, delicious walks and gardening, music, applaus of men, and the like. To pride of life, the things that tickle the inward senses and imagination, as great titles, large retinue, offices and command of state, with all worldly superiority. These are the things that inflame mankind to so many combustions in this world; each man thrusting forward and crowding to be first, in that he proposes to himself as the object of his chief content. The feud began with the world, and will not wholly cease so long as it lasteth in its present state of corruption: though it hath been in some times and places much mitigated by virtue of a religion which Jesus our Lord planted upon earth on very purpose to slake this hellish fire.  
And it is to be observed that the Tempter (as it is recorded by one of the Evangelists) assaulted even the very sacred Person of our Lord himself with one of all thes three temptations; according as he thought meet to make choice of some one of each, that might best correspond unto such a conceived person in those circumstances of time and place he either found or put him in. He found him in the desert hungry; and there, Command that these stones be made bread, as it was a temptation of carnal concupiscence most befitting the time and place, so is it of that kind such a one as might seem least unbefitting such a person, being of all the most innocent, especially to a hungry man. Upon the battlements of a high church, in the face of a populous city, who might behold and admire at his miraculous preservation and sanctity, Jacta te deorsum, leap down, was a temptation belonging to concupiscence of eyes, in order to vulgar applaus; nor would it appear so manifestly evil to do such a thing in the face of the multitude, who seeing his safety might look upon him him ever after with greater honour and respect, as lord of the very Angels who stood about to guard him in so dangerous a precipice. In the prospect of the world, All these things will I give thee, was a congruous temptation, and clearly pertinent to pride of life; but joined with a condition manifestly sinful, (whereas the two former were but such in lesser circumstances, and of them the first in the least) If thou wilt fall down and worship me, which Satan annexed here, not so much out of any hopes he could have to bring that person to such a sin, whole constancy he had already tried; as to speak forth and express the ordinary way by which men do generally arrive unto their height of dignities, wealth and honour in this world: they dissemble, they sacrifice their conscience, they bow their heads, they fall down and worship Satan, and so take from him their livery and seisin, their haec omnia tibi dabo.  
What heats are raised about these things in the world betwixt man and man, in city and country, so thick, so general in all places, to set down with pen and ink it is impossible they be so many, and also superfluous they be so obvious. And from whence are all these wars intestine and foreign, domestic and civil, personal and national, be they not from our concupiscence? it is not to be denied. And so long as there is concupiscence in the world, these things will be, or at least a motion towards them. Nor is it my present purpose to dissuade any thing in this kind, after the endeavours of so many thousand sacred persons, apostles, prophets and doctors, who have both by their example and doctrine endeavoured incessantly the eradication of the sinful weed. But happy is that man in whom the three fold members of concupiscence are become through his care and industry over himself either quite dead, or at least expiring; for he only lives, and lives like a man, and is free.  
The other noises (which is the subject and matter of this my present consideration) are the many clashing opinions about God and religion: an empty airy business as I think ere long will appear, a ghostly fight, a skirmish of shadows, or horsemen in the clouds: and yet 'tis prodigious to speak what real heart-burnings, what deadly rancour it breeds in men's minds, and what a deluge of mischief it causes in the world. It is a thing I have often and deeply considered, not without horror and commiseration.  
The result of my thoughts herein is thus much: surely, there is something invisible over man, and stronger and more politic than he, that does this contumely to mankind, that casts in these apples of contention amongst us, that hisses us to war and battle, as waggish boys do dogs in the street, which being once set on tear and devour one another, upon no other cause or motive than that impulsion. For how else could it possibly come to pass, that a company of men altogether unknown to one another, in several places, grabs, constitutions; employments, ages, and educations, should all of a sudden, no man knows how rise up conspire and jump together in a conceit before unthought of, and to all other men besides themselves improbable, so unanimous and vigorously, as to put all to a hazard for its defence and propagation, will or nill the whole world that may dislike it, with such heat of earnestness as is never seen to appear in any known good thing. Can this be any thing else, than an impression made upon us by some invisible substance or doemon; that by this airy phantosme inflames us one against another unto our utter worrying and devouring, unto whom our deadly feuds arising thereon, may haply give no less content and sport then dogs fight in the streets to wanton boys that set them on. This we may suspect at least; and if we do, methinks it should make our pens and weapons drawn for the maintenance of our fancy fall out of our unwary hands. And is it otherways possible, that any faction in the world should not have the capacity to think, that as they judge and condemn all the world besides themselves, so also by all the rest of the world are they themselves judged: and can they not see it as ridiculous in themselves to judge, as in another whose judgement they contemn, and as easily suspect themselves, as they do censoriously disesteem their neighbour, whom they cannot but acknowledge to be in other things their equals, their elders oftentimes in age, superior haply in natural parts, more eminent in birth and breeding, equally subjects of our common creator, and haply in all civil respects their betters. Is not this prodigious? and what can it rationally be attributed unto, but some malign substance invisible, that makes a fool of mankind? Are not men blasted? Are they not enchanted. I should think nothing else can be said for it: and therefore they run and fling, and turn up tail, and snuff the wind, and hoof-beat the earth, and bellow to battle, as if they were stung with gad flies. But let us use moderation, God dwells not in a whirlwind. If every one would but once begin to suspect himself as in all prudence he may, the business were half ended, and a right under standing very forwardly on.   

§. 3. Nullity of title.  
FOr the things of this world why men should contend so much, the reason is enough apparent: we live, and our being is supported by them. Nor is it an easy thing, especially if men do not apply themselves unto very serious consideration, to distinguish between things necessary and superfluous, or to know when we have enough.  
But that we should struggle so much about opinions, even unto blood and utter ruin sometimes of whole Kingdoms, except it be done in order to the things of this world, wherein we labour by such means for a greater share than otherwis would happen to us, or that the wicked fiend is in it, no satisfactory reason in the world can be given.  
For tell me, I pray you Sir that struggle so much and so earnestly for the propagation of your opinion; What good is it that I should think as you do? Is it for your own interest, or for mine? If your own, I am not bound to serve your fancy, or enslave my understanding to your pleasure; if for mine, I thank you for your good will, but refuse your service. Although you may have a thought concerning God or nature, perhaps better than mine, (if I have any) or worth my hearing, if I have none; yet can you not rationally think either that you are bound in justice to communicate it unto me, or I to embrace it? There is nothing but charity to urge you, which is neither obstinate nor seditious; nor doth any law of justice oblige me to accept of your favour if you offer it; sigh every one stands as free in himself either to refuse or accept a good turn proffered by another, as that other to present it. Will you urg and force me to be of your opinion, which perhaps I look upon either as of no concernment at all to me or false? And who made me your vassal? So great a vassal as to command my thoughts; and those too, which are versed not about yourself or me, but our common creator, and his works and providence; which if they be rectified in you by any light to me unknown, enjoy your own happiness, I envy it not; leave me to myself as I do you, and do not importunely against the very laws of right reason obtrude a courtesy upon him that likes it not, nor thinks it so. Had you any true charity for me, you would not disturb my peace, which even in your own judgement is one of our greatest goods, for an opinion of yours which you cannot but see to be in my judgement of so little valiew. Let it be what it will, a forced favour is an affront: force but a dog to eat or drink when he has not a list to it, and see but how that very poor beast will take it. Are not you and I worms of the earth both of us, and equally subject unto that sours of light which is above? Why then should you go about to persuade me to take my influence from your body, which is of no less opacity than mine own? You are enlightened, you say, and have received a truth which I want. First you are assured no more than myself that it is a truth; and although you may think you be, one man's word is in this thing I am sure as good as another's; and if you have received it, and it be such, can you not be happy alone as well in this as other things, or permit your neighbour to walk as well naked of truth as clothes or other necessaries, which you will never thrust upon any, although yourself never so much abound and he want: if I do want your truth, my want if it be any harm, it is mine own not yours. But let it be a truth received, is therefore the whole course and order of the Univers changed? Why may not I have that light if any such thing it be, from that general superior cause whence you received it? it cannot be wrought in me without him, why may it not by him without you as well in me as yourself? How are you become of a sudden unto me a star of influence, who was the other day a portion of the same earth and darkness with me?  
But now you begin to be angry, that I will not admit of the happiness you bring me: and are you so indeed? then by your favour your proposition was made to me not from charity but pride not unto my good but slavery: because I am really perhaps above you, ther must be a trick invented to bring me under in conceit; and to captivate his understanding who is in power and ability your betters: thus shall you get a dignity by the shadow of your fancy, where you could not appear by any demonstration of real and apparent worth. But now grown more wroth, you call me bruit beast, and dog and imp of darkness: and so you break forth out of the cloud you walked in, and the sheepskin broken, the true face of a wolf is seen; it was pride not charity that spoke in you; you offered to give to me, in hopes I should thereupon fall down and worship; upon my refusal you claw me with your curses; a sign that your proposal was not for my good but your own, to work a glory not in me but over me, and to boast yourself in my conquest. If you had been born my Prince you could not have commanded my thoughts, do you think by commanding them to make yourself one? Content yourself. Puffing gusts of new fancies under what pretense soever they come (new reason, new light or new revelation in any particular person) are for their very violence to be suspected. When I hear any to censur all mankind, and to disparage all judgements but his own, I begin then to think worse of his than all others; for true knowledge walks not with universal contempt. If the way be indeed of God, peace and meekness will accompany it at least in the first teacher. God resides not in tempests, nor does even he himself force man's will. The very Gospel and volume of our Christianity was not thrust upon us, but gently put into our hands upon our own good liking, by persuasion of miracles and words of peace.  
I suppose we are severed you and I as well in soul as body; nor is my soul any more than body any part of you; how comes it then, that being so carls of my body which you do see you are so zealous of my soul you see not? You are no more to answer for me hereafter in another life, than you eat and drink for me in this; nor partake there more than here either of my weal or woe. But your charity urges you forsooth for my future good, and how comes it then so dead and senseless of my present. There be many ways of help you might afford me in this life, in order to my welfar in it; if you heed me not in all these distresses which you see and I feel, what esteem can I have of your pretended wellwishes in a state imaginary abroad, for charity if it be true gins at home.  
I have reason to think that God is as good to me as he is to you, and will afford me as many helps of light and reason as another: if not, he hath left me at least in my own power to choos my guide, which shall be such a one as I shall judge aforehand to be wiser than myself. All vassalage is against nature, and when any man enters upon it on his own accord, it is upon some hopes of a foredeemed greater good than without it he could have had; but it cannot be so thought without an imagined precedency in the guide we fix upon. Now there is no captivity more eminent than that of the understanding, which therefore is of all others to be most spontaneous and rational, and without either temerity or force; but it is rashness in me and not reason, to trust myself to the conduct of a man I know to be as ignorant as myself, and destitute of all authority over me in those affairs, without either conviction of reason or motive of miracle; and for him to raise any mutiny against me, thereby to compel to the obeisance of his thoughts whom he hath no reasons to persuade, is a force too too brutish and contrary to all laws both of God and reason. I may indeed if I pleas submit to your direction: but can I do this in reality and earnest, unless beforehand I conceiv more of wisdom to be resident in you, than I find to be in myself? Can any Pilgrim yield up himself to the guidance of a person he has no reason to think more skilful in the ways than himself is, and if upon his refusal to follow, that person should offer violence and either drag him by force into the way himself shows, or offer to cut his throat for refusal, would you esteem such a director to be the Pilgrim's friend or a thief and robber. Because you cannot master my thoughts and make me a vassal to your conceits, which I am so far from judging rational, that I cannot but think them both impious and senseless, you will therefore take upon you to master my estate and life: and perhaps only to effect this you pretend the other: what is this but robbery and murder commenced upon a pretense of charity? There be some thiefs in the world that will not assault a traveller, till they have offered him as a preparative to their convenience, the sight of some curiosity to stand and demur upon: I heard once of an honest traveller who in this manner gave thirty pieces of gold for a hare offered him in his journey by a seeming country man to buy for his supper, choosing rather against his judgement to make such a market than to die for his obstinacy; but is this a good and commendable violence? Shall we prais these actions or do like to them? God forbidden.  
You look upon me as an accursed thing without the belief and light you walk by: And why so? What if I think the like of you, for that very falls light and belief you boast of? If I do it not, learn virtue of me, that so you may the sooner persuade me to come to you for knowledge. And how comes it to pass you do so look upon me? Are you a Christian? So am I. Have you meditated seriously upon the promises of Gospel, and hopes of a future resurrection? I have done so too: have you lived justly soberly and piously in this world, expecting our blessed hopes in the coming of our Lord Jesus in glory? I do the same; and if I may speak on word secundum insipientiam perhaps more, in mortification more frequent, more abounding in charity, more constant in the integrity of all my deal, more chaste and sober, less entangled in this present world, or any affections thereof, more affected to my maker and redeemer, and I am persuaded, that God doth inhabit and dwell within me. Why then do you trouble me? he was of another spirit who said, Siquis aliter sentit, Deus ipsi & hoc revelabit: He that never judged amiss in points of Religion had so much meekness in him, as to conceit if any one in this or that particular thought otherwis than himself, that God either had or would reveal it him, and so abstained from censuring; whereas you condemn all men that think not as you do, who for aught I know think aright of nothing.  
The very true belief and right judgement of things, whence is it, or how come we by it? If it be man's own operation, you cannot tell but that I have it. If it be Gods work, you cannot blame me if I have it not; his gifts are free and dispensed as himself pleases: Am I in fault or do I deserv to be vexed and harassed by my neighbour, because the King's majesty hath not given me a chain of gold? Whether he hath promised it or no, I am sure the performance is only in his hand, and my duty being done I cannot in justice be either checked or beaten for default of the donary, which is to come only from above; and if my King or God detain it, it is a virtue in me to be resigned and think he hath a reason for it although I know it not; and that I have it not, may be indeed my misery, but not my fault.  
St. Paul having severely chid the people of Corinth in his first Letter he wrote to them for their many disorders, and some such like dissensions (though in a far inferior degree) as ours in England be, and their great obstinacy and feuds thereupon, with variety of pious rhetoric upon every subject they so contentiously disagreed in, insinuated at last; that whatsoever they might pretend for those their various Schisms, from the power and Spirit of God, (even as we here do) yet God was not indeed and really amongst them at all; for God, saith he, is not the God of dissension but of peace: and then he adds a great Oracle, which he left behind him for after ages, to stop all dissentious feuds that might ever arise in any people about the pre-eminence of doctrine in Christianity, wherein each one may pretend to be chiefest guide. An à vobis, saith he, verbum Dei processit, an in vos solos pervenit? Did the word of God proceed from you, or unto you only did it come? as if he should have said, you have not reason, you people of Corinth, to stand so much upon your opinions in matters of religion, or to contest so hotly about them to your mutual disparagements and breach of peace, sigh the Gospel and word of God neither came forth from any of you, nor yet did it come only to you, that any of you should thereby (and otherwis it could not be) presume to be teacher of the rest in opinions and ways they cannot in their reason approve of, unless they should prefer your authority before it. Here then is prescribed a most oraculous rule, both to know whence the right Christian truth is to be deduced in any matter of doubt, and whose conduct is to be rejected, whatever light or knowledge any one may pretend by way of privilege, for the obtaining over other men the preeminency of a guide or leader. That man or those people who can rightly challenge a power of leading other men in a way of religion must be such and only such, as either the word of God came from, or unto whom alone the word of God came. And it must needs in reason be so; for who should teach us in any science, or resolve any doubts arising in it, but the master who first shown it (if any such can be found) or which at first professed it: I ask then all these our religious duelists, both Anabaptist and Quaker, Presbyterian and Protestant: Did the word of God come from you, or came it unto you alone? and unto which of you did it first come, that we may adhere unto that party without dispute. He from whom it came, must have the primary guidance over all; and he unto whom it first came, must carry a secondary presidentship over all such as be derived from him; but which of you is it that can pretend to either. That it came not alone to either our Puritan or Protestant is evidently apparent, sigh by the testimony of the apostle it went forth unto all the ends of the earth: and indeed our own experience and knowledge of several Kingdoms that be Christian would sufficiently witness that without any testimony at all: and that it came not forth from either of them is as manifest as the other, sigh the word and Gospel of Christ was in the world many ages before any of those ways were extant: and the Puritan with all their factions found that word here in England in the hands of the Protestant, and the Potestant it is well enough known wrested it from the Roman Catholic, who had lived in it a thousand years before any Protestant was known or heard of in the Land● and the catholic received it from his Papal Pastor or Bishop, the Britain from Pope Eleutherius, the Saxon from Pope Gregory the Great as all histories witness. Let us take heed then, we incur not the censur of mad men, for pretending with so many furious quarrels both by tongue and pen and sword a precedency in religion one over another, where according to this great oracle of S. Paul it is manifest that none of us can have any; nay by this rule we cannot have so much as truth amongst us, any further than we are conformable unto him from whom the word of God came, or to them unto whom it first came: and if we make a strict examine, we shall find that they unto whom the Gospel in this nation first came, were not either Protestants, Presbyterians, or Independents; and he from whom it came was one whom all these do hate. Where then is truth, and which of these duelists hath the precedency in it? I mention not the the Papist or Roman Catholic amongst the rest; both because he raises not troubles but is on the suffering side, oppugned by all opiniasters of what ever kind they be, and defamed and vexed by them all, who notwithstanding upon the same account of religion defame and vex one another, unto the daily disquiet and overthrow of our Kingdom: as also because I believe he would soon answer the doubt, and by the test of this great oracle carry away the precedency from us all, and we all found to have no more truth in us than we have conformity unto roman-catholics. Wherefore gentlemen I shall never engage myself in any of your feudes, (and I would to God none else would do it) till you answer me to this my question, which I make to you all in general, and to each party in particular. An à vobis verbum Dei processit, an ad vos solos pervenit, did the Gospel first come from you, or only to you: If either, tell me which and on what side it is, and I shall be on that; if neither, I can be of no side, to follow it as my guide: for though each party may haply have in it some relics of truth amongst other falls inventions (and all truths are not utterly abolished on the sudden) yet can no such party hold forth any doctrine I may safely build upon. That person, or that See, or that congregation from whom the gospel came, or those people at least unto whom it first came legally delivered and not extorted and totally accepted without diminishment, commensuratively unto his mind who sent it, these are the only persons unto whom of divine right precedency so much belongs, as all that will be of Christ's mystical body not only may safely, but must universally follow them. But where this body of men may be, the Pope and Papists from whom and unto whom alone the gospel first came, being by us concluded under error, is so obscure that I for my part having lost them cannot find out whom I may safely adhere unto in the opinions and practices of religion: sigh none of us in England besides them can according to this great oracle of St. Paul, pretend any right to guide his neighbour in those ways. Wherefore it were good wisdom in my judgement to sheathe both our swords and pens, and be at peace, till we can find out a party among us that can make good this canonical title of pre-eminence; for she that can do it is the only pure and mother Church, whom all must hear and obey unto: and all other factions that be unconformable unto that holy Church from whom or unto whom first the gospel came, are little better perhaps then stark naught.  
I cannot see then as yet why we should all of us▪ Presbyterian, Protestant, and Independent, inveigh so furiously either one against another within ourselves, or all of us against the Papist: or why upon this account any one should be puffed up against his neighbour, or hate and prosecute him as an execrable thing; but that we should rather study mutual commiseration, charity and peace.   

§. 4. Heats and resolution.  
THere have ever been variety of opinions in the world, and considering the diversity of our constitution and complexion will ever still be unto the end, so long as we be left to ourselves.  
In the small knowledge we have of times passed there is enough to certify the division of minds and opinions in all ages and places. But it is to be noted that none of these ever submitted to another, nor fell into unity by conviction of any one reason above the rest? and yet doubtless there was ever some such reason extant. But they rested notwithstanding at length, like boisterous whirlwinds after some ages puffing one against another, well broken, tired and decaying for want of further matter: but that which never fails is truth.  
Nor do I find that they used in former times of old among the Pagans, other weapons offensiv or defensiv in the heats of their opinion-wars, but only pen and speech. Our Christians, those huge eminent professors of humility peace and moderation, are the only hotspur opiniasters, and surely the sharpest darers and eagerest fighters for their self-wills and conceits that were ever yet brought upon this world's amphitheatre. And as they show the greatest fury; so do they exhibit the least reason of all controvertists upon earth. For, the spirit, the light, the Lord, the word, and such like motives of a new fancy, what can these things signify between men of the same profession, that pretend all to the same things, but only this, that the Papal chair being once removed every one may advance his own seat in the place: for all are equally infallible, equally resolute and unmoveable in their decrees. Nor does any ever heed the invalidity of his motives, not for the most part understand when he is confuted even by his own weapons; so eager we are and withal impertinent and resolute.  
In truth opinions and controversies once raised were never yet allayed by reason, nor ever can be: for the first founder and forger of the novelty being moved thereunto by passion and interest (as in time it proves evident to the world) put on a resolve never to yield, whether he held forth a natural or supernatural light as a weapon of his warfar; and  he will only be tried by his own weapon, and that too shall signify nothing but in his own hand: which is a certain way of victory at least in the eyes of the vulgar whom he seeks to inveigle, and consequently both of interest and glory to himself. And let there be never so many opinions, they all overcome.  
How shall he be confuted that brings with himself (I mean in appearance and his own pretense) the Lord or light, or word or spirit, or tradition or reason, with open defiance to the whole world as utterly devoid of all such helps which himself and he alone enjoys in all abundance? confute him that can. Let truth and wisdom flow like streams from the lips of his opponent, let all sort of rhetoric conspire to his satisfaction; if he do not laugh at it as empty sounds and not the true word, as flesh and not spirit, as man and not the Lord, as darkness and not light, as folly and not reason, as humane inventions and no divine tradition, let me lose belief for ever. And what end can there be made of such new started doubts? or where lies the defect or reason of their indeterminables, but only in the pride and obstinacy of the first prophet and his disciples, who indeed are not such if they be not selfwilled and selfconceited like himself.  
And this may be the reason of that sage advice the Apostle gives to Titus; Haereticum hominem post unam & alteram correptionem devita, etc. An heretical man check him once or twice and then avoid him: for he is utterly subverted and condemned in his own judgement. As if he had said; dispute not with him but check him, if that will do no good avoid him for he is past hopes. But how is such a one condemned in his own judgement! and why should we therefore treat no further with him. Namely, because he knows aforehand in his own heart what ever he pretend, that out of malice, pride or other passion he holds forth his novelties, and yet means not to yield or be convicted of it, whatsoever shall be said against him, because it would put a lettance to his interest and the unlawful end he aims at either to be subdued or seem to be overcome.  
If there were any true respect in the world or esteem of one another; if every man had but that value of his neighbour which he hath of himself, whereas he hath oftentimes reason to have more) then would all these opinion-feuds either not kindle at all, or be soon extinguished. For although it could hardly be prevented considering humane constitution, but that odd thoughts and various whimsies would rise in the minds of men that are left to themselves; yet so long as they remained inward without issuing forth to life, or as a stillborn child never to walk abroad, all would be well enough betwixt neighbours, and charity inviolate amongst them. It were a most happy thing, if the fanatic wombs, and brains of mortals would thus miscarry in the childbirth, and their conceit come forth stillborn: and so indeed it would, did not self-opinion midwife it into the world and preserv its life.  
But as soon as the mind has once conceived of her incubus, she swells presently with pride, that every vein stretches, and labours hugely to bring forth; the featous babe when it is once out, does so mightily pleas the dam, that it is carried from city to city to be shown; and see the wonder within a small space we have thousands of that opinion all ready pressed to undergo a martyrdom for the imp; so prone is mankind to delusion. But in the true house and mansion of Jesus, who is the right and only splendour of divine glory all this bastardly brood is suffocated, for the most part in the conception by the spirit of him who resides there, but generally in the birth by the care of government instituted and observed in that place: and if the harlot do by her subtlety bring forth and expose her brat to view she flies for it, and the chattering mooncalf as soon as they can catch it is stifled.  
Ith' interim there is nothing brought forth so deformed, but it is hugged and caressed as the fairest of creatures; such self conceit accompanies all these natural conceptions: go about to convince it to be the seed of satan, and dirt will be thrown in your face; this is the success and event of all disputes in religion: no man will ever be confuted, or if really he be, he will not acknowledge it, not desert his cause; for to seem to be convinced, is to suffocate his interest and glory with his own hands.  
When opinions  once rise, there is some reason indeed in Power, but no power at all in Reason, either to assuage or stifle them: and if they do multiply, as they are very nimble and volatile, apt to fly and encreas like fire in dry stubble before a strong wind, than power itself is humbled before them as unreasonable and senseless, even as before all reason was esteemed impotent and weak. If princes would seriously lay these things to heart, much of evil might be prevented in a kingdom.  
Let any man think within himself what he pleases; thoughts are free and do harm to none, but haply to the spirit of himself: but if once having invented a conceit he go about to compel his neighbours to think as he does, otherwise to bring upon them vexation and ruin; if he be restless till one of these be done, and begin to make signs thereof, as symptoms of an approaching earthquake, then let all men take heed and he especially that sits above the rest, whose care it is to look to the safety of us all, and all our welfare too is involved in the peace and safety of himself.  
I have often wondered in myself, that since all men's opinions are their own selfcreated paradises wherein they solace and pleas themselves, why they should not be content to enjoy their pleasures alone, but are restless till they have brought all others in to their garden of delight and made them taste of their fruit. It is not usually so in other delightful pleasures of this world, whereof all men endeavour to make a monopoly to themselves, if they be more special delights. And yet after some serious thoughts we may discern a reason for it upon sight of the great pride which their own words and gestures bewray in them. They would be as gods unto men, for whom they create out of nothing so pretty a fancy of pleasure: Another would say, they rather appear like the serpent in the garden, discovering more as they pretend of God's secrets than plain old Adam and Eve ever dreamt of.  
Let it be what it will, believe me in this the hieroglyphic is clear; After God hath once settled a Church wherein is the tree of life, if any one neglecting the things which are ordained for his use and benefit begin to discover new disturbing secrets not before heard of in the place, let every one than beware; latet anguis in herba.   

§ 5. Motives to moderation.  
THree things, if they were seriously considered, would methinks much weaken selfconceit of our own judgements which obstructs all right understanding in matters of religion.  
First is, the great ignorance our state and condition is involved, concerning either God in himself, or his works or providence. This is the first. And if any anticipate and say, that the scripture reveals enough unto us; I answer it is true, if men would content themselves to use it to that purpose it was written, for to guide our feet in the practice of solid goodness sobriety and justice upon a hopes of future bliss promised to all such as shall be sound so doing in him that revealed it: for this is both the compendium and end of that holy writ, and it is enough. But if not thinking of this, we use it, as now generally we do, to raise and strengthen us in new opinions, for which it was never intended (though for aught I can see it is the greatest if not the sole use we make of it) than it rather makes our maze greater than lessens it, and through our abuse of it puts us besides those truths and ways, which otherwise we should very patiently and constantly pursue. Whence are all these varieties of opinions now in England, and the obstinacy each one hath in his own, but by the confident abuse of that sacred book, out of which we throw texts as one another, as the old— Tectour Oliver used in his sports to cast carpets and cushions about the heads of his play mates, and in his feast's apple tarts and custards, which were never made for that purpose though he was pleased so to abuse them for his pastim. Experience hath now taught us clear enough, that the scripture is a dangerous edged tool to put into the hands of the rude and boisterous vulgar. A compendious narration of the story and morality of it, so ordered unto solid practice, that it were suffered to be used for nothing else (either for disputes or jesting conceits) kept our English Christian nation for a thousand years together, so long as it was catholic, in all unity and peace, and rendered them fruitful in all good works; whereas the whole and very text now in this last age put into vulgar hands, together with a fore apprehension and belief of the unmeritoriousnes and unprofitableness of good works in order to eternal life, unto which forsooth faith only suffices (which is contrary to the very genius and end and purpose of God's word and them that wrote it) hath filled the land with so much wretchlesnes and divisions. And who shall interpret the scripture to us, to the end it may guide our thoughts without error? Itself? so some say; but then, if we may guests at the nature of it by the fruits of the interpretation we have from it, what a Chaos of confusion would it be thought to be; for such be the contradictory interpretations that are all said to come from it: Shall the Church interpret it? no this is Popish: and what Church? those in whose hands we found it, or from whose hands we first had it; if the former, they may be as destitute of power to interpret as ourselves; if the other, then must we return unto the obedience of the Roman church; for all the world knows we received the gospel first from Rome. Must neither interpret, but only the spirit and divine light within ourselves; this may be it must teach us to know all things; but what is the thing shall teach us to know it? how shall we be assured that it is a spirit or light divine; if we mistake here our pretended light my prove an ignis fatuus and no less foolish the illumination by it. If we do not know even our own soul and spirit within us, what it is, how it informs our body, how it works in it all those several operations of thoughts and corporeal alterations, or whence it comes, or how it is annexed to us while it stays, why it departs, or whither it goes (as it is certain we do not) how can we judge assuredly whence such or such a thought arises in it, from God above or sensual causes, though it never so much pretend a divine mission and be transfigured into a shape angelical, or that any spirit or light within us is truly divine and not fantastical. Do not the corporeal spirits inflamed by often beating upon an object naturally hammer forth such odd phantosms in great abundance without either order or measure, invested all of them in such shapes as the artificer forged himself, without any other exterior aid but objective representations, which ofentimes so vigorously represent themselves that from the objects of thought they stand at length in place of the subject thinking. If any one will not believe me, let him but take the pains to make a journey into Bedlam here in London, Paris, and other Cities, and convers but a while with the mad men there, and then he will soon find it true? There he shall meet with countesses, captains, bishops, kings, nor real as themselves imagine, but fantastic and whimsical ones; nay some one there will pretend to be Christ himself, another the Holy Ghost, a third God the Father of all things; and what not? and the fancy too is so strong and prevalent, that the whip may chance at length to beat it out, but all the reasoning in the world shall not do it.  
The second consideration to promote moderation, and consequently to make way for a right understanding is the sad precipices men have run themselves and others by their headiness and temerarious obstinacy in their opinions and conceits, even to the utter ruin and depopulation of flourishing kingdoms, as ancient histories will copiously witness. And if any say, Alas what do you tell us of those men, they were a self-deluded people; Does not the world say so of you? Oh but we know the contrary. Just so said they. O but we cannot be deceived, the truth, the word, the Lord himself cannot lie, heaven and earth may fail these cannot. This was even their very song. O then if it be so, they were in the right too! Then you are not, for they were in many things of a contrary opinion to you all of them, and some in all things. Well well God knows his elect. 'Tis true, but you know them not. No not I, why should I not except I be reprobate? You may be so, walk then in fear. He that hath the light must he not needs see it. If he have it near him he may, so that he be not hood-winked or blinded with a prejudice: and he may think too he sees it, when he has it not; I have often waked at midnight, and thought my whole chamber enlightened, but by and by perceived it was only the glimpses of some natural luminous spirits not in the chamber, but under my own eyelids which was a vanishing and false light; and not at all in the place I took it to be. You may as well say as much of the apostles and prophets themselves. I may so, and would do it without any fear at all, if I had no other motives of respect to their words than I have to yours. Come, come if the truth be hid, it is hid to them that be lost. Be it so, yet still the question will be, whether I be lost or you, whether you or all mankind beside.  
The third consideration is, the  and connatural excellency of a good Christian man (whether we follow reason or authority in deciphering it) which consists not in finding new ways to the reformation of other men's thoughts, but putting in practice the old received well known dictates of sobriety justice and piety in our selus, with submission unto the direction of such as delivered them unto us from that one Lord we all worship. Oh but men have swarved from those ways. Let them; they shall bear their own burden, do not you swarv and it shall be well with you: themselves and such as were set over them (as I know you are not) shall render an account for those lost sheep, whiles you are safe and being innocent have no account to give either for your selus or others. O but the zeal of the Lords house doth eat us up. Good, let not that zeal of yours eat the Lords house up, and all is well. Away away we cannot abide bishops and priests and copes and surplices, they are very beams in our ways. It is is a sign of a weak and illaffected eye, not to be able to look upon any thing. You shall not be burdened with the wearing either of the vestments or titles; and the mere seeing should not be methinks so troublesome. And yet late experience hath made it evident (whatsoever tenderness you may pretend) that you are able to bear upon your selus even that you pretend you cannot look upon at a distance: which is an odd kind of riddle. The office of a priest and bishop (which you say is only to preach) together with his state and means; this you have not only born very tamely these years of our confusion but earnestly thrust your selus into it. And is it not a strange tenderness to sweat under a burden which another man bears, and not to be troubled at all when we bear it our selus, nay to thrust ourselves into it? their copes dislike you in the Church, but in your own houses they make a goodly fine show, and their very surplices pleas you well when they are next to your own skin. What it was that the fox fell out with the lovely grapes, it appeared afterward when they were seen gripped so greedily within his teeth; the only cause of his dislike and vehement invectius against them was (and a shrewd one it was) that himself could not come at them. Nay, nay 'tis the Popery, 'tis that we dislike. If the fox could have spoke, he would have called those grapes popish too; for now adays all that stands in our way, and all that we would undermine, and cannot immediately reach, we cry out upon as popery; which is a sound so inflames the vulgar ears, that they all flock together at that alarm against father and mother, Prince and neighbour, Church and state without any further consideration, to the assistance of that cunning wag who by that so taking a stratagem raised a public help for the working of his own design. The Popery you say you dislike: This you may do, without disturbing either your own or other men's peace: there be a thousand thinks I dislike every day, as I walk along through London streets, which no prudence dictates me to check or seek to rectify. It is not the custom of a traveller (and we are all pilgrims upon earth) to cut up bushes or lop hedges that hang in their eyes as they pass; but peaceably to go beside them, without further nois, or disquiet; and if any should do otherwise, he would be looked upon as a mad man, and haply run himself into jeopardy: but what if popery prove at length not to be any evil thing at all, but good and pious, how ever represented to us all this while as odious under the bug bear of that name. I know you will startle at this word; but you would not do so, had you my experience. Christ and his Christianity was long ago by such invectius and ignominious appellations, made as odious in the world as now it can possibly be under the name of popery: insomuch that of the three, Epicureans, Christians and Atheists (which were generally put together, as a triplicity of abomination) the professors of Christianity was ever put in the middle as the most impious of all the three, not only in their lives but in their opinions and belief; and as such they were dealt with throughout all the Roman empire for three hundred years together whiles that empire was pagan, contemned, pillaged, tortured as people of the most wicked profession the earth ever bore: and all Europe wherein there were even then as many great wise heads, and as morally honest persons as ever there were in the pagan world believed it; such power hath a popular vogue once raised to the prejudice of any, especially if authority do constantly conspire to their ruin. It is not my purpose at this time either to oppugn popery or defend it; for in oppugning it I may chance indeed to pleas some, in defending it I am sure to pleas no body; for the Catholics although they know in general that by the name of papist and popery their persons and professions are aimed at, yet what their adversary would express by popery when he objects it to them, there is not one catholic in England understands. If it be an expression of their religigion, they have no rule for that but the gospel; if of the superstitions, idolatries, murders, treasons, adulteries, lies, pride, gluttonies, generally put upon them under that name, they know no such religion. And if popery should be proved in any part not good, this of episcopacy and their decent ornaments may be no part of it that is naught: nay whether it be any part of popery at all, not we (who do not know what popery is) but they who profess it, or at least profess a religion that is loaded with this name must judge: and these do not acknowledge our Protestant Bishops or any of their rites (if we mean by popery the religion they profess) to be any popery at all. Oh but if it be not popery, 'tis at least foppery, and we will have it taken away. Be it what it will, have you peace within yourself; if it be any invention of man, it will moulder away as man's inventions do; if it be either instituted or approved of God, who can resist him? Be first assured what it is before you attempt to remove it; and when you are resolved, choose to do it, no by tumult but by ways of peace. This prudent and honest method of proceeding in such cases as these is well set down by a Scribe or Justice of Peace amongst the Ephesians upon occasion of the like uproar. There was made a loud cry of all the people saith the sacred text in the Acts of the Apostles, as it were for two hours together crying out, great is Diana of the Ephesians (and every man's opinion is his Diana) and when the clerk of the court, had appeased the uproar, he said, Men of Ephesus, what man is there amongst us, that is ignorant that the City of the Ephesians is a worshipper of great Diana and the offspring of Jove; whereas  these things cannot be gainsaid, it behoves you to be quiet and to do nothing rashly. Ye have brought hither men neither sacrilegious nor blasphemers of your gods. But if Demetrius and the artificers with him have aught against any one, the courts are open and proconsul's ready, let them accuse one another there: if ye would any thing further, in a lawful assembly it may be decided; for we are in danger to be called in question for this day's sedition, whereas there is no one man in so great a tumult, of whom we can give an account as author of this concourse. Thus spoke that wise pagan, and the counsel is very good in all such cases, whereof this of ours is one. Oh but these bishops do captivate men's consciences, and take away our Christian liberty, they would force us to a belief and liking of their ways. Say you so? then you may shake hands, for you would force them and others to a liking of yours. But we neither can nor will approve of them. They neither can nor will assent to you. They have no reason but their own pride. The allege pride to be all your reason. The spirit and God that is in us urges us to hate all the works of the devil. So say they, There is no communion with light and darkness, God and Belial: They say so too; you will be friends anon. Blessed is he that hates iniquity from his heart. This is the very subject of their sermons; you are now become one of their disciples We their disciples? no, we bow not our head to any horned beast. Very good, they like your resolution, and will not therefore bow their heads to you.    

Second Chapter. All things are so obscure that no man in prudence can so far presume of his own knowledge as to set up himself a guide in religion to his neighbour.  

§ 6. Obscurity of God.  
OF the three abovenamed considerations, which being well imprinted in our hearts I should deem sufficient to put all our animosities to silence, the two last be rather moral then acroamatic topics, and therefore to be cast with their fellows into the last paragraff of the book. The first which speaks the great ignorance our present condition is involved, both concerning God and his works and providence, requires a little more explicit discourse; and because it is a speculation very beneficial not only to the purpose I now aim at, but absolutely in itself, and for several uses of man's life, it shall take up the three or four following paragraffs. And if all these things (and religion can be about nothing else but them) both God nature and providence do prove so obscure, as I find them to be, and I think will to all that ponder the matter well, evidently appear; what is then the knowledge we boast of, and of which we are so confident as to prescribe laws every one of us to the whole land, and to bring all into confusion about it.  
He that shall think upon God alone, apart from heaven and earth and every whatever created substance visible or invisible, as in the centre of his own all-sufficient eternity, before either earth or heaven was made, must needs be swallowed up, and darkened round about, as if he stood in the centre of a world of waters, and for want of a proper idea to fix on melt away in reverence of that all venerable and and sacred being, which is an unmeasurable and boundless ocean of wisdom power and goodness in himself: And although he may have much improved himself by the frequent study and meditation of the subtle books Christendom hath brought forth; yet shall he find himself so infinite short of any satisfying knowledge concerning God, that he must conclude himself to remain still in the wondering side, and to know nothing. Whensoever I think of that first Esse we call God, both S Thomas and subtle Scotus and all writings or conceits of men fail and fall short, and help me little or nothing, no nor any scripture whatsoever: they seem all to speak something about God, nothing of him, indeed they cannot. In this our earth and exile we have no words to express him, no notion to conceiv him as he is in himself, no idea to represent him; which perhaps is the reason moved subtle Scotus to teach, that our divinity is not speculative but practical, lest it should be a science that signifies nothing; for love of that divine object makes up all.  
Our Lord is verily a hidden God, saith one no less piously than truly; hidden in himself and essence, hidden in his works, hidden in his providence, hidden in his own life and being, and hidden too in all his emanations and the egressions of eternity. Nor can any created being in the highest pitch of all possible excellency naturally approach that unaccessible presence in his state of pilgrimage and mutability. The discovery of himself unto them is their bliss; it is their condition supernatural and felicity of glory.  
What then can poor man a worm and dust, in this his state of sin corruption and darkness presume to know of Him, whom no invisible creature or the highest angel can pry into even in the highest excellency of his spiritual condition, out of his state of immutability and beatitude. No man can see God and live, and no angel can see God and die: for the vision is inconsistent either with our mortality or their state of probation; we must be elevated above our mortal life, they exalted from their condition of mutability by that vision once imparted. God is an abyss of beatitude reserved only for the infinity of bliss in the state of eternity, where new ravishing wonders and ecstasies and joys shall spring up from him without end, to the daily fresh beatifying of all those spirits that shall be thought worthy of that glorious never failing day.  
Nor is there any way left for man to reach this infinite abyss but by affection. The will of man is far longer winged than his understanding, and love will find access where knowledge cannot approach. For though it be true that an unknown thing cannot be loved, yet may a man love more of a thing than he knows, and fasten his affection upon that thing in particular; whereof he hath but a general and confused apprehension: Thus I may love a man's person whom I never saw and consequently know not, by a report of his goodness or sight of his hand writing, which love will embrace the person himself though it be guided by no more knowledge than that of his words or gesture or written conceptions: so God represented unto us under the general and metaphysical notions of an infinite substantial ocean of goodness wisdom and power, from whom do all things flow, by whom they subsist, and in whom finally they end, the first cause eternal immense omnipotent, the best and greatest, creator and conserver of all that is or can be, substantial wisdom and sanctity, immutable, hater of iniquity and lover of good, the beginning and end of things, essential truth and light and life, the very being of all beings, the solace of all spirits, and sole beatifying bliss and the like; though this and much more said of him as notions adjacent and metaphysical properties of that eternal and ineffable essence suffice us for our knowledge of him in this world, yet is all the while that great essence from whence those properties flow unexpressed and utterly hid, and God still in his particular and specific entity and unknown God to us: and yet notwithstanding God or that unknown essence is supereminently estimated adored and loved even in his very individual being by that spirit who will think of him and love him as he ought, even in this very state of our exile, corruption and darkness. So far extended so ingenious and quick is love, that a very small sparkling of knowledge if it do but show her afar off only the outward frontispiece and battlements where the beloved dwells, will enough suffice her for a guide to throw herself into him bosom.  
This great God and immense spring of life and being, if he be compared to the univers and whole creation consisting both of the millions of invisible spirits and the great machine of this visible world, he will be found as the only substance, and all things besides him a thin shadow; he solid entity, and the great univers in comparison of him but a mere show, far more differing than the body of a house or tree, and the shadow thereof in the Sun: and  high contemplatius have called the world a vanity, a lie, a shadow, a non entity; and so indeed it is, compared with God wherein all being is subsistent in its substantial primogenial perfection: It must needs be so; whereby we may see, how deeply the sensual and carnal men of this world are deceived in their judgements; whilst they look upon this world and the things of this world, especially that part of it they use for their pleasure and delight, as things of true real and solid substance, but God the author of all as an airy flying fancy, taking the substance for the shadow and the shadow for the substance: so grossly do we delude ourselves in our conceits of God, and for his good deeds towards us dishonour him in requital. But the inveiglement of pleasures brings us below our manhood and makes us think like beasts.  
The obscurity of this most high God and his unaccessible light (not to use any further argument than what is vulgar and before our eyes) will be made more than manifest, if we do but cast our eyes upon the sons of men round about this globe of earth ourselves inhabit, and their various both inquests after him and conceptions of him. If men could do this one thing exactly, all further pains of implanting in us true humility instead of pride, amazement in place of arrogance, fear in the room of presumption, self denial in exchange of that prodigious selfconfidence that abounds and rules in us might soon cease. Who is he that dare presume in any way of his own invention when he considers (as very true it is) all mankind so many several ways in all ages groping after a deity like so many blind men in a vast plane, by the help not of eyes (for who can discover or see him) but of that pitiful reed of weak imagination. And are not all these equally his creatures? do they not equally show their love in seeking after him? have they not at their birth equal right to his favour, which before they were born they could no ways demerit. And how then can infinite goodness so neglect, infinite wisdom so far unheed, infinite power so desert this poor wretched worm, that very fain would love him, would be very glad to find him, would think it a happiness to serve him, and for this end seeks after him so incessantly, so variously, and by reason that he is a hidden God so fruitlessly as he does. In this perplexity remains mankind, till there appear a prophet or teacher to each nation who may direct and lead them. But when this happens, how much is poor man the nearer? There be haply as many several prophets as there be nations upon earth (for though two or three nations may follow one, yet some one nation hath two or three) and all these equally pretend to be divine, though their laws and rules and religious rites be not only divers but oftimes opposite. What can we think when we contemplate this? where is truth, and how shall we have it (sigh we cannot find it out ourselves) if not from the hands of such as pretend to come from God? And yet they cannot all be true: which then is falls, and who is true? is there any way in nature to know it? for all establish their own way and honour by all inventions possible within their reach, sometimes by miracles (which their own disciples believ though others deride them) oftentimes by visions and prophecies, generally by a show of sanctity, with a concourse of threats and promises both present and future to the violatours and observers of their law. And  if any be true, as it is but a surmise to think it, so is it a mere chance to hit it; which is generally done by birth, or casual circumstance of persuasion. Besides a religion once established be it true or falls (when it is once received it is then taken for true) in the space of some succeeding ages is reform anew by other teachers or interpreters, who in time lead men out of the former way into their own; sometimes slowly, gradually and insensibly, that they are brought into another religion before they be ware; sometimes by open hostility to the former, which whether by covin or violence yields at last to the ingres of a new one.  
This is the right case and business concerning religion in the world: people still being vehemently bend upon that they fasten upon, though haply it be quite opposite to the former, wherein both themselves and forefathers lived. Such is the miserable instability of mankind; which is a sign, that God and his truth, (how confident soever men may be) is ever hidden and in-evident; for men do not use to departed from evidence: let Philosophers dispute never so subtly to prove snow is black, they will get no followers; a contrary evidence detains even them that cannot tell how to answer their arguments from a submission unreasonable. Nor is there all this while any one sect upon earth but condemns all other ways besides his own which he no less admires than he disesteems them; yea separating from a former religion to another either in all things opposite or a part only, men are apt to inveigh as bitterly against that now, as than they did against this, and with equal confidence of truth in both places. Where then is truth, and who sees it? Is not God indeed hidden? does he appear at all to any; for although all say they see him and his truth with their eyes, it is evident enough by the mutations both personal and national that be made in the world, there is no such matter (from God and from truth no man does willingly departed) as also by the opposite professions of it with such equal confidence, that it is not in the power of any man to say of himself assuredly where it is. Archimed had an opinion that he could move the whole earth, had he but a place out of the earth to set his foot on; and so must he who shall judge of this controversy stand in some place a part, where he may oversee all, not interested in any, in a word he must be out of the earth? nor is the atheist a fit judge, although he may bear himself for one; for as none can judge of men but he that owns such a thing as humanity, so neither can he give any plausible judgement of religions who acknowledges none: nor yet is it an easy thing to pluck up the general connatural seeds of religion implanted in man's spirit, and sprouting forth rather into the profession of a falls religion than none.  
Who dare then presume of his knowledge, and what motives has he in himself to do so which another wants: Be it scriptures, prophecies, visions, light, or inward assurance; boast of what you pleas, all the earth will do the like, and with the selfsame confidence. For let Philosphers speak what they pleas of the certainty of object which some men have over and above the certainty of subject, I am not able to conceiv how an objectiv certainty can stand without evidence, or how it may consist with that mutability I see to be in the world; for men do departed as well from a good religion (wherein they would have to be certainty of object) as from a bad one wherein they allow only a certainty of subject, which is nothing but a personal selfwilled resolution in their ways.  
Since men  do thus abound all of them in their own sens, haply without sense (if a thousand voices may be of force against one single one) how does it behoove us if we would be truly wise to walk all our days not in disputes and disquietness without end, but in humility and fear. But some will say, all this is nothing to us, since Christ our Lord hath revealed to us both God himself and all necessary truths concerning him, of all which we may be confident. But stay a while and ponder what I have already spoken; do not all nations say as much for themselves. What then! should we doubt of our faith in Christ? no in no wise. But I must speak a bold word: these very dissensions of ours about that faith in its branches so hot, so various, so extravagant, are apt to infer a suspicion of it in its very root: are not hundreds in our own country become atheists already upon that very motiv? and these men supposing substantial change once made in religion and deliberately admitted are rather to be commended for their wit than blamed: for they do but that suddenly which all the land will will come to by degrees. If the Papist or Roman catholic who first brought the news of Christ and his Christianity into the land, as all men must needs know that have either heard or read of Christianity's ingress into England or other countries and kingdoms (for we do no sooner hear news of Christianity than Popery, and his crucifixes, monasteries, relics, sacrifice, and the like) I say if the Papist be now become so odious as we see he is, and if the faith he brought and maintained a thousand years together, be now rend all asunder by sects and factions which bandy all to the ruin of that mother religion; if all her practical truths wherein chiefest piety consists be already abolished as erroneous; does not this justify the pagan whom this catholic Christian displaced to make way for his own law: And must not this be a certain way and means to introduce atheism, which naturally follows that faith once removed even as a carcase succeeds a living body once deceased? for one truth denied is a fair way to question another, which came by the same hand, and this a third, till the very authority of the first revealer be at stake, which can no more defend himself than he can his law; for the same axe and instrument that cut down the branches can cut up the root too; and if his reverence for which all the rest was believed defend not their truth, it must needs at length utterly fail in his own. For all the authority they had was purely from him, and he falls in them before he falls in himself? no man can deny this that shall seriously lay his hand upon his heart, and ponder things as he ought. And he that once ceases to believe in Christ whom before he worshipped, I am sure he will turn atheist if his wit and reason proceed consequently and believe nothing. A little more to specify my meaning: If the institutions of monasteries to the praise and service of God day and night, be thought as it hath been now these many years a superstitious folly; if Christian Priests and sacrifices be things of high idolatry, if the seven sacraments be deemed vain most of them; if it suffice to salvation to believe, what ever life we lead; if there be no value or merit in good works; if God's laws be impossible to be kept; if Christ be not our law maker and director of doing well, as well as redeemer from ill; if there be no sacramental tribunal for our reconciliation ordained for us by Christ upon earth; if the real body of our Lord be not bequeathed unto his Spous in his last will and testament; if there be not under Christ a general head of the Church who is chief Priest and Pastor of all Christians upon earth under God, whose Vicegerent he is in spiritual affairs; all which things are now held forth by us manifestly against the doctrine of the first preachers of Christianity in this land, then say I paganism was unjustly displaced by these doctrines, and atheism must needs succeed; for if Christ deceived us upon whom shall we rely; and if they that brought us the first news of Christ, brought along with it so many grand lies, why may not the very story of Christ himself be thought a Romance? And erunt novissima pejora prioribus, the latter condition of this land under atheism (catholic faith once utterly extirpated) must needs be far worse than it was in paganism before it was planted. Far sweeter is that body, put case a statue of stone that was never animated, than is any carcase of man after the soul is departed. And are not we in a wood now? who shall lead us out? The maze is made greater by the consideration of the multitude of sects now reigning amongst us; all which as they do unanimously conspire against that catholic Church they have deserted, so do they wrangle now about every thing wherein they first agreed and conspired against her, hating and execrating one another even unto war and bloodshed, and the utter desolation of our distressed nation. Quid est veritas, and on whose side is God all this while? does he not lie hid, and say nothing, and leave us wholly to our selus by a judgement unsearchable in these our affairs, even as in other courses of this world: Ith' interim all opinions utter fine words, all presume of themselves, all are peremptory, and censur not only their neighbours but even the whole earth round about. Where is truth? here saith one; nay not there, but here quoth another; neither there nor there, but here saith a third: but so many heres and there's sounds nothing to a rational man but either every where or no no where▪ and which to conclude, is impossible for man of himself steadfastly to resolve. Here is Christ and there is Christ in the judgement of Christ himself signifies neither here nor there. If they say saith our Lord, here is Christ or there is Christ, do not ye go forth or follow them: and the reason is very good, for the true Church wherein Christ really resides, is ever in a posture of quietness and defence. But they that go out of her and set up new ways of their own are ever in clamour and dissension, which of them should do it best; and the cry is heard aloud and without cease, Here, Here. Christ is here saith the Protestant, and not amongst the Papists; nay quoth the Presbyterian by your favour, he is Here; nay then says the Anabaptist, Here he is; if you be at that, quoth the Quaker. you are all blinded men, if any would find the true light come to us; for here it is and no where but here. But when all is done truth is not in division but unity, not in sedition and clamour but meekness and peace. If ten men stand gazing in a street, and all agree that they see a thing there, but disagree all in the description of it, a stranger coming by will rather guests they are all mad, than that they see any thing at all. One thing I am sure of; if all men would be humble minded and sober, and cast out of their hearts the great prejudice they have taken up against one another, they would see the better for it.  
To conclude this subject (for I would say no more than what may help to lop the vain and superfluous excrescencies of faction and dissensions about religion which perhaps none of us do rightly understand, and would be loath to cut the tree itself to the quick) it may appear sufficiently by what I have said, and yet far more if we join our own experimental knowledge and ratiocination of further things which I do purposely omit, that God is in himself an unsearchable abyss, and his essence and counsels past finding out; nay he is the great primo genial and father-abyss of all others not to be approached by angels or men, but according to such few exterior conceptions himself hath either revealed or imprinted in them, which be far from reaching home either to his counsels or proper essence. And who hath been his mate or counsellor that he should tell us news of him never heard before. If any news there be of him, it is surely to be had from Christ, whom we believe to be his very substantial word and the splendour of his glory; and if Christ hath left any secrets of him to be revealed unto mankind, we must have them from his Church, which is the pillar and foundation and treasury of all his truth; and if any Church is to be consulted, I should think it should be that, and only that which by an uninterrupted succession hath descended from himself, which is that very same that first brought Christian religion into this land, which without all controversy is the Catholic, now by contempt surnamed Papist; and if any one be otherwise minded, etiam & hoc Deus ipsi revelabit. In the mean time let us be peaceable and sober.   

§. 7. Obscurity of nature.  
THe second abyss is that of God's works, and the whole creation, which all men that have considered it aright find unfoardable: and if any have not, let me crave his company a while but in a slight survey of this wondrous fabric, and then tell me what he thinks.  
When we consider those myriads of intelligencies, angels and spirits, and the whole intellectual world, the first exterior issue of divine brightness; we are not then much nearer apprehension of any thing in particular than in the first abyss; what they are, either for substance, or place, or operation, or extent of presence, or knowledge, or power, or motion or order, or any thing else in particular.  
In the visible world we begin a little to find our feeling, and know at least where we are; but not much more. Here we see a wonderful face of things, but what else? what is the basis on which all the frame stands, and how is it settled upon it in its various and stupendious motions? the order of things little or nothing appears; their essences altogether unknown; their properties, dependences, and mutual connexion obscure; their limits and vigour and duration and influences doubtful; their motions uncertain; the mode, method and chain of operation utterly hidden. And what is it then we know? wherein consists the excellency of our science that we should boast ourselves, and contemn the world? and what are we able to determine in the truth of these things without uncertainty and error.  
This our ignorance of nature is sufficiently insinuated and evinced in that solid piece of moral-divinity in sacred writ commonly called Job from ch. 38 to 42. It were worth my pains to insert here all that eloquent discourse. But because the Bible is in every man's hand, he that pleases may read it there at leisure? And although Doctor Brown say in his Vulgar errors (as I remember) that the difficulties of nature there propounded will now adays be easily answered by every puny scholar; yet those words of his be unwary; both because those intricacies of the creation are there propounded by no less a person than almighty God as insoluble and not to be dived into by man: as also because the Doctor if he consider right cannot but know, that he that were able to give a full satsifactory reason even of the smaller things in nature as the wind or rain, would be able to tell what weather it would be or what wind would blow every day in the year in any part of the earth until the world's end; so sure and fixed is the whole frame of nature: But such kind of puny scholars the world never yet saw. And although man sees and knows enough in nature to make him admire and adore the Author, yet not to contend with him in questions and replies about it. The whole world is an immense entangled gordian knot which the wisest of men could never yet untie, or discern the intermingled series of the many voluminous causes concatenated therein.  
Even the progress of a poor plant from its seed to its decay, who can declare or conceiv it? so many several seeds both of plants and animals, how do they shoot forth so orderly into their parts and organs, peculiar each one to themselves? where lies that celestial particle in the little seminal origin, which is the spring of life and motion in every thing? In the first primogenial sours how is distinguished either kind from kind, or part from part in the same kind; and which is that part that is to run forth into the head, and which into the arms, and how is it done? I see wheat and barley, elm and oak, horse and man to shoot up constantly each one from their own seed, in their own proper and peculiar mode and method; and perhaps an angel or intelligence may distinctly see the reason of all in the very seeds, (for some reason is certainly there to be seen) but what man can do it? how comes such variety of bulk, parts, odour and colour unto flowers; there is a reason it must needs be so and no otherwis than so; what is it? Be there, put case, a thousand plants upon earth, much mineral and metal within it, huge variety of birds and fish, and beasts about it, what is it we know of all this, from the egg to the apple. If the earth's semidiameter be three or four thousand miles, what lies hid in all that vast bosom? Do the seas meet in a centre, as well as close in a surface? what preserus this vast globe of earth in its huge entrails that it rot not, and tumble all into putrefied heaps, and we with it? what rivers run hurrying under ground, to and fro crossing one another in several depths of earth, like veins in the great massy body, whence come they and whither do they go? Pursue the river of Thames to his first original, and tell me how far it creeps under ground before its appearance; and whether it proceed at length from some greater subterraneous channel like a small artery from a vein, and whence that underground channel itself proceeds; and if from the ocean, from what part of it, and how and where, and whether all rivers that appear in our hemisphere fall to us by some secret passage under earth from the seas of our antipodes.  
How comes the crumbling earth to be made to flow in tenacious liquid streams, so rare and yet so strangely compact, that water even in a bottle can hardly be crowded nearer. What is the true nature of air, and the etherial limits: The earth and sun which of them moves about the other? and why within the limits of the zodiaque. What is the order in that camp of glory over our heads? are the stars like the stones in the street, without any rank as they seem to our eye? and what are they? holes in a solid firmament where the glimpses of glory above dart forth unto the eyes of mortals, or solid bodies themselves, and all suspended in liquid air as our earth is: and what sustains either our earth or them? what shoves them on so equally in their course? do they move daily through all that vast expans, so that they must necessarily fly so many thousands of our miles in one hours' space as we conceiv; or is that error engendered in us by our own motion either upon our own or the world's axletree? what creatures live there: or be there in the univers no other corporal intellectual creature but man in this our earthly system, to serve contemplate and bless that infinite holy one who is the conserver and cause of all things. A man of himself might easily doubt it: for it makes more to the glory of that great blessed Being, that he should be enjoyed praised and served in world's innumerable, under innumerable degrees of perfection, by creatures, intellectual of several modes constitutions and excellencies, rather than only in this one world of ours; a world of known ignorance and darkness, a world of sin and malice, that probably may lie under some unknown malediction (it knows not his own weal, and as little heeds it when it is known) a world of much naughtiness, and so far alienated from God and true piety and peace, that Origen seems not irrationally to conceit it to be a house of correction for offenders, delivered up for some space unto the prince of darkness (not much beside the fancy of good S. Paul who was as good a philosopher as divine) to inveigle harrass and plague us for a season.  
This book of the creation or volume of God's works is a noble and most excellent bible, opened to us here on earth although in part only for our exercise, being intellectual indeed but the most infantile intellect that can be imagined, opened I say to us to look on, as little children upon a primer, whose letters they see but know none of them, nor yet their connexion or end; to other more excellent corporeal creatures in the stars above (if any there be) for further understanding and knowledge, and to incorporeal intelligences for a more absolute apprehension. But our looking upon the world is not to be merely sensual and exterior, as a horse or a cow looks up to the sun, but a savoury and affectionate speculation (if we will have it a humane action) our want of knowledge being supplied by love, in admiring that power whose works we see indeed but cannot comprehend.  
Hence it might not irrationally be believed, although religion were silent, that the soul of man is surely immortal; and that an intellect such as man's , being admitted by his creator to a rational sight of his works (as all know ours is, and the bruits is not) shall at length he translated unto some better state of more perfect and comprehensiv knowledge both of his works and providence and essence too which here we cannot attain. For so we use to put little books into the hands of our infant children, when they can make little more use of them than a bruit, to accustom them to the outward sight of that they shall afterward in their riper growth more fully understand: but we do not the like to young whelps or fawns, although at their birth they seem far more mature than one of our slavering babes, because the nature of such creatures will in no state be able to reach the knowledge. Hence I say may proceed a suspicion of our souls immortality, which is afterward strengthened by religion and philosophy. The beasts of the field see nothing but their food; but man sees, that is, considers and admires all things visible and invisible; I mean in his human life and operation: for man is so set in the horizon of eternity and corruption, that he may betake himself unto which life he pleases either human or bestial; and it is in his power either to make himself a beast or angel; this, by superior and intellectual; that, by inferior and sensual propensions thoughts and operations: but with this difference, that a created angel or intelligence shall still have a greater amplitude of intellect by precedency of nature, and exacter clearness of thought by segregation from all matter, but a made angel or the spirit of man angelized, may have notwithstanding through the difficulty of his combat a greater crown of glory and comfort at the feet of his maker.   

§. 8. Item.  
NOt to wander from my purpose. The gulf of the creation is indeed but a secondary abyss and nearer to our feeling but far from our comprehension: sigh we neither know the nature of those visible bodies we behold both above and below us, nor the manner of their first rise when they started out of their ancient nothing, nor their dependences one upon another, nor their motions, nor the limit and extent either of the elements and stars, or of all the univers together.  
For is the world finite! where ends it? in the highest stars? who can tell if we were there, but that our eye should still discover other new glittering systems at as great a distance from us then, as these be now; and so forward without end. If we imagine an edge or outward rim of the univers, let us conceiv (as it is not impossible) that a man were set there and preserved in his being; where should his head be? out of the world, and no where? could he there think or speak or put forth his finger or cast a stone, and all this in nothing, and beyond the whole univers; can an imaginary thing be as capable of real action as natural place? Is God really there beyond all this univers, or no? if not, then must he be limited to the extension of his works, and his immensity as much confined as they: if he be really there as he is here, I cannot see but that it is as real a place as this wherein the world stands, namely if we take place not according to the definition of Aristotle, ultimum continentis, etc. (which description provides well for the placing of a house or tree, not at all for the univers which according to that description is in no place at all) but according to the true and  nature of place, as it is the immovable basis of a body penetrating and penetrated by it; for this is the true reason of primary absolute and essential place; whereas Aristotle describes only that which is secondary, accidental and relative; essential place is naturally before any body placed in it, accidental described by Aristotle must needs be after some body, being a relation of the containing to the contained body. And lastly if the world be finite, as man's understanding is more prone to think (because of the incongruities in reason apprehended in a supposal of infinity not indeed to be grasped by man's intellect) who can say where the incongruities be greater? about an infinite something, or an infinite nothing? if the world be finite in its real being, the imaginary or no being must be infinite; where also, it is as possible for God's unlimited power to place worlds without end, as he hath done this here. Who dare say he cannot do it, who can say he has not done it. This then is absolutely uncertain unto us as we are left to ourselves and not to be defined by man. Nor do the reasons produced by philosophers against the world's infinity infer any greater absurdity, than a finite world infers, perhaps less: and if those reasons be well pried into, we shall find that generally those philosophers endeavouring to show the absurdities of a real categorematical infinity which we cannot grasp, do notwithstanding so argue against it as if they had grasped it; which is a great and ordinary fallacy in all their arguments against infinity either of time or magnitude. I intent not here to maintain any thing but only this, that our reason left to itself can certainly make out nothing.  
Those innumerable shining lights we behold in the firmament there glittering and twinkling without cease, S. Austin doubted if they were not beatified bodies wherein glorified creatures might have their residence in bliss: and we may doubt it still for aught I know. Were those huge bodies of glory in their several stations and magnitudes made only for us to sleep by? we can mean no other, when we say so confidently, that all the whole univers was made only for our use? For our use, I doubt not, some part in one kind, some in another; but to say or think only for our use, the use we now make of it is in my mind but a weakish fancy. The sun moon and other planets we know some use of; but of the stars in the firmament, little or none at all, but only for our wonderment. What needed so many for our use? why of that divers magnitude, sigh candles all of a bigness would have been both more handsome and convenient: why in that uncouth situation, that the greatest wit can make no more of it, than children's imagination of fantastic shapes in the clouds: why thousands so obscure that hardly discernible, and likely thousand others seldom or never seen by us at all. And what is the use we have of them? do they make our sleeps sounder, or our dreams more or less? do not the beasts of the field, especially those of prey, make more use of them than man, who is commonly going to bed after the sun, when the wild beasts go forth to their prey by starlight: and amongst men the better any one is, the less use hath he of the stars; for the drunkard thief and adulterer do their works generally by night. The greatest use I know we have of those glorious bodies, is to raise us up to a devout contemplation of that invisible and almighty Being, from whence did issue so many visible glories of himself: for to say those firmament stars serve for the effecting alteration of states and kingdoms, translation of empires, wars and peace, civility and barbarism, religion, deluges and the like, is a mere ungrounded conjectur; sigh all these things might be sufficiently promoted by the inferior planets and concourse of others causes for aught any one can tell, without any star in the firmament at all: and yet even those uses are but very small and inconsiderable for such vast bodies to be only ordained for, if truly asserted. One use is certain, to raise us to the meditation of things invisible, and to lead us up by degrees, (even as themselves are seated one above another) like so many greeces in the ethereal expans, unto that hidden Being who is the cause of all. And this is for us who have all our necessities otherways supplied use enough; but he that  thinks they have no other use in themselves because they serve us in this, is but yet in his young thoughts and sees not beyond his own untutoured imagination.  
For considering that those glorious bodies are even in our demonstrated and uncontrolled reason as exessively more specious and beautiful, so also far greater than our whole globe of earth wherein we live, even twenty sold some of them and upwards, why should all those vast capacities be in vain? Why may not we rather think intellectual substances resident therein with bodies more and less refined, in degrees and modes and fashions to us altogether unknown, who might chant out the praises of the almighty One, in measures answerable to their condition without end? can this seem to any man unreasonable? so the ancient wise men among the Pagans, Democritus, Pythagoras, and several other great Philosphers conceived, for the greater honour and glory of the first cause: and shall they be more zealous of God's glory than we; or shall we Christians be the only hidebound Philosophers in the world not able to conceiv any thing beyond the eye and imagination of a child.  
The eminent french Philosopher De Cartes conceited the twinkling stars we see and innumerable others we discover not, to be in their ranks and places, as so many suns in the firmament, about which move Planets or bodies unto us here▪ altogether invisible, except we either rise higher or they descend towards us in their motion, warmed and vegetated by their fires as we by our sun; If it be thus, as well it may for aught I can know of myself, what a strange consort of hymns and praises rise up in the univers, continually and without cease as incens, in several keys of music unto that great holy One who made us all, to supply the defects of those small pitiful services we poor worms perform unto him, in this our earthly system! This may seem far more rational thank to think that we gross corporeal creatures and sensual sinners, are the only people in the univers who serve the almighty, and that all those eminent bright shining systems above us, whose order, method, properties, bulk and nature is so obscure, are there set and appointed for nothing else but only for our use, which we cannot yet say what it is; and when we have imagined our utmost, is not of the value of any one star in the firmament; or that bodies of their vast capacity should be utterly empty and have no creature at all within them.  
I should of myself be so far from thinking that the stars of the firmament are only for our use; that I should doubt whether the very elements amongst which we live and breath, earth, air, and water, and the beasts minerals and plants contained in them, are only made to serve us, though chief intended for our benefit. The very gradual perfections of nature hath in itself a worth and decency beseeming the Creator, though man had never been? And if all had been only aimed for our use, would not a less sea have served our turn, and fewer birds beasts fish and plants. What use have we of all the great depth of earth under us to the centre, or large vast aether about us. And if we were such absolute lords of the world as we conceiv ourselves to be, how is it that nothing at all in nature is at our command? not the sea, not the air, not the earth itself, nor any thing upon it or in it, will either come or go, or alter, or stop his course at our pleasure: which King Canutus observed well, when standing with his nobles by the Thames side, he perceived the tide to rush upon him, although he had commanded it to come no nearer. What kind of vassals be these inferior natures under man, that will obey us in just nothing? Besides, when any one is absolute master of a house, wholly destined to his use, surely such a one can go and come into any room thereof without control; but let man walk down either into the bottom of his seas to see his fish there, or into the cellars of his earth amongst the metals, and tell me if he be not stifled as soon as other creatures: But if he once attempt to mount the upper rooms of his habitation, though it be but into the first or second region of the air, he shall fail at the very first step; for his ethereal greeces will not bear the gross unweildly bulk of their Lord: so ill is the house fitted for the master's constitution from the very top to the bottom. Can we not honour and bless God for the use he hath lent us of all these things which is great and various, but we must by the vanity of our hearts appropriate and monopolise the univers to our selus, as if it were for no other use at all but ours.  
The manifold use and services we have of the stars and elements, beasts, birds, fish and plants, which do all administer unto man in something or other, according to the exigence either of his necessities thence to be supplied, or his corporal delight, or mental speculation to be furnished from that great body, which the divine goodness  made before man that in the first instant of his being he should want nothing, aught to make us thankful but not proud. And so the holy prophet, admiring the excellency and perfection of place that mankind by his creators goodness hath over other visible creatures amongst whom he lives; and the various uses he hath of them, doth in one of his sweet psalms invite man thereupon to magnify this his great benefactor, who set him in so high a place when he needed not to have put him in any: and if man do so he shall do well. But he must not appropriate more to himself than is given, or instead of being thankful for the dominion he has received, vainly conceit a dominion he has not.  
Aristotle fancied our earth to be the centre of the Univers, and the stars to be a sift essence differing from all the four elements placed in the circumference: but the great wits of the world that lived before him, Pythagoras, Empedocles, Anaxagoras, Democritus, Epicure, were of another mind. And although our Christian Schoolmen have now for five of six hundred years explicated and defended the principles of their religion even in the way of Aristotle by which for a thousand years it had been opposed by the pagan, yet do they not intent to mix his philosophy with those principles of their faith: nor does the great Christian Church therefore canonize his philosophy for truth, because she suffers her own truths to be declared and explicated by it. If Christianity be true, it fears no antagonists; but will bear the test of any right philosophy: but yet philosophy that it may be right indeed, must be corrected and ordered by this divine truth, as well as this explicated in some things by it. And if another Christian philosopher should explicate his faith now afresh, in the way of Democritus or Pythagoras, as in the first times of the Church it was declared in the way of Plato, and in these latter ages by Aristotle; so he do it piously and warily, and square not his rule of faith by them, but them by it; I cannot see why it may not commendably be done. But then as he does use those explications to satisfy a pythagorean or epicurean; so must he confidently reject as dissonant to right reason, what he finds unapt to square with the received truths of Jesus Christ, as we do now deal with Aristotle. This if it were done; as Christian religion will be justified, when it is perceived to stand with the right reason of any Philosophy: so likewise when another Philosophy contrary to Aristotle's is once understood, all the whole univers both for number, weight, and measure, its essences, relations, concatenation, origin, life, and qualities would hang as lose, suspense, and doubtful as if nothing had been ever said of it. Aristotle's reasons will make Democritus and his disciples doubted: and again, the great learning and subtlety of Democritus, Anaxagoras, Epicurus, Empedocles will as much disable Aristotle; and the doubt may be as pregnant among Christians as other men, where the catholic Church interposes not the authority of some received tradition to cast the scales. But whether she do this or no, is not to my purpose now in hand, who intent only to insinuate unto such as multiply opinions about religion both without and against that Church, that even nature itself is vastly obscure and unknown to man who lives in it, and nothing in a manner, but only what enters our senses, can be so certainly known and concluded by any, that he may prudently either swagger or fight for his opinion. And religion and the things of another world must needs be yet more obscure than those of this.  
It is observable, that Christ and Moses, and other holy Apostles and Prophets, when in their discourse they touch incidentally upon things of nature, (their chief purpose being ever to teach the way of virtue and true piety) they comply oftentimes to the capacity and judgement of the hearer, what ever it be. So Christ our Lord told us, that at the final day, the stars shall fall from heaven, insinuating by that amongst his other expressions, the great disturbance of nature then to happen; wherein comets, which the vulgar calls stars, may shoot indeed, but the Philosopher's stars cannot fall upon us out of the firmament, except all return to the old Chaos, and one System mix with another. Moses calls the sun and moon the two greater lights, and the stars of the firmament the lesser, although contrary to philosophical truth, when he intended to declare unto the people that have vulgarly such conceptions of them, that sun and moon and all the other stars and planets were created by that God he revealed. The Psalmist under the similitude of an Eagle which renews his youth, expresses moral renovation; which he might well do, sigh men had so fancied of the eagle, whether indeed he do so or not. The like compliance was used by him, who told the people that the stars in their ranks fought against their enemies, in which phrase he insinuated God's providence in battles, condescending to the people's imagination, who looked upon the stars as a pitched field of champions under the Lord of those hosts of heaven to defend the innocent. Thus leaving us in the same imagination about things of nature they found us in, they endeavoured all of them only to chalk us out the right way unto that felicity, whereof the knowledge of these and other wonderments of God's power shall be the least part; by serving him as we ought from whom have issued prodigies we shall never know in this life, and who is himself the wonder of all wonders only to be seen and known in the other.  
Having seriously perused the Schools and learning of the ancient Pagan Philosophers, this I find, that their disciples however conceited of their demonstration and knowledge, did rather believe than know any thing: and the first master invented himself (properly speaking) not so much a philosophy as faith. Take Aristotle and his School on one side; Democritus and Epicure on the other: these two schools were mainly opposite both in their principles and whole body of learning. And yet none that understand them well can tell by any strength of nature or force of their arguments, which of them is with truth. According to learned Democritus and Epicure, all things began in time by a fortuite concourse of atoms, which in all eternity filled the immensity of space; and as these made the world, so do they by their incessant mobility work continually insensible alterations, till after long time they fly all asunder again, and make casually another world either here again, or in some other part of the immense space, quite of another mode and fashion unto this; so that matter upon this account is all and does all. According to Aristotle the world had no beginning, but partial generations daily, wherein form gives the act and essence, and matter is so far from being all, that it is but a pure potentiallity and prope nihil, almost just nothing. These were the opposite principles of two differing Philosophies. But were they known or evident to either of the masters? If they had sought for an argument to prove them, they had laboured in vain: one therefore conceited that matter was all things, the other that matter was nothing, etc. and upon this conceit which nothing but the authority of the master to whom they would adhere, fastened upon the disciples, they raised a Philosophy, which being thus founded upon a human faith or fancy, all their following ratiocinations could never effect that it should be rather called knowledge than belief or phantom.  
And this is the reason why the ancient Christian Priests grave and learned men, who had entertained an esteem of their master above all mortal men, would never give way that the articles of Christian faith should be tried by the principles either of Aristotelian or Epicurean belief; and since the disciples of those men would adhere so firmly to falls and indemonstrated principles of human teachers, they thought it much more reasonable that they should hold constantly what they had received from a divine master, and not submit to the test of such ungrounded inevident and contradicting principles of men as much opposite one to another, as all perhaps to Christian faith, even Aristotle's philosophy as well as the rest. What more assured pillars be there in Aristotle's school than these. Ex nihilo nihil fit, 

2. quod incipit esse, desinit esse.  
3 quae conveniunt in aliquo tertio, conveniunt inter se.  
4 accidentis esse est inesse.  
5. ex duobus entibus in actu non fit unum.  
6. à privatione ad habitum non datur regressus, not to mention others.   And yet those catholic priests perceived well enough, that Christian principles were contrary unto these, and these to them; the first to creation; the second to the souls immortality; the third to the Trinity; fourth to the Eucharist, fifth to the Incarnation, sixth to the resurrection.  
Some ages after rose our Christian philosophers (whom we commonly call Schoolmen) and raised a fine piece of art upon Christian principles defended and made good even in Aristotle's way. And these, because the forenamed and such other Aristotelian axioms carried a plausible appearance of truth in the ear, they did accept them indeed, but in a since of their own; so that they do not in this Christian school make out that since they did in the others, though they bear the same sound. And it is pretty to see, how one and the same axiom is made in several schools to butteres up ways that be destructive to one another. God made the world in time saith the Christian, and none but he could do it; for it is not in the power of any creature no not of the highest intelligence to make a thing of nothing, for ex nihilo nihil fit, of nothing is nothing made, namely by the power and force of nature, though it may by God the first cause; so speaks he. The world is eternal saith Aristotle and could not be made in time, either by the meeting of atoms, for their concourse is disorderly and casual, and opus naturae opus intelligentiae, nor yet by the first cause himself out of pure nothing, for ex nihilo nihil fit, of nothing can nothing be made, either by God or nature, The world is not eternal saith Epicure, but made in time without the assistance of any deity; which if any there be must be ever at rest, out of the eternal matter of ever moving atoms; it must be made either of them or of nothing, and ex nihilo nihil fit, of nothing can nothing be made; and the same atoms by their own connatural mobility do make and mar, do and undo all things. In these and a thousand such like contests that employ the world, does not a credulity once fixed fill up both the pages of the book? and all consequent ratiocination, disputes and arguments, are they any thing else but colourable explications of this fore-conceived inevident credulity? Since then all sciences stand upon some one or other basis of belief, (which is a postulatum not to be examined) this world may indeed be esteemed credulous but not knowing: and all masters of any whatever schools have equal need to set this motto over their school doors, Oportet discentem credere. He that will learn must believe; and when he has learned all truths can be taught him, he does but only believe that he had learned any. And so I take my leave of this second great abyss of nature.   

§. 9 Obscurity of providence.  
THe third and last abyss, is the great gulf of God's Providence in the government of the world, equally as deep and unfoardable by man as the former, (though we may sometimes perceiv some little glimmerings of it as an owl of the sun, but even these are uncertain and doubtful) and it is so much the more perilous, than either of the rest; for that in the other, and in particular that of his works we follow God's power wisdom and goodness, so much the more admiring all things by how much the less we understand; but in this we are apt to call every thing in question, and our thoughts if they be not well bridled ready at every turn to accuse God and plead against him and cite him to judgement, to the peril of his heavy displeasure. And  he did very cautiously and wisely, who finding a doubt to rise within himself concerning providence, subscribed beforehand to God's inerrable justice, before he would enter into any parley about his proceed, Justus es Domine saith he, Just art thou O Lord, but why doth the way of the wicked prosper.  
Is there any man lives upon earth from the lowest hind to the highest philosopher, that hath not perceived the depth of providence, and the absolute inscrutability of God's ways in the government of the whole creation, as a gulf without bottom where resignation adores and presumption drowns. My thoughts have frequently hovered upon the shore of this ocean, but I durst never pass further on, than so far as I saw ground, there dipping my hands and feet (to follow God and pray) but no further: nor did I ever receiv from any writings of discourse of man any satisfaction therein: and none I expect.  
For what are those immortal laws God hath fixedly prescribed, either to the earth elements or stars, which they never transgress, who is it can tell? They are many no doubt, and various; in order to him the first cause, in order to the several things contained within them, and in order to one another; for they must all make up one great Pan or univers, be it never so big. And all things doubtless within the whole body of this univers, are done regularly truly and justly, according to the prescribed idea rule and measure, the will order and law of the first cause disposer and governor, who is the way truth and life to all the whole creation.  
What the angels know hereof cannot be certainly conjectured, nor whether any one be absolute and universal overseer under God of the whole visible creation It may seem not improbable that if any intelligence stand limited to the oversight and guidance of any one place, put case our earth or a star, that he may not know the laws of another no further than they concern his own system; nay perhaps not all the laws of his own, but such only as himself is to manage; for even some of these which concern him not to use, may lie covert in that great will on whose revelation every intellect depends: and thus a miracle may be wrought by God almighty, even beside or contrary to the course of nature which is administered by angels. But man, he knows none of these laws, no not any; let him exalt himself never so much in his own vanity, he knows not, I say, any of those rules by which either the whole univers or our own earth and elements are governed.  
Man is of a certain the highest creature visible upon earth, and the most excellent species known to our eyes; but who can  say there be not others above him, more knowing and more powerful than he, and more conversant in the government even of this our visible world, though they appear not to our sight. We have indeed a pre-eminence of perfection but not of operation over any thing in nature; which is a superiority natural not moral. And  in all probability there must be some creature over us with both the precedencies, far more perfect than any under them, and guiding also the motions of all well known to himself; if namely God have committed the administration of this present world unto any other under his own influence and ordination. St. Paul seems to conceit that these spirits are evil ones, whom he calls rectores tenebrarum harum, but there must be good ones too, to moderate the ill influence of those malign agents, or else man that lives upon earth is in a sad condition.  
But as for us, what do we know of all this for certain, or what can we do? we can neither raise a wind nor any other meteor, nor assuage the sea, nor still an earthquake, etc. not only destitute of power to do it, but also of knowledge how it should be done. There be many creatures under us, that is to say, inferior in perfection of nature, as birds beasts and plants, but they are not under us at all either in direction or subordination of motion. We neither teach the birds to build their nest, or to engender or provide for their young, or put forth the wing to flight, or to appear and hid themselves in their season; nor the fish to swim, to get food and defence against annoyances, or to choose their resort and stations in the liquid main, or those several ways they have for multiplication and livelihood; nor do we put the fancy into the bee or little ant to work their tasks in season, with the art and industry they show in it; nor do we move the plants to their growth and ripeness, nor do we know ourselves how these or any other things in nature are wrought: Thus destitute are we of any rules of providence whereby this world is either set or kept in order; that we neither prescribe them, nor see them observed, or do ourselves understand them: we are neither called to advise for the ordering of the being of things under us, or is our help required for their conserving, or our suffrage demanded for the putting a period to their existences.  
And are not we in the mean time goodly rulers and disposers of the world, that have neither hand in the making or guiding of it. I knew once an innocent that took a fancy in his brain, that he was master and disposer of all the burdens that came up in barges and lighters by a river that ran through the town, and would constantly be upon the bridge at the hour they were to unload, where standing very serious and attentive, as soon as he saw the porters to carry forth out of any barge a burden of coal or corn or other provision, he still bade them aloud and with authority to take it, and carry it that way which he saw them inclined to go, and all the day long he was never disobeyed. Such masters and governor's are we of this world, with power to bid a bird to fly, or ant to creep, or wolf to run, or heavens to move even as we see they do; and so we are obeyed and no otherways; nor no otherways do we know either what they will or aught to do. We do indeed feed upon some creatures, we either ensnare or which stand tame to our hands, and tyrannize over some others, subjugating them either by subtlety or force will they nill they to our yoke: but this is no more than the beast fish and birds do to one another.  
And as for the ebbing and flowing of those several events and accidents that be proper only unto man, as peace and war, wealth and poverty, arts, policy, religion and the like; what a labyrinth is he in, that enters into consideratition of their varieties and causes, the ends and motives of them. If religion be a thing so necessary to our salvation, how is it that our good God left the gentiles for so many hundred years all over the face of the earth, to walk after the errors of their mind, in the blindness and darkness of their understanding? what had they done before they were born to deserv it; and if they be so dealt withal without desert, how does God's justice appear. And again, if a particular religion be not necessary, for example the Christian; why did Christ our Lord put those poor harmless men his apostles to so many labours, necessities, and dangers of death, to plant it in the world. And how comes it, that even this religion now revealed and preached in the world makes so small progress, and brings forth so little fruit among us. Why should the Turk and his alcoran cast forth the only true religion out of all his Territories, where it did once so gloriously triumph and fructify, Syria, Egypt, Africa, Greece, and heresies and schisms out of other places.  
The assurance of our own souls immortality would conduce not a little to the exciting of our dull and drowsy spirits, unto a more quick and lively care of our future bliss; and so dull we are and doubtful of all things, that it were almost necessary we had it, and yet we are, God wots, so far from that, that we even doubt ourselves, whether we ourselves have any thing immortal in us: nor is there left an argument in reason to convince us of it? Is it not a strange thing that man the most excellent of creatures upon earth should be so left to his own disposition, to turn and swarve as he pleases, either to right hand or left, and by that means to fill the earth with injurious disorders and enormities of sin, which might as well have ever remained innocent and peaceable, and all other creatures both above and below us, go on orderly in their course prescribed by their maker without any irregularity or deviation. Does not every good master of a house, keep his whole family in order if he can and know how to do it? And God wants neither wisdom power or goodness, that he should be either not desirous or ignorant or not able to make all actually good: What chain of causes known to man may unriddle these things  
Are not all things in daily change both to Kingdoms in general. and each man's particular person, both in matter of fame, wealth, power, and other accidents? But how do all these things happen as they do: what is the immediate cause efficient, what the final, where doth the justice appear? Histories tell us of little else but wars, battles, desolations, deluges, translation of empires, the rise and downfall of kingdoms in their power, renown, and civility; alteration of states and laws, succession of deepest barbarism to most high civility, and again of most exquisite civility unto horridest barbarism, mutation of languages, pestilences, oppression and liberties of people, etc. By what laws of the almighty are all these things ordered, and what justice infers such heaps of misery upon feeble mankind; especially since we see even with our eyes that all invasion which sets afoot the greatest and most oecumenick changes is generally unjust?  
If we do but only consider the horrid turmoils, that have been at times in our own country by the Romans and Britons, Britons and Saxes, Saxes and Normans, Scotch and English, the two houses of York and Lancaster; nay but the mere troubles of these last twenty years from 1640. to 1660. whereof we have been spectators and sufferers, (nor will there any pen be able to set down the miseries we have undergone) wherein rebellion prevailed over loialty, dissimulation over truth, tenant over Lord, subject over King, even to the murdering of that sacred person by a pretended form of justice, in the face of the world, without any cause exhibited against him, but only his own defence against their rebellion, and the depriving his loyal subjects of their estates, liberties and lives, soldiers all the land over hover daily over our heads, like ravens over sick and dying bodies, etc. What justice, what providence appears to us in all these things: Are we not as blind as beetles to discern it? The iniquity of man we understand well enough, but God's justice in so ordering or permitting it, who can discern? and yet there is doubtless a reason in heaven for all.  
What distinction appears in this world betwixt the just man and unjust? save that uprightness and honesty for the most part goes to the worst. Is it not a mystery, that so many innocent souls, persons of most exact virtue and good conscience, both towards God and man, should walk up and down many of them hungry and half starved, traduced and comfortless, of whom the world is not worthy; whereas the slightest of men, even vanity and sensuality itself vaunts it in silks and fullness of all plenty.  
I should be infinite, if I should specify the innumerable uncouth changes and chances in this world; all which carry no reason or equity at all in their forehead. The stories of empires and kingdoms from the beginning of time to this day, the records of all provinces, the lives of all particular persons in the world, are all but little draughts and epitomies of this great amazement; all whose causes since they be so utterly unknown to us, that we can discern no reason or right for them, it appears that we know of our selus as little of this great abyss as of the former. And it concerns us, I should think, not to be puffed up as generally we are in our opinions, but to humble ourselves (wherein consists our greatest wisdom) before the great creator and governor of the world, as well in this as other secrets altogether unsearchable, and say; Surely thou O Lord art just and wise and entirely upright in all thy ways, although we worms understand it not; for shall not the judge of all the world do right. Shall not he do right himself that judges and punishes every creature for their iniquity and wrong. This is an abyss that hath in it not only amazement but danger; and  I leave it more willingly.  
Thus God both in himself, and works and providence is a triple great abyss, altogether unsearchable by man; as we may in a manner see by all has been hitherto said, and much more to that purpose reserved to thoughts and meditation. But the more to strengthen my assertion, I will conclude this matter with the addition of authority, which coming now into my mind I cannot totally omit. To the unsearchableness of the first abyss, which is God in himself, that great prophet attests, who proclaims him to be a hidden God, a God that hides and conceals himself, God saviour of Israel; and no less that grave Apostle; who professes of this great God, that he inhabits light unaccessible: though it be light, yet whiles it is inaccessible light, we are never the near to see it. To the unfoardablenes of the second he subscribes that was esteemed the wisest of men; to the other one of the holiest: The wise man speaks thus. Vide afflictionem quam dedit Deus filiis hominum, etc. I saw an affliction which God hath laid upon the sons of men, that they should be racked in it; he made all things good in their time, and gave up the world to the disputation of men, that man might not find out the work which God hath wrought from the beginning even to the end. Men talk and dispute of God's works: but what is the event? to find out something surely, though it be but little; nay, nay, if we may believe wise Solomon to find out nothing even just nothing from the beginning to the end: and who would not wrangle and disturb the whole univers, about such disputes as these, where opponent and respondent conclude nothing: And that the world might not think this speech of his to be hasty or less considered, he repeats it again afterwards: Intellexi saith he quod omnium operum Dei nullam possit homo invenire rationem eorum quae fiunt sub sole, & quanto plus laboraverit ad quaerendum, tanto minus inveniat▪ etiamsi dixerit sapiens se nosse, non poterit. reperire. The holy man of the third abyss, which is of God providence and ordination of things, speaks thus: O altitudo divitiarum, etc. O the height and depth of the riches of the sapience and science of God, how incomprehensible are his judgements and his ways unsearchable! Who hath known the since of our Lord, or who hath been his counsellor, or who first gave unto him, and retribution shall be made: for out of him, and by him, and in him be all things, to him be glory unto endless ages. Amen.  
And all that I have hitherto said about our ignorance both of nature and providence is but in explication of our B. Saviour's antecedent in his argument to Nicodemus: and to close up my whole discourse I finish all with his syllogism: If you conceiv not saith he terrestrial things when they are spoken, or propounded to you, how can you think of yourselves to comprehend celestial: and so say I   

§. 10. Help.  
NOr are we much helped either by Plato, or Aristotle himself and many hundreds of his disciples and our masters, who have filled the world with their philosophical discourses, in this our speculation. After a thousand questions and disputes wittily raised, nimbly handled, prolixly discussed, resolutely determined, and strongly guarded against all opposition of argument; after our whole courses of logic, physic, and metaphysic well penetrated and understood, our heads indeed we find a little stuffed with strange and uncouth words, which is the outward rind and bark of knowledge, but real science where is it? what do we yet truly and certainly know of the many things God hath made or done amongst us? Even so little, and in so small a manner that without offence we may call it nothing: And so must every one acknowledge, except he will pretend himself to be wiser than Solomon. And the business of religion must needs concern either God in his own nature and properties, or his works, or providence; in all which things we are of ourselves equally ignorant, as well he that advances his way with passion, as he that defends himself; as well the opponent as respondent; and the advantage, if any there be, is precisely on his side that exceeds in humility and resigns himself to some greater authority than any private man's can be.  
Let us  be sure we are in the right, before we whet our indignation about it against our innocent neighbour: and since we can never find that out of ourselves, let us never strive against him with passion, but either discourse with a sweet charity and moderation, or else leave him altogether as he is in his own thoughts, which for aught I can know of myself may be true and good; his reasons tho not to me yet to an indifferent arbiter may be equally persuasive with mine own, and perhaps more efficacious, and on both sides but topical places at the best, if both opinions be personal and stand alone separated from all authority , whence they should receive a further and more prevailing power: for no demonstration or  science is to be expected in this world by such poor worms as we, about either God or his works or constitutions: and whatsoever is said, be it asserted never so peremptorily, may by the same or semblable grounds be as stoutly contradicted. What then can we do better or more consonant to the darkness of our present condition, than to have peace with all men, to judge none, to suspect ourselves and commend the innocent intention both of ourselves and others, unto that almighty goodness, who having placed us in this world of darkness will expect no more from us than lies within our reach and power; and if any thing be such 'tis a rational resignation and quietness.  
As several opinions have been advanced and maintained in the world, maugre all opposition of word or pen, without any the least tottering or fear of yielding on the defendants side, so am I assured that any whatever opinion either old or new and hitherto unheard of, may be defended against the reason of all mankind joined together against it, if but resolution and contempt of the opponent go along as generally it does with him that is respondent and defender of it; whether he guide himself by reason, authority or other light: if he go by the first, no reason but his own shall be admitted for reason; if by the second, his own authority shall be cast in to counterbalance to any authority brought against him, and his own be it what it will shall be of force, all others against him either not genuine, or impertinent or corrupted; if by the third, what should any one go about to talk with him that will be judged by nothing but a light which is only within himself; who as soon as he is opposed pities the ignorance and darkness of his antagonist; for such he peremptorily concludes all men to be, that gainsay his judgement which only he deems light. And well then may any one defend any thing when nothing can convincingly be proved against him; either through the inevidence of the matter, or self-conceit and obstinacy of the author. In the interim every opinion contemns and is contemned; and in that state will it remain, till long time and that mutability which lays hold on all things make it to expire, if there be not some speaking oracle unto which both parties will submit.  
I need not for proof of this invincible pertinacy appeal unto the ancient Philosophers, none of whom could ever be brought to yield unto the others, though they were all great masters of reason. Our present controversies in England, which proceed for the most part upon authority, and yet by no authority will be laid down, may sufficiently justify my words. And all this happens by the unnatural coupling together of darkness and passion, little knowing ignorance and all presuming pride, self-conceit and folly, which though they be as dissonantly put together as the ox and ass in a plough team, yet are they, so unhappy is our condition, seldom or never asunder.  
Indeed he that is truly learned in theological affairs, who hath read all histories greek and latin that may concern Christianity from its first beginning to this day, perused the counsels thoroughly, well understood the ancient fathers, mastered the subtle schoolmen, and so penetrated all the books of the Bible that he is able to resolve logically every treatis and discourse thereof into its final scope: such a man may haply discern, where the truth lies in a dispute between two sects or men grounded only upon tradition or authority, if it be in one or perhaps in neither of them, although for default of learning or excess of passion they may neither of them discern it. But yet notwithstanding if he, even that knowing person shall let his mind walk on yet further, and call that very authority to account, as in natural reason well he may; how it came hither, where it resided in every age since its first being, who first authorised it, and what sufficient ground he could have so to do, what marks it may exhibit that it is indeed the offspring of such a father under whose name it goes, or that he erred not whoever he was in that particular who either first wrote or afterwards transcribed it, (and the transcribers may have been some thousands of indifferent affections and capacities) whether nothing in reason or other authority may gainsay it; whether the words in the original character by some art or other, (whereof there be tricks good store) may not speak another meaning, or at least by some trope or scheme of rhetoric be otherways interpreted, etc. then I say even that knowing person shall find himself in a mist, and so thick a one too, as that except he rely upon the authority of some living oracle, whom in these and whatever such like things without further question or doubt he may believe, he shall never be able to get out of it. Especially if he dive yet further into the secrets of providence concerning such things; and question first how divine goodness should permit the world to wander in darkness and in the error of their ways, so many hundred years without that truth so necessary as it is reported unto man's salvation; how a company of ignorant men who are ordinarily transported with their own fancies as oraculous visions should be chosen to be our masters in it: how these should be so particularly inspired, and never any since them though of the same profession; nor yet they till their master was departed, if ever they did presume or give out any such thing, for in their writings we do not find they did; one indeed says of the old Prophets that they were inspired, but speaks not any such thing either of himself or coevangelists; and although the master promised after his departure to send them his Spirit to teach them in his place all things they were to know, yet does it not thence follow that they wrote no more nor otherways than they should; besides many appearing contradictions and other humane infirmities that seem ever and anon to occur unto a critic judgement, as well in their writings as other men's, might easily move one to think that those illiterate men might as well fail in something, as all holy fathers greek and latin, and Senators of all sacred Counsels since Christ's time, professors of the same Christianity and pretenders to the same Spirit have in some men's opinions erred and failed in many, namely all things wherein we find them to gainsay us. And indeed we do in effect deal little otherwise with the apostles writings, when we give a peremptory interpretation to such places as gainsay our opinions, quite contrary to the express words and the natural sens they be apt to make out unto us, according to which all antiquity understood them, adjoining withal our own natural reasons why the text cannot otherways be true, but only in some trope or figure though we cannot ourselves tell what; for example the places in gospel that plainly speak forth the the real presence of Christ's body in the Eucharist; which is no other but to say plainly thus much: If that writer let him be Evangelist or what he will really meant as he spoke in his story, he is not to be believed against the plain experience both of our eyes touch and taste, and so many improbabilities if not impossibilities of reason; and Christ himself either spoke not in that manner the Evangelist uses, or if he did he could not intent to affirm that which neither he nor God himself can make good. Nor will we grant any thing to Christ but what we can do ourselves or understand at least how it may be done. If there were upon earth any speaking oracle unto whom all parties would submit in these affairs, disputes would soon end; if such a one be excluded or denied, the very rising of them is as ominous as the blazing of a comet or coming of a whale into a river and portends great disturbance and desolation. The world had that fearful apprehension, when they first beard that Luther would shine with his own light and defy the stars of heaven: But they were more than assured of much approaching mischief when they once understood that Calvin had left the Roman Sea to show himself and domineer and sport in the fresh waters of Geneva.   

§. II. Reason.  
WHo shall then set up himself for a guide to his neighbour in affairs of religion, which must needs carry an obscurity far above all that is in nature; and how and which way will he do it, that a good disinterested judgement may approve of his pretensions! There can no other way, whereby any should now afresh, after Christian religion has been above sixteen hundred years professed in the world, set up himself a new extraordinary director, be thought of or imagined; but either some high inconfutable reason, internal special light, or purer interpretation of formerly received Scripture? And what man is there in the world can now wisely begin to pretend any of these things to the disparagement of the rest of the Christian world.  
Reason carries the fairest show, and seems most civil and manly; and if it lean upon principles of faith formerly received, it may do much good for the strengthening or securing of religion in weak believers; but than it makes not saith but supposes it, and must know withal, and if it be right reason cannot but know, that all argumentations are answerable, which if they rely upon obscure suppositions, may according to the height of the master's conceit pretend much, but can prove nothing irrefragably. Did religion come at first by reason? or must it only begin now? A good believer cannot but think, that Christ the great master had a reason for what he taught; but he must believe first, before he can think so. and although he had a reason himself, yet since he taught us none, we can have from him no other reason but his authority, and this may be believed but not evidently proved: for his miracles recorded and not seen, are as pure an object of faith as his authority and person: nay if I had seen them I could not have told myself unto whom the intricacies of whole nature are so much unknown, whether nature and art might compass them or no; and so might I conclude him to be some ingenious person or great naturalist, but not a god. Nor is it likely that Christ ever meant, that reason should frame our religion, both because he constituted such men to plant faith, as were not any masters of arts; and if reason had been the business it had been fit to send them about the world to learn than to teach; as also because himself, though he did oftentimes with subtle and most rational argumentations confute the Pharisees errors, yet did he never by any reason that I can remember establish his own doctrine nor answer to any Quomodo though he was often put to it; but still when the Jews demanded How can this or that be, How can man forgiv sins, How can this man give us his flesh to eat, he repeated again his own assertion and doctrine, and might perhaps confirm it by miracle but he proved it not by reason. And it was very fitting, if so be he were such a person as we believe him to be, that he should be taken upon his word, and not stand to give his vassals a reason of his will. If Christ our Lord had been no more than an ordinary wise legislatour, yet could he not rationally intent at once both the unity of his Church upon earth, and the guidance of all men in it only by reason of their own; for my reason is not his, and may well prove contrary as well to it as that of my neighbours; whence will result together not only not one religion, but also no religion▪ whiles one neighbour's reason differs from another, and perhaps both from Gods. Wherefore wise and holy Church hath in all ages both forbidden her children to dispute their principles of religion in the sense they had received them, and also refused to be tried before any Senate by the philosophy of any pure man, to stand or fall by his axioms: This is apparent not only by ancient writings of Christian doctors, but by a fact of Emperor Julian, who falling from Christian religion, amongst other oppressions he deprived Christians of their schools of literature throughout the Roman Empire, telling them by way of jeer, that Christians need not any learning unto whom this one word Credo is sufficient. And indeed it is sufficient for faith, and must needs be both the sufficient and only means of conserving a Church in uniformity: for religion must be something which may be common to all persons that profess it, and equally proportioned to all capacities and conditions, and such a thing is to Believe, but not to ratiocinate: all men both rich and poor, wise and unlearned, prince and peasant, may equally believe one and the same thing, and so hold it uniformly from time to time: but if that very thing were to be set up unto each one by his own proper reason, the several kinds of beings in sensitiv or vegetative nature, even from the oak to the mustard seed would not more differ, than that one judgement in several men: have there not been fifty or threescore several interpretations of these few words, Hoc est corpus meum, etc. and almost a hundred opinions amongst the masters of reason about their summum bonum.  
And if any say, that it is enough for some great master in these times by the strength of his reason to raise a religion that is only to be accepted; and others of weaker abilities may either take all that from him, or only follow and hold what themselves are able by their own reason to reach: This cannot satisfy at all; for first if I must take a religion upon the credit of some great master's reason, which myself cannot judge or comprehend, I had as good take it from the first master and believe as I do, and not suffer another in these days to make himself lord over me, and lead me another way of his own: and he indeed that does so, does not only by this slight put himself into the place of Him who conveighes faith, but of Christ himself who made it; for the sense is the life and spirit of all words, and Christ then should but only administer matter for this great new rising Sun to quicken: On the other side if I be not to follow another's reason but my own, what variety would there be in the world about the same thing, not only betwixt man and man, but betwixt one man to day, and the self same man to morrow; for the opinions which be totally from ourselves we change continually upon the variety either of our own intrinsic dispositions or casual alterations from without; and in each seven years' resolution we find a whole volume of new thoughts and judgements within us, contrary to former ones we had of the same things, diet, clothing, pastimes, company, nature, providence, books, and yet all must ever be true, for generally in all the ages of our life, we are equally obstinate in that we set upon: so that whiles reason is licenced to create a religion, not only all the religions which any particular man shall run through in his life time, but those also what ever they be which whole kingdoms and nations shall at any time accept of, in a word, all the religions of the whole earth must needs be justified: And he can mean no less who would have that to be religion and only that which reason makes forth: Both heretic and catholic, both Jew and Christian, pagan and Mahometan do all and every one stiffly defend, that his religion is rational, that his best reason is with it and for it, and that no right reason can be against it?  
If reason that should follow, once go before and lead religion it will suddenly thrust Christ out of his chair, and separate at once all his Church from him: For if I hold nothing but what reason dictates, then is not Christ my master; nor will there be any Church that may any more belong to Christ than to Democritus, Aristotle, or at least dame Nature. If any reply, that we must take the words from Christ and his gospel, but the proper sense which words of themselves cannot carry with them our own reason must make out. This indeed is true thus far, that as we do understand languages and human words, so are we accordingly to conceiv of their meaning, as we know those words were either at first imposed, or by long use have got the power to make out: and if those words speak faith, the same Church gives both words and sens together, expounding them by her very practice which we daily convers withal: but if any will further by his pretense of reason give power to any or all men, to make out at his pleasure a particular sense of his own, differing from the ancient meaning conveyed together with those words, this must needs justify Calvins private interpretation, from which this new doctrine differs but in words, whiles that is here called reason which he calls spirit, and both do equally exclude the guidance of any Church besides the temple of their own heads, in both ways every one is in deed and reality chief bishop to himself; and equally will religion be as various and mutable as our thoughts, and answerable to the nature either of our reason or spirit, here wide, there narrow, there none at all. Nay what is there in christianity that one reason or other as well as peculiarity of spirit may not deprave and frustrate; the gospel may be made to speak Mahometism with one reason & the Alcoran to Evangelise by another.  
S. Paul had no doubt a very sublime intellect, and yet he declares that his own and every understanding in the world is to be captivated unto the obedience of Christ and his faith, and that all Christians walk by faith and not by species or evidence; which is a quite contrary way to this, that would have no religion but what comes from reason: According to this, all are to walk by sight and not by faith; but in St. Paul's judgement all Christians are to walk by faith and not by sight: this would have faith captivated to the obedience of the understanding, St. Paul would have the understanding captivated to the obedience of faith: And good reason it should be so; for are not most part of the things our Lord revealed contingent and hid from our eyes? And if there can be made no demonstration in nature of the things we do see and touch and convers withal, as is sufficiently insinuated, how can things invisible be reached and confined and concluded by reason; and this indeed is the very ratiocination of Jesus Christ to Nicodemus, whose word I should believe, although I did not myself know either the antecedent to be true, or the inference certain and necessary. In my mind it is a poor imagination to think, that doctrinal words delivered believed and practised in the world for almost two thousand years, should now at length be to receiv their true sens from a new doctor in our times which hitherto the whole Christian world wanted, and through the universal ignorance of mankind could not till now find it out: and to add for further countenance of the way, that the Church hath three times, ('tis pity she is not allowed her quatuor tempora) in the first she walked by credulity, in the second by probability, and in the third which gins in these days of ours by scientifical demonstration, is as weak a fancy as the other: for one and the same Church must have the same motives and grounds and practice and articles of religion, which must needs be all of them excessively divers, if that were true? The same conclusions and articles can never issue from a dark credulity, a purblind probability, and a staring demonstration.  
I know that in the second and all ages of the Church preachers and doctors explicated and declared their faith by congruous similitudes and reasons, but neither then nor in any time of Christianity, did they frame their faith either by reason or probability, nor yet allowed it either to stand or fall by those means. St. Austin, Eusebius and St. Bernard lived in that which is by our new Rationalists called the age of probability; and yet the first in his book de utilitate credendi confutes the Manichees for saying that faith is not to be admitted till a clear reason of every thing be given, Eusebius in the fifth book of his history condemns the Arthemonites for straightening faith within the limits of human wit, St. Bernard in his epistles confutes Abailard for the same fault: And they were all three backed with that great apostle who speaks confidently that fides est rerum non apparentium, Heb. 11. And again by another, if not the same as great as he, who said, we preach Christ crucified to the Jews a scandal, to the Gentiles folly, for the Jews ask a sign, and the Gentiles require wisdom, 1 Cor. 1. So that in St. Paul's divinity as 'tis Judaisme not to believe without a sign, so likewise to suspend our faith upon philosophical reason is pure paganism. I will not burden my paper with the testimonies of those ancient heroes who professedly affirm that they all rely wholly upon obscure faith, and not upon any reason either topical or demonstrative for their religion. St. Gregory and Theodoret shall serve for all; Fides non habet meritum, saith the first in his homilies upon the Gospel, ubi humana ratio praebet experimentum, speaking of human reason that should precede faith: Theodoret in his graecanicis affectibus speaks thus, Cur nostrum credulitatis & fidei titulum accusatis? quodque nostris sententiis tradendis nullam demonstrationem praetendamus, solam vero illis fidem atque credulitatem insinuare conemur quos rebus divinis imbuendos suscepimus? Anon ratione plenum est quod Deo absque demonstratione credamus. Which made St. Gregory Nazianzen tell Emperor Julian when he objected to the Christians their rusticity and ignorance, that the one word Credere was the same to Christians that Ipse dixit to the Pythagorians.  
But this way of setting up and holding that only to be religion, which right reason will make forth and justify, is a rare and untrodden path, and which ordinary spirits dare not venture upon; and 'tis held forth only by some wits here in London, I suppose to dash out of countenance that grosser way of maintaining all by Scriptures texts; and it will serve well enough for exercise and discourse, when good wits meet together, as Cicero showed his eloquence in defending Paradoxes: but it must needs be dangerous, if it be once believed and reduced to practice: nor is it easy to say whether solitary reason, or a text privately interpreted would cause more and greater inconveniences: this makes the skirts of the Church too narrow, that enlarges them too wide; even so wide, that all Jews Turks and Pagans would by this reckoning be in the truth; which in effect is only to say, there is no religion at all; quod ubique est nusquam est: and so much is easily collected by the general axiom joined with our own particular experience to the contrary; for if nothing is to be believed but what can be demonstratiuly proved, and we find by experience that nothing can be demonstratiuly proved either about God's will, his providence or nature, it will thence necessarily follow that nothing at all is to be believed: and he that holding the axiom endeavours withal himself to demonstrate the whole body of religion, creates the like conclusion in men's minds without further words, when they find he has demonstrated nothing.  
The power of reason than will not suffice to set up a new guide: and he that pretends this for his own pre-eminence before others, must either actually in words or at least virtually in effect disable the whole reason of mankind besides his own; which to sober men will not exalt his cause, but rather render him and all his reason contemptible.  
Some will object; how can our faith then be rational, or how can we give a reason for our faith if indeed we have none for it. I answer, that faith has his reason, as science hath his; and both be good reasons but very much differing: the reason of science is drawn from the very intrinsic bowels of the truths that be known, but faith draws his reason from the authority of him who delivered it; this serves one and the same for the stability of all articles be they never so many and divers, as the Trinity for example, and sacraments, creation and the life to come; whereas every several conclusion in science must have his own proper reason. And one of these must not have, nor can it admit of the reason that is peculiar to the other, for than it should not be itself: if science should have an  reason from authority, it would then not be species but fides, not evidence but faith; and if faith should have an intrinsical one, it would not be faith but evidence. He gives the best reason in the world for his faith, that resolves it into an authority which is the best can be had: and he that resolves it into his own reason, as he cannot but run himself into danger, considering the wondrous frailty and darkness of man's judgement in all things; so likewise considering that the very essence and quiddity of faith requires to rely ultimately upon the credit of a revealer, instead of defending faith he destroys it. To believe no more than we see is indeed to believe nothing.  
Let wise Solomon and Christ our Lord make up the concluding argument. Man saith Solomon can find out nothing of the works which God hath wrought from the beginning to the end, nor of all the works of God almighty can he find out any reason, of the things that are done under the sun, and the more he labours to seek the less he finds, although the wise man, or philosopher, should say he knows them, he cannot do it. Thus speaks Solomon, arming us aforehand against the temptations of any who might endeavour to misled us by a pretense of demonstration into erroneous ways to our own prejudice. Then comes Christ our Lord in his discourse with Nicodemus, wherein he teaches him the regenerating power of Baptism which Nicodemus could not understand and makes up the argument, to this effect; If you cannot comprehend even the things you see and feel and convers with here on earth, this is salomon's antecedent, as the wind for example, which you do not know either whence it comes or whither it goes, much less must you expect to comprehend the invisible and celestial secrets of religion, this is Christ's consequence; as if he had said, these things are sublime and foreign and brought to you, from another superior place you know not, and  to be submitted unto by faith, and not to be measured with your poor reason, which does not so much as know the things that be at home. And it is an argument à minore ad majus.  
And as for the two other pretences of interior light and pure sens of God's word, which be held forth more generally for the victory and pre-eminence in the contest, something I have said already, and something more shall speak in the following paragraff.    

Third Chapter. No religion or sect or way hath any advantage over another, nor all of them over Popery.  

§. 12. Light and spirit.  
BY reason of this great obscurity of things (whereby we are led into so many petty differences where otherwise there would be none) we are so withheld from diving into weightier affairs, that not one of a thousand does so much as think of them: so that greater things we take hand over head and boggle at lesser, which in reason must needs follow upon the admittance of the former. The cause of all this is, the narrow restraint of our judgements and considerations, which seldom look forth out of our own doors. And hence it is, that if any one by casualty of birth, society, books, or personal fancy, adjoin himself once to any one opinion here in England, he suddenly entertains such a prejudice against all the rest, that there is left in him no further place for counsel: for all other ways besides his own are condemned, as soon as his own is accepted; and he does no sooner think himself sure, but all others must in the same time be lost. And yet he hath but his own judgement for it neither, supported only with the appearances of I know not what spirit or internal light, which he and his enjoy and all others want. And if a man press him once to further difficulties than himself hath thought on, though without the reflection upon them he could never be able to settle any firm judgement about these things in particular, one shall soon find that he heeds not any of those things, without which the other could not be judiciously concluded; nor is able even by the help of that light or spirit of his, to satisfy therein either himself or other man: which argues plainly that the spirit and light he pretends is nothing but his own private resolution not sufficiently amplified, and yet irrationally fixed against all authority and counsel.  
The Christians in ancient times especially for the first four hundred years after Christ, had many serious and grave disputes with the Jew and pagan; which being rational and weighty, and about the foundations of Christianity whereon the other articles were built, did puzzle even the wisest of their clergy to answer: but after all the ratiocination ended, whether it sufficed or no, they still concluded with this one word Credo, which the love of Christ had fastened upon them; as emperor Julian commonly surnamed the Apostate testifies of them. And this, although in philosophy and logic it had been a weak answer, yet in religion it was the best and only one to be made; so that all the burden fell at length upon the authority of Jesus Christ, who being both a man, and one too that was crucified as a malefactor undertook to send forth religion into the world under the title of a divine Prophet, and the only Son of God almighty maker of heaven and earth, which could not but at first make a disturbance both among the Jews and Gentiles where it should be preached. And the great mystery gins here, and here it must end; for this authority being once admitted from the Church that brings it, all other catholic truths will follow by a kind of consequence from the same hands: and  this authority of his which can never be demonstratively proved unto us that live now but only by virtue of the Church that derives it us, Christ must maintain himself by signs and wonders, and such signal proofs of his divine providence over his Church from time to time, that his deity may somewhat appear in his Church's progress and defence; and all other doctrines must be made good by it, and the Church that first preached it to us.  
In any age of the Christian Church a Jew might say thus to the Christians then living: Your Lord and master was born a Jew, and under the jurisdiction of the high Priests; these he opposed, and taught a religion contrary to Moses, (otherwise how comes there to be a faction) but how could he justly do it? no human power is of force against Gods, who spoke (as you also grant) by Moses and the Prophets; and divine power it could not be, for God is not contrary to himself. And although your Lord might say, as indeed he did, that Moses spoke of him as of a Prophet to come greater than himself, yet who shall judge that such a thing was meant of his person? for since that Prophet is neither specified by his name or characteristical properties who could say it was he more than any other to come. And if there were a greater to come than Moses were; surely born a Jew he would being come into the world, rather exalt that law to more ample glory, than diminish it. And if you will further contest that such a Prophet was to abrogate the first law, and bring in a new one, who shall judge in this case? the whole Church of the Hebrews, who never dreamt of any such thing, or one member thereof who was born a subject to their judgements.  
This is the great ecumenical difficulty: and he that in any age of Christianity could either answer it, or find any bulwark to set against it, so that it should do no harm, would easily either solv or prevent all other difficulties should arise by the same authority by which it was cleared. For if Christ were not only a lawful Teacher, but even one that was greater than Moses as Christians believe him to be; and both the one and the other pretended this great work of establishing a Church, surely Christ must do it in as great an excellency as Moses and with some advantage; the doctrine and discipline must be as sublime and stated as permanently as his: and Christ, who wrote no law, must so provide notwithstanding, that his Church might otherwise have one from him and keep it as uniformly as the Hebrew Church did theirs. Wherefore as Moses after he had done all things which belonged to himself to do, constituted Aaron and his Successors to be guides, rulers, overseers, and judges of all Controversies that might arise in the tribes about any points of their religion he had written them. So must St. Peter and his Successors be enabled by some equal if not more special means, sigh they also were constituted by Christ to govern his flock, to captivate all men to the obedience of Christ's will: otherwise his Church could not go on so uniformly in all ages, which uniformity is the glory and indeed the very life and conservation of a Church, as that of the Hebrews did. Nor may any body prudently imagine that the Spirit of Jesus in his Church, and all the members thereof cooperates in every one immediately unto truth; as it does to grace; for then why should he constitute doctors and pastors and bishops over us, as the good apostle learnedly asserts in his epistle to the Ephesians: Ipse de dit quosdam quidem apostolos, quosdam autem prophetas, alios vero Evangelistas, alios autem pastors & doctores, ad consummationem sanctorum, in opus ministerij, in aedificationem corporis Christi. donec occurramus omnes in unitatem fidei & agnitionem filii dei, in virum perfectum, in mensuram aetatis plenitudinis Christi; ut jam non simus parvuli fluctuantes; & circumferamur omni vento doctrinae, in nequit â hominum, in astutia ad circumventionem erroris: Most excellent pathetical words; where we have first the doctrine; that pastors are set over us in the Church to guide us: then the end of that constitution; which he declares first positively; then negatively: the positive end is a perfect unity of faith which by that means must vegetate and fructify and grow up in one body, even as Christ's natural body under one spirit and head, united and compacted together, and that without cease even so long as that mystic body lasteth upon earth, in mensuram aetatis plenitudinis Christi, till it receiv its final consummation: negatively, to prevent schisms and heresies, which might otherwise render the Church in her members both contemptuous and liable to continual ruin, whiles every particular person left to himself would be carried up and down like children with puffes of novelty blowing several ways, by the cunning subtlety of men, pretending new light, spirits, reasons, and such like stratagems, in astutia in their knavery and pride of heart to bring people into a circumvention of error; all which inconveniences are avoided by following the guidance of the Church and the Pastors therein appointed over us. A general spirit of truth in those that are set over the flock keeps them together and safe; whereas particular lights in the sheep that are to be ruled would divide them from their pastor and from one another; and division infers destruction.  
Nor could that great Jewish argument be any way warded or put by, but by recours to the Church's infallibility, which can be no other but what Christ gave her; and his own authority and truth revealed by this Church is the utmost foundation that supports the whole fabric; nor can there be any thing further assigned to support it but God with whom it is believed to be united: for as all material buildings and their connexion are beheld with the eye, but their foundation is not seen but is believed by the influence it hath in supporting the fabric, which itself is ultimately sustained by the centre: So may we discern some consequences of the points of religion upon a supposal of a great fundamental truth upon which they all depend as this is, that Christ is a true and divine teacher: but this cannot be seen or maintained otherwise than by a pure belief yielded unto that Church that first taught him; and His truth sustains all his doctrine, and the formal fabric of the Church built upon him; and it can be grounded upon nothing but God himself the centre of all subsistence and verity. This connexion of us to the apostles, of the apostles to Christ, and Christ to God St. Paul insinuates when he saith to the Christians of Corinth; Omnia vestra sunt, sive Paulus sive Apollo, sive Kephas, vos autem Christi, Christus autem Dei.  
The Christians might indeed reply to the Jew and say; that Christ our Lord was a holy and sacred person, divine, innocent, miraculous, and unblamable in his whole life and conversation; that he came from heaven by the mission of his eternal father and his own great benignity, to plant upon earth an universal catholic Church amongst all nations, which in the fullness of time God was pleased to do, whereas Moses had confined his Church by God's command, till that hour of general salvation was come, unto the one family of Abraham; and that he had received authority from God so to do, which not only his own evangelists but even Moses and the prophets sufficiently attest, who all do so speak forth the birth and life passion and resurrection of this our great Messiah, and the glory of his Church amongst the gentiles accordingly as himself promised and it hath now appeared to be; and that nothing but rancour and prejudice and the scandal of his humility and the Jews mistake of the Messiah his first and second coming did incens them against their own lord when he appeared amongst them; who also looked even then for a Messiah suddenly to come whom they were to obey and follow; and cannot probably, being then the only select people of God ascribe their immense desolations, exiles from their own homes, and miseries these sixteen hundred years, than to the guilt they have contracted upon themselves by shedding the blood of that sacred person. Nor are they to be excused, sigh all the ancient Rabbis before Christ's coming did openly profess throughout all the Hebrew Church that they understood not the end and meaning of Moses law nor ever should, till the great Messiah came to teach them, which was so beaten into their minds that all the Hebrews believed it, as appears by the saying of the woman of Samaria, When the Messiah comes he will teach as all things: although through the hatred they bore to Jesus Christ they began after his coming to sing another song.  
This I say and such like words they might reply and prove all by some authority or other: but yet whatsoever they could allege, the Jewish Rabbis would give another interpretation to it, or if it were their own gospel flatly deny it; and so having no other further authority to rely upon but the truth of that Church that stands upon this foundation of Christ's divinity, there they must rest. For there can be no hope either of satisfying a querent or conconvincing an opponent in any point of Christianity unless he will submit to the splendour of Christ's authority in his own person and the Church descended from him; which I take to be the reason, why some of the Jews in Rome, when S. Paul laboured so much to persuade Christ out of Moses and the prophets, believed in him and some did not.  
So then, the great resolve of all doubts must be immediately upon the authority of the present Church, which derived from the Church foregoing must by several concatenations bring us at length to the authority of Christ, which is the root and firmitude and life of all: and if this be once acknowledged and firm, and firm it cannot otherways be than by captivating our wills and understanding to his love and obedience under that notion the Church hath revealed him; it must equally support all future generations of Christians be they never so many in any temptation or difficulty that should afterwards happen, and the whole Church and all her doctrine built upon it. Nor can any at any time pretend rightfully and justly other motive of his belief, than what the apostles had for theirs; the first age from the apostles; the second age from the first, etc. and still the foregoing Church does but derive the faith and practise received unto its successor, and both must equally stand upon the same foundation of one and the same authority, which all generations take by the like resignation and faith-submission unto the world's end. So that he that departs in any age from the ways of the foregoing Church, upon what pretence soever it be done, of knowledge, interior light, reason, spirit or other discovery, he leavs the foundation on which his faith was built and virtually forsakes Christ, and would have had the same argument against him, if he had lived in his time: for if the Church, the visible Church prove not to be even in that particular age a just keeper and deliverer of faith received, then was the Church deceived not so much in that age as in the first, when she took her faith from him that did manifestly so comport himself as if he would be taken for a God, and promised his Church by the general spirit he would send her, to teach her all truth and strengthen her therein against all opposition even to the consummation of the world: which none but God or one exceeding near unto him could make good: and if this were not performed, the imposture was in the first beginning. That building must needs stand firm that rests upon a Deity, which hath influence upon the whole fabric to keep it up; and if it be not so kept up and conserved, the Church doth but vainly flatter herself when she boasts of the divinity of her support; if she fail in her doctrine and faith, Christ is not God.  
Whensoever therefore we read either in the Acts of the apostles, or other ancient story of the conversion of a Kingdom or people unto the right religion of Christianity, we still find it was done not by any private illumination of any one, who living before in darkness with the rest was now secretly called to teach others; but by a resignation unto a former doctrine brought from Christ by his missioners and preachers; by submission to a truth delivered to them from without, not rising up within them. Faith comes by hearing; and every man upon earth, that hath ever been approved Christian received it that way, and was made thereby not a master but disciple to the Church. Whereas on the other side this spirit and light and such like discoveries we so frequently talk of, makes us not scholars but masters ipso facto; and urges not to submit to foregoers but to condemn them; not to resign our own but to captivate others understandings, not to go to the Church, but to go out of it; and that upon the single motive of a new illumination which none had before us, and we from no body.  
I know well enough that a man cannot be converted and become a good Christian without the assistance of God's grace exciting and cooperating with us to our good, when the truth is taught and revealed to us: But this I suppose is not the Light men talk of; for this is rather in the affection and will than in the understanding, and bids us hearken to another not to ourselves; to join with a Church already planted, not to begin a new one of our own heads: It says not to us make a vineyard of your own, but go into mine. And the intellectual Light men speak of, if we have any we receiv it afterwards as a reward of our humility in that Church, where we did not kindle it but found it already burning, to guide our feet by it in the ways of peace; Crede & intelliges said a great Prophet, Believe and you shall understand: but we must believe first, and by that obscure step of belief, which is as a duksy twilight between the darkness of infidelity we lived in before and the light of truth we go to, arrive we to all future happiness.  
But we in England that pretend this new Light and secret Spirit, are separated by it from a former Church but brought to none; nor are we made disciples by it but masters on the sudden, and enabled to teach all men that which we never received from any: which is absolutely against the whole course of Christianity, and will if it be admitted set open a gap unto all fanatic fancies.  
St. Paul professes he was apostle not of men nor by men but by God; and the reason is, because his first call was extraordinary from heaven, as was likewise the suggestion he had to his mission; and yet that God that called him, although he showed him so singular a favour, yet would he not dispense with his own orders and constitutions even in him, but sent him to the good Priest Ananias to be by him instructed and catechised and admitted into his Church; and with those people St. Paul found in the profession of that faith did he often confer, even he that was so strangely called from heaven conferred the Gospel which afterwards he preached, as himself speaks in his epistle to the Galatians, with those people and with that Church he found in actual possession and profession of that faith, lest, saith he, I should have run in vain; that is least he should do or think or preach any thing amiss contrary to the truth received unto which he was called; which he could not otherways by the constitutions Jesus himself had made be assured of, but by comparing his doctrine with that which was believed and practised in the Church before him; into which he was now incorporated as a member in that body by the assistance of the grace he had received, to be first a disciple and then afterwards a master and teacher; and when he did become a doctor, he did not make himself one, no nor his calling by Christ sufficed to do it, but he was made such a one under the hands of the apostles, and by their approbation, authority and sacred ordination, as may be seen in the book of the Acts ch. 13. Nor was he to teach without that Churches leave or contrary to her faith, but by her direction and in subjection to her.  
This is a faithful speech and worthy of all consideration, which seriously pondered would dissipate in a moment all whatsoever pretences of light, spirit, reason, or other thing that shall mov any to a new way by himself, contrary to what he hath received & seen practised in the Church before him. And if any would seriously peruse the Acts of the apostles, wherein the footsteps of primitive Christianity fufficiently appear, he shall find that all that were called unto Christ's religion, were brought to the feet of the apostles and priests who received them at the door, and brought them into the house of God by the laver of Baptism, and imposition of hands and confession of sins, and it was not only the ordinary but sole ingress into that Church; and none were ever esteemed to be of that body but only by those means, which also the pastors of the Church were only to manage. He that comes not in at the door, saith Christ, is neither sheep nor shepherd but a thief and a robber. And true Christian religion consists not in going out of a Church but coming in, there to submit to the ancient dictates of piety which Christ revealed.   

§. 13. Independent and Presbyterians Plea.  
TO a judicious man whom a word sufficeth it will already appear that no opinion or way here in England can have any advantage over the other, by virtue of discoveries made by any light, spirit or reason: since there can no such be legally pretended to set up any new religion apart from the former, but to join rather with the old, which if it be not absolutely true, Christ is not God, and all Christianity but a human invention. But yet for the further satisfaction of my reader I will look a little more particularly into the ways and pretensions of all parties, and as brlefly too as may be.  
The Quaker (for I have both read their books and conversed frequently with their persons) is in appearance very just and honest, his open pretences good and plausible, and books spiritual enough to one of our vulgar readers, unto whose judgement they be well proportioned; for good words are put together to promote solid and sincere honesty, and to evacuate that empty show of piety which has now generally taken place in the world in lieu of the real substance that is in a manner quite vanished out of our hearts and hands: But these words are so strangely jumbled together, that every line has good since in it, but all together none; for as they carry no reference to any one supreme scope, to which as the utmost object of the whole discourse all those phrases may be applied; so being well examined and compared together they will be found very frequently to gainsay one another; and he that looks for connexion and correspondence either of since or sentence, will lose his labour. I have never seen any thing, that for the stile and context of the speech doth more nearly resemble Mahomet's Alcoran than a good Quakers book; for in both be handsome words, some dreaming conceits interlarded with undeniable truths, much imperious censur of all mankind that will not submit to that way, endless tautologies, and no connexion; and it would even amaze a man to see how pathetically the good Quaker decries all mortal men and tramples them under his feet, with pious words most uncouthly put together; in a manner, as far as I am able to imitate it, to this purpose.  
The Lord hath begun a good work upon earth, and he will finish it, men shall see it with their eyes, and all darkness shall be confounded before his feet, a little thing within thee shall lay thy shame open, and strike thee hip and thigh, his go are mighty, and nothing can resist the breath of his nostrils, when he shall make the mountains to smoke and the hills to tremble before the arm of his power, when he gins to make his Saints glorious he will do it, all that has exalted itself shall fall, root and branch, and the proud cedar must down, thou shalt see it in that day, for it will come upon thee, even as pangs upon a woman in travel, Babylon shall fall, and all the glory of men be laid in the dust, when Christ shall reign in his little ones, and they in him, for there must be an end, an end to adulteries and darkness, an end to pride, to tyranny, to all the sons of men, that the Lord may be all in all, woe, wo, wo, is it not told thee, is not the truth preached, is not the light already come, and yet men hate it, the sons of men hate it, they persecute that light, but light cannot be hurt, it cannot be prevailed over, they may show their spleen to the truth, but all their spite it must end, it must yield at last, nothing is stronger than truth, not wit, not strength, not policy, not wealth, not pride, not falsehood, the horns of the beast must fall off, as well the little as the great one, when the beast is slain and cast out into the wilderness, to the fouls of the air, to be devoured by the beasts of the field, does not the Presbyterian preach for hire, does he not walk in black, the colour of the whore, does he not frequent steeplehouses or bellhouses built by Papists, and profaned with adulteries and fornications with idols, does he not set open his wares in his shop, commonly called a pulpit, a popish name, does he not court and cap and cringe for lucre, filthy lucre, according to men, is there any power of godliness in him, truth and the word of God does not consist in words, it is not written in paper, 'tis here within thee, harken to it, yield obedience there, attend what it says there, Protestant what is protestant, a mere carnal idol, a cheat, abomination, an imp of popery, the eldest brat of the whore, thou canst not, thou canst not, thou canst not stand, thou art assuredly to fall before the arm of the lord which is bared against thee, and all thy cheating lies shall be laid open in the dust, for men to trample, and go over, and tread under their feet, O popery, idolatry, sin, lies, thefts, tyrannies, wickedness, darkness, harken unto me, come to the light and heart it speak, it will guide thee, it will guide thee to the truth, it is a sweet thing within thee, it speaks comfort, it makes thee see and hate all kind of corruption, if thou wilt heed it, and hearken to it, and follow it, it will make thee contemn thyself, contemn all mortal men, contemn pride and the glory of this world, and all popish superstitions, and all that exalts itself, pope's, cardinals, principalities, steeplehouses, to lie in the dirt and dust of the earth, which will be sweeter to thee with that light within thee, than the silks and gold and earthly pelf of this world, ministry and magistracy and worldly power, the two horns of the beast is invented only by Antichrist to oppress Christ, the Pope is the old serpent, the grand seducer, he it is that shows the apple that is fair to the eye and sweet to the taste, but poison in the stomach, the Saints and little ones must rule, and all iniquity shall be done away, the light will dissolve all the beasts ten horns, etc.  
Well good neighbour, it is enough: When Christ comes we will worship him, and beg to be admitted into his kingdom; till then let us have peace, which is I am sure some part of it. We cannot answer you, if that will satisfy you whom I know no answer will. Every good man in the world wishes with you that all iniquity were done away; and well may you I should think content yourselves with them to wish it so to all, and see it done in your own persons Why do you trouble the world with your useless clamours, and put it so out of tune, that Christ when he comes can find no quiet entertainment in the land, for the wars and broils his great Saints have made in it? If you talk a little longer of Christ's coming, and make way for him as the fanatics did last January with bright steel armour and shining head pieces, sharp cimiters, pistols and harquebuses, stoutly fight and severely declaring against the whole earth whom they condemned to ruin, we have reason to fear that the surname of this your Christ will be Oliver, and your golden days but the slaughter and bloodshed of your innocent neighbours. If your meaning be good, show it by your peaceable conversation; and speak no more to us, for we need it not and heed it as little, but say your prayers in your closerts, and prepare yourselves for his coming, whom you judge so near: Nothing is so suspicious as tumultuous piety. And I do earnestly request you would seriously peruse two short stories related by wise Gamaliel in the fifth chapter of the Acts, and make them a part of your primer. Men Israelites, saith he, look to these men what you are to do. Before these days there was one Theodas professing himself to be some body unto whom consented a number of men about four hundred, who was slain and all that believed him was dissipated and brought to nothing. After him there was Judas Galileus in the days of profession, and he drew people after him; and he perished himself, and so many as consented to him were dispersed. And both these rose up under a pretense of piety; and, if I be not mistaken, for Christ too; whose reign they would have set up in Palestine before his first coming, or thereabouts, even as you would now before his second, to the disturbance of the kingdom you live in.  
So then, good friends, setting aside your violent exclamations against all that adhere not to you, which you cannot yourselves justify, for humility and peace is the great and inseparable property of piety if it be true and real, our agreement with you is already made: for the true light you magnify we praise it too and hope we enjoy it; the vice you deplore we do equally detest; the coming and reign of Christ we hope and wish for with all Christian resignation; and the two horns of ministry and magistracy, as soon as the world is grown so good and peaceable as there shall be no further use of them, will be taken away; but till all iniquity and the wild beasts you speak of be rid out of the earth, I hope you will be so rational as not to think we will throw away the only horns of our safety; and if you do well, you need not fear the sword either of spiritual or temporal power. The apostles were never rebellious to any authority they found established in the world. Nor is there any power upon earth can justly disturb a Prince or Kingdom by pretense of any light truth or religion, which be it never so true is to be humbly offered not violently intruded upon any.  
The Anabaptist walks with the Quaker and makes up with him a pair of Independents; his books carry the like pious strain, but have somewhat a clearer colour of art and less of zeal. The particular controversy of Infant-baptisme, which because he allows not of it, gives him his special name, I will not meddle with. But his great argument why children should not be baptised, namely because they cannot either know what is done to them or concur themselves to the effect, if it were of force, might in my mind equally hinder their corporal nurs to wash or make them clean, unto which they are so far from concurring that as much as they are able they resist it and struggle and kick and cry amain when 'tis done, not knowing what good is done to them; and as there is as much need of the spiritual washing as of that, so can God as easily with his laver make their souls clean without their help, as we their bodies. However, gentlemen Anabaptists, if you will not wash your children, you will give us leave I hope to baptise ours, which if it should not do them good, yet will it for certain do you no harm: custom is a tyrant, and we cannot but keep it; it you like it not, unusquisque in suo sensu abundet.  
Even as the Papist is defensiv against Protestant, Presbyterian and Independent, who all hate and persecute him, so is the Independent offensiv against them all: but the intermediat Presbyterian and Protestant are in an offensiv posture against their foregoers, and defensiv against their revolting successors.  
But the Presbyterian very much renowned in these days for his zealous prayer and preaching, does not so much heed the bitings of his junior Independent weaker than himself both in learning and repute; as he does endeavour to disable the Prelate-Protestant his foregoer, whose gravity and long continuance in the land with much estimation and applaus cannot without great hostility and force of wit be as he could wish utterly disparaged. And so the Presbyterians cause in this great contest bears in a manner this scheme of plea against the Protestant episcopacy.  
Your Monarchick-superintendency wherein one should tirannise and lord it over many in spiritual affairs, we can no ways appro●, against the lively current of Gospel-dispensations in which if any will be greater than the rest, let him that may he be so indeed by the form that is in Christ, who being in his divinity-fulnes emptied himself into the figure of a servant, be made the least. We have all one Lord and Master, and we equally his servants unto whom alone we either stand or fall, from whose fullness we receiv all of us grace for grace. Did not the master check his apostles for the like spirit-ambition, when they laboured against the vein of the ingoing of humble Christ within their souls, to be one greater than another, whereas they were all indifferently under him whom they called Lord and master, and by his own testimony very truly. And if we be successors to the apostles in soul-ministery and dispensations of Gospel-verities, we succeed them also in their absolute independency upon any other Lord but himself who is all in all. The first reforming Protestants in the sulnes of time and age of reconciliation-light, whom both you and we acknowledge to be endued with most ample gifts and essences of Christ within the closerts of their souls, struggled and lift and bore up more resolutely against this Papall-government the very Egyptian residence whence succeeding darkness spread itself about the world, than any one or other pernicious doctrine might have flowed from that sours, unto the obstructing of the light-dispensations from above. And not without reason, for all doctrin-vassailage was exercised and kept in hand by that Episcopacy-power over men's immortal souls, whose command belongs only to him who sees and rules hearts, to the utter ruin of all Christian liberty in the Gospel-messengers who now were to administer to the hungry mouths of soul-starved persons not bread of life from heavenly places, but husks and chafed from the earthly palaces of dry and deceitful dictates of men. Nor was this Prelate-presidentship ever permitted in any reformed Churches beyond the seas where reformation-light first sprang forth, but pulled down and abhorred either as downright Popery or at least the shadow and imitation of it: and we who be the lights of the world and salt of the whole earth, as we are to refrain from all show of evil, so can we not find upon earth any superior spirit-power by which we may be made good: for if the primary lights of the world and stars of the firmament be once put out, who shall lighten them again, whose abode is in earth and clay? And if the salt have lost his savour wherewith shall it be seasoned? Nor can we be ignorant that this Episcopacy-power was set up in England many years after Reformation-ingress by the ambitious policy of some men who falling from their former humility-spirit set up that chair of a State-spirituall for themselves, which when another sat in it they used all kind of endeavour force and power to throw it down.  
Can prelate-affecters deny that Episcopacy-power was by the first and purest reformation-light utterly subverted? If you know it not, the smallness of your judgement will comdemn you, if you know it and do the contrary you are condemned in your own judgement: and if the Reformation was impure in this, than was Protestant Reformation corrupt both in its first birth and the most glorious of all its enterprises, wherein our consciences were withdrawn from the tyrant-yoaks of inveigling men unto the sweet influences of Christ, who as he is the great pastor of souls, so he is sure not to misled his flock by any such passions as do frequenty domineer in man, when he is once set over his fellow servants, pride, ignorance, self-will and interest. And if we be once brought again to the same ancient servile yoke of conscience-tyranny to receive our light and influences from men as before we did under Popery, why may we not by the same strong tide of an  self-leading power be driven uncontrollably to the same or greater errors? Except you will say, that the Archbishop of Canterbury is a surer and more unerring guide than the Romish bishop: both of them I am sure be men and equally fallible, who standing either of them betwixt us and home may by their usurped power over consciences which be only subject to the invisible Lord of truth lead us again either into our ancient or some new invented error, and if they impose the yoke who can resist them: But the Lord of truth cannot lie, and the beams of his light falling immediately upon his peace-messengers as once upon the apostles in cloven tongues of fire, untainted with the interposition of any intervening obstacle must needs be both clear and true. I will teach you all things, saith he, to his apostles; he said not that one of them should teach another; nor did those cloven tongues descend first from Christ upon Peter, from Peter to Andrew, from Andrew to John and so forward in an hierarchical line which Papists imagine in their Church, but from Christ alone immediately upon them all. Nor can you move us at all by telling us as you do of ancient tradition for Episcopacy-power even from Christ time unto this present age, sigh all those times and places are concluded by the pious Reformation under popish darkness, which began even in Paul's time when the mystery of iniquity, even this mystery of papal tyranny began to work, and so overwhelmed the whole earth, till at length the Lord was pleased by the foolishness of preaching to enlighten those little ones who were predestined to believe a truth aforetime hidden to all the sons of men. Did we not all appeal from such popish traditions to the oracle, to the gospel, to the word of God, and to the truth that cannot lie: And what other instrument did we make use of, to the abolishing of that human supremacy over men's souls, which now again by erroneous tradition you would contrary to your own principles obtrude upon us, than that very word and oracle. And the gospel which as it is now by Reformation-purity put into every man's hand, so is every man, the ministers successors to the apostles by the help of Christ's light which by frequent prayer they unite to themselves, the people by light they receiv from gospel-ministers to interpret and understand it, is totally with us and for us. Look into the gospel of Matthew, etc. Hic subauditur longus textuum catalogus ab initio ad finem Biblii contra episcopatum. If you reply that we must for the sense of all these places have recours unto the Church; what Church do you mean, yours out of which you say we are fallen, or the popish Church which both you and we deserted? Take which you will, for the same reasons and gospel-verities equally reject them both: and if we must hearken to your Church, out of which you say we are fallen, why then did not you obey that Church out of which you sell yourselves; if that were in error, and therefore to be deserted, yours is in no better condition: but the invisible congregation of the faithful, which in our first reformation we took to be the Church, can never fail. And if you begin now to take the Church in a popish sense for any hierarchical prelacy, you do at once condemn yourselves both of inconstancy and dissimulation and also of violation of gospel, and rebellion against that visible Church our forefathers found themselves in, unto which it seems now by this tenor of your speech they were bound by their Christianity to obey. Scripture authority you have none for you, nay it is all against you; human words and practices being now rid by Christ of all those servile yokes we valiew not, and the true light of purest Reformation which you have deserted sigh it is with us as at the beginning, we must not forfeit; nor do any thing may obstruct the ingoing and out-going of little Christ within us.  
Whiles the Presbyterian is hotly busied in this his plea against the Prelate-Protestant, the Independent touches his elbow and advises him to bethink himself least with the same weapon he wound his adversary and kill himself. For if such reasonings, saith he, be of value, what will then become of the clerical Presbyterian black coat, which being derived from popery, finds no more grounds in scripture than episcopacy hath. Are not all men equally subject to Christ, and capable alike of his divine influences? and so indeed it is said of the times of Christianity. And they shall be all taught of God. How then come other teachers to intrude betwixt us and God, to obstruct and taint and variously infect his light; those upon whom the Holy Ghost descended were all lay men, as we be, and some of them women too. But as soon as the Presbyterian turning upon him called him fanatic; the protestant cried, In neither barrel better herring, ye are both so. It was presently replied by them both, when did the spirit leave us to speak unto you? by what light or scripture can you make that good, you that are blinded in your own errors. The Catholic coming by, When thiefs fall out, quoth he, honest men may hope to come to their own goods again.   

§. 14. Protestant pro and con.  
WHat advantage then can the pious Quaker have against the zealous Presbyterian, or both of them against the honest Protestant, whiles all of them find words enough out of scripture and reasons thence deduced, to throw at one another, and each side is both disputant and moderator, both opponent and master of the chair, both interpreter and judge. The Roman catholic I do not here mention; for the taking Him for his guide and judge from whom he first received his scripture and faith, and expecting all resolutions of doubts only from his lips, can never stagger or fall into perplexity. But with Protestant Presbyterian and Independent, whose utmost resolve is in their own hands, the case is otherways. And the combat that is amongst them is the most desperate imaginable; whiles any visible speaking judge being excluded by them all, each one fights against all the rest with the same topic ratiocinations, that none but he that uses them must judge, Scripture is for us, scripture is easy and we have it, the spirit that is in us teaches all truth, the light from above us is only to direct us, and not men who are liars, etc. And these if they prevail, overthrew him that uses them; so that to the same combatant must needs happen by the same means both death and victory; and the same autorities and argumentations if any of them obtain his desire, must bear both a probility for him and a prejudice against him. Thus the Protestant, if he do or will pretend to convince the Presbyterian, then must he at the same time and for the same reasons yield to the Roman catholic with whose discourse and arguments he flourishes and triumphs against him; and yet being uttered from the mouths and pens of Catholics against himself, he contemned and jeered them. And if the Presbyterian texts and reasons be of force against the Protestant, then must the Protestant fall by that instrument by which himself stands and subsists against the Papist; against whom he hath ever used those very assertions and arguments; and the Presbyterian too must stand and fall upon the same account, the same weapon laying him dead before the Independent which against the Protestant supports him. The Independent, if he be able by strength of his light and spirit, to maintain himself against all his foregoers, Presbyterian, Protestant and Papist; than by the same reasons must he needs fall when a new fancy rises by any succeeding generation.  
A strange case and indeed a mere riddle, but a certain truth. And the Catholic all this while to a disinterested understanding, whiles all his enemies condemn one another, stands uncontrollably justified in his oppositions to them. The Independent is in the wrong saith the Presbyterian and Protestant; the Presbyterian errs, saith the Protestant and Independent; the Protestant is deceived, saith the Independent and Presbyterian; you are all mad men quoth the Roman Catholic, you first abused and supplanted me, and now by the same ways and means you do supplant and abuse one another. But if I may interpose my judgement, the Protestant, although I honour his gravity above all the rest, seems to be in a worse case than either Presbyterian or Independent: for these in maintaining themselves and their ways, do but strike home the first principles of protestant reformation; whereas the Prelate-protestant, to defend himself against them, is forced to make use of those very principles which himself aforetime when he first contested against popery destroyed; as be the difference betwixt clergy and laiety, the efficacy of episcopal ordination, the authority of a visible Church unto whom all are to obey, and the like: so that upon him falls most heavily even like thunder and lightning from heaven, utterly to kill and cut him asunder, that great oracle delivered by S. Paul in his letter he wrote to the Christians of Galatia, Sin quae destruxi iterum haec aedifico, praevaricatorem me constituo. If I build up again the things I formerly destroyed, I make myself a prevaricatour, an impostor, a reprobate. A heavy sentence. But truth will out, and wisdom will be justified at long running even by her greatest adversaries. It seems that those pieces of popery we so desperately inveighed against for our own interest, were indeed not evil but good.  
The Protestant may indeed with some plausible show excuse himself; and say, that the first Reformers though sent from God, yet might they notwithstanding have some little mixture of humane passion and infirmity, and so out do their work, and decry more then in truth they ought to have done; as he that would straighten a crooked wand, bends it as much the other way, to the end that by that over force it may at length recover its mediocrity and straightness: and what ever is done amiss by earnestness of passion, may by a second thought be mended. And this excuse would find place in any business of humane concernment, but whether it may be of any weight in affairs of religion and divine faith I leave others to judge; for what may be pretended by all unto endless changes, can never be rightly said by any: and S. Paul having assigned that property as a signal mark of a prevaricatour, I should think we may believe it without further dispute.  
However by the reassuming of this episcopacy, be it the substance or shadow of Popery or what you pleas, our English Protestant Church became by that means the very best and choicest flower of all the Reformation: no order, no decency, no peace, no uniformity in all the world where Protestancy was received, like unto that we here enjoyed under our bishops in England: nor could any man by the force of nature suspect any the least rottenness in the foundation of such a handsome fabric; I am sure I had not, but by a strange chance that happened to me in my childhood.  
And although our Prelate-Protestant is not able to answer the Presbyterian objection, standing upon his own first principles of reformation, which do indeed and ever will justify all revolts to the world's end; yet by the principles of his Recovery, those I mean by which he reassumed Episcopacy too precipitously decried by the first reformers, which principles be firm and good and right Christianity he will easily frustrate and dissolve all opposition; but then he must creep into the bosom of Roman catholics and beg the assistance of their arguments which before he foolishly contemned. For every Body be it what it will, natural, politic or spiritual must so long as it remains entire and sound, have the same principal parts and organs it was born withal, and cannot endure long even in a contrary posture of them without dissolution and ruin. Take any kingdom that is settled in monarchy, and if you endeavour once the subversion of that Polity, you do at the same time take away the life of all her laws and rights, and utterly disturb her happiness and peace, which are so mixed and entangled in the very nerves and sinews of her laws, and these again so settled upon the polity, as upon the prime innate influent Calid and radical primogeneal Humid, that all goes together, and take part alike either in weal or woe. This truth we have had a sad experience of in the time of our late civil wars, wherein our Monarchy once subverted we all perished with it, and our rights and welfare at such a loss, that no man could say that aught he had remaining was his own. It must needs be so; for the government what ever it be, is before the laws; and the laws receiv all their strength and vigour from the acknowledged authority of that power from whence they are derived.  
Now that the Christian Church was first monarchical under one Sovereign Bishop, when Christ who founded it was upon earth, no man will deny; for aristocracy or democracy it could not be, sigh all his twelve apostles were under him as his disciples, and not fellow doctors or legislatours with him: nor did he ever pretend to receiv his authority from men but immediately from God above, unto whom he was personally united; and this authority of his must first be accepted before his word can be believed or his law acknowledged: and these must have all their force from that power which according to its firmitude of truth gives them all their life and vigour, which remains and dies with it and with the government under which the laws and doctrine began. It appears then that all the laws and rules and promises and whole doctrine of Christianity and founded upon the spiritual monarchy of Jesus who was Man-God; that he might be both unto human kind a fit and proportioned head as man; and , independent, and infallible as God. And hence it must needs follow, that the subversion of episcopacy which is the spiritual monarchy in which our Lord founded his Christianity must needs weaken and by degrees utterly destroy all faith; for the ruin of the polity is the death of all its laws founded in it.  
Nor will it suffice, if an Independent or Presbyterian say, that they are still under their head Christ, who being in heaven hath his spiritual influences over them. I say this suffices not: for the true Church of Christ whersoever it is, must have the very same head she had at first, or else she cannot be the same body, and that head was man-God personally present in both his natures with the body of his Church here on earth; and although Christ may and does supply the invisible part of his Godhead influence upon his mystic body, yet a visible head or bishop if the Church hath not now over her, as at first she had, she is not the same she was, and consequently in the way to ruin. What then, you will say, cannot God preserv his Church without the help of man? I answer we must not here dispute what God can do, but what he will do. God can warm the earth and make fruits to grow and us to see without the sun; but if he have otherwise ordained we must expect those effects from the cause he hath set and no other ways. And that all truths are to be expected from his Church, and from him he hath substituted in his place to govern us as our only visible Pastor, is manifestly apparent both by his own law and practice and our experience: By his law, when he says, that he who will not hear his Church must be as a publican and reprobate; by his practice, when he would not have his own supernatural vocation and endowment and light from heaven to suffice St. Paul either to make him a Christian, or a Teacher, till he had received both from the hands of his Church and pastors; by our experience, while we see from age to age, that all those that withdraw themselves from the Catholic Church and from her chief Bishop and pastor, let the occasion be what it will or never so little, do run themselves restlessly into endless schisms, denying one thing after another, still from less to more, till at length all Christianity be canceled; and beginning with schism they end with atheism; all truth unity and peace being to be had only from and in that one Church, which as St. Paul does well and wisely call it Christ's Body, so is it only animated with his spirit of truth, and from the government there appointed which is episcopal, and in a special manner from the chief pastor there presiding ruling and directing in place of Jesus Christ, unto whom all obey in yielding obeisance unto him in spiritual affairs, according to his own order and appointment. Nor is there any more certain rule of discerning the approaching ruin of Christianity in any person or people, than when we see them either secretly to undermine or openly to oppugn papal authority. No pope no bishop, no bishop no Church, no Church no salvation.  
This being once well pondered, as a thing of such weighty concernment deservs, we shall begin both to suspect that the first reformers Luther and Calvin, who being Priests under that Papal hierarchy flew out against the Church whereof they had been members, and furiously cried down both Pope and all episcopacy, were not sent from God; and likewise conclude, that the counsel of Queen Elizabeth did wisely reassume that ancient form of Church government, though it were opposite to the principles of reformation and judgement of all the first reformers; because it was both most conformable to times of primitive Christianity, and in all reason most likely to conserve the land in unity. And if we were once by God's grace freed from preconceived prejudice, we should all of us as clearly see and love the beauty of papal doctrine, as now some of us allow of papal government: nor is there any thing commendable in any reformation, but that and only that, which it hath in it of Popery: And lastly we shall easily discern that the the Presbyterian plea and all its arguments, or whatever else they can have to say against episcopacy, are of no value, and indeed too slight for me to insist upon their solution.  
I had a mind here to decipher the Protestants plea against the Papist; but I find that there cannot be made any one scheme of it, as of the Independent and Presbyterians; because these, the first of them speaks so generally of all things, that he seldom touches upon any one particular; the other so insists upon one particular, that he troubles himself with nothing else; and a man may know what both of them would have. But all these, and several other reformations when they set their face against the Roman Catholic, go all under the general name of Protestants, and yet speak several and contradictory things, one accusing them for that which the other approves. And generally they do neglect their doctrine, and inveigh against the vices and follies which either they put upon them, or are indeed found amongst some people or persons that do profess that faith in France, Spain, Italy or other parts; as pride, tyranny, drunkenness, lechery, foolish gambols, and usages of countries'; with which Protestant books against popery are lustily stuffed up; or if they do indeed speak to their doctrine, it is either done only with some witty jest and jeer, and so having given it a flap with a fox tail they pass on soberly to other matters in hand, as is commonly done in the pulpits of witty preachers; or if they handle it more seriously, they do either for their own advantage mistake the doctrine, or the proofs they bring against it, whether through fraud or ignorance 'tis hard to say: and the foundations of catholic religion which be tradition and scripture they do so variously expound in several times and places, that one text shall have twenty several interpretations, which if they be not catholic pass all for good; here and at one time an authority of a father or council shall be accepted and diversely interpreted, in another time and place quite rejected; now one piece of catholic doctrine shall be vehemently cried down and at another time taken up again and maintained; and at one and the same time in several parts of the world twenty points for example of catholic faith shall all of them be somewhere received and somewhere rejected amongst Protestants: for they being still their own masters, may choos and throw away what they pleas, and as long as they list, without control; whereas the Romans keeping still one and the same treasury of religion and faith afford matter for them all either to take or leave, either to approve or laugh at as they l●st; as a well furnished table affords wanton children both what they may feed upon themselves, and what being full they may spoil and play with, and cast to the dogs.   

§. 15. Scripture.  
ANd whence come all these divisions? only from this, that every man hath a reason, an interpretation, a light, a spirit of his own by which the bible which is now in all men's hands is made to speak what we pleas, and our thoughts and tongues are our own, what lord shall us control. This is a sad case: while all of us, upon those only motives which all men may take up at any time to abuse his innocent neighbour, proceed to mutual hostility without end. The very books that have been written against Roman catholic this last hundred years, as they be furious and virulent, so be they also so many and various that they would if they were all brought together fill up the Tower of London; and by them have people been inflamed to such a height against the Romans that their bodies, dignities, honours, fame, houses and goods have been ineffably harrassed to this day. And yet no body can say what ill that religion ever did in the world, until Henry the eights days when it was first rejected and persecuted: and when we have laid them in the dust, we fly upon one another and pull and tear upon the same motiv all that stands in our light. Reflect countrymen upon yourselves; shall we continue in a contest, that can never possibly be ended; and being prosecuted to the utmost must needs infer a general ruin upon all? for whatsoever we say against any one, may be said by any other against ourselves, and proved by the same argument; and the same thing may be done to us upon the same account we do it to another.  
All appellation to a visible judge is by anticatholicks jointly excluded; and to the Roman catholic with whom unity hath ever dwelled we will not return; nor can it be yet expected, for the general disrepute unto that way hath so filled our ears and hearts, that hating the very name of Papist, we have not power to consider soberly what their religion may be. Nay we are verily persuaded even from our nurse's milk, that Protestants are the only professors, and Papists enemies to the gospel; although to all the world besides, the gospel is well enough known to be the Roman catholics own and sole religion, by which they walked and lived here in England many hundred years unto a fruitfulness of all good works, before Protestancy appeared: and we pretend to fight against them only for the gospel, and with the gospel, whiles they forsooth are believed to have nothing at all to defend themselves, but a little traditional trumpery of man's inventions, with a greater heap of vices of their own. And upon this account proceed all our books that are written against Papists and popery; in effect like unto that picture that was carried not long ago up and down the Protestant world, wherein was drawn a fair balance as a type of the two religions, in whose left hand scale hanged beads, girdles, cardinals caps, monks hoods, friars cowls, disciplines, crosses, to signify Popery; in the other a fair great Bible to signify Protestancy; which hanging upon the ground quite weighed up the other scale into the air as light as very vanity. And so credulous is the generality of mankind, that by such toys as these we are carried away unto not only a dislike but even the highest detestation and contempt of a sacred religion, without further examination. But what do I speak of the generality of the vulgar! Even our sober and most judicious men, who in other things speak and think like oracles, in this business of popery are not abashed to speak like children that talk of hobgobling in the dark; so prevalent is a prejudice brought upon us by the virulent impression of often iterated calumnies. Nor are we able by the restraint of this great prejudice either to read the books, or ponder seriously the reasons of our catholic neighbours for their faith. Yea I have heard some Protestants in other things most wise and judicious to say openly, that as for Papists he loved their persons, but their religion he hated in his heart: the reason is clear, he knew the one and not the other.  
And as we do all of us by this old imbibed prejudice detest Popery though we know not what it is; so by any new-received dislike, when we have once bodied with any one faction we revile all the rest; and none will yield to another, although in all reason that religion that hath precedency of time with all the other helps any juniour way can pretend unto, might one would think have so much if not precedency yet equality of respect, as not to be by a way that is new in the world so bitterly reviled; especially when all that venomous bitterness which by any junior sect is cast upon his foregoer, may and is as heavily thrown upon himself by his successor. But thus rancour and malice spreads abroad in our hearts and whole kingdom against his rule and doubtless to his great displeasure who carefully obliged us to the contrary rules of love; and, which is to be lamented, the first sours and origin of all these defamations is the Pulpit, where both by word and example we are taught to defame and hate even those we do not know. We may fear some great curs lies upon our poor nation for these our unnatural disorders, even so far as to blind us, that we cannot see the truth. Unto his dogs set upon their devouring sport even Actaeon the master may seem a stag and be torn a pieces by them. Wrath puts a new shape upon an adversary, who through such a black medium, though he be never so innocent in himself, will appear all odious; especially when the wrath is unjust and the occasion of it taken but not given; for then 'tis cursed, and works marvellous dark effects in the heart of him that bears it. And by this we may suspect ourselves to be blasted with such an unwarrantable passion, when upon a conceived prejudice of our own we do more hate those have done us good, than such as really hurt us. I cannot but take notice, that our learned protestant, all these many years he hath by the Puritan been outed of his ecclesiastical possessions, he wrote little or nothing against him and with no considerable violence; but most virulent books he put forth continually against the Papist who did him no harm and meddled not at all with him, and then hanged with him upon the same cross of persecution and might justly reply unto him as the good thief to the evil one, Nunquid tu non Deum times qui in eadem damnatione es. And what evil hath the Protestant ever received from the Roman catholic that he should treat him thus? even none at all, but all good imaginable: The Protestant hath been instructed in his Universities (for Oxford and Cambridg were both of them built by Catholics as well as the cathedrals and parish Churches) he hath lived all his life upon their benefices, studies their books, preaches in their pulpits even that gospel which he had from catholic archives; this is the harm the catholic ever did, or the Protestant received from him; and yet, Lord what volumes of invectives do we pour forth even to this day against him who hath done us all good and never any harm at all, neglecting in a manner the true adversary who hath utterly undone us. Is not this a piece of frenzy? what can one think it else, when any nips us behind to fly into the face and scratch him that innocently stands before us, our master and benefactor. But the Protestant seeing that outrage done unto him, which he had done to Catholics before, upon the very same motives, and with the like words and deeds, might fear perhaps that himself should now appear justly punished, and the catholic at length be justified.  
But let us see a little further, if our hot contesting combatants can find any rational medium to conclude demonstratiuly, or maintain infallibly, or know certainly any thing at all concerning points of religion. If they cannot, they have some reason to be silent, none to quarrel; either one with another, or all of them against the Roman catholic.  
The ways and practice of a visible foregoing Church is concluded by a general consent of all, the Catholic only excepted, to be erroneous; antiquity of former ages overwhelmed with Egyptian darkness; conciliary meetings of bishops and pastors a conspiracy against purity of gospel; and the Pope who was anciently believed sole judge and general pastor over all, a grand seducer: and now scripture though it be wrested out of the hands of Papists, that something might be held by us which is plausible, must be not the truth only, but the sole judge of it too. This is it we all pretend to stand upon. Be it then admitted for truth, who has the right meaning of it? the Roman catholic who hath lived by it now above sixteen hundred years in all unanimity, or the Protestants who wresting it out of catholic hands about one hundred year ago hath ever since been contesting and quarrelling about it, not only with the catholic but amongst themselves even to this present day. The gospel is no doubt a good rule, but if we for our own ends to avoid the judgement of any tribunal upon earth do constitute ourselves, each one the sole speaking judge by that rule, we do thereby make ourselves both judge and rule too; for it is all one, to arbitrate with a man's own words, or to do it with another bodies words which he without control will interpret: and thus excluding one judge whom we found in actual possession of the chair we set up a thousand, who will determine more rashly and yet as resolutely as he, and we still further off from any final conclusion than before. Do we not see this to be true by the daily fresh uprise of so many several sects, which do all promote themselves by virtue of the same pretense. These twenty years last past the zealots who preached so vehemently against our innocent good King all the land over, did they not all find a text in scripture for their purpose; and not only one text to preach upon, but hundred others to elucidate and confirm their doctrine; which notwithstanding all wise men knew were not taken in their own  since and meaning, and yet who could convince them of that, who had as much light within, and without too, as all Protestancy ever taught sufficient for judgement even against him who first sent us the scripture and was then found in actual possession of the chair: and a Protestant that should have gone about to confute them, must have denied the principles by which he was himself first constituted. Come, come, 'tis more than manifest by all our proceed this hundred year, that our bitter invectives against the Pope who swayed Christianity had no other end but only this, that we might all sway and none of us be controlled.  
I would fain know if I should deny the great fundamental upon which all religion is built; namely that the soul of man is an immortal substance and distinct not only from the grosser tangible parts, but even from the very best and purest both animal and vital spirits, which without doubt be mortal, and that there is any other world for men to pass into after this life of mutability; whether I could not sufficiently prove my negative out of scripture, making use of all the advantages of semisentences, parables, figures, stories, tropes, with as much reason, light and spirit, and as equal plausibility, as any sect deduces their tenets: and so another likewise, who should hold that heaven and the world to come, is nothing but a condition of serenity in this life; a fourth that there is no hell angels or devils, etc. sigh there is no tribunal to judge, who can outbrave any such defendant when he faces his antagonist with the light of a text, which none but himself must understand.  
Scripture must do all, by that light all walk, how many soever several gainsaying paths they tread. I will no further contest about the meaning of it: What is this Scripture? It is God's word. But you had it not immediately from God, but found it in other men's hands, all whom from one series to another till you come to the Pope who first sent it us, we have all aforetime concluded to be liars; so that you must take it then upon the credit of those who by your own principles may as well deceive you as you me. Can you tell who wrote that book? O yes, you name me presently twenty several persons, which you can no more prove to be authors of the books, than any thing contained in the writings, although their names may be there prefixed Those persons at least as they were men of several conditions, priests, kings, lawyers, poets, historians, fishermen, doctors, so did they live in several times and places of the world, and differ both in these things and also in their very stile and manner of writing as much as any can do. A brachman in India teacher of morality two thousand years ago, William the conqueror King of England six hundred years ago dictator of our law; and our Sir Kenelm Digby Knight and Philosopher, lately author of a Natural Philosophy. Do these three differ any more than St. John, Moses and Solomon, either for time, place, condition, or stile of writing? I trow not: how then came all those with so much diversity of their own to write the word of God more than these; and how they and no other? Who first gave them their authority? or was it given or only declared, and by what power and virtue could it be declared by any that knew them not, and lived so long after them? How come laws, poems, sermons, histories, letters, visions, so many several fancies in such diversity of composure to be dictated from one divine hand? and how do they conspire together in such variety of times to make at length one ulume of faith? And yet too, they must not all be either of signification or validity, just as they lie and sound; but some in this manner some in that. Moses law must not bind in its judicial or ceremonial part, which makes up in a manner all the whole Pentateuch, but only in the truth of story and morality: some books must be taken according to the literal sense, and not in any mystical one, some in the mystery and not the letter, and some again according to both. What shall guide us in these things? a parable must not be looked on as a story, nor yet morallised in all its pars, but only in the capital intention; no words must be culled forth to prove any thing out of the road of his mind and purpose who spoke them; no axiom of holy writ is to be taken by halves, nor yet in any sense was not thought of by the author; an objection is not to be proposed for a conclusion, nor any trope or metaphor perverted, all words must speak to the writer's scope not against it, as he made them to do who brought texts against veneration of Saints out of St. Jo. Chrysostoms' speeches made expressly in honour of them, and others against monarchy drawn out of the book of Kings: and many such like cautions there be, I cannot now think of. What authority or rule shall conduct us in all these uncertainties? The Catholic indeed has one by which he passes on uniformly and quietly in the course of his religion, as the sun in the firmament without noise or trouble, but others jumble and justle one against another like coaches in a street. O the Scripture, and truth therein contained will discover itself. Does it not very fairly? whiles we are all of us together by the ears not for the Bible but with it. You must believe. What should I believe and why? I expect a persuasion to believe not a command, and to hear not that I must believe but what; and not only what to credit, but why and wherefore. O but you may discern in these writings the very marks of God's hand appearing. Though there be such marks, yet it seems by our many divisions we cannot read of ourselves what those marks would have, or what Church and doctrine they would establish: and to whom can those marks appear to be Gods, but to them only who have seen God's hand aforetime or stood by him when he wrote. Porphirius was as good a marksman and understanding Philosopher as perhaps ever was, and yet he deserted Christianity and all the whole Bible for want of the marks of divinity in it, as others for the same reason have at times rejected many particular books; I justify neither him nor them, but only speak thus much to show how instable a thing man is, when he relies upon his own judgement. Have not we known wicked hypocrites to speak as fine words as any be in scripture, and by those their marks to deceiv many? and I doubt not but Antichrist when he appears will do so.  
But how came this book into England? for it was not it seems any part of it written here? It was brought hither, you will say, at the lands first conversion all of it together in one volume. If this be true, as true indeed it is, than we had it from the Pope of Rome, whether we speak of the conversion of Englishmen or Britons. And shall I build my belief upon the authority of a book, if indeed it could make it out, sent us from him whom our own ministers do publicly proclaim to be an impostor and antichrist? or can I in reason so condemn him and not suspect it? If he did not only present it us, but made his catholic believers with so much labour and industry to transcribe it all the world over before printing was invented, as a sacred and venerable thing; a man might think in reason there were something in it to favour him and his religion, which being once accepted under the notion of divine writings men would not easily dare to contradict, and nothing at all against him. O but the Pope did not make the book, nor any of his predecessors. This is more than either you or I can prove, sigh that book so much of it as belongs to Christianity, was never found in our country but as taken and sent from him; and it is no hard matter to make a book for my own ends, and for its ampler authority to father it upon some renowned person, the better to promote my design. Truly such places as speak so plainly the Church's authority, the real presence, absolution of sins by man, episcopal government, and the like papal doctrine, are apt enough to suggest such thoughts; and some of our first reformers upon that very account did shrewdly suspect, and were not afraid to say it, that the Pope had at least a finger in many such like places, which he might in their opinion easily do, when he had once overwhelmed the earth with his mists of error, and made the people so credulous, that he might do what he pleased. And if I do indeed think the Pope to be Antichrist and a seducer, I cannot rationally believe or trust unto any book he sends me, more than I do to his doctrine which he says is there grounded, sigh I have indeed but his word for the authority of both; and let me once give a freedom to my thoughts, I shall as soon question one as the other, and if I do reject one proceeding rationally I must cashier the other also. Surely the Pope cannot but smile, to see his book which is the ground and guide of the catholic faith he delivered with it, to be made by the Protestant to speak protestantisme, presbyterisme by the Presbyterian, anabaptism by the Anabaptist, and quakerism by the Quaker; even as doubtless it would be a sport to Virgil, if he were alive, to see his Arma virumque cano turned epithalamist by one, a prophetist by another, an evangelist by a third, whereas the poem itself intends none of these things, but only the travels and wars of Aeneas; and doubtless our scripture itself might be made by these tricks of wit to speak forth the passions of Queen Dido. Without all doubt and control, it is a most high inconsequence, so passionately as we do to plaspheme a bishop, who is and ever was acknowledged in the world for Pape or Father of Christianity as the most wicked man alive and a grand seducer; and yet to hug a book in our bosoms which we took at first upon his credit as an oracle of truth; and then again first to fall out with him, and then with one another amongst ourselves, about the meaning of that book, wherein his own catholic believers all the while unanimously agree, without any end pelting one another with texts and verses unto the utter ruin of charity, not understanding for the most part either the uncertainty of our own reasonings or the dangerous consequence of our ways.  
I will utter a bold word, but what I know to be true both by experience and irrefragable reason. As the gospel cannot prove any thing being separated from the Church and the living and speaking oracle of him that sent it, unto whose judgement both defendant and disputant must submit; so neither without the help of that authority can it prove itself, either by any argument, which it uses none, or by virtue of miracle recorded in it: sigh those signs and wonders there related are now as far from my knowledge, as be the truths of any doctrines to be ratified by them: so that I shall have as much ado to believe them as any piece of doctrine they may confirm; being all of them equally either motives or objects of belief as I pleas myself. And it is all one to me that am born in these days, so long after those signs were wrought, to believe the miracles by God's incarnation, or God's incarnation by the miracles: since I may believe both, but can evidently know neither of them to be true; so far as that I may use one of them as a medium to demonstrate the other. If the gospel laid before me should work of itself any strange wonder in my sight, than I might haply have some motive to believe it; but we in England inveigh bitterly against the present miracles, that are shown in the catholic Church, ascribing them all, if they be true, unto the operations of Satan; so that according to this way I should not know what to think neither, if the bible should do some strange thing before me, and as little conclude of the past miracles there recorded.   

§. 16. Appeal.  
AS it is impossible to be assured that the bible is the word of God, if we condemn him from whom it first came of imposture; so is it certain, that upon that book wrested out of the hands of catholics against him and his who first presented it, we ground all the several ways of religion here in England whereof each body and faction does so far presume as to condemn all to death who will not approve them. And yet, if we did but proceed like rational men, we could not but remain all of us in great humility and fear, upon these surmises. Does not the Pope pretend the spirit of Christ as well as we? do not all catholics so? had we not the bible from them? do they not ratiocinate out of it and show their religion thence as well as we? only they do it uniformly, we differently; and upon their principles they build up Church and State, we pull down all. Put case we were all at this instant in our ancient state of paganism, and a Priest or two should come to us from Rome to convert us now as then they did to Christianity with the gospel in their hands, which they should tell us to be pure truth and God's word, which we never heard before: if we should reject and disesteem them as cheating seducers, could we rationally accept and believe the book? or would we not  cast into the fire that volume of theirs wherein were contained the sum of all their mission and news, if we looked upon the men that brought it as impostors. Consider seriously, and think not to pull the snail out of her shell, and then to keep one apart and crush the other without which it cannot liv. Church and Gospel were both born together, but the Church first, at least in a priority of nature, and must both liv together. Christ the head must be authorised before he could teach, and the Church established before any of her children could write a gospel: nor can they with authentic authority write any thing, but what the mother Church constituted by her espous the sours of all heavenly truths that earth can expect, shall set her seal unto. So that in any age to deny the Church and to accept of her writings, to profess Christ and condemn her that brought us the first news of him, is at one and the same time to take her authority and reject it; to say she is falls and yet true in the same affairs. As she gave testimony to Christ so did Christ unto her. The same gospel ratifies both Christ and his Church, the same Church both Christ and the gospel, the same Christ both gospel and the Church too which himself established. So then; reason, light, scripture, power of interpretation being equally to be found at least pretended in all anticatholick ways; and the Roman catholic although he have withal a surplusage of true and right authority from the Church and her pastor whom he ever follows, yet since he never denied, but strongly and effectuoussy maintained, that he hath with him as much of true interpretation, light and reason, as any can pretend; and so far more peculiar and excelling, as the judgement of the universal Church in all ages from whence he drew that reason and light of his, is in matters of religion that are not invented but derived, to be preferred before the conceit of any one person, who contrary to the very essence and nature of ancient Christianity shall go out of the Church wherein he found himself; it may most manifestly appear, that as the catholic hath all the right and pre-eminence that any other may pretend for himself, and yet a far greater too, even that authority which can only constitute religion; so likewise all anticatholicks both Independent Presbyterian and Protestant have the same power and advantage each one against another which any other may pretend against him; scripture, easy scripture, interior light and spirit; whiles none of them will in the interim admit of any living judge, nor of the authority of a foregoing Church wherein they found themselves when they first went out and changed. And I have already said and truly said, that no man ever yet was empowered even from heaven to go out of the general flock, but to have recours unto it, nor considering the order God hath set ever can be. Nor is there any surer rule of discerning a falls pretention than that of the Apostle Exierunt ex nobis, which if it held good in the Church when that apostle was alive, it must needs do so unto all generations so long as the Church remains by virtue of him who promised to confirm it, and therein his deity must chief appear, even unto the consummation of the world. And if we consider the first ingress of all these religions, we shall find that the catholic faith entered our land first, and chased hence our ancient paganism; after it had been here existent a thousand years the Protestant went forth out of it, the Puritan by and by out of the Protestant, not to mention any further subdivision; and the catholic religion entered by virtue of her own powerful integrity, all the others by force either of Parliament or Sword: that Church as she entered peaceably so she remained quietly all the time of her stay in the Kingdom, but the others neither stay nor enter without disturbance; she hath a rule to go by and a judge to submit unto in all affairs; others as they will be their own judge, so must the rule speak as they list and no otherwise; which manner of proceeding if it have its free course must needs work much disorder in a kingdom.  
I have often marvelled that these various ways of religion here in England which multiply without end or any hope of reconciliation, have not all this while appealed to the sacred majesty of the King who hath been acknowledged by all the parties, to be supreme in all his kingdoms as well in spirituals as temporals, and head as well of the Church as State: Certainly had this been done, and that all had rested upon his verdict as they ought by reason of their own acknowledgement to do, much mischief had been prevented. But we were so far all of us from doing so, that on the contrary first we secretly murmured against both Queen Elizabeth and King James, and then broke forth into open hostility against his son. Indeed that private swelling of the murmuring waters were an ill boding omen of the vast tempest which followed afterwards in the reign of our good King Charles; with so dismal and violent a rage, that it both split the ship and drowned our pilot. We did not appeal then with submission to his judgement, as by our own law and agreement upon our revolt from Popery we ought to have done, but forced him imperiously to our own; and when in right reason he could not consent unto it, we made no conscience to destroy and cut off not so much his head as our own: which being a singular unparallelled piece of insolent cruelty never yet acted before upon earth, it will remain an eternal blemish both upon the men and religion too so long as the world lasteth. Did we sincerely think our King to be head as well of Church as of State? how then durst we subjugate him to ourselves in the affairs of both; and under pretense of purity of religion oppress him, from whom under God all our religion should be derived as the head and sours of it.  
The body may prepare blood and vital spirits to be presented to the head; but of these are not made animal spirits, till the head receivs and makes them such for the good of the whole; and from the head come down all those influences that be fitted and proportioned unto that life which the animal lives. So may and aught every kingdom, either apart or in Parliament assemblies, to propose affairs unto their head, but can take none as authentic till he have determined and derived them to us whether civil or spiritual, if so be he be head of both, resting quiet within ourselves both before and after he hath done it: for what hand or foot ever questioned the spirits which the head derived it or pretended either to mend or make them. But we have by these our proceed condemned ourselves if we do not indeed think him our spiritual head as we profess in words, of vice hypocrisy; if we do believe him so, of inconsequent madness. But to remove the Pope, the King is head with us, and to remove the King the people is head, and to remove one another each particular person is his own head. So arbitrary a thing it is with us, to set up and pull down power at our pleasure.  
It would seem very strange to a rational man, that the Pope who is in our esteem the worst of men should keep together the people of many kingdoms, which as they be not at all subject to him in civil affairs, so are they very divers among themselves, both in habits, manners, language, laws, and other weighty respects and inclinations, in a constant unity of religion from age to age: and yet a noble virtuous prudent King should not be able to do so much among his own subjects all of one guarb, one law, one language, for one age together: the Pope all the while we believe to be a falls and only pretended Head, the King a acknowledged and true one. This is a greater secret: and yet greater too upon this account, that if any should fall away from the Pope's religion, the apostate runs himself into no more danger upon that account than what he willingly brings upon himself, the loss of further communion with him and his Church; for the Pope's excommunication signifies no more, and all the Pope can do is but to excommunicate him, who before by his own voluntary act put himself out of his communion. But the King hath a temporal sword in his hand to take corporal revenge upon rebellion and apostasy, and the people subject to him in faith are likewise subject in other temporal respects, and by their rebellion against him hazard their estates and lives.  
I know well enough that Popes are generally as civil and accomplished gentlemen as be in Europe, and for the most part very learned; yet can I never believe but that there be others in the Christian world, both priests doctors, and bishops as learned as the pope himself, and as wise too and accomplished persons in any perfections either natural or moral; and yet can none but He, hit upon this feat of guiding the Christian flock in unity and peace: Nay, which yet augments the wonder, take any one kingdom under his spiritual jurisdiction, and they shall remain a hundred yea thousand years in all peace and unity upon religions account: But let that kingdom once divide and separate from him; and presently all those very self same bishops who before in their subordination to the Pope easily managed the people's consciences and kept them in a most orderly peaceableness, not know in their separation from him, which way to turn themselves, but that heresies and schisms will rise and augment themselves without end in despite of all their power and endeavours, as if unity and truth and peace were tied to the Pope's chair. Those that understand not catholic religion have stood many of them exceedingly amazed at this consideration, and not without cause: for whence can this happen? It is not because Popes are all saints and only they; for the venerable and renowned priests under him, and great multitudes of people about him in all nations, which shine like stars in the firmament, may be without control as good and holy many of them as himself: and although Popes be for the most part very good, civil and discreet men, yet if it should happen that some one be no better than he should, yet even that man shall be as zealous of unity in religion and preserv it as exactly as the best; which exalts our wonderment unto such a height, that we are even forced to acknowledge that there is some great secret in this business not easily to be resolved: for all other bishops and princes the more worldly and sensual they be, the less care have they of their flock and people. If we shall say that these be the great powers of God upon him, the doubt is at an end, and a reason appears why people do fear so much to be excluded his communion: if this be not admitted, I am at a loss, and can find no reason, why a good king and true head of his Church, if himself or the people can make him so, should not be able by his acknowledged authority and sword to keep his own subjects in an unity of faith and peace, as well as a bad Pope, for so we believe them all to be, and pretended head keeps together other men's subjects of different manners and languages without sword or axe or corporal rods, only by the mere love of his communion and fear they have to lose it.  
Nor can we say that new opinions about religion are never broached among catholics': for this as it cannot be expected amongst so many millions of great wits and spirits that be amongst them up and down the world; so is it so far from being true, that all the heresies that have rose in Christianity were invented ever by some catholic, I mean that had been formerly such, for his opposition to and apostasy from his general Pastor makes him cease to be catholic any longer, and generally by priests, who preferring their own judgements before their pastors and the tradition they had hitherto walked by, in the pride of their hearts led people after them out of the fold of the Church. And whoever does so, puts himself by his own authority in locum Petri, and is to be looked upon by all good Catholics who have care of their own salvation as a dangerous guide. Thus did first begin our own Protestancy by Martin Luther, Calvin, and other fallen priests; and the fall of murmuring Judas from the college of apostles, of contesting Adam and Eve from the bliss of paradise, of dissenting Lucifer and his angels from heaven, who are said to dispute with Michael and his angels, as Luther did with Eckius and his fellow Catholics, signify nothing else.  
But what does the Pape or Christian pastor do in this case. When the tumult is once raised and a disorder begun in any part of his flock by some proud turbulent spirit amongst them, the Pape first whistles him and his fellow petulcous rams into order by charitable admonition, which still increases louder by degrees: and if this will not serve, but that they will still be refractory, he casts in his shepherd's crook amongst them, and divides the turbulent from the peaceful, and so the infection stays. The disquiet ones being driven out, depart in a rout together; but within a while they separate, and walk by six and seven, and subdivide at length so often, that at last they go single, whiles every sheep amongst them will be a ram, and every ram a shepherd. But the other quiet ones that hear the voice of their shepherd and follow him in peace as becomes sheep to do, enjoy all happiness and spiritual content amongst themselves to the unspeakable comfort of their souls, under him whom Christ the great Messiah hath set over them: and this is called the Catholic flock, which for the love they bear to their honoured pastor and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we commonly call Papists; and sometimes, because they will not forsake either their shepherd or divine pastures of truth and sacraments wherein they have been brought up, when we would speak more civilly, we call them Recusants.  
If any one shall think I speak too much in favour of catholic religion, let such know that I favour nothing but truth and peace: and it is the part of an ingenuous and well bred nature to support what he can the weaker side; especially if he know it to be innocent and injuriously oppressed, as it often happens in this world that the stronger in right may be the weaker in repute. Nor can any feud amongst us ever be ended, which is the thing I aim at, so long as error and injustice are maintained. And although we quarrel furiously one with another, yet considering that our strifes amongst ourselves proceed upon the very same grounds and motives we pretend all of us to have against the general adversary we all hate, till this capital dislike of Popery be diminished our other feuds must needs be kept alive. No peace amongst ourselves; till we revoke our words and ill deeds against our innocent neighbours, and at last comply charitably with them against whom our first dissension sprang up in this land. Ephraim is against Manasses and Manasses against Ephraim, but both against Juda; and because they are both against Juda their lawful superior,  are they so furiously bend against one another, whiles Ephraim to be in Judas place, who is thrust out by both parties, labours to depress Manasses, and Manasses for the same reason to trample upon Ephraim. Thus is Presbyterian against Independent, and Independent against Presbyterian, but both against the Papist: Protestant against Puritan, and Puritan against Protestant but both against the Catholic. And as soon as the Protestant had by violence supplanted and cast his Roman-neighbours out of all their dignities honour and livelihood; the rancour had utterly ceased, had not the Puritan risen up out of the Protestant bowels and subverted him by the same means he had used to his catholic foregoers: and when this was done it had ceased again, had not Presbyterian, Anabaptist and Independent sprung out of the Puritan disturbed one another, and all the land by the same stratagems.  
Thus Haslerig and Vane two grand Puritans, ancient and mortal enemies both of them unto Roman catholics, when at length they fell out and jarred in this last Rump. Parliament, they did both in public and private with the utmost rage imaginable object Popery to one another, which they judged both of them to be both the extremest vilification could be cast upon any one, and also most advantageous to him that objects it: every mouth and book in the long Parliaments time said no less of the King's army wherewith he defended himself, that they were all Papists and Popishly affected: all the adherents of— Tectour Oliver after he had broken and shamefully dismissed the long Parliament, said the like of it: the friends of the dissolved long Parliament, which were a considerable part of the land asserted the like of Oliver and his soldiers; and so did great store of good Protestants otherwise grave men say confidently that the red coat soldiers were all Jesuits and Papists: and the same red coat soldiers both swindged and pillaged all the land upon the same account, laying popery to us all, and made us smart for it over and over; as if the very notion and name of Popery had even turned our brains and made us all mad. If we do but hear any one say of his neighbour that he is a Papist, our blood rises presently against him whom we never saw; and if we know him one, we shall believe any evil that is spoken of him be it never so incredible or even impossible; and are apt to imagine and speak it ourselves in any place. A rational man would hardly believe that some English men should report confidently even in Rome to the citizens there, that the Parliament men and judges who murdered our good King here in England were most of them papists, who indeed were all of them more professed enemies to the Papist or Catholic than to the King himself. So that the malice of popery once taken away, and as it expresses catholic religion it deserves none, we should not know in our religious feudes what to object to one another for disparagement. It would seem a strange thing, if after all our wars and the mischiefs we have either done or intended one another upon the account of popery, it should prove at last so good and sincere a religion, that we can never more truly commend our neighbour than when we lay popery to his charge deservedly, nor ever act greater iniquity than when we persecute him upon that account. But indeed if popery be taken as it is now conceived for a fardel of iniquity fraud and treachery, than it will least agree to them it is most put upon and is indeed proper only unto them who impose it upon others.  
Hitherto I have endeavoured to take all men off from any basis of private interpretation, reason, or light within themselves, whereupon they may raise a new religion, and wars and broils to maintain it against the Church out of which they sallied. And by this the Independent loses his conceived advantage against the Presbyterian, this his against the Protestant, and the Protestant his against the Roman Catholic. What we are to fix upon I have here and there intermingled, although very sparingly; and he told us it long ago who said. If any will be my disciple, let him deny himself.    

Fourth Chapter. All Religions who have opposition to the Catholic are equally innocent to one another, as likewise is the Roman religion truly innocent and unblamable to them all.  

§. 17. History of religion.  
I Have proceeded hitherto with a kind of negligent carefulness, as I may so call it, not lapping up my discourse with pithy argumentations and a formal order, but letting it flow lose and intermingled, that it may delight all; and withal profit any that will read seriously; but now that these contents of my fourth chapter may connaturally appear unto the sight of every one, I will to refresh my reader's appetite, a little leave even that method too; and that he may discern of himself without any further discourse of mine, both how all the several ways of religion here in England are equally innocent, and withal that the Roman catholic is absolutely unblamable, I will make a brief narration of the ingress and progress of Christianity in this land unto these present times and leave the concluding inference unto every man's own judgement. Truth needs not the help of art, and it's very natural appearance is the best argument can be made for it. I know there be many eaglesighted men, that are able to trace the proceed of states and policy and religion from far, yet because generally men live at home and see no further than the present, which suffices nothing at all for judgement in these our turbulent affairs, I must crave leave of those great heroes very briefly to run over that story, which although they do well enough know already, yet to the generality of Englishmen whom in this my discourse I serve and labour for, is so utterly unknown that they do not so much as dream of any such thing.  
In the thirty fifth year of our Lord when Sulpitius Galba and Cornelius Sylla were consuls, all the Christians in Jerusalem except only the apostles being dispersed abroad upon that great persecution which cut off St. Stephen, the Church of God did spread and propagate upon that occasion into several countries, not only of Judea and Samaria, but Phoenicia, Cyprus, Antioch, Damascus, and round about beyond the borders of Palestin. At that time Lazarus, Mary Magdalen, Martha with Marcelia her handmaid, Maximin a disciple, and Joseph of Arimathea that noble decurion, against whom the Jews were more vehemently incensed, were after much pillaging and many injurious affronts put together into a ship without sail; in which notwithstanding by the conduct of that providence they worshipped, they arrived safe at last in Marselles in France; where Joseph of Arimathea so far companion of the common danger with them left them to divine protection, and is said, haply by means of some British merchant in those coasts, to have sailed thence into this our isle of Britanny, where by the power of his words and holy life having converted many of our Britons unto faith, he ended his days; the testimony of whose sanctity that strange thorn of Glasenbury abbey which grew green and flourished every Christmas day remained even to our times. This story of a fact so long ago achieved, although it be obscured by that vicissitude of time which at length buries all things; yet it servs so much as we have of it, to show that the religion he brought was catholic, since the same antiquities that speak his arrival here, and his conversion of people, mention their erection of crosses, shrines, oratory's, altars, monasteries and the like things of catholic profession done by him and the people he converted.  
But partly by the great succeeding persecutions raised by the Roman emperor's against Christianity, partly by the unwearied endeavours of the Pagan priests here in the land against it, about the time of Marcus Aurelius the Roman emperor, and year of our Lord 190. there were hardly any remnants of it left in this island. Wherefore our noble British King Lucius moved by the fame of that holy faith sent to Eleutherius then Pope in Rome, to entreat he would destin into our country some of his special pastors to teach us his Christian faith. The Pope sent him two good priests, Fugatius and Damian, who arriving here with some few others who were pleased to accompany them, made both the King himself and his Queen and very many of his subjects Christian.  
And this Christianity of the Britons no man I think will doubt it to be catholic; since the whole profession of it both while the Britons lived in this land, and after that they were expelled by the Pagan Saxes into the mountains of Wales, doth clearly manifest it; if Priests living together in monasteries, some hundreds of them many times together, and exercising in Churches their priestly functions upon the real and mystical body of Christ, if praying before crucifixes, erecting of crosses, solemnising of feasts, keeping of Lent, vigils and embers, honouring of Saints, making oblations and orisons for the dead, may as it needs must signify so much: Nor can it be imagined that Pope Eleutherius sent to us by his Priests any other religion than his own. And this is called England's second conversion, as that by Joseph of Arimathea the first: and both of them equally to one and the same catholic faith and no other; which however now by a strange judgement of heaven it be for a time traduced, yet in primitive ages it was looked upon as a most sacred and blessed religion, and then persecuted by none but such as were professed enemies to Christ himself; as I could show at large; but I must make haste.  
After two or three hundred years this Religion all that while professed in the land was again banished by the utter overthrow and flight of the Britons professors of it into our english Alps in Wales, where Christian and Christianity lay hid together: and the pagan Saxes who had driven them out equally hated both their faith and them. Wherefor about the year of our Lord 596 the time of emperor Mauritius, Pope Gregory the great, of his own proper motion and good will towards us destined unto the conversion of the Saxes or Englishmen, who being then pagans had possessed themselves of all the English territories, S. Austin bishop and abbot, who with forty other Priests his companions all good children of blessed S. Bennet preached here so powerfully, that upon one Christmas day he baptised more than ten thousand souls: for which good work of our conversion the Kingdom of England ever owned that good Pope for their spiritual patron and apostle. And the children of S. Bennet are indeed our very fathers who first begat us in Christ, and regenerated our English nation to the life of future bliss.  
This Christian religion brought in by S. Austin, the Britons could not deny it to be conformable unto their own catholic faith received formerly from Pope Eleutherius in all matter of doctrine; although they were so transported with passion against the Saxons their ancient adversaries, that they would neither let their own priests, whereof they had more store than they had use of, go forth to their conversion; nor yet forbear to disturb good S. Austin in his so pious a work. But such good Christians did our forefathers the Saxons after their conversion prove, that they yielded nothing to the ancient Britons before them, yea rather they exceeded them; so that all the land was stored by them with goodly monasteries of S. Bennets order, brave cathedral Churches, fair colleges and libraries manuscript, crosses, shrines, oratory's, sufficient and wholesome laws for all occasions, hospitals, corporations, and all that might be necessary either to our temporal or spiritual welfar. And all our people were wholly attentive to their devout contemplations of a life to come in Christ our great redeemer, Church and State being now most piously and prudently provided for, when William the Conqueror in the year of our Lord 1066, Constantine Duca being Emperor of the East came in upon us from France and conquered us.  
This valiant captain finding our catholic religion conformable to his own Christianity, although he abrogated much of our civil law, and used in temporal affairs too too much of violence, thereby to subjugate the land more perfectly to himself; yet he meddled not at all with any alteration in religion, nor once excepted against it, but lived himself with the rest of his subjects both saxes and normen and died contentedly therein, building of his own devotion some fair monasteries to S. Bennet before his death, wherein God might night and day be served and praised, for his souls greater expiation from that tincture of bloodshed it might have contracted in his wars and vehement proceed with the saxon nobility after his victory. And in this same catholic religion did both Norman and Saxon live peaceably together and without any the least disturbance upon that account, though for civil respects York and Lancaster raised broils enough, until the end of King Henry the eighths' reign, about six hundred years together after the conquerors ingress into the land, the people offering daily their prayers and orisons before the altar and sacred crucifix, together with their priests and prelates all Roman catholics, without any schism or disturbance.  
From whence we may note, first, that all the three conversions of our Kingdom wherein we lived unanimously so long together, were all of them to one and the same catholic Roman faith: secondly that this faith as it represents Christ its divine sours in purity, which all men might see if they would have but patience to examine it, so likewise both in unity and unchangeableness: as there is but one God and he immutable, so is there but one faith and it unchangeable. Thirdly that catholic religion is so far from being an enemy to the state-politick, as some reformers to its greater disparagement would pretend, that it is the great founder and maintainer of it. Nor ever had this land for so many hundred years it was catholic upon the account of religion any disturbance at all, whereas after the exile of that catholic belief in our land, from the period of K. Henry's reign to these days we have ever been either in actual disquiet or at least in fears; vulgar heads  in their fancies, since they were by the reformation constituted in effect both judges and contrivers of controversies; ever raising some new fangled way or other to disturb or at least to threaten and endanger our peace. And it is a thing of much wonder, that a nation such as England is, so wise and serious in all other things, so judicious and grave, should be persuaded by any man's words against the dictamen of their own reason if they would but consult it, to believe any such thing of this innocent faith, when they cannot but clearly see in all histories both our own and others, that amongst all the pretended ways of Christianity, only catholic religion both sets up and preserus the Crown, which giddy headed sects endanger. Some of our english clergy tell us of a thousand I know not what dangers of the Pope, thereby to get the assistance of secular power to their own ends; but what is indeed the occasion? they know assuredly that the Pope if he were once admitted would both separate them from the secular life they lead, and bring into order their exorbitant opinions. And what harm if both these things were done? If we do but search antiquities, we shall find that none of our ecclesiastiastical benefices were given by princes and people to maintain a wife and children, but only such single abstracted contemplative men as had consecrated themselves and all their whole affections to God, to serve him in all singleness of heart, in prayer and fasting and perfect charity and in the sacrifice of the altar all the days of their life, without any solicitude after this world; as priests of ancient Christianity did: and not for women and children, unto whose generation against ecclesiastical custom and constitutions our ministers give as much attendance as any secular man whatsoever, and generate children which after their death unless they show in their life time more of worldly solicitude than their spiritual state permits, must lie upon the parish: and as for ordering our dissensions in points of faith I should think not only the Pope who would assuredly do it, but any whatsoever thing in the world, though it were but an owl in an ivy bush should deserv thanks if he effected it. But I return to my story.   

§. 18. Item.  
NOt only the kingdoms of the continent, Germany, Hungary, Italy, France, Spain; but all the Northern coasts and islands, Denmark, Norway, England, Ireland and the isles about them were now in a full and quiet possession and profession of their catholic religion; when upon a little occasion, heaven so willing it for some great sin or neglect of mankind, the whole scene was changed on the sudden; and catholic faith in our northern coasts to the grief and amazement of all that were then alive utterly abolished, even by the discontent of one person, and he but a private one neither; upon this occasion.  
The Pastor of Christianity upon some solicitation of Christian Princes for a general compliance throughout all Christendom to their design, sent forth in the year 1517. a plenary indulgence throughout the world in favour of the Cruciata against the Turk. Albertus' bishop of Mentz delegated by the Pope to see it executed in Germany committed the preaching and promulgation of it unto the Dominican friars; which the hermits of St. Austin within the same place took ill; but especially Martin Luther a preacher and professor in that order, esteeming himself the best deserving man in the town, grew exceeding wroth that any should be chosen before himself, to execute that work which was likely to have as great an auditory and confluence of people as might happen in a man's life time, to the no small repute of him, who should be thought worthy before another to divulge the bull and make the exhortation sermon, in the behalf as it were of the whole Christian world. Vexed therefore that he was thus neglected and as he thought undervaliewed, not only by words but books and papers secretly thrown about he diminished first the dominicans, than the bishop, than indulgences themselves. Catholic superiors and princes blamed this misdemeanour of Luther as a practice of much danger and sedition; but he grew not any thing better thereby, but rather more headstrong and furious, as unlawful passion increases by the very means of mitigation, inveighing now with more boldness as far as he durst, both against Prince and Prelate too. Insomuch that the duke of Saxony after a year or two invited friar Luther to his court, where by dispute and colloquy with the eminent doctor Eckius if he could not make his cause good, he might grow better principled, at least for God's sake and his own good condescend to moderation and peace. But Luther after much tiresome talk told at last very boldly both the duke and his doctor too, that the quarrel was not begun for God, nor for God should it be ended. And so departing thence he proceeded now with more virulent words to incens the people, unto whom he promised liberty from their vows and fastings and other penitential observances; whereby he perverted much of the laity, clergy and religious people both men and women, who, 'tis strange to consider it, violating their vows deserted that Catholic Church, besides which they had never known nor heard of other, to follow the serpentine enticements of one private person; and he if not the worst, yet at lest none of the best that ever were.  
Thus when one ram has leapt over a hedge, all the other poor sheep so many as be within ken of the fact are apt to follow. So prone is man to go astray like sheep, and do amiss to our own ruin without any other reason for it, than the sight of a precedent acting before us what our own natural inclination is apt of itself without the curb of religion or law of its own nature to embrace. And so much was the world disposed at that ill hour to a dissolute looseness, that Luther was still gaining upon people even from his first apostasy: But when he had once married himself unto Catherine Bore a Nun by him seduced out of the monastery of Mymick contrary to both the●r vows, so that he was now become a sure and fast enemy as well to continence as before he had shown himself to abstinence; 'tis wonder how fast they flocked to him on all sides, not only from the vulgar laiety, but even from all instutes and profession and countries, even the priests and votaries of chastity, Oecolampadius a monk of S. Briger, Jacobus Praepositi an Augustine, Andreas Carolstadius an archdeacon in Wittenberg, Suinglius a cannon of Constance, Martin Bucer a dominican friar, Lismanin a Franciscan, Richerius a Carmelite, John Calvin a curate priest: Philip Melanchton out of Germany, Michael Servetus out of Spain, Bernardin Ochyn and Peter Martyr out of Florence, John Alasco out of Poland, Sebastian Castalio out of France, Beza out of Burgundy, Stancar and Valentine Gentile out of Italy, Blandrate, Alciate and David Georg out of Transylvania, etc. who being all hitherto catholics took occasion now by the example of Luther to fall away; whereby as the body of holy Church was purged of some unquiet spirits, so was Luther's retinue in a short space hugely augmented Insomuch that this new clergy made up of fallen priests and votaries fell to writing stiffly against their ecclesiastical pastor, and the laiety drew themselves into bodies against their temporal superiors in every place, those in Germany against the emperor, those in Holland against their King, they in France against theirs: nay the contagion flew so swiftly about Europe like wild fire in dry stubble, that ere King Philip could get into Spain, his subjects there were corrupted many of them and hissing hot unto battle: but he was a wise prince and well understood the unquiet genius of heresy, and therefore took a speedy course with some for an ensample and terror to the rest, and so preserved his kingdom: but the wars in France were long and dangerous, those of Germany and Holland hardly yet ended.  
It was almost twelv years before this strange confluence of people could agree together by what name to be owned till a chance gave it them thus: There was congregated, for the catholic Church's peace, a solemn diet at Spire in Germany; against which and the articles there agreed upon, Luther's new troop made a joint unanimous Protestation, appealing from the diet to the emperor, although their after comportment shown that they did indeed no more respect the emperor than his diet, upon which general and hearty Protestation of their own, they were pleased ever after to call one another protestants. Yet sooner than they had well agreed in the name they so much disagreed in doctrine; ambitious heads, as all of them were, emulating each one as great a name and fame as Luther had, whom they both equalled in renown and place whilst they all remained priests in the catholic Church, and now separated enjoyed as great fullness of the spirit as himself; that they did not only set up several ways and sects amongst themselves; but inveighed and wrote bitterly one against another, even with more virulency than they had aforetime used against the Church in the beginning of their discession: And now there was up and down amongst the Protestants, here Osianders' church, there Stancars, there Melanchthons'; here a body of rigid Lutherans, there soft ones, here Calvinists enemies to both: here Illyricans, there Valentine-gentilists: here Plenilutherans, there Semilutherans, there Antilutherans: here the disciples of Oecolampadius, there of Suinglius, etc. all which did so eagerly quarrel about the matters of Reformation, that a sober man could not have the patience either to hear their sermons or read their books.  
Since that first division of Luther, which is now above a hundred years, there have been several times both in Germany and other places many great meetings by Protestant divines of all sorts and sides, to bring all parties to an union; but it could never be effected to this day: which is a shrewd sign, as Luther spoke ingenuously before the duke of Saxony, that the concertation was not begun for God, nor yet for God shall ever be ended. An ambition they have by their very discession and novelties to advance their name and worldly contents, being so opposite as it is unto yielding or submission to another's judgement, will both make schisms and maintain them without control: nor can it be expected he should yield to his fellow servant or condisciple, who contemns the master and doctor and chief pastor of Christianity.   

§. 19 Item.  
INto our Kingdom of England this new invented protestancy had found access exceeding difficil if not altogether impossible; all our Kings even from the Conqueror to that day being ever most vigilant that no innovation should arise to the endangering, as those wise princes apprehended, not only the spiritual but politic state, under what ever pretense it should begin; and the whole land carrying throughout the world so eminent a renown both for their piety and learning and zealous long continued affection to the catholic religion above all other nations; when an odd accident set the doors wider open here than either in Germany France or Netherlands, for its more free and copious ingress, and it was this: King Henry the eight a valorous and noble prince, who had also set forth a book against Luther and his new coined protestancy, for which zealous and Christian act of his the Pope conferred upon him the title of Defensor fidei, wherein our King's glory to this day, even this so great a prince stood at that time so vehemently affected unto one of his subjects Anne Bullen, that for her he ran himself into a hundred troubles and his whole kingdom into irreparable miseries. To the end he might marry with her, he endeavoured a divorce from his good wife Queen Catharine, with whom he had lived honourably and peaceably twenty years together; which with most earnest importunity for six whole years together when he could not obtain of the Pope, he renounced him; and by the insinuation of some Lutherans who by this time had crept into the land he made himself Pope and head of the Church within the territories of England: and so he dispensed with himself, and made that divorce by his own authority which the Pope could not do with his, and married Anne: whom a while after by the same authority he divorced again, and cut off as King and Pope, both Anne from his bed and Anne's head from her shoulders.  
Upon this strange act of the Kings declaring himself head of the Church never before known or heard of since Christianity first entered England, for though Kings were ever honoured as nursing fathers of the Church yet head of influence to this mystical body of Christ is only Jesus himself, and head of government under him only that person who first begot us in Christ and in whom all the sacred hierarchy ends, I say upon that strange act of his both King Henry and his whole kingdom was overthrown at one blow and laid prostrate under the feet of those men whom he had so gloriously triumphed of late, and obtained thereby to the no small ornament of his crown the addition of a new title: for now came flocking in out of Germany Geneva and the Netherlands whole swarms of reformers, as thick as grasshoppers, by whom in a small time, the King's countenance being now set against catholics who could never be brought to like of his divorce, the land was so universally corrupted, defaced and spoiled, that within few years all the goodly monasteries, nunneries abbeys and their Churches were utterly dispeopled, pillaged and ruined: and millions of people of both sexes, a sad sight to behold, who had served God night and day in those their angelical retirements cast forth into the wide world to begin a secular worldly life, many of them in their feeble old age, when all their whole livelihood was taken from them.  
The prey indeed was very great, but it proved aurum Tolosanum, neither King nor people was ever the richer for it; general granaries, as the monasteries than were, making provision for all children to be born in the land, which was infinite eas both for rich and poor, even unto all eternity; but these once pillaged and destroyed, vanishing in particular men's hands like water through the fingers whereof nothing at all considerable is kept. Nay he that was before the richest and noblest king in Enrop; after this vast spoil which a man would think were enough to set up any Prince that was never so low, became so very poor before his death, that he was forced to make adulterate and leather-coin to supply his wants: and of all the great families that were enriched with that spoil, there is not one in twenty that keeps up his head at this day.  
Queen Mary stopped this torrent for a while, but it burst forth again in Queen Elisabeths' reign, who also found it so impetuous, that she with all her subtle counsel could not tell how to wield or rule a people of so many heads and factions, as had then flown together in the land out of several nations, and endeavoured to persuade the people every one to their own way of reformation as the only pure one. Yet the Queen notwithstanding being declared illegitimate in her father's days, thought it safer all things considered, to leave off her ancient religion in which she had by catholic bishops received the Crown, than to disgust the resolute Protestants. All the difficulty was how to content even them, being so severally, biased that no one thing could do it. French Protestant's the Calvinists and Suinglians, were more in number; but German Protestants of greater repute; and both these and those so subdivided into parties as there appeared no hopes to pleas any one without the offence of all the rest. She concluded therefore by the advice of her counsel, which saw a necessity of it, to recall episcopacy which had been now some years banished, by whose awe and power the rabble might be brought to some order. And because the catholic bishops who were now all of them so many as remained alive imprisoned, would not be induced either by promise or threats to ordain her any, and Protestant bishops there were none upon earth, she appointed her own divines by her authority and power to create one another; which kind of ordination though it were not only ridiculous to catholics, but hateful also to the greater part of Protestants who in all their reformations that were ever yet made, jointly execrated episcopacy as the main badge of popery; yet the Queen provided by an Act that none upon pain of her displeasure and further penalties should laugh at it.  
Thus was settled and English Protestant Church neither according to Luther, Melanchthon, Calvin, or any of those first Protestant teacher's, much less the Roman catholic; and yet too a part of every thing, as it were on purpose to pleas all, at least to stop their mouths. The name of Protestants we assumed from Luther as the most ancient and honourable of the reformation; the doctrine for the most part from Calvin as most pure; and our episcopacy in imitation of the Catholic, as most safe: and so we were neither one nor the other, and yet in some sens all. We pulled down altars which Luther kept up, and set up episcopacy which Luther pulled down. We joined with Calvin in his doctrine, but not his government; we joined with Catholics in their form of government but not in their doctrine. We cast off the Priests albe and vestment to pleas Calvinists: we keep still the surplice to comply with Luther; and a sacrament or two in condescension to the Catholic who delivered them with the addition of more. Our ministers mourned in black to imitate the Papist priests that were then only in repute; and yet they did it with a wife in their hand that Luther might not take exception; whether the wife were virgin or widow, to satisfy Calvin who without scruple of irregularity married a tailor's widow. For Luther's sake we defied the Pope; for Calvin's satisfaction we bore our selus towards the King as if he were little concerned in spiritual affairs; and yet to affront the Catholics we called him head of our Church. We preached the word because Catholics amongst other things used to do it; we made no sacrifice because Calvin abhorred it, and yet we kneeled in communion because Luther liked it. The mass we cashiered to satisfy Calvin, for Luther's sake we drew a compendious Common-prayer book out of it and the breviary, and to content the Catholics we kept all the gospel entire. The real presence with Calvin we cried down, yet we kept an altar-table covered with linen in some compliance to Luther, and we bowed our knee as we passed by, though it were a mere naked board, in imitation of Catholics who used to do so to their enshrined Messiah. We kept up the pulpit, that Catholics who built them for that use might not except against us for pulling down all; we removed the altar-table to pleas Calvin and instead of the crucifix upon the rood loft we placed a naked unicorn to content Luther and Catharin Bore. To affront Catholics we preached down good works and charity, we cried up faith for Luther's sake, and hope because we could not see how it could stand with calvin's certainty of salvation we left to his disposal, etc.   

§. 20. Item.  
I Cannot see why a wise counsel and Parliament may not with as much authority form a Church both for doctrine and government as either Luther or Calvin; their judgements are more in number, more versed in weighty affairs, more clear and free from that passion which transported those good birds to their reformation. And this mixture of things by the discretion of so many grave men, if a Church as well as other polities be of human institution, is so far from derogating that it augments the splendour. I am sure this Church of ours marched forward with a very handsome show and some tranquillity of progress even until the reign of our good King Charles the first, when it was with a violent wild rage miserably defaced. In all which time of its flourish the distressed Catholic was with all exact care persecuted all the land over both in their livelihood and dignities and liberty and sometimes life too; although their imprisonments and loss of their estates did not so much afflict them as two other vexations, the one to their fame the other to conscience, both of them unto good and upright men almost insupportable. For the press and pulpit were ever sweeting out something against the honour of Roman catholics, which hath rendered them at length as black as ingenious calumny can make them. The conscience torture was a double edged Oath drawn on purpose to entangle those catholics whom threats punishment, or promises could not move to desert their former way of faith: and it could not but take; for going under the specious name of Allegiance and Supremacy, and withal implicitly involving, as the letter sounded, an abnegation of ancient Christianity, it would if they refused them render Catholics extremely odious to their neighbours, and perjured if they took them. And here I cannot but commend the conscientiousnes of Pagan emperors our ancient persecutors, who though they ceased not to deprive the poor Christians of their dignities state and lives, yet did they never offer them an oath concerning religion, which they knew beforehand to be against the articles of their belief, those great heroes knowing full well, that as perjury is a deviation from the right reason of humanity, so can it be no other to drive any one upon it. Nay emperor Julian, surnamed Apostate, openly protested in one of his epistles, that he would have no manner of violence offered to the conscience of the Galileans: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I know that to pacify the Puritans who excepted as highly as any catholic against them, although upon other grounds, the Oaths were by royal interpretation both of Queen Elizabeth and King James much mollified; but that their exposition was private, incomplete, and unknown to Catholics, and which the words as they sounded would hardly and very hardly bear.  
However catholics as they did ever offer themselves to take any oath of allegiance which were purely such, and involved not an abnegation of their ancient Christianity, so likewise have they ever shown in deed and fact, that they would keep the allegiance though they took not the oath, whereas others took the oath and broke the allegiance. And which of these two is most honest and Christian like our B. Saviour has in the like case long ago decided. A certain man said he, had two sons, and coming to the former he said, son go to day and work in my vineyard, and he answering said, I will not, but after repenting himself he did it. Now coming to the other he said in the like manner, but he answering said, I go my Lord: and went not. Which of the two did the will of his father. They said unto him, the first: Jesus said unto them; Amen, I say unto you that publicans and harlots shall go before you into the kingdom of God: the reason of this application is, because the Jew had entered an oath or covenant with God, but did contrary; the publicans took no such oath, but yet when time served fulfilled it.  
But whiles we thus armed our selus against the Roman catholics, the disgusted part of Protestants who deeply disliked this new episcopacy, whereby they might be as much kerbed as by the catholic one before, did multiply amain; and were oftentimes ready to make head both in the days of queen Elizabeth and king James; insomuch that the bishops and state were often in great perplexity, and utterly to seek what they were best to do; if they should favour the puritan, so the antepiscopal protestant began then to be called, or let them alone, they would increase unto public danger; if they should resist them, as it could not be done without scandal and hazard, so neither could they tell how plausibly to effect it, either by word or sword: for this, there was no sufficient colour; for that no reason: sigh they did but only press home the first principles of reformation; which if they were falls, by what right was the Roman catholic so persecuted and undone; if true, why should english protestant-episcopacy against those principles be permitted to stand.  
Yet at length our state concluded still publicly to persecute the Catholic, thereby to give some little content to the Puritan, and privately with all vigilant care to suppress the puritan, thereby to be more enabled to maintain ourselves against the Catholic whose state and dignities we had entered upon. And our English bishops they chose rather to side with their younger foe the Puritan, than with the Catholic their elder antagonist: because unto him in so doing they might seem free benefactors, to the other but just restorers of their due: besides, the novel levity of the Puritan could not, if it were a little countenanced or connived at, in any probability do so much prejudice to our prelate-protestant, as would the ancient renown of Catholics, if the religion should come again into favour with that land that had not yet utterly forgot its former glory. And although the danger to protestancy might be equal on both sides if the power were alike, yet the Catholic would with a more  justice enter upon his own means and dignities of which he had been deprived by violence, than could the puritan invade another's which yet he never had; although indeed he might pretend as much right to undermine the new established protestant-episcopacy, as protestants the ancient catholic faith and clergy; which although in truth it signified no right at all, yet ad hominem it was good enough: and the puritan if he did it must be justified, or the protestant if he judged him must condemn himself.  
In the interim these waters of puritanism increased and swelled so high, that about threescore years after this our english reformation, they broke out into effect in the reign of good K. Charles the first and overflowed all: and the of these twenty years civil wars, wherein the rage of sword bore down all before it, is not yet out of our minds. Whence we may see how vain the policies and consultations of men, sometimes be; God sits in heaven and laughs at them. Our favouring of the puritan, which we chose for our safety when we studied the Catholics overthrow, hath brought upon us a speedy ruin. And yet we are still but where we were, and in the like fears of that generation which knows not the things of peace; whereas the grave and sober Catholic if he had been countenanced, had by this time morally speaking much ennobled and strengthened the land, and reduced it to the former splendour it had in ancient times.  
As soon as the puritan had got the victory and overthrown both our ecclesiastic and civil state, he fell himself into many subdivisions of presbyterian, anabaptist and quaker, which struggled and contested one with another not only in pulpits towns and cities of the land, but in our parliaments too, those very parliaments that had overthrown popery, as they called it, namely our protestant religion and monarchy; with the few Roman catholics that were in the land, when they had once subdued all to their-will: And how zealously every one of these canonises his own way to the disparagement of all others: what biting books and sermons are darted forth by this latter progeny against one another as well as against the papist and protestant is so evident I need not speak it. The Puritan seems now to have yielded up his place and title, this his great battle being ended, unto the new and later offspring of Presbyterian and Independent; who are now grown old enough to begin a new battle and sight, if they want a common adversary, with one another: for all the brood is able and strong enough at ten years old to go forth to battle, which will still be renewed so long as heresies are suffered to sport and spawn: they only stay so long, that their number may sufficiently increase; for as for every individual person he is furnished strong enough in his very first being to skirmish, and comes forth even out of the womb with an alarm and open defiance; as the progeny, that risen out of Cadmus his serpent's teeth that were sown in the earth, came up all of them with nodding crests and shaking spears, and as soon as they got their foot above ground fell a fight.  
And this is the state of things in our kingdom when lo most happily returns our glorious son to dissipate these mists King Charles the second to his own home, after his too too long absence and retirement from the hands of our violent rage; whom God inspire and strengthen that he may be able, if possibly it may be, according to his own hearts desire to pacify, quiet, and content us all. But this I am sure can never be done, had he ten times the wisdom of Solomon and the excellency of all the worthies of the world couched up together in his princely breast (and his own worth is reported without any help of other title to deserv an empire) whiles we desire contradictory things, and will not rest if we have them not, nor yet will submit unto his authority and reason who studies only our good, and makes use of all the wisdom in the land to effect it. Let there be but only two men whereof the one will have serene weather, the other rain in one and the same time and place, and I do not see how God himself except he change their minds can pleas them both.  
By this narration we may see when these divisions about religion came first into England, what fruits they have had, how they have grown and increased, and what to judge of books and sermons that cast so much odium upon another: It is very brief indeed considering the amplitude of the matter, but I only intended to set it before my countrymen as a small plate of anchovies or cavearr to sharpen the appetite unto a further inquest after truth, which all these several ways pretend to exhibit.  
And if my reader be cautious he may easily discern a reason, why all these sects are so boisterous one against another; and every one of them against the Roman catholic. Ishmael disturbed the whole house, and was ever quarrelling and bustling against Isaac: The reason is the same both here and there. Ishmael was a natural son, and Isaac the legitimate heir: and natural sons be generally seditious, violent and clamorous. As Ishmael  was Isaac his natural brother, so is a protestant minister but the bi-blow of a legitimate catholic priest: the Presbyterian likewise to him: and so forward, till you come to the Quaker, who was begot by a delusion and brought into the world by a fright; his hand is against every man and every man's hand against him. The remedy and only means of peace is Ejice ancillam cum puero suo.   

§. 21. Discovery.  
IT may by what I have said without any further argumentation appear sufficiently, that all anticatholick ways are equally innocent. But it will not yet be so clearly acknowledged that the catholic also is absolutely unblamable, except I wipe off some few spots and blemishes which we conceiv all of us to be in that religion, especially the vulgar gross ones about mass, images, service in the latin tongue, communion in one kind, saints, praying for the dead, and the respect and dignity of him we all hate, the Pope. When I have done this I shall then I hope have set the balance strait, and made popery appear equally as plausible, innocent and unblamable as any protestancy. These few prejudices once removed the light of a right understanding will easily spring up, by virtue of what I have said already and what thence will offer itself to every unprejudiced eye and judgement in the land. This that I may effect with more delight to my reader; I will mix it with the occasion of the knowledge I have got of popery, being myself neither born in a popish land nor popish family.  
About six or seven years old I began both by the speech and gestur of my parents to understand the story of their misfortune, which had happened it seems by the popery of my grandfather, so far impeached about the rising of the Earls in the north that he lost estate and life; at which my father then a young stripling being affrighted betook himself to his feet, and fled away, not staying till he came to the borders of Nottingham and Leicestershire where he ended his days. I could not even then but weep of times to see my father sigh so frequently and deeply, which yet he seemed to do in great fear and secrecy, as I even then discerned; nor did I ever speak word of it all my life, till now after forty years that I find myself past either hopes or fear of many thing in this world. But I could not tell all the while of my youth whether I should be angry at Popery or those that persecuted it: although I remember I had a tender respect for it, when I heard my father say, People were better in Popery than we be now, yet still he added with a sigh in the close, I know not what to think of it.  
But by this means I contracted a kind of habitual resolve, to find out if I lived what this Popery might be; which although troubles of school and childish sports covered for some years, yet at length it came upon me again so fresh and vigorous, that it ever and anon occurred unto me. About eighteen years of age I lived in the University of Cambridg, where being one time desirous to ask my good tutor who was my mother's kinsman, to show me the statutes of the house; one of my fellow pupils wished me not to do it, for that he had already told him, that none were to look upon them but only the seniors, and that it was expulsion for any else to read them; because there was in them much of Popery about confession, mass, praying at altars for the souls of deceased founders and benefactors of the college: unto all which I replied not a word. The greatest benefit I got in the University was by looking over the heads and general contents of the many great volumes I there met with in several fair libraries: for though I was not able than any further to manage or make use of them, yet they stood me in stead afterwards when reflecting upon what I had there seen, I discerned that all those great volumes of learning were, so many as were Christian either latin or greek, all catholic writers.  
After two years, wherein I had learned some few terms of logic out of Smith and John Seton, I left the University and came up to London where I met with Churches and sermons good store. Therein I observed three things I could not tell what to think of: 

First that both in the Churches of the city and university and country, whatever the text might be, still pope and popery was brought in.  
Secondly that never any good thing was said of it, but all evil.  
Thirdly that contradictory opinions and practices were generally put upon that way: and yet our ministers who could not but see it, did not so much as regard it at all; but equally flourished all of them in whatever they said against it without the dislike or check of any, or so much as the exception of him who had spoke of it aforetime even contrary things in the same place.    
If Popery thought I be so bad, let it pass: what a God's name should we talk so much of a thing that is past and gone, and buried with my grandfather, and no man sees or is like to be troubled with it any more. How comes this nois so frequent in all places about a poor business, as if it were done by design of defamation? Are our ministers afraid we should turn Papists, who know not but by their report what Papist means, nor can no more understand what they be, than we can tell what complexion Julius Caesar was of. We know this way is every where spoken against, and much evil is said of it, but that has been done afore now to the best things; and a general decrying defamation seems rather a conspiracy of interest than any deserved reproach. And to what purpose, since it is dead and gone, should we speak of it at all; much less evil, and so much evil too. We ought to speak well of the dead, at least not ill; for dead men do not by't and ghosts affright none but babes: and to speak ill of another, as it argues a fear we have they may be able to hurt us, and a desire by our defamation to disable them from so doing, so doth it fill our hearts with rancour, which if the party be dead is wholly useless.  
But it is a strange thing that popery or any religion upon earth should be such a farthel of trumpery sin and villainy, without any good at all in it. Such a thing one would think were impossible to be found. And it is yet more strange that noble persons should voluntarily lose their estates, honours, dignities in court, and esteem among their neighbours, who were it not for that, obstacle would dearly love them, and sometimes their lives too, for a thing hath no goodness at all in it. The old Pagan religion contained in it many good things, but this Popery is a house of Judas all stench and rottenness: for our ministers and the word of God must be believed.  
And yet again, let Popery be what it will, if it signify any one religion. it is the strangest thing in the world it should be evil in both extremes that be contradictory and exclude one another. Ministers speak ill of it, that may easily pass; and the highest ill, I cannot gainsay it: yea and nothing but ill, they may have a reason for it. But contradictory ills and so many of them and so tangible apparent ones 'tis a wonder of wonders that one and the same faith and profession should be able to exhibit. And yet I have never heard, let a minister say what he will against popery, that the bishop ever calls him to an account for it: as it is done in other things even of less importance, insomuch that Prynnes book against stage-plays is now questioned. Against Popery, and only Popery all goes currant. No man if he speak but ill enough, can speak amiss of it: and only here two evil extremes are not opposite.  
One preacher says that the Papists worship stocks and stones to which they are superstitiously addicted night and day; another, that all their religion is to worship a piece of bread. One, that their consciences are so daily tortured and affrighted with the fire of purgatory and doomsday and pennances for their sins, that they never have quiet life; another, that they carry their top and top gallant so high, that they will go to heaven without Christ, and get eternal glory of themselves without any god-a mercy to him. One, that murders, adulteries, lies, blasphemies and all sin make up the bulk of popery; another, that papists are so wholly given to good works, that they place in them excessive confidence. One, that the Pope himself and all his papists fall down to pictures and commit idolatry with them; another that the Pope is so far from falling down to any thing, that he exalts himself above all that is called God, and is very Antichrist himself: He that hates and would destroy my person will not surely worship my picture. One, that they wallow without any conscience or fear of God in their excesses; another, that they nothing but torture their carcases with disciplines and fastings, as if men could not go to heaven in a whole skin. One, that in respect of chastity they vilify matrimony which the apostle calls honourable; another that by a superesteem of their own they make matrimony a sacrament, thereby equalling it with baptism. One, that the ignorance of papist priests is so gross and palpable that generally they can hardly read latin: another that the little ones which profess the gospel had by their simplicity prevailed over all the vast learning of the subtle popish clergy. One, that popery began in the twelfth age of the Church; another in the ninth; another in the sixth; another in the fourth; another in the very primitive times of the aposstles: I cannot now call to mind the numberless contradictories I observed put upon the papists. Nor could I ever determine of my grand Sires religion by such reports.  
Wherefor after a year or two I put myself to travel, all alone and solitary, to make my long intended discovery. Humansy speaking, it was rashly done of me, and I several times thought so when I met afterwards with troubles I did not then foresee, that were even ready to sink me. For in all my sufferings which were many and frequent, I could not but think of my many dear friends whose weeping tears in that my humour I had neglected. I believe to this honour that something went before me to provide my entertainment, and provoke people againstime for coming to spy the land: for as loon as I set my foot on the other shore and ever since, afflictions have still accompanied me. Nor yet was I ever so much offended with any man's abuse, as  to think ill of the religion which I knew him to transgress. It is not to be expected that all the men of a kingdom should equally imbibe the religion of the place. It may well be pardoned, if only one in four follow pure sensual nature as they received it, from the womb, even amongst the best professions. Religion is superadded to nature as salt, and is several ways imbibed by men. Some drink it in as water, and with a little labour are quite concorporared with it, and make as it were one body with the spirit thereof: such were the glorious saints of the Church. Some take it in as powdered beef or other flesh, unto a perfect seasoning: yet so as that still the flesh is more, and hath the denomination: these are upright good men preserved by the power of their religion from putrefaction and unsavorines, although they be men still, upright men. Some take it in as clay in a less degree and more imperfect mixture; but yet they show it in their lives and conversation, for it keeps them together, and if in one action they miss of grace in another they recover it. But some again in the fourth place are like a marble stone or brick which rubbed over with salt imbibes nothing: and such as these have the name of religion upon them, nothing in them; and they may be met with every where, especially in outward society and commerce, for they are still abroad, even when better people are retired: and sometimes they will for their own interest get into enclosures too, where they procure much disturbance and vexation to the saints. In a word catholic religion is wondrous good and fruitful, as it was said of Canaan, and brings forth huge clusters of lovely grapes all over the land, but there be also giants and the sons of Anak to be met with there, and I escaped not their hands.  
But God knew the innocence of my heart, and I believe his good angel supported me. For the main, I got the end I went for: and having passed through some part of Holland and Germany France and Flanders returned to my country, to participate of the miseries which our civil wars then commenced upon pretense of a purer reformation and further elongation from popery, did bring upon us. And out of the love I bear my protestant countrymen I set forth this little Light, that they may no more be inveigled to infect their hearts and hands with the hatred and ruin of the innocent. For catholic faith, which we call popery, is in itself a most sacred and pure religion: it makes million of saints, though it permit some bad ones; even as protestancy, which brings all things to a naked belief that must suffice what ever life we lead, though it suffer some honest men not apt by the light of reason to transgress so oft as they may, makes a million of loose and wicked ones: but this is the difference, that there the few evil ones have some remors for doing ill, here the multitude of desperadoes have none at all. Catholics cannot doubt of their faith, if Christ who promised to be with his Church unto the world's consummation, be a true prophet: and again if he be a true prophet, than all reformers who jointly affirm the Church to have failed for so many ages, must needs be in an error. But I come to my travels and particular observations, so much as may serve to my present purpose.   

§. 22. Messach.  
I Was edified and amazed to see catholic people flocking to Church not upon sundays only but every day in the week to their sacred orisons, the bells ringing to that purpose all the town over, not only every several hour in the morning until midday, but at verspers compline, and even at midnight matins when all the religious of a kingdom are called up in the very depth of their sleep to chant forth psalms hymns and canticles to the prais and glory of the almighty. It deighted me to enter their Churches which be kept so sweet and clean and in such a religious quiet retiredness, that it would make a man at his entrance into them, as they say of the kingdom of Florida in a sweet spring day, to forget wife and children and all worldly business. But when I beheld the deep reverence and earnest devotion of the people, the majesty of their service, the gravity of their altars, the decency of their priests; certainly, said I within myself, this is he house of God and gate of heaven: Alas, our Churches in England as they be now, be as short of those either for decency, use, or piety, as stables to a princely palace: there they be upon their knees all the week long at their prayers, many of then constantly an hour together in the morning, and half an hour he that is least, and my house saith God is the house of prayer; but our Churches are either shut up all the week, or if they be open, are wholly taken up with boys shouting running and gambolling all about. On Sundays indeed our people sit quiet and decently dressed; but to bow the knee is quite out of fashion; and if any one chance to do it, as he is rare to behold, so is he very nimble at it, and as soon up as down, as if he made a courtship with his knees, or only tried if his nerves and sinews were as good to bow as stand upright. And our whole religious work here, is to sit quietly whiles a minister speaks upon a text, conferring notes, answering difficulties, expounding words, drawing conclusions, and putting together for ampler dilucidation one text to another; as if he were reading to students in the school some piece of Aristotle's Perihermenias'. And thus we spend all our days ever learning and teaching, and our whole religion is to teach and learn, as if religion were only to lend the ear to one who cries Hearkens; or an art of knowing how to speak an hour upon two or three words of a vers; which for my part as I am well enough assured that it is not the great work of Christian religion, so neither is it the true work of Christian preaching; whether we consult reason or precedents of antiquity to find it. For as all sermons left us by greek and latin fathers are grave short and pithy, such namely as they being all priests used to deliver at the altar between the Evangile and Creed; so were they ever most free from any such verbal comparing of text with text, vers with vers, and the like various vanities which so take up our English preach, that our sermons be little or nothing else, and only serve to spend time and vent our own frivolous verbosity.  
If it do happen that a more learned Protestant do make a sermon of solid matter, as sometimes they will, he will be sure before he make an end by one conceit or other to have a fling at the Papists, to the end that people may think, as indeed they do, that Papists have no such doctrine, though the preacher know himself that he got it all out of their books; which is a pretty piece of legerdemain, but very frequent in this land. Another thing I have observed, and it is worth observation, that of all the sermons I have ever heard in England, I have never known any to deliver ex proposito the proper and peculiar doctrine of protestancy, by which and for which we first revolted from the catholic Church; as that our good works be all mortal sins and damnable before God; that we have no will or power to do good or avoid evil; that the commandments of God are impossible to be kept, etc. but rather all contrary; as if we were ashmed of our own doctrine, and afraid to speak before the people what we know in reason could not but offend Christian ears: But all generally do preach, when they preach any good thing, the doctrine of catholics; though ever abused with their own modes and mixtures. For every sect as it hath a peculiar spirit, so hath it a mode and vein and method proper to itself. The Independent speaks many good words, but inconsequent and unconnexed, so much roving up and down as if he had a mind to be prophet errand, and before he gives over, to say something of every thing. The Presbyterian ever pursues some Platonic idea, for example, the ingoing and outgoings of Christ, which is so thin and bodilesses, that he is forced to assign six or seven ways to discern it; then gives twelv consequent effects; nineteen ways to get, etc. in which ways he does even tyre himself, as you may perceive by his melting and breathing when he comes to the high hills of eighteenthly and ninteenthly: and after some month's labour and travel in these his ways, at last with much ado he finishes his text; which before he handled it was good and easy doctrine, but is now by his tedious exercise rendered obscure intricate and full of doubts. The Protestant cuts his text out logically into so many parts, and then walks through them all with an even rhetoric, adorned with witty conceits and flowers of common places, still bringing un that parcel of the text he is handling with such proportion and measure in the close, that a man must needs say when he has done, that he has showed a featous piece of art: and when his, or Presbyterian or Independents sermon is ended, then is the great work of their religion done; though all to little purpose, for a dead man's foot, say what you will to him, will never warm is .  
But the Catholic, if he speak like himself, having gravely and pithily pressed the intention of the gospel for such a day unto the people's practice and devotion, falls to the great works of sacrifice if it be in the morning, and of evensong in the after noon, adoration, prayer and charity; which is the sum wherein his religion consists; and all his preaching servs but as a pair of bellows to make those coals burn. Nor does any good old catholic, that is well grounded in the constant practice of his faith, care at all for any further instruction; knowing aforehand that it can tend to nothing else than what before he knew and yet endeavours to practice. For with him pure religion and undefiled is not to hear words but do deeds, to reliev the orphan and widow, and to keep our selus unspotted in this world; which unspottednes we attain by complying heart and hand unto the rule and sacraments of Jesus Christ. Nor did the primitive Christians for three hundred years, ever hear any sermon made to them upon a text all their whole life time, but merely flocked together at their priest's appointment, to their messach, or dominicum, or Leiturgy, or by what other name, for they used many at several times to avoid the pagans discovery, their Christian sacrifice was called. And it is most strange that we should pretend here in England to be Christians and the only good ones, and yet reject those two great things which were by all Christendom esteemed in every age the very essences of Christianity, the tribunal of absolution and the great Legacy of Jesus his body to his spous the Church; insisting wholly upon preaching which as it is an accidental and relative work of our Christianity, so is it common with us an all religions both Mahometan Jew and Pagan; whose sermons if any should hear he could not tell, by the morality of the master, to what religion they belonged.  
It is hard to say, why against all the vogue of antiquity we should be so violent as to abolish the Christian sacrifice, pull down the altars, banish the priesthood, yea and persecute it unto death, except we mean to repaganise our selus. Our protestant forefathers when they first risen, found manifestly all the Christian world over, that this incruent sacrifice according to the order of Melchisedeck was and had ever been the sum of all apostolical devotion; for which our many goodly fair Churches, shrines and altars were built, which hang now forlorn and desolate in our hands like great dead carcases after the soul is departed: for the enshrined body of Jesus was the life and soul of our Churches, which then died all of them when he departed, mouldering away ever since into dust and rottenness. And  Martin Luther with his Kate, the Adam and Eve of protetestancy, did not for that reason presume to pull down the altars, although they would not keep them up without the mixtur of some error of their own. But we in England in our strange heat tore down all, without either precedent of the catholic world or our own reforming forefathers.  
We cannot but see if indeed we see any thing, that every law and religion hath been still annexed with a corresponding sacrifice. Yea so surely and universally, that sacrifice seems both to be born with religion and with religion to be extinguished. The first men who worshipped God in the world as Cain and Abel, are said to have done it with a sacrifice: after the flood with religion again renewed was also sacrifice renewed by Noah; and when afterwards through divers persecutions religion was brought into hazard, nothing did the prophets so much lament as the ceasing of their sacrifice as may be be seen in the book of Kings and Daniel. And not without reason; for all other kinds of good things offered or done to God are common also unto creatures; only sacrifice is a worship so due to the Almighty, as none either in heaven or earth may partake with him in it: an other sacrifice properly socalled besides this according to the order of Melchisedeck there never was any amongst Christians. For although faith, hope, and prais be by way of analogy called a sacrifice, in an improper and translated locution, to set forth the worth and acceptableness of them; yet this is so far from derogating to the great and solemn sacrifice properly so called, that it presupposes and establishes it: for the other could not have that analogical name, except that thing were unto which they may bear analogy: prais could not be commanded as sacrifice, if there were no such thing as sacrifice, thence the commendation should be drawn, and to whose worth it should allude: as it were impertinent and foolish, to express the sweetness of any oratory by the name of honey and sugared rhetoric, if we did believe there were no such thing as honey and sugar in nature. It is true also that the death of Christ upon the cross was both a true and solemn sacrifice: but that is passed away and is the object of our faith, not an external rite about which the Church may meet and come together at all times to worship God, as is this representation of it which our Lord instituted for that very end before his death. Nor is the passion of our Lord proper to us Christians alone, as the real figuration of it which himself instituted; for all the sacrifices of the old law were accepted in order to that passion to come, even as ours in respect of it now past.  
And since there were true sacrifices in the old law amongst the Jews, why should there not be also in the new which is believed to be more perfect; about which Christians should assemble to offer up with it and it order to it all their requests and praises? For Christ our Lord took not away those things which God his father in the old law instituted as being not contrary to him; but only perfected and changed them into better things, both precepts, sacraments and sacrifice too. and of this last it behoved him to be more careful than all the rest; for otherwise, sigh sacrifice is the only worship proper and peculiar unto God, by utterly taking it away, he had not augmented but dimished his Father's glory. All other kinds of worship we Christians have for certain which the Jews ever had, invocation, adoration, vows, hymns, feasts, fasts, faith, hope, charity and prais; must only that which only is proper to the almighty be excluded? especially sigh we have all the reasons to honour God by sacrifice the Jews ever had: we are an extern and visible congregation as they were; we have the passion of the Messiah to be represetned before our eyes now with us past, as with them it was to come; we have the same God with the highest worship to be honoured, for our sins to be appeased, for favours to be invocated, for received benefits to be praised.  
But if any will be contentious and not heed all this, which is nothing but pious reason, let him look upon the primitive Church in the apostles time whereof we have some clear footsteps delivered us in the Acts of the Apostles, and he shall find that the apostles and apostolical Christians placed their religion not in hearing or making sermons, for they had none; but in attending to their Christian liturgy, and all antiquity will attest it. The sermons mentioned in that book were only in defence of Christianity, made to the Jews & Pagans for their conversion, not to any Christians at all: Such was St. Peter's first speech to the Jews and Gentiles that broke in amongst the Christians in Jerusalem after their Messach ended, and the holy Ghost fallen upon them, c. 2. after this to other Jews, c. 3. c. 5. then to Cornelius a pagan c. 10. So likewise spoke S. Stephen to the Hebrew Priests and Jews c. 7. Saint Philip to the Ethiopian Eunuch c. 8. St. Paul to the synagogue in Pisidia c. 13. to others in Iconium c. 14. to Gentiles in Macedonia c. 16. again to other Jews in Thessalolonica and heathen Philosophers in Athens c. 17. both S. Paul and Apollo to the Jews at Corinth and Ephesus c. 18. c. 19 at Troas also he defended Christ and his religion against all that resisted it, speaking even till midnight; c. 20. but this was dispute, (and so the text calls it) rather than a preaching; and made una sabbati, saith the same text, cum convenissemus ad frangendum panem; so that it was not the work they came together for, but an additament to it. So likewise he spoke to other Jews in Jerusalem, c. 22. to Foelix and Agrippa painims c. 24. c. 26. to the Jews in Rome for their conversion c. 28. And no where was ever sermon made to formal Christians either by St. Peter or Paul or any other, as the work of their religion they came together for: nor be there other sermons in that book but what I have mentioned; nor did the Christians ever dream of serving God after their conversion by any such means, but only by their Eucharistian leiturgy, and sacrifice, bread-fraction, or Messach, as is apparent in that book: I will mention but one place in the beginning of the 13. ch. which speaks thus, Ministrantibus illis Domino & jejunantibus dixit spiritus sanctus, etc. Whiles they were administering to our Lord and fasting, the holy Ghost said, Separate me Paul and Barnabas; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Erasmus renders well and truly, sacrificantibus illis Domino; which one text gives double testimony both to apostolical sacrifice and priestly ordination: For that ministerial function no man can doubt but that it was a public work of religion; and it could be no other than their great Christian Sacrifice, as the words do manifestly import; since it was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our Lord; for other inferior ministeries of the word and Sacraments are not made to God but to the people; but the apostles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, administering, leiturgying, sacrificing to our Lord, whent his segregation of Paul and Barnabas from the laiety to the clergy, which cannot otherwise be imagined to be done but by sacredotal consecration, was to be effected. And all that whole book testifies sufficiently that the apostles and primitive Christians ever came together to their Dominicum or Educhdrist, to their liturgy or messach, and not to any sermon; not ad audiendam concionem but ad frangendum panem.  
It would griev any Christian heart to see the poor Catholics of England so miserably harassed, pillaged, imprisoned, hated, hanged by their own allies and countrymen, as they have been now a hundred years, for the profession of that great work of Christianity which Christ and his apostles taught them; and that they should undergo the same disgrace and ruin by such as call themselves Christians, yea the only pure ones, for that very self same act of Religion, for which both the Apostles themselves and all primitive Christians were so cruelly persecuted by Jew and Pagan. But the God of mercies look in his good time both upon the persecutor and sufferer, with compassion and favour; them, because they have done it ignorantly in incredulity, these because for his fear and love they have persevered hitherto through many great afflictions in his service, and patiently withstood all opposition even unto bloodshed and death until this day: But Catholics had their lession read them long ago, and they have it by heart by this time. They will, saith their Lord and master, lay their hands upon you and persecute you, delivering you into custody and prisons, dragging you before Kings and precedents for my name's sake; and ye shall be betrayed by parents, children, kinsfolk and friends; and some of you they will put to death, and ye shall be a hatred unto all men for my name: but who shall persever unto the end he shall be saved. But I hope our countrymen will at length discern their own dangerous mistake, and perceiv with me that the Popish Mass which is the old opostolical devotion merits not the hatred and mischief we have either wrought or intended the observers of it in our land.  
Hitherto than I hope we have no reason to hate popery, upon the account of their Messach; which is indeed the chiefest piece of our division, and occasion of the many contumelies we put upon them; especially considering that in our own Communion, so far as it goes, we do but imitate great part of it, and that in their very words.   

§ 23. B. V Mary.  
ALL Catholics I could ever see or hear or read of, bear a most devout respect to the Virgin MARY, whom others care not how they vilify and dishonour either by their words or writings: and I cannot but dislike this our uncivil carriage, to say no worse of it, as much as I do approve of their piety. Surely that Virgin of whom God would be incarnate, and with whom he lived so many years together, must needs be a person of strange perfection, and worthy of great esteem amongst all such as worship her Son and look upon him indeed as their Redeemer. He that loves him that begets, saith the good apostle, loves him that is begotten; and I should think he that worships him that is begotten, must needs have some respect for her that bore him. The blessed Virgin was herself so confident of this, that she was bold to say, Ecce enim ex ho beat am me dicent omnes generationes, all generations, all nations, saith she, shall call me Blessed. And surely if this be true, and in gospel it passes for divine words, we that instead of calling her Blessed presume so highly to vilify and blaspheme her even in our public streets, for which in catholic countries we should be in danger of being stoned to death by the people, show our selus to be a nation that belongs not to the Magnificat. Indeed all here amongst us are not so rude; but such as be, are neither punished nor questioned for it. And what in the name of God hath the Virgin Mary done to us, what ill or harm hath she ever wrought us, that any English Christian should cast so many gibes, and show so much disesteem to that blessed creature, whom the whole catholic world, the angels of heaven, nay our Lord himself, and that great God that made heaven and earth have set in so high a place of honour. Will our incivility, as it hath no ground or reason, admit likewise of no limits? It may be feared that the spirit of Luther anisme is some very foul one; for it hath moved the professors of it in several places unto most unseemly language and highest disesteem of very thing that is venerable. Not only princes and prelate's, priests and altars, shrines and sacrifice, bishops and their sacred ordinations, the real presence, tribunal of our reconciliation and the like; but the very saints and angels of heaven, nay the most innocent blessed Maid, whom the very Turks do honour to this day, and, that she may not be thought the worse of for that, an angel from heaven saluted by the mandate and in the name of him who is primogeneal Life and substantial Truth with the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Most beloved and Gracious, escape not the lash of our lips and pens. And yet this is not all neither:  
Do not I know that the primitive protestants in foreign parts have uttered, some openly, some more obscurely, in their writings many odd words against the very honour of Jesus Christ himself, although our more moderate Church of England I am confident hates them for it. Did not Calvin taunt at his ignorance and passion and too much haste for his breakfast: when he crust the figtree that had not fruit upon it when he sought it? if he had studied catholic divines they would have taught him a more modest and pious interpretation than that idle wicked one of his own. Did not Michael Servetus that bold apostate Spanish youth speak openly amongst his fellow protestants in Geneva, that he wondered that they had raised all their controversies so many as they had against the Church which is named the body of Christ, and yet never a one against Christ the head of that body? did not Valentine Gentile that unhappy Italian, after he had revolted to Calvin take it ill that all the reformed Churches agreed yet with the papists in the belief of a Trinity? and with him sided Matheus Gribaldus, Lismanin, Francis David; and Jacobus Paleologus, though this last recanted afterward and returned happily to his catholic faith. And whoknows not that Luther, Brentius, Calvin, Suinglius, yea and Erasmus too, who though he yet remained catholic would be nibbling now and then at Arrian and Socinianism, let fly many a secret dart at Christ and the sacred Trinity? though they were not yet so bold as to profess openly with some others of their brethren, whom they saw to suffer in their repute for it, any such opinion; till they found the world in a more forward disposition to accept it: and all these bent their bows and fitted their arrows to the string, that if not openly yet at least in the dark and in Lunâ, as the prophet phrases it, they might shoot and hit every thing that is sacred, even Christ himself. So true it is, that he who loves him that begets, loves him that is begotten, and he that hates the one does not truly love the other. But the penmen of our creed and gospel who made honourable mention of the Virgin Mary were of another spirit, than we be that so much dishonour her, although for fashion sake we read over those holy penmens' words. A certain protestant bishop did not many years ago examine a catholic child that stood before him if he could say his prayers; the boy replying yes, said first his Pater noster; after that began his Ave Maria, which catholics use to repeat in memory of Christ's incarnation; at which words, nay, quoth the bishop let her alone, let her alone, we have nothing to do with her. The child went on to his Creed, and when he came to conceptus est de spiritus sancto natus ex— he suddenly stopped; and she is here again, quoth the child, she is here again my Lord, what shall I do with her now; you may let her pass quoth the bishop in your Creed but not in your prayers. As though we might have faith but neither hope nor charity for her. But if we seriously consider the spirit of those who wrote either our Gospel or Creed, we shall find that of Roman catholics to have a most near consanguinity with it, and loving them we cannot hate these for the respect they bear his virgin Mother whom we all worship.   

§. 24. Images.  
IN all places where I came I beheld great store of pictures and images in Churches of Roman catholics; which being in the postures either of their bloody martyrdoms which for their religion they underwent, or apostolical sacrifice, or sacred retirements, meditations, or other exercise of their faith hope or charity either towards God or their neighbours, apostles, martyrs, confessors, hermits, monks, virgins, kings, queens, bishops, as they made a goodly show, so did they mightily assist the fancy unto a more united thought of the religion people came into the Church to fulfil and solemnise. But the altar is seldom without the pourtraicts of Jesus and his Virgin Mother, but never without the Crucifix: the sight of all which is apt to cast into the mind of such as enter into the Church that meditation of the apostle in his epistle to the Hebrews, Non accessistis ad tractabilem montem & accensibilem ignem, etc. Ye are not come to the high towering mount, flaming fire and whirlwind; and darkness and storm and sound of trumpet, and nois of words, which they that heard excused themselves, and requested to hear it no more, and it seemed so terrible that Moses himself stood trembling and affrighted; but ye are come to Mount Zion, to the city of our living God, to celestial Jerusalem and society of angels, the Church of primitive Christians conscript in heaven, to God the Judge of all, to the spirits of just perfect men, to Jesus the mediator of a new testament, and to the Aspersion of blood speaking better things than Able.  
And all these representations, so much concurring to devotion and piety as they do, the doctrine and men who tore them down and cast them out of our English Churches, and broke and hewed them in pieces with so much rage, could not be any friends whatever they might pretend, either to our mount Zion or the city of our living God, the celestial Jerusalem, society of angels, the Church of primitive Christians, or to the spirits of just men perfected, or to Jesus mediator of the new testament, or lastly to the aspersion of blood speaking better things than Abel, all which was there pourtraited and described.  
It is the judgement of all men that the violation of an Image redounds to the Prototype; and therefore Kings not only in Christendom, but beyond it use to punish a grand traitor either deceased or fled even in his effigy. Every particular person loves to behold the picture of him he esteems, and again if he hate the person he detests the face: thus even our late rebels here in England after they had murdered our good King, shot his pictures with bullets, and broke them with their cimiters and spears all the land over. Thy adversaries saith the Prophet have roared and raged in the midst of thy synagogues, and for thy ensigns have set up their own banners; as once of those who with strong exes cut up the thickest of timber unto the temples structure it was esteemed an honourable and noble work in them; so is it countd now if any on the contrary break in pieces thy sculptures with axe & hammers: they were God's enemies then that did all this, and that broke down his sculptures; and by those very works of theirs concluded to be his enemies by a great Prophet, who well enough understood who was God's friend and who his foe.  
If any would consider the constitution and exigence of man's nature he would soon find not only the convenience but necessity of such helps as ocular representations afford us: for the fancy hath nothing but what it receives from the senses, and the intellect works upon nothing but what it has from fancy; and therefore did God make man in the last place after heaven and earth was framed, to the end that in so great a variety of sensible objects he might find something to think of even in the first instant of his being; whereas if he had been made before other things he had stood like a stock or stone without any possibility of a thought. Now nothing administers to the fancy and consequently to the mind with that variety and life and power as doth the eye: the supplies of the ear care but dead things to it, especially in the account of exciting desire and love: let Cicero speak a whole day upon the beauties of a princely seat, country, city, man or woman; yet when the eye comes once to see the thing in its own properties, it discerns and represents more at one glance than could his or all the oratory in the world ever by the help of the ear imprint into the mind. Indeed who is so ignorant, that he has not observed ere this; that the eye has a hundred fold the actuosity of the ear: nor is it unknown what strange melting affections are caused in the heart by a continual sight and meditation of some sacred pictur of the Crucifix; when sermons float by and effect little or nothing in comparison; even as worldly objects so long as they are coached in airy words pass away like wind, but once seated in the throne of the eye they move impetuously. Nor can all the ministers in the world give me a reason why the eye in a sacred purpose may not have the helps of her species, as well as the ear have hers; or why the mind that is to be moved and can never be moved too much in such things may not as well have the quicker as duller assistance. For when any one preaches upon the Passion of Christ, does he do any thing else but labour to work out such representations in the ear and mind as oratory may effect, for the moving of affections corresponding to such an object: and if such good meditations put into a book of devotion be assisted with an ocular representation which is more quick and full, and carries more of life with it, what harm is it! surely he that deprives me of the more lively helps, never means whatever he pretend, I should have any cordial feeling of the things he talks of.  
And verily the Protestant pretences for their removal of images out of our Churches are but simple ones, and the simpler they be the the better it seems they serve the deluded vulgar. First say they God has in his commandments forbidden the making of graven images: Good, and has he so? do you not find too that he commanded it? see if he did not give order in the same scripture for Cherubins and Seraphins to be made and set up in his sanctum sanctorum over the ark? what then, did God or Moses forget himself, and contradict his own words? or are you blind? or only catholics fools? or what is the matter. Look seriously and you shall find that Moses forbade profane and foreign images, but he commanded his own: though he disliked the ugly face of Molech Dagon and Astaroth, yet did not he  will his people should tear down his own Cherubins. And Christians likewise have not any images of Simon Magus although they have St. Peter: the Crucifix they will keep and use and honour, not the portrait of Him with a cloven foot: if they esteem the memory and effigies of great Constantine, yet not of wicked Dioclesian; if we find in their Churches the image of blessed S. Bennet or good Saint Francis, yet shall we never meet there with the face of Luther or Calvin: so that here in the catholic Church as well as in Moses law is both, Thou shalt make graven images, and again Thou shalt not.  
Thus much Anticatholicks might themselves understand, if they would consider any thing seriously, by the very words of the text. Thou shalt not make to thyself any graven image: not make to thyself. As if he had said, when you come into the land amongst the gentiles, let none of you be inveigled either by their example or words, to make to himself any of the images he shall see there set up by the inhabitants, contrary to the ceremonies of Moses and practice of the synagogue, which doth so honour her own Cherubins, that she abominates all idols and their sculptures. And thus if any catholic should make to himself and upon his own head and fancy, contrary to what is allowed, any peculiar image of the planets for example, or wicked men to worship it for sacred, I believe he will be punished for his transgression. So that images are not forbidden in the general notion of images, but only of such or such a kind; as if I should forbid my servant who travels with me into France and keeps my purse, to make unto himself any ; I intent not that he shall go naked, but only that he make no  but what and when and in what fashion I approve. Secondly they say, it is idolatry. But this is spoken without logic. Except the thing represented be an idol, devil, or something opposite to God, or below man, whom yet he will worship; the honour and use of the image cannot be idolatry. If I may respect and love the person. I may love and respect the image too; sigh this my esteem is terminated ultimately only upon the prototype. Moses never feared idolatry with his own Cherubins, and yet he had as much reason to fear it as the Christian Church can have. The honour of an image is but a natural resultancy from the exemplar represented in it, and this can be no other affection but what is due to that: as any man may perceive by four several images set before him, the first of his king, the other of his father, a third of his sweetheart, a fourth of his mortal adversary: upon the sight of all which he conceius and can conceiv no other but that passion he bears the prototype or thing resembled, honour to one, duty to the other, tender love to the third, and hateful disaffection to the last. Now that the saints and angels of God, spirits assisting to God's glory and worship, and administering to our necessities deserv a veneration at our hands I shall speak anon; and from the image can result no other but what is their due. As they be no Gods, so neither can their image make them so: the image of my enemy makes him not my sweet heart, nor can the picture of my neighbour make him my king: And how can the representation of God's saints and servants make them otherwise than what they are. But all these petty arguments are taken from the rancourous Jews, who were never bend against images in general, till they saw the Christians to keep and worship the figure of Jesus Christ whom they all hated.  
And if Protestants can love Jesus Christ crucified and hate the representation of his cross, which two things how they can consist together no reason of man can comprehend; yet let us not malign the innocent Papists for doing that which the reason of all mankind allows. What person soever I may love, I may like his image also.   

§. 25. Latin Service.  
THe catholic liturgy is and ever was all over the western empire in the latin tongue. This general custom of keeping both mass and bible in an unknown tongue from vulgar hands, as it may be made to carry with with it a plausible surmise either of fraud or envy; so hath it been the great engine used by Protestants both to draw and keep a vast number of people from the bosom of the catholic Church. The business of Scripture I have already hinted at: For catholics have the sum of scripture both for history and dogme delivered them in their own language so much as may make for their salvation, good orders being set and instituted for their proficiency therein, and what needs any more? or why should they be further permitted either to satisfy curiosity, or raise doubts, or to wrest words and examples there recorded unto their own ruin, as we see now by experience men are apt to do. Besides the book is sacred and  not to be sullied with every hand. What God hath sanctified let not man make common. It is against the nature of a thing segregated to divine use, to be vulgarly mixed with our profane utensils and touch and talk; and indeed it is a contradiction in rearms; for if it be segregated from them, how is it mixed with them? if it be mysterious how can it be vulgar. And this is the judgement of the whole world, both present and past: Not only mahometans and pagans who evermore kept the book that spoke forth the secrets of their religion still in that one language it was delivered in; but the Hebrews too, as well as the Christian Church: Nor was the bible, the law of Moses, or the prophets, or hagiography ever put out of their hebrew into syriack, either in Moses time or after, either by his command or any permission of the high priests that followed. Nay it was so far from that, that it was not touched or looked upon by the people even in its own language, but kept privately in the ark or tabernacle, and brought forth at times to the priest who might upon the sabbath day, which is our saturday, read some part of it to the people, and put them in mind of their laws religion and duty. Whereas the Christian bible is in the hands of all who understand either greek or latin. So great is the indulgence of the Catholic Church, and so good an opinion hath she above all others of her children; though every one is not permitted to prattle and dispute about it, as I think no wise man will think it fit they should. And this retiredness of sacred doctrine and rare approach unto the eye and ear with high reverence and solemnity, works in the minds of people a wonderful great awe and impression of respect; whereas familiar usage renders it contemptible. Indeed after that sacred book becomes once to be slightly thrown about with ordinary touch and tongue, what doth it work but self will and conceit, contentions, pride, schisms and wars? experience hath proved it: for every one hath a text both to defend himself and oppose his neighbour, whether it be in earnest, or as it often happens in sport and jest, whether wrong or rightly applied.  
Nor can the Bible be well translated; for the original carries oftentimes so great a latitude and amplitude of senses that it cannot be brought into a vulgar tongue without confining the signification, to the great alteration and perhaps subversion of the holy penmans intention. Besides, when men writ or speak with a special peculiarity of spirit, as all indeed do, but those holy writers much more; this genius of theirs is so leapt up in their own words or sounds, that by transmigration out of the coverture in which that Spirit was born and bred, as a snail in her shell, it doth in a manner quite expire and vanish. We find daily, that books translated out of one tongue into another lose much of their connatural grace and sweetness, if not all the whole genuine power and life they carried in their own character. So ticklish and volatile a thing is that hidden genius couched in the rind of men's words. Nor is a man better known by his face than writings; I mean, if he draw his discourse and since out of his own bowels: for otherwise if he be only a book botcher or collector out of other authors, it will signify little; which I take to be the reason why many spiritual books written in these times out of ancient contemplatives, although the matter is the same and the language mended, yet be they in these penmen but dry unsavoury stuff, which in the first author was a fragrant ravishing devotion; the good things therein contained have by their transmigration lost their own spirit, and the latter author, if so I may call him, had not another to give them answerable to their nature. By all this I would say thus much, that the Bible translated out of its own sacred phrase into a profane and common one, loses both its own property and amplitude of meaning, and is likewise devested of its peculiar majesty, holiness, and spirit: which is reason enough if there were no other, why it should be kept inviolate in its own stile and speech. Sacred doctrine like the persons is not to pass de domo in domum, but remain under that roof which first covered them. And as for people's instructions, it is as I said before to be made by the priests and pastors of the religion, on whose lips the sacred knowledge hangs and thence drops down upon the assembly, out of that book according to occasion and times, as holy Church whole book that is shall judge it fit. We commit not to children the whole pot of honey, whereby they may surfeit and hurt themselves, but give them only some few drops upon a stick of liquorice so much as they can digest and make use of for their health.  
And if the book wherein religious rites be grounded lawfully may, and in reason ought, and in practice ever hath been kept segregated in a language not common to vulgar ears; much more are the sacred solemn rites themselves to be performed in a tongue that is segregated from common use, answerable to the Book according to which they be executed: which custom as it renders that great Act more majestic and venerable, so doth it carry with it much of convenience and no inconvenience at all. For thus the Church all over the world, as opposite to Babel, wherein were so many divisions of tongues, shall as in heart and faith so also in lip and language be unanimous and linked together; and the great work of Religion, wherein all Christian people from one coast of heaven to another do unanimously conspire, be so uniformly executed, that men may in all places of the world meet with their own Christian Church in one mode and fashion both to acknowledge and join with it in their orisons. Nor could otherways any one priest serve in several countries, or administer presently in a place which himself or others with him had converted: for which cause men studying to get that one language, which is stretched as large and wide as is the catholic Church throughout the world, have in all places one tongue, and that no hard one to convers withal; which did not the Church use it in her rites would in time be utterly neglected. The Hebrew Church being immured in one Kingdom had not those many reasons which her younger sister, whose territories are extended from East to West hath, to keep her rites in a language differing from the vulgar; and yet she did so.  
Inconvenience in this practice there can be none assigned, but only this; that if the latin tongue be used at the altar, then cannot the vulgar people understand what is said. But this is not of any moment. For first the people have all the whole scope and purpose and frame of sacred liturgy set down in their own prayer-books, and if they will, in their hearts and mind; whereby they may if they pleas as equally conspire and go along with the priest in their devotions, as if he spoke in the mother tongue. Secondly catholic people come together not for other business at the Mass, but only with fervour of devotion to adore Christ crucified before them, and by the mediation of that sacred blood to pour forth their supplications for themselves and others, which being done, and their good purpose of serving and pleasing that holy Lord that shed his blood for us renewed, they depart in peace: This is the general purpose of the Mass; so that eyes and hands to lift up, knees to bow, and hearts to melt, are there of more use, than ears. But thirdly there is no need at all for the people either to hear or understand the Priest when he speaks and prays and sacrifices to God in their behalf: Sermons to the people must be made in the people's language; but prayers presented to God for them if they be made in a language that God understands, it is enough.  
This was well enough conceived by the whole congregation of Israel who commonly stood in  multitudes without in a large outward court when the priest entered his sanctum sanctorum, to offer and pray for them, who all the while were so far from hearing that they could not see him: this if any doubt, he may both discern it in the old law, and in our gospel too; where Zacharias is said to be praying at the altar when all the people stood without. Why then may not the younger sister Church of Christians likewise pleas and pacify her heavenly father with sacred words and rites addressed unto him in the behalf of the people, although these do not understand, nay not so much as hear what is said. And what matters it, if I pray for a friend whether he hear me or no, so that God unto whom I pray do hear and accept of my humble addresses. St. Paul wrote to Rome from Corinth most hearty in his letters requesting their prayers; and he esteemed it as good, as if he had himself been by and heard it; and yet the catholic altar is not so far from the people, as Corinth is from Rome. Wherefore in St. Paul's judgement one may pray for another not only priest for the people, but people also for the priest, without being understood, or so much as either heard or seen. Nor could St. Paul in his own reason ever deny the efficacy of those prayers which be made by one for another in any whatever language, for it was all one to him what language the Romans spoke; and if he did reflect upon it he could not be ignorant that they spoke not the language of Corinth when he wrote to them from thence, that they should pray for him there at so great a distance.  
But if any will yet be obstinate and object unto me that S. Paul himself even in his epistle he wrote to Corinth from Ephesus, which was his first letter he sent to that people, speaks there about the end of the same letter very much against their praying and prophesying in an unknown tongue; he may know first, that even the tongue of the Romans whose prayers notwithstanding S. Paul so earnestly requested at Corinth was an unknwn tongue to those that lived there, and yet that wise apostle would not we may think contradict himself: Secondly then, what was the matter? The business was this. There were in the primitive Churches up and down many gifts and gratuities bestowed upon Christian people by that holy Spirit who would thereby exalt the gospels glory, as extemporary prophecies, working of miracles, gift of tongues, and the like; and S. Paul hearing at Ephesus of some disorders in Corinth upon that account, as those kind of gifts are possible to be abused, he wrote to them about it, to let them know that the spirit of Jesus for such his voluntary donations unto men was indeed to be praised; but yet that Christians should not  place in those things their utmost glory: and then to diminish further the huge esteem they had there of gifts and tongues before all other, he lets them know that of all the other gifts, that in particular was liable to the greatest inconveniences, even far more than either wonderworking or prophecy. This is the apostles drift as any one may see that understands a grave and sober letter. But what is all this to any service of the Church.  
But thirdly that I may make the thing yet a little plainer; the Latin in which the Catholic service is kept is no unknown tongue, and  that objection of no valiew against it. There is no tongue in the world can be said absolutely either a known tongue or unknown, but only with relation unto people; and so every language in the world is in respect of some people a known tongue and in respect of others an unknown. English is an unknown tongue to Vienna, but not to London; high Dutch is an unknown tongue to London, but not to Vienna: And  that we may conclude a tongue to be known or unknown, we must compare it to the family or people in reference to whom it is used, and no otherwise: and that family or people must be considered, not in any other respects if they have many, but only in relation to that particular rank or order which refers unto such a language. An English merchant living in Anwerp hath two languages which himself and family speaks, English and Dutch; and both of them in reference both to England and Holland jointly may be called both known tongues, and unknown: but in his business with the English, dutch is the unknown tongue, in his Holland affairs, english. So the Pope as he is governor and lord of the city of Rome speaks Italian as all the other people there do, and it is the only known tongue in that degree and order; but as he is head of the whole Church spread over the earth, which is a mystical body distinct from the body politic, and hath a language of its own quite differing from the Italian, that passes through Germany France and Spain, both Indies and the Islands, the north and south world, wheresoever Christians live, so he uses and speaks that general language which is latin: and in that sens Italian is an unknown tongue, and Latin only the known tongue of the Christian world. So that in order to religion that one language that is spoken not in one corner, but runs quite through the house, and is common to all as they be ranked in the series of Christianity, wherein they are trained up by the father of the family, and which in reference to religion he only speaks himself, is the only known tongue in order to it and all other tongues unknown: And so not latin but english, not latin but dutch, not latin but spanish is an unknown tongue to the Christian world; for all these though they be the known languages of particular kingdoms which be but a corner of Christianity, yet not they but latin is the known language of the whole Christian body and family through the world. The house of God is but one in itself, although it be dispersed over several nations, and the language fitted for all the body must consequently be but one, wherein all those nations are united and linked together exteriorly, even as they be joined interiorly in faith, which in that one tongue is carried up and down and conserved; and all other tongues, english, french, spanish, be accidental to Christians as they be Christians, even as the times and places of their abode be, nor be they fastened unto them by their Christianity but by corporal birth and education, which be contingent and altogether accidental to religion. So then latin in reference to religion, which for reasons above named must use one language, is so far from being an unknown tongue that it is the only one known language of the Christian world, united to Christian faith as the proper garment to a body, by whose fashion it is discerned.  
I know that a part of the Church useth greek in her Liturgy, and some few people Hebrew, as well as the generality does Latin. But I mention only the latin tongue because my countrymen take notice only of that. And all the three languages agree in this, that they are segregated from vulgar use, consecrated by the cross of the Meffi●s, approved by the general pastor, and equally liable to the present objection, which is so trufatical that it casts not the least blemish upon popery for that custom: and I hope all wife men will be of my mind. Our land me thinks should thank the Pope for keeping his Mass and Psalter in such an unknown tongue: For so our vulgar if they should be curious to see it, yet can they neither be offended by what they hear, nor so much as discern that our own English communion-book is drawn out of the popish Breviary and Missal. To revile and hate a custom whence we do ourselves receiv so much benefit and no body and harm, is falls latin in morality.   

§. 26. Communion.  
EVen as to pleas the people and to draw and keep them from the catholic Church we threw the Bible amongst them, telling them withal that as it is easy to understand, so is every man enabled to interpret it, although our Protestant Church does now too late repent it, and wish with all their hearts it had never been done: so likewise another plausible advantage we took against the Pope and Church wherein those people communicate commonly but under one kind, by giving all communicants a spoonful of wine together with their mouthful of bread: which stratagem has given as ample content as if people had been treated at my Lord Major's Feast. For who would not drink with their meat? and what reason can be given that they should not? or that a feast with wine should not caeteris paribus be better than without it.  
But a little to abate our insulting over a grave religious people, let me argue a little for them after my plain manner. Protestant countrymen you cannot but know, at least you ought to know, that the catholic Church uses the cup in communion as much as we in England do, and in sacrifice more; for so I distinguish at this time that the sacrifice is for the priest, communion for the people; more I say than we ever mean to do: for the deacon or minister at the altar after the priest had communicated the people with the host, carries the cup after him to all the said communicants to drink: before which action of communion the Priest to prefigure Christ's passion upon the altar and his blood effused had both consecrated and consummated both the kinds himself. Is not this enough to silence you? I should think it were; since you are taken so clearly in a dissimulation, at least, that I may speak no more, when you say that Catholics have not the cup in communion, concealing what you ought to acknowledge both that the people have as much as ours, and that the priest consecrates and consummates both, which others do not. Oh but you will say, they give not the people the consecrated chalice which is the very blood of Christ! very good, no more do Protestants; do we give the people any more than a cup of natural wine? they do so too: if you answer, it is blest wine; know and remember, that when you speak against the Priest's consecration, Oh then that blessing is nothing; but when you would argue against the communion in one kind, than you make something of it: so likewise your own blessing of the cup when you talk against puriritans, o 'tis a great and venerable secret; but when you plead against Catholics, then 'tis but an empty ceremony. Where shall any one hold such slippery cells. But to omit these cavils. May not Anti-Romans be ashamed to say that Catholics use not the cup which they use as much as any, and to as much effect as we will allow it to be used, and yet more too? The catholic people in communion (I must say it again that I may be understood) do drink of such a cup as Protestants do affirm to be the only cup and no other; and over and above this communicate the very body of their redeemer animated with his soul and sacred blood, and hypostatically united to his deity, which thing Protestant's neither do nor will allow it, although gospel do both direct and command it. And yet we will be talking of I know not what defect of catholic communion, not remembering too, as we forget other things, that all the virtue of consecration is attributed by Protestants only to our feeding upon Christ by faith; which no man can deny but that it may be totally done and completed without touching either bread and drink: and therefore have they mightily laboured to make good, that when our Lord saith in St. John, My flesh is meat indeed, and my blood is drink indeed, that he speaks not one word of sacramental eating or drinking but only of feeding upon him spiritually by the mouth of faith. May not Catholics say the like to any text that shall be brought for the people communion of the chalice? He is surely a mad man that so belabours his adversary in one argument, that by the same he knocks out his own brains in another. So then Protestants take from the people both the real body and blood of Christ united and effused, and then exclaim against Catholics for not using the effused species as well in communion as sacrifice. We who hold neither as we ought, condemn them for withholding one who hold both, and call that in them a sacrilege with we ourselves esteem but a ceremony. The catholic Church feeds her people with real meat; we feed ours with signs and husks: Though others might upbraid the withholding of one kind, if it were so, yet surely we cannot ingenuously do it, who have taken away the reality of both. Whatsoever Protestants do truly hold and teach concerning this sacrament, the same do catholics from whom they had it, maintain too: and what more ought to be done, the Catholic Church does it and Protestants do it not. Must we feed upon Christ crucified by faith? Catholics do it, and it is the very end of their religion. Must the Eucharist be taken in remembrance of him, and commemoration of his death▪ They do it. Must both kinds be blest and taken? they do that too. Must the people drink wine out of a cup in communion, Catholic people do the like. On the other side, Catholics do really partake of the animated and living body of their Redeemer: this aught to be done to the end we may have life in us. And yet Protestants do it not. Catholics have it continually sacrificed before their eyes, and the very death and effusion of their Lord's blood prefigured and set forth before them for faith to feed upon. This Protestants have not, they do it not; and yet this aught to be done; for so our Lord commanded when he said to his apostles, hoc facite; this do ye which you have seen me to do, and in that manner you see me do it, exercising before your eyes my priestly function according to the order of Melchizedech, with which power I do also invest you, and appoint you to do the like even to the consummation of the world in commemoration of my death and passion, exhibiting and showing forth your Lord's death till he come. This I say Protestants do not, and we are mad angry that the Papist does what his redeemer enjoined him. Thus far add hominem.  
The consecrated chalice is not indeed ordinarily given by the priest to people in private communion. And it is neither expedient it should be so, nor necessary to any effect of communion: nor yet is there in gospel any precept for it. It is not necessary unto any effect either in the Protestants way which is falls, or in the Catholic way which is true. In the Protestants doctrine all the effect of communion is wholly attributed to the operation of faith, and Christ's words say they are to be taken spiritually and not literally, for flesh and blood profiteth nothing: And therefore according to them one kind is enough, nay if we have neither kind there is no loss but only of a ceremony, which may be supplied well enough at our ordinary tables. According to catholic doctrine whole Christ is really under either kind, and so it is indifferent in which kind we receiv. But it is not expedient ordinarily to communicate under the liquid species for danger of effusion, as would sometimes happen in assemblies severally disposed. And yet there may be reason by circumstance of the person to communicate rather in the liquid kind than the other, as when the communicant is young or sick, and not able to take down the other: and therefore in ancient times such people were ordinarily communicated in the liquid species only, by the help of a spathula linguae, or little pipe made on purpose for that use: and for aught I know it may so be done still upon the like occasion. As for any precept of communicating under both kinds I never heard or read of any; none hath the great mother Church delivered either in her gospel or out of it. For all the whole passage of the last supper whence Anticatholicks do principal ground their reasonings, concerns only the sacrifice; how the apostles and their successors should consecrate and bless it; what they should take to bless and consecrate; and how they should consummate after consecration: And there is not there any word or fact concerning the communicating of people; nor were there in that time and place any lay people at all to be communicated either man woman or child, but they were all excluded: and if a man would draw negativ arguments as some do out of scripture, he might conclude out of that place that lay people are to receive in neither kind sooner than in both. And although learned Saint Paul may insinuate in his epstles that even the laiety did partake of Christ's body, yet it may readily be answered in the Protestants own grounds, if he did plainly say so, that he spoke not of a corporal but spiritual communion.  
Indeed the whole manner of giving communion to the laiety is wholly left to tradition and to the judgement and disposition of the Church; which appears more probable, for that the catholic Church hath according to her own prudence unto some persons in some times and places used only the communion of the chalice, to others only the sacred bread, to others both; no man ever finding fault therewith or startling at it as any new thing: and if we consider the scrupulousness of former ages we cannot but think they would have risen up and excepted against this, if it had been deemed either new or ill; or if it had not been in the breasts of all good Christians preconceived and fully known, to be totally arbitrary and in the Church's power to communicate the laiety either in both kinds or only one; and of the two in which she pleased or thought most fitting for the condition of the communicant. This was certainly the opinion which Christians ever had concerning communion. But as for consecration it seems necessary to the integrity of the sacrifice and the fruit thereof to the whole Church, and determined under a precept that it should be made in both kinds: for so it was instituted to declare and set forth before our eyes the Passion of Christ and his blood effused; of which it could not be a complete figure or representation except both kinds were consecrated and so the effusion expressed. It was to exhibit whole Christ crucified both quoad continentiam and quoad significationem; which signification is not requisite in communion where the thing contained is received and not the signification or mode expressed.  
This indifferent use of communion amongst the ancient Christians in either kind, sometime one, sometime the other, sometimes both, is enough to verify that of Saint Paul, if it be taken, as it ought to be, in the literal sense; We are all partakers of one bread and of one cup: For though either kind were lawful for any one, yet that any one kind was sufficient, one may easily see was the opinion of that good apostle by what he speaks in the foregoing comma; Whosoever shall eat this bread or drink this cup of our Lord unworthily, etc. and v. 24. and v. 25. repeating the institution as our Lord delivered it, makes him after the consecration of the bread say absolutely, Do this in commemoration of me; but after the consecration of the chalice he speaks with a limitation, Do this as oft as ye shall drink it in commemoration of me. So that the particle (And) in the other text, must needs be taken disjunctively, when he saith we are all partakers of one bread and of one cup; that is to say, all of us either partake of both, or each one at least either of one or the other: which manner of speech is very ordinary in all languages, Mulier est domus salus & ruina, A woman, saith the proverb, is the safety and ruin of a house; yet not conjunctively or both together, but either the one or the other, according as she is herself either wise or foolish: and nothing is more usual in common speech than to use this particle And disjunctively, when we speak unto many at once, or of many: thus ten men rising from a feast may say, we have fed hearty to day of flesh fish and fowl; though one might haply eat only of one kind, another of another as it chanced, and yet not any one of all  
If a man do seriously peruse either the gospel, or Acts of the apostles wherein is delineated the primitive religion of Christians, he may easily gather that communion than was thought sufficient under one kind, and that the species of Bread was most usual to such as were in health. For 

first, gospel speaks of as much effect of this one kind, as of both. This is a bread come down from heaven that if any eat thereof he dies not, Joh. 6.50. again, he that eats of this bread shall live for ever, v. 25. If any one eateh me the same shall live by me, v. 58. and he never there compares himself to wine as he does to bread, nor mentions the drinking as he does the eating of him. We are one bread and one body, saith S. Paul, all that do partake of one bread, 1 Cor. 10.13. And what is there more to be expected, but union with Christ and his mystical body, immortality and life eternal with him, which all follow upon our worthy communicating of the sacred bread.  
Secondly, when our Lord broke bread with his disciples in Emaus and so disappeared, very great and ancient divines do teach that he did before them the same sacramental act he had himself instituted and done aforetime before his apostles, and by that he was discerned: which interpretation is very probable, for there be set down the same words and gestures, He took bread and blessed, and broke it and gave it to them, Luke 24.30. And if it were so, than it seems the cup was not thought necessary either by Christ himself or his disciples; otherwise neither Christ would have done his work imperfectly and vanished before he had given them the cup; nor would the disciples have judged him by so doing to be their master, but some evil spirit or impostor, as who had kept the cup from them against their right: Nay by this example it seems that the very consecration itself may be dispensed in case of necessity to be done only in one kind, though the complete sacrifice and mode of signication would be unexpressed.  
Thirdly in the first and second chapters of the Acts of the apostles where mention is purposely made of the religious assemblies of the Christians and their sacred Synaxis, there is much speech there of their breaking of bread, but not any word of the use of a cup amongst the people.   And it is enough insinuated as well directly in these forenamed places, that that was the religious work of the primitive Christians, as it is indirectly afterwards c. 20. One day of the sabbath saith the text, when we came together to break bread. No mention being made any where in all that book of the chalice at all. So that I must conclude, as I said before; that the communion of the chalice is neither necessary to any effect of the sacrament, nor expedient to be generally practised; nor is there in gospel or sacred writ any either precept or precedent for it. But the authority and practice of the catholic Church descended from the apostles is in this as in all other points the best and most irrefragable convincing argument, which S. Paul in another case kept for his best and last refuge, 1. Cor. 11. If any one saith he will be contentious we have no such custom nor the Church of God. And if there be no such custom in the Church of God, let not any of us be any further contentious.   

§. 27. Saints.  
I Do not remember that ever I took into my hands any catholic Breviary or Missal or other prayer book, but it had prefixed before it a calendar or catalogue of great saints amongst them, apostles, martyrs, confessors, virgins, of whom the Catholics keep a very respectful memory, as of the temples wherein God did once dwell and work wonders in the Church. And although this act and custom of theirs be made by our voluntary interpretation a thing of much offence and scandal against them, yet looking upon it with an unprejudiced eye I cannot discern it to be any other than the civility of a due respect: For what ingenuous noble spirit would not do as much for the great heroes of his own family that have upheld and ennobled the house. And what says Christ? would he not have it done so to his? surely if these things had not been done in his Church, but all memorial of him and his blotted out, according to the fancy of every reformer, we had had by this no more certainty of him than of Jove or Mercury. But what says he ? He that loves me shall be loved of my Father, and I will love him and make my mansion in him, etc. he that leavs father or mother for my sake shall sit upon thrones, etc. he that shall overcome and keep my words unto the end I will give him power over nations, as I have received from my father, and I will give unto him a morning star, etc. and the like promimises of glory I stand not now to mention. And I should think whom God and Christ so highly honours that we may honour them too, nay I believe we should; for a good servant ought to respect him his master loves. And what are we afraid of? least people by much reflecting upon such eminent examples of virtue should be moved thereby to imitate them? what can it be else? If saints were proposed and described unto us, like Mars Jove and Venus, eminent both actors and patrons of vice, than we might justly blame it: But who can dislike of an example of heroic virtue, though it were in a Romance. And all those saints even from the first of January to the last of December, are so commended for their sacred retirements, ravishing contemplations of God's love and the life to come, carnal mortifications and castigations of body, fastings, abnegations of themselves, excessive charity, daily renewed resolutions against the world flesh and devil, and valorous attempts for the love of Jesus to justify his truth and gospel even to the effusion of their bloods, that we read nothing else of them; all which is but what Christ and his apostles both by example and word either prescribed or at least counselled both them and us to do. And who can make bitter gibeing invectives against them and their legends, but only he who is an enemy to the virtues there commended? What myself and others in England have read and heard against Popish Saints it would be tedious to speak; but I find it to be the spirit and genius of them that depart from the Pope's religion: Luther the Hectour rampant was excellently dextrous at this feat of disabling persons of renown, and before him his grandsire Wicleph, who publicly affirmed that St. Austin, St. Bennet, St. Bernard and other such like men were damned in hell for founding religious orders; yea and even John Calvin himself that holy faced man was so intemtemperatly given to this theiomachy, that he opened his mouth not only against all saints and their memorial in the register of the Church, but even the renowned persons both of the old and new testament canonised in holy writ; Noah, Abraham, Rebecca, Jacob, Rachel, Job, Moses, Josuah, David, Elias, Jeremias, Daniel; The B. Virgin Mary, S. Joseph, S. Mary Magdalen, Martha, the haemorroiss Woman who touched Christ's garments, S. Peter, S. Paul, S. Matthew, S. Luke, S. Zacharias the husband of Elizabeth, and S. Denyse Areopagite, etc. and his own words against all these I could easily set down, but that I would not tyre my reader nor foul my paper with his detracting unseemly speeches. But I should being left to my own reason, shrewdly suspect him to be an enemy to virtue, whom I find to calumniate and disable all those persons who by authentic history are so much commended for it, and by the same proposed unto us as an ensample of our lives. It is not only their due, but our benefit to keep the memory of saints before us.  
Besides that man cannot easily forget his own imortality after our deceas, who often ruminates upon such virtuous precedents whom being dead he honours as yet living. Honourable mention of Saints deceased proves an immortality of the soul, and this immortality renders the saints even after their deceas still more honourable; so that he that honours them must needs believ this, and he that truly beleeus this will be apt to honour them. I am God of Abraham, Isaac and Jacob, God is not the God of the dead but of the living; so argues and disputes our Lord Christ, proving the souls immortality by the honourable mention of souls departed. And his argument is good and very subtle; for if God be the God even of souls departed, than souls departed are not nothing but some subsisting thing; for God cannot be said to be the God of that which is not. And these two effects, a belief of our immortality, and a proneness to imitate their good works so highly crowned, hath this memorial of saints wrought all over the catholic world, where there is not a man but will urge himself sometime or other for the respect he bears to such a glorious saint, who by shedding his blood or mortifying his body magnified God and his religion upon earth, to do something either of penance or charity superabundant, over and above what he should have thought upon himself without that help in imitation of the good pattern of him, who being once a man compassed with the same infirmities that we now be, hath showed us notwithstanding both by his life and doctrine that such good works are both feasible by frail man, and very commendable too, and beneficial even to the reward of never ending glory. And to this end do Catholics read their saints lives, labouring each one to the degree of his devotion to raise up in himself the lively sparkles of hope and faith and charity, by those examples which he sees not confined only to the one age of the apostles, but translucent in all times and places by his continued goodness to his Church whose mercy endureth for ever.  
Nor are those saints lives so prodigious and incredible as we in England take them to be, I speak of solid authenticated legends. For I have myself seen with mine own eyes and known hundreds of living men that have equalled them in those practices. And he that knows the vigorous nature and life of Gospel, where it is really put to practise and not only verbally professed, will wonder at nothing. If ye say to this mountain, remove hence saith our Lord, to aright believer all things are possible: and I am confident by what I have seen myself, that there be now, as bad a world as it is, an immense number of people among Catholics as eminent in all perfections as there have been in any age, and some of them equal too even to the glorious saints of old whose legends we read. For thousands of people do make it their very profession, even as people here in London set up and profess a trade, to lead their lives exactly according to the tenor of gospel, noting every evening before they sleep all the deviations even of their very thoughts, and making resolutions in the morning for the renewed practice of all such virtuous actions that may probably lie in their way; and in particular, such a virtue to day, that to morrow, this in the third: and so they end their lives. All the Catholic world knows I do not lie. And all this is done not by any force of nature, but against it, by the mere power and virtue of their religion, whereby I have known many men to subdue corrupt nature even to amazement and miracle. And the various examples both of good people yet alive and of eminent saints departed, whose cells and vestments, and beads, and books are yet reserved amongst them, encourage Catholics unto this virtuous adventure; while not only by sight of their lives who live amongst them, and of the mortified figures of the holy persons deceased, and bloody necks of their martyrs, but also by sermons and the continual rites of the Church prefiguring before them the conversation and passion both of Jesus himself and his many glorious followers who have imitated his steps, that none might think but that the same life might be led though not in the same degree, and the same valour be shown in undergoing both carnal castigations and death even by mere man, through the grace of him who strengthens us to all things, they are made continually to remember and seriously lay to heart both what they are to do and whom to imitate; by which reflections they are more moved towards all the good works of piety, than without them such a poor weak spirit as man's , housed in mouldering clay, could ever be.  
And that this hath been the practice of the Christian Church in all times to set before the people the lively pourtraits of their holy and well deserving foregoers, for their greater incitation unto semblable good works unto which their religion calls them, I could easily show throughout all ages; but that I intent here to speak no more than what may somewhat allay the preconceived prejudice we have taken up against the Pope's religion, especially in the few particulars I touch upon; of which I speak no more than what I think may suffice to unbeguile such as list seriously to ruminate upon the truth. And if in these things which seem harder to us their cause be just, I should think the lesser prejudices should fall away of themselves, and we at length love one another as we ought; for no man I think does willingly hate the innocent. Only two testimonies of the primitive respect unto saints and their images amongst Christians taken not out of the bowels of the Church, but from her enemies, one from the Jew, the other from the Pagan, sufficiently known in history, I cannot but here mention. The Jews in the first three ages of the Church even from the apostles to Constantine the great, accused the Christians not only in private but even before the Roman emperor's and Senate, of three great violations of Moses law; first that they broke the sabbath and had turned it from the seventh day of the week unto the first, making that holiday which Moses ordained for work, and that a working day which Moses made holy: secondly that they worshipped images of their saints and kept them not only in their houses but in their oratory's and chapels: thirdly that they brought in a strange God, Jesus Christ they meant, which neither they nor their forefathers knew: all which seemed expressly against the letter not only of the general law but of the two tables of the ten commandments. The pagan all over the empire laughed at the Christians for three ridiculous worships of theirs; namely of a breaden God, of the priests genitals, and of an ass' head: the first whereof proves the primitive sacrifice, of which I have already spoken; the second their confession; the third their use and respect they had of images: for the Jews had defamed Jesus Christ our Lord, whose head and half portrait Christians used upon their altars even as they do at this day, amongst other things of his great simplicity and ignorance.  
Some will haply say, if this were all that is done to saints to keep the pictur and read the lives of such renowned personages who consecrated themselves to God's glory and service, for the incitement of our affections unto the like virtuous achievements, I should not much blame it: But papists over and above this do pray to saints too, and that is no ways excusable. Give me leave to reply to this. That which you now say you cannot much blame, has been made so odious that never a Catholic in England durst for this hundred years so much as let a Crucifix hang in his chamber, lest both he and it should be torn asunder by us. And what you judge in excusable, their praying to saints which I have so often heard and read in our protestant Churches and books objected so eagerly and constantly against them, when I found it otherways than we in England conceiv it to be; I was glad both for their sakes and ours too.  
I did therefore curiously examine and turn over the whole Roman Breviary and Missal which is the devotion of the Catholic Church, and contains, almost a fourth part of it, a commemoration of several Saints, according to the days of the year wherein they flitted hence into a better life. And I did not meet with so much as any one prayer addressed to any saint or angel of heaven, no not upon those days wherein commemoration of them is made; but directed all of them from the very first prayer to the last unto God the father by Jesus Christ in the unity of the holy ghost either expressed or implied. And their practice herein is conform to ancient tradition confirmed by their own law in a council at Carthage under Pope Siricius an. 397. wherein it was declared and ordained that all public prayers of the Church should be made directly unto God the Father. And Catholics even upon a saints day, making their prayer to God, beg only of him amongst other their requests, that the good works of such a saint in whom he glorified himself, may speak better things for them than they can themselves deserv. For example upon St. Bennets day, Intercessio nos quaesumus Domine Benedicti Abbatis commendet, ut quod nostris meritis non valemus ejus patrocinio assequamur. Upon the feast of St. Francis, O God who by the merits of St. Francis dost enlarge thy Church with a new offspring, grant unto us by the imitation of him to despise earthly things and enjoy celestial. And so run all the other prayers of the Church wherein any invocation of saints is made, directed ever unto almighty God by his son Jesus Christ.  
And this is no more than what was ever done in the Hebrew Church both  and after Christianity was in the world, as the works of ancient Rabbis can witness, and no less holy writ itself, when it makes almighty God sooner as it were condescending to the people's petition by the mediation of the merits of glorious patriarches whom he singularly favoured, and his wrath and displeasure against the Jews then at a height when he refuses to hear those saints in their behalf. If Moses and Samuel, saith the sacred text Jer. 15. should stand before me, yet is not my soul unto this people: that is to say, he would not in the behalf of such desperate wicked people, accept of the prayers even of those saints that were most dear unto him: and this was spoken by the prophet long after Moses and Samuel was dead. Long before this the Patriarch Jacob does most plainly insinuate this custom of saints invocation as ordinary and familiar among the Hebrews, when being to bless his two nephews Ephraim and Manasseh, he speaks thus. The angel who brought me out of all my evils bless these children, and upon them be invocated my name and the name of my fathers, Abraham and Isaac, Gen. 48. And there is a formal prayer to that purpose Exod. 32. which expresses as much invocation of saints as any, or all the prayers of the Christian Church do ever use. Remember saith Moses, remember O God, Abraham, Isaac and Israel thy servants unto whom thou hast sworn by thyself, saying I will multiply your seed as the stars of heaven: Which prayer was after imitated by Daniel c. 3. Withdraw not O Lord thy mercy from us for Abraham thy beloved, Isaac thy servant, and Israel thy holy one. And if Daniel and Moses prayed to saints well may we do it: and if that of theirs was not a praying to saints, but only to almighty God by the concurrence of their merits, then is the Catholic Church to be not excused only, but commended; for she does the like in those prayers of hers she makes any mention either of saint or angel and no otherwise.  
In their litanies indeed and short ejaculations, Catholics seem to invocate saints directly, when in one part of them they say: Holy Mary pray for us, St. Peter pray for us, etc. But this though in words and sound it seems direct, yet in sense and purpose it is indirect; so that sancta Maria ora pro nobis; omnes sancti Dei intercedite pro nobis, is in sense but this, Sancta Maria & omnes sancti intercedant pro nobis ad Dominum ut nos mereamur, etc. And if we ponder it right, it must needs be so: for when I pray any one to pray for me, considering the object and matter of my desire which both of us must join in, I do not, properly speaking, pray to him but by him; and only desire in my good affection, that the prayers he makes for all may be available unto me. And this is the more apparent, because the litanies are directed unto God, beginning, continuing, and ending with him. Lord have mercy, Christ have mercy, Lord have mercy, Father of heaven God, Have mercy on us, O Son redeemer of the world God, Have mercy on us, etc. Holy Mary pray for us, St. Michael pray for us, etc. Be propitious, spare us O Lord. From all evil, Deliver us O Lord, etc. By the mystery of thy incarnation, Deliver us O Lord. By thy nativity, Deliver us O Lord, etc. We sinners, Beseech thee to hear us. That thou grant us peace, We beseech thee to hear us, etc. Lamb of God that takest away the sins of the world, spare us O Lord, etc. Lord have mercy, Christ have mercy, Lord have mercy. Our Father, etc. Thus the litanies run and he that directs, continues and ends his litany or prayer to God, must needs pray to him, and objectively to none but him. So that the interposition of any intercessor must needs be indirect in sense, however it be expressed in words; and can signify no more but this, that God would graciously accept of the prayers they make, in our behalf. For that they do pray for their brethren and adoptives of the same bliss both reason and holy writ sufficently assure us.  
Nor is this way of expressing our desires unusual in holy Scripture. Bless ye our Lord all the works of our Lord, bless ye our Lord O angels of God. O sun and moon, bless ye our Lord, O stars of heaven bless ye our Lord, praise ye and magnify him for ever, etc. Thus pray the three confessors in Daniel. And the whole 148. Psalm runs in the same tenor. Prais our Lord all ye angels of his, prais him all his powers, prais ye him O sun and moon, prais him all the stars of light, etc. Here is an invocation direct in words not only of the saints and angels, but stars and meteors, earth and seas, frost and snow, heat and cold, light and darkness. And yet I am not bound who use that devotion to make it good that the sun and moon, or other things there invocated hear me when I speak to them in this manner: sigh I do but only express my affection and desire that sun and moon, heaven and earth, frost and snow, heat and cold, mountains and hills be in their manner instrumental to the almighty's prais and honour, whether in words I speak directly to the sun and moon, as I do in that Psalm, or express myself otherwise, saying; May the sun, moon, heaven and earth concur with me to the honour and prais of God mighty: the affection and meaning is still the same. Nay the kings and princes of the earth whom in that same Psalm I invocate to my assistance do not more hear me when I say that Psalm in my chamber, than do the mountains and hills. In like manner it is all one for me to say either thus: Let the prayers of the saints and angels of God assist my condition with the almighty holy one; or thus, Pray for me O saints and angels of God to assist my poor condition with God almighty and holy. The devotion is as good this way as the other, and all one and the same thing. And the ancient Christians used indifferently either the one way or the other, according as they deemed either this or that more agreeable and pathetical to the exciting of their devotion and obtaining their desires with God. Nor did those wise and devout people over enter into the curiosity; whether the spirits of another world did either see or hear or know what we speak or think or do in this: much less did it ever enter into their creed that they do so. After a thousand years arose our Schoolmen who amongst other of their subtleties raised the difficulty, Whether Saints in another life hear and see all our motions in this: and generally they defended, and neatly declared both that they did it, and also how it might be done; namely by the mirror of divine essence seen and enjoyed by the blessed. But this is a mere nice theological subtlety and no business of faith at all, neither for the mode how it is done, nor yet for the doctrine that it is done. And if those schoolmen thought this their doctrine necessary for any practice of saints-invocation in the Church, they showed themselves not so good rhetoricians as they were logicians. He that will defend pure naked faith is not bound to enter upon any such dispute with the adversary, or go any further than his faith reaches; for so he does but entangle religion and expose it to needles doubts. But this is a great mistake of many men otherwise of very great parts that they think what they have heard in the schools of S. Thomas or Scotus is all of it de fide; not considering that the schoolmen raised a thousand questions and invented several declarations like ramparts about the citadel of Faith to enable men to speak against all opposition several ways; either in the way of St. Thomas or Scotus, Gandavensis, Durandus, Aureolus or other doctor, not to oblige them to defend those ways as the citadel itself, when it shall come by any adversary to be opposed. And although with some Antichristian great wits, as Plotin, Porphyrius, Julian such subtleties may be spoke of, yet still with this caution it must be done, that they first understand that Christians are not bound when they defend the simplicity of their faith, to make good those subtleties besides it. But with a grosser textual opponent as our Protestant is, such curiosities are not at all to be touched. For he concludes presently that invocation of saints is not to be used, if any one go about to tell him that they hear our prayers, and make it not sink into his head how they can do it. And thus catholic faith is prejudiced for want of wise comportment in the defendant.  
There is also another little defect in some late catholic writers, that in their controversies with Protestants, wherein they hold that it is lawful to pray unto saints, they consider not that they mean it one way and their adversary another. This should first have been cleared, before they had proceeded to persuade what could never enter into our Protestant heads in the since they understood it. For properly and strictly speaking, to pray saints or by them is one thing, to pray to them is another: that intimates the means, this the final end and object of our prayer; and the Catholic uses it in the first sens, the Protestant understands it in the latter, as I know by my experience and conversation with them in all places. St. Paul in his epistle to the Romans as elsewhere very frequently calls the Christians Sanctos saints, and in the end of that epistle earnestly importunes them to help him in their prayers for him unto God. And yet will Protestants never be persuaded for all that, that S. Paul prayed to saints: and indeed in their since he did not; but that he did pray to saints in the catholic sens, that is prayed saints or prayed by saints no rational man can deny. And such and no other is the devotion of catholics in this kind, save only that their practice is more plausible than that of St. Paul now mentioned. If the prayers of such as be in viâ and sinners in some part of their conversation, though saints in profession, be so useful and may commendably be desired; much more those of consummate saints in patriâ, absolute friends of God and partakers of his glory: these the sacred text assures us that they pray for their brethren, but men in this life although they be requested may neglect to do it, their prayer is surely effectual one way or other to our good, when men of this life may obtain for us haply nothing at all. Nor is it of any purpose whether they hear us or no, sigh we do but pray them to do for us what we are assured they do for all; and so apply the benefit of their prayers to our selus; or pray by them not to them, or to them in the catholic but not in the protestant sens.  
If any one like not this my way of explicating this holy custom of the Church, he may use what other he pleases. But this I do use as most facile and connatural to pious oratory, which easily diverts unbelievers objections, and best answers to the state not only of Christian saints but also those of the old law, who could not see the necessities of men upon earth by any mirror of divine essence which then they enjoyed not, and yet they were prayed unto then, as well as the Christian Saints be now. And to me it seems irrational to defend an easy custom of religion by a hard subtlety of philosophy, which clears not but renders that obscure and doubtful which was clear and utterly undoubted of before All Christians ever believed saints invocation to be lawful and pious, but it entered not into the Creed of any, that those of another world either hear or see what we do in this: and this opinion brought to clear the other practice is harder to believe than it, and no point of faith neither, although by the subtlety of Christian Philosophers it be rendered probable enough to such as allowed of the Christian custom aforehand.  
This pious rite of saints-invocation common to the Hebrew and Christian Church is necessarily justified upon the supposal of three principles which all I think will grant. 

First that God's grace whereby men are made partakers of the divine nature is in a singular manner in some persons more than others:  
secondly that the souls of those holy people and merits of their good works are immortal with God even after their death:  
thirdly that God cannot dislike the reflections of his divine nature diffused in them out of the fullness of his beloved son, when any one makes use of them the easier to find mercy in his sight.   And all protestant objections, as Come unto me saith Christ, etc. are but childish: for who does a man come unto or go unto but Christ and God alone, when he sues to none but him for grace and mercy, whether he use or use not the helps of other intercessor with himself to facilitate his request. As innocent  is popery in this as in any other her religious practices, and we destitute of argument to carp at them for it. Let us therefore love and not hate, rather honour than diminish them without cause.   

§. 28. Dirge.  
ALl over the catholic world prayers are constantly made for the dead both in public and private: Insomuch that one day in a week the altar is set apart for that purpose, and it is a rare thing when one half hour in every day is not spent there by some priest or other, together with the people for that end, nor is there a private person in the world that makes any orisons apart, but will send forth some short ejaculations for the requiem of souls departed before he give over. So that I may truly say, it is as ordinary for Catholics to pray for the dead as for the living, and for one another as for themselves. And this custom carries with it so great a show of piety, that for my part I could never dislike it; and I have heard but few discreet persons speak otherwise against it, than only as an ungrounded opinion. For of itself what can it be but purest humanity to remember our friends when they are out of sight; and to pray for them even after their deceas a most pious charitableness. The question is, whether the doctrine be well grounded, or whether it may make for good accordingly to use it. If the deceased be utterly dissolved, and soul and body equally extinguished, than it is likely my prayer cannot avail for any benefit; nor will it become either my charity or discretion to pray for them that are not: for God is not the God of the dead but of the living as our Lord speaks; nor is he to be requested for benefits to any thing that is not existent, and absolutely incapable to receiv them. But if their souls be still immortal with God, where or in what condition soever they be, it cannot hurt I should think either me or them to wish them well: for wheresoever they are, if so be they are any thing, they are present to God, who fills all things, if not more yet assuredly as much as we that live this mortal life, and as they themselves were, when they lived amongst us; and God whom we pray unto is equally present both to them and us, who assuredly hears and sees and knows us both. And since the Almighty has set a limit to our knowledge, none to our, charity towards any man, no reason can be given why I may not wish well unto them all my life time even after their deceas, whom I might pray for while they lived, even by the command of him who bade me do well unto all, and have love which is ever accompanied with well wishes and prayers, even to my very enemies; never prescribing me either limit of time or measure of charity. Those I pray for after their deceas must needs be, if they be yet subsisting, either in hell or heaven or some third place; I speak vulgarly that I may be understood, not heeding at all whether a soul in Aristotle's philosophy may be said in rigour to be in any place or no; in right reason whatsoever is, must needs be somewhere, and that is all my meaning. If the soul I pray for should chance even then to be in heaven; then my prayer for him is answerable to Gods will, and so not evil but good; whiles I beg rest to him to whom God hath given it: for prayer though it often supposes, yet it doth not necessarily require a want of the good thing prayed for in him I wish it unto; otherways I could not say as well and truly Our father who art in heaven: sanctified be thy name, thy kingdom come, thy will be done: as I say afterwards, Give us this day our daily bread, etc. In the former there is no want to be imagined; for they both are and shall be, whether I pray so or no; and I do but only show my love and charity to God, in wishing him to be as he is, most holy powerful and just, and desiring that to him which he neither does nor ever can want, all sanctity, power and glory: but in the other requests a want is presupposed before the petition. If he should be in hell, sith it is not Gods will I should know so much, I can no more be interpreted to gainsay his pleasure than when I prayed for the same person upon earth and wished him what he should never have: for even then also I knew no more of God's disfavour towards him than now I do; and my good wishes in both places presented ever under a  condition of God's good pleasure, may be equally acceptable in order to any effect either to him or myself for my charity towards him, as they would have been whiles he lived; for I shall still have the merit of my own charity in complying with God's precept of an unlimited love towards all all men, and he may receiv too as much good by my prayers now he is come to such an end, as when he was going to it: especially if he were according to the doctrine of some Protestants so destined to ruin by God's unresistable will, and by the torrent of that unavoidable decree so inevitably hurried to damnation, that all things even the best and most sacred means make only for his destruction. Indeed if any ones final ruin should be revealed unto me as now is I think the condition of evil angels, then in praying for any such I should formally resist God's will; and  I must not do it: but so long as it lies hid, let not me dive into his secrets but look unto my own duty, which shall never turn to my blame, though it may hap not to concur with the beneplacite of his hidden purpose. And in both cases, either of the final bliss or ruin of him I pray for, such kind of suffrages though they may prove not to be adjumenta mortuorum, yet are they still consolationes viv●rum, as great S. Austin speaks in the like case.  
But lastly if he be in any third place in expectation of glory, then without control I may wish him what he is ordered unto, and do any good thing I shall know by such means as I know all other points and pactices of religion, may further his expiation. And such an opinion have all Catholics or ancient Christians ever had of their forefathers, who died in the bosom of the Church, that they were as capable of prayers after their death as before it; and that heaven was not so easily attained even by good and holy professors, without some antecedent expiation of their venial transgressions, without which men do rarely departed out of the concretion of these earthly tabernacles inclining still to sensual propensions, let their souls endeavour never so much by the help of God's grace and sacraments to expiate and clear their thoughts, or to raise themselves to the object of eternal purity, whiles they breathed here below. Thus the case stands concerning this point.  
And that every soul that passes out of the concretion of a mortal body with any sensual contagion, after mortal sins remitted, passes through some expiatory pains, commonly called Purgatory, declared by the ancients sometimes by the notion of darkness, sometimes of scorching fires, before he can enter the place of glory where no inquinated thing can come, as it is an opinion can never be demonstratiuly either proved or disproved, no more than other contingencies of Gods will, so because it is a thing as constantly believed in all ages of Christianity, and as unanimously practised as any one thing I know, I do not see any reason it should be so slightly thought of, or severely condemned as I see it is by some, as an ungrounded popish superstition. For it is not only the opinion of all orthodox Christians, but of all people in the world, excepting only the disciples of Luther who jeer at all things, that there be other places where souls departing this life may have their resort besides hell and heaven; as if it were derived even with the souls immortality from the first inhabitants of the earth unto all their posterity. The Pagans believed it, as appears by Virgil, Cicero, Lucretius, and the few remnants of their religion both under the Roman empire and elsewhere. The Mahometans that risen a thousand years ago, and took to a miscellan religion made out of Pagan Jew and Christian belief, hold it to this day; and the Hebrews taught and professed it as appears by the ancient Rabbis: as if this opinion of a third place had come down even from Adam to all his whole progeny; first to Cain and Seth, by Cain to Enoch and his line; by Seth to Enos, and so down to Noah; from him to Sem Ham and Japhet; by Sem to the Assyrians, Aramites, Persians; by Ham to the Ethiopians, Egyptians, Palestines, Canaanites, Sidonians, Jebusites, etc. by Japhet to the Hebrews, Medes, Bactrians, Indians, Babylonians, and isles of the Gentiles; although it be severally mixed and modified according to the tenor of the various religions that profess it.  
This opinion then of the souls immortality and its detention after death in some place citra coelum is not any new thing freshly taught either by our blessed Saviour or his Apostles, as any peculiar doctrine of his own, but taken up as granted by tradition of the Church of the Hebrews, and supposed and admitted by all sides for true, upon which our Lord built much of his own instructions. And that may be the reason that in his parable of Dives and Lazarus, which he recounted under the figure of a story then past, he says expressly that Dives was in hell torments, but he does not likewise say of Lazarus that he was in heaven, but in the bosom of Abraham, Luc. 16. For heaven gates as they were indeed not opened unto any until the passion of the Messiah, who first entered there as primogenitus ex mortuis; so neither did the Jews believe that any should have access thither before his coming, as I think it may appear, to omit other places, in the Acts of the Apostles. For there St. Peter preaching and proving before the Jews that Jesus was risen and ascended into heaven, and was consequently the true Messiah, he takes his argument to prove it out of a psalm of David which speaks thus, I foresaw the Lord always before my face, etc. therefore did my heart rejoice, etc. because thou wilt not leave my soul in hell, etc. thou hast made known to me the ways of life, etc. This is his first subsumption. Then he goes on in his argument. David was a Prophet, and foreseeing the resurrection of Christ he spoke those things of him; therefore Christ is risen and our Jesus is the Christ. This is St. Peter's argument. Then he anticipates an objection: for some might say, David spoke not those words of the Messiah, but of himself: unto this St. Peter replies with three reasons; first David was a Prophet, and therefore he spoke them not of himself, but of another whose resurrection he foresaw; secondly, he saith, The Lord said unto my Lord sit thou on my right hand, etc. it was then the resurrection and ascension of one that was David's Lord, therefore not of himself; again it could not be meant of David, for David ascended not into heaven, which is an argument ad hominem, ex concessis: as if he had said, you all know and believe that neither David nor any of the Patriarches ascended after their death to their final rest, but stayed in some interjacent repose till the Messiah should come and lead captivity captive; that is to say, take along with him in his train and service all those holy prophets and patriarches of the old law, who had in their place of detention waited for the consolation of Israel. I say St. Peter must suppose that proposition on which the firmitude of his whole discourse was chief grounded to be admitted by the Jews for true, otherwise his argument had been inefficacious, and had neither proved Christ's ascension nor yet Jesus to be Christ: and if the Jews had believed David's soul to be in heaven though not his body, yet still the argument in my judgement had fallen short. All this infers that the Hebrew Church did believe a detention of spirits citra coelum, and that the Rich man might go to hell before Christ, but Lazarus the happy went but into Abraham's bosom, that is to say, unto that repose where Abraham David and all the ancient patriarches expected the light and redemption of Israel, and not into heaven itself.  
And they might very well so believe, for how can any one hope for that upon another's gift which he never promised, when he promised all other things but it; heavenly bliss amongst all the fair promises made in the law of Moses was never so much as mentioned, nor those people ever put in hope of it for any good work they should do. But in the new testament of our Messiah heaven which himself should open to his faithful, is frequently promised as an immense motive and incitement to good words, they should for his love by the assistance of his grace act and persever in unto the end. Yet so too, as that in the execution of this promise it is sufficiently insinuated, that if any spirit issue out of his body not absolutely purified, himself may indeed by the use of such means of grace as our Lord instituted, be saved, yet so as by fire, 1 Cor. 3. And therefore our blessed Saviour speaking of the several trespasses we make in this life gives us this counsel, to set all right and strait as far as we can, while we are here in via, in the way of this life; for if once by death we be delivered up to the place of hold, detention, or prison, there will be no getting forth thence till the utmost farthing be paid. Math 5. that is, as holy fathers do jointly interpret the place, till absolute satisfaction be made either by sufferance or suffrages. And that redemption or remission of some sins may be had after this life is enough insinuated unto us by himself when he tells us, that there be some sins that shall never be forgiven neither in this world nor in the world to come: For if any should tell me here in England that some criminal offences will neither be pardoned at the Sessions, nor at the King's bench at Westminster, he sufficiently insinuates, if he speak properly, that release may be had for some other offences in both the places.  
S. Paul in his epistles, although he do sometimes indirectly hint at this doctrine of expiation after this life; yet does he not directly make use of it as a topic place, either in his exhortation to virtue or dissuasion from vice. But the reason is manifest, for being a thing mixed of good and ill, it could serve sufficiently to neither purpose; and heaven being now lately promised to all those that walk piously in Christ Jesus was a more full and stronger motive of persuasion, as also was hell a greater argument of affrightment, than the interjacent place of expiation however penal could be, which by reason of the temporality of the sufferance and hopes of approaching glory admits some comfort to mitigate the terror; and again by reason of the penalty of that condition and trouble of expectation, carries enough of terror to allay to comfort of the place. And yet incidentally and without design there is there to be found as much of purgatory as of the liturgy, the trinity, primitive absolution, and other mysteries of faith. In a word, the thought of heaven served well both to encourage people to the utmost perfection of charity and good works, and to comfort them also in tribulations; which the memory of their expiation before it could not do. And on the other side if any were wicked, for such a one purgatory would neither be a seasonable nor sufficient menace. Yet both all their life time and especially when they came to die, all records of primitive times will tell us how careful the ancient Christians were to provide for their souls assistance after death. And accordingly S. Austin commends the piety of his mother Monica, in that she begged so earnestly of him her son to be mindful of her soul when he stood at the altar, to pray hearty for her after her deceas: and he sets down at large in the ninth book of his Confessions c. 12. and 13. the dirge and sacrifice and prayers he made both for her and her husband Patricius. And the doctrine of expiatory punishments after this life he teaches in several places of his many learned volumes: In his 20 book de civitate dei c. 9.13.16. and 24. In his comment upon the 37 psalm: In his book of fifty homilies hom. 16. In his 41 sermon de sanctis. In the 110 chapter of his Enchiridion; In his book de cura pro mortuis c. 2. and 4. By which and other places we may see, that S. Austin was not only of this catholic opinion, but he was also a priest himself, who both taught and practised it, sacrificing at the altar for souls departed. And so was S. S. Bede, Germane Constantinopolitanus, Jo. Damascen and Alcuin in the eight age of the Church, not to mention later times: S. S. Isidore, Eligius and the fathers of the eleventh council of Toledo in the seventh age. S. S. John Climacus, Gregory the great, and the Fathers of the council of Valentia in the sixth, S. S. Jo. chrysostom with the  S. Austin, Paulinus, Eucherius Lugdunensis, Victor Vticensis, Socrates, and Theodores in the fist. S. S. Eusebius Caesariensis, Athanasius, Basilius Magnus, Cyrillus Hierosolymitanus, Gregorius Nazianzen and Nyssen, Epiphanius, Ambrose, and Hieronimus in the fourth. S. S. Eusebius Alexandrinus, Zeno Veronensis and Origen in the third. S. S. Ireneus, Hermes, and Tertullian in the second; who were all of them priests, catholic Roman priests, and publicly taught, as I am able to make it apparent out of their works, this venerable religious doctrine of the souls expiation after death, before it arrive to heavenly bliss, by the prayers and pennances and alms deeds of the faithful left behind them in this world; and did it, and practised it themselves in their houses, altars and oratory's: according as they had received it from the first age, which they found in an universal belief and practice of the same truth; as even yet appears by the ancient liturgies and testimonies of S. Matthews; S. Mark, S. James the elder and the younger, S. Clement and S. Denyse the Areopagite? Thus Popery did in old times and so it doth still. And I hope none of us hereafter will have the heart to hate and persecute that religion, whose charity and goodness is so great that it extends beyond the very horizon and utmost limits of this world.   

§. 29. Pope.  
THe catholics, as I perceived by their books and practices, do all the world over prey for their Pape and pastor with a most tender affection; which I esteemed a piece of most civil piety practised in all ages for the comfort and good of him they look upon as supreme head and governor of their religion under God upon earth. We may perceiv in the epistles of good St. Paul, that to pray for one another was a thing very familiar to the primitive Christians; but when S. Peter their prince and head fell into danger, the whole Church then united their supplications in his behalf, as one in whose welfar they were universally and in a more peculiar manner all of them concerned: Peter was kept in prison, saith the sacred text in the Acts, and prayer was made without intermission by the Church unto God for him. I doubt not but that they prayed likewise for other apostles too, that God would keep and bring them out of danger; but the writer of that Story gives us no notice of any universal prayer made for any one, but only Him the head and prince of all the whole congregation, thereby to intimate the singular respect and love they did universally bear him.  
But we in England do not more ordinarily call a Spade a Spade, than we do traduce, defame, execrate the Pope, and proclaim him, whom also we do not know, lewd, wicked, sensual, proud, seducer, serpent, Antichrist, and I know not what; and that not only in our ordinary society but in books and sermons; not only some of us but all hate him; not in England only but all protestant places; not now only but in all times since Protestancy began: and our very children by that time they come to be eight or nine year old are by our example and imitation enabled to say after us like parrots, Pope is a rogue, pope is a rogue. This behaviour of ours if it be not impious, yet no man I should think will after serious consideration deny it to be unmannerly. And what kind of spirit must this be, that delights so much in defamations and curses! Surely the spirit of God is a meek civil and quiet spirit. Either the Pope is good, or evil; if he be good, why do we hate him? if bad, why do we not pray for him, as gospel teaches us to do even for our enemies and sinners, but still defame and curs him to make him worse. I know much good he has done our land, even so much good as the Christianity we had from him hath ever wrought amongst us; but never any evil, no not in the least kind. Ministers above all others stand excessively engaged to him even for the very bread they eat; for the formality of their clothes and cassocks they wear; for the pulpits they preach in; for the parishes and tithes they liv upon; for the universities they were brought up in; for the degrees they have taken there, and the canon of their ordination; for the catholic learned books they study; and the very gospel they either do or seem to preach: all which were originally from the Pope. And as for others of the laety; if the Churches they meet in once a week, and the hopes they have of a life to come; if the good wholesome laws of the land, if corporations or other orderly dispositions in the kingdom; if the ancient militia now almost abolished, wherein earls and marquess' command the counties, dukes over them, and the King over the dukes; that in a moment all the land might be up at his Majesty's beck; and the like militia by sea, where admiral; vice admiral, and rear admiral were all subjected to the king, besides the train bands for defence of cities) so orderly and wisely instituted; if kingly authority and his crownland; if the orderly sit and proceed in Parliament; if dignities and titles of honour; if the decency of gowns and caps and modes and rules of government in colleges, halls and Inns of law; if our very fashion of preaching and administering sacraments; if all these and several such like things ordered and constituted amongst us be of any worth, or commendable, or may deserv any thanks, we must then be civil towards the Pope and his catholic believers who invented, disposed and ordered all these things for our good. And yet we are so far from thinking of any of these things which might civilise us towards him, that transported, we cannot ourselves tell how, with animosity and passion, we inveigh endlessly not only against Papists, but even against the Pope himself, who as he never hurt us, so likewise doth he even to this day wish us all both temporal and spiritual good.  
And I should think we might hereupon take occasion to admire at the Pope's great civility and temperance not again to be paralleled in the world, who though he hath seen so many hundred virulent books writ against him, and heard more words; yet hath he never been known to let fall the least word of passion against any, nor move any engine for revenge: And thus much several of our countrymen have experienced of late years in Rome, where railing at the Pope even under his nose, as a wicked proud Antichrist, they received being called before him no other check but this: My friends be peaceable while you are in my territories, lest the people should fall upon you and hurt you; when you are out of my territories say of me what you please. I have seldom known any noble person, but if his honour were traduced, especially if falsely, undeservedly, and by an inferior person, and frequently, and in a high degree, but he would move more or less to a just revenge of his right. Only the Pape goes quietly on in his course as the full moon in the firmament, which heeds not at all the barkings of so many curs that vainly open their mouths against her. But in the interim can there be any thing more unseemly than a young Minister in a pulpit here in England, vapouring and talking before a congregation, that come thither to hear God's word, against a gentleman, a grave venerable person, a bishop, a Prince, who also living a thousand miles off hears not a word he says, and if he did would heed it as little. We read a story, in the book of Kings, of a company of boys that mocked at Eliseus a grave and venerable person, as he was going up to Bethel, crying; Up baldpate, up baldpate; and the very bears issuing suddenly out of the woods tore them in sunder. May not we justly fear some such like event for the like if not greater crime of ours shall fall upon us, who do not only call that venerable person and his priest's Baldpate, but Antichrist, frog, caterpillar, serpent, etc. Besides the absence of the person we calumniate, flout and expose to derision is a circumstance that does not a little aggravate the fact, and renders it no less foolish and irrational than 'tis unjust and rude. It is a wonder that our Protestant bishops should countenance these disorders. A wise woman will not hear her child call her neighbour Whore, without the application of a just rebuke, knowing that such like impudence being countenanced, may embolden him at last to call Her so too. Indeed the judgement is already come home to our doors; for now our bishops of England are as contumeliously treated in the pulpits by their own ministers, as the bishop of Rome was by their connivance and applaus abused aforetime in the same place by the selfsame persons. Nor have there been any in this land more furiously bend these last twenty years against our good King, than they who to flatter our former princes most passionately reviled the Pope; and the seed of those men who in the days of Edward the sixth, Queen Elisabeth and King James plotted so vehemently against the Catholic Church and nobility even to their utter disgrace and ruin, under a pretense of establishing our State, were now the only great fight sticklers against our State and Monarchy. I give only this note by the way, to reach all men to do to another as they would others do to them, and no othewaies: for God is just and punishes all iniquity of men, (oftentimes with those very rods and scorpions, which themselves used before to plague their innocent neighbours) who when they knew the justice of God, yet would they not understand that they which do such things are worthy of death; and not only they who do them, but they also who consent and yield compliance to the doers.  
But that I may a little lay open to my countrymen the unreasonableness of our proceed, in hating and reviling a Person, whom Catholics on the contrary do so much esteem and love; to what I have already said let thus much be added: That the Pope is one, whose whole life and study is to defend innocence, promote concord, and maintain unity of Faith in the world: nor is there any man but he alone that looks to the general safety of all Christianity; and in all times like a faithful pastor he hath so done it, as if it were not so much his office to do it as his nature. And this we might easily see if we would look over ancient stories, and not suffer ourselves to be misled by the reports of those who think themselves undone if he that would curb their extravagancies should come to be thought of according to his true deserts. I might make it good in many particulars: but I will content myself only to run over briefly the eighteen general counsels that have been in several ages in the Christian world, and their results and motives; whereby men may be persuaded to think that the Pope is so far from what we in England are made to conceiv of him, that he is the only man that hath fought in all times for the unity of faith, for concord and the good of all Christendom; when other bishops and believers under him began many of them to revolt and disturb our welfar. Nor had we had any thing left us at this day either of truth or unity, humanly speaking, had not he been set over us and watched to make and keep us happy even against some of our wills.  
1. Arrius a priest in Alexandria had seduced many priests, deacons', nuns, bishops, and princes to believe amiss against the divinity of Jesus Christ our Lord, when Pape Sylvester risen up against him and fought stoutly, for the honour of our Messiah in his general council at Nice, in the year 325. and so did other Popes his successors after him for some hundred years together.  
2. Pape Damasus in the second general council at Constantinople with the like spirit of fortitude maintained as valiantly the divinity of the Holy Ghost, against Macedonius priest and bishop of Constantinople, and Eunomius that insolent Cappadocian, and all their retinue, as he did likewise that of Christ an. 381.  
3. When Nestorius a bishop with his priest Anastasius gave great scandals in Constantinople by denying the virgin Mary to be mother of God, for that in Christ they said were two persons, and one of them was the son of the virgin, the other son of God; Pape Celestin stood up and quelled them and all their adherents in his council at Ephesus in the year 430.  
4. Pape Leo in a fourth general council at Chalcedon an. 450. stopped the mouths of Eutyches an Abbot in Constantinople, and Dioscorus deacon in Alexandria; who by their great dislike of Nestorius' opinion ran into the other extreme, and affirmed Christ our Lord to have not only one person, but one nature too; which was as scandalous and as much against the faith of believers as was the former.  
5. In the fifth general council at Constantinople an. 553. when all the oriental part of the Church was in a combustion about the three heads or contents of Theodore bishop of Mopsuesten, an epistle of Ibas, and Theodoret bishop of Cyrus his writings against S. Cyril, who had been all three honourably mentioned in the council of Chalcedon, and yet their writings were then found very scandalous and faulty; Pape Vigilius though very sick and weak, yet by his writings from his chamber he laboured abundantly and to good effect to assuage the feud.  
6. Pape Agatho in the sixth general synod at Constantinople an. 680. when Cyrus, Sergius, Macarius and many other learned unquiet priests and bishops monothelites, had spread the Eutichian heresy under other notions, and taught that Christ had but one will and operation, with much offence to the people; he risen up and manfully resisted and subdued them.  
7. Pape Adrian combated no less for the use of images and crucifix against Gregorius Neocaesariensis, Paul patriarch of Constantinople, and several other Iconoclasts, who tore and preached them down contrary to the judgement and practice both of the Christians then living and all their predecessors, in the seventh general council at Nice an. 787. And in one and the same place was maintained by the whole catholic world both the images and divinity of the crucified Messiah.  
8. Not long after in the eight general council at Constantinople an. 869 Pape Adrian the second defended the innocence of the great patriarch Ignatius whom subtle Photius by the help of some potentates in Constantinople had expelled his bishopric, and put himself in his place, miserably harassing and vexing both the good prelate Ignace and all his adherents, to the great disturbance of the East who were all in a hot feud about it.  
9 In the ninth general council at Lateran an. 1122 when after infinity of troubles the Church had recovered her peace, pape Callixtus the second like a good vigilant pastor laboured to restore the ancient discipline much abated by wars and factions; recovered the exclesiastick investitures out of the hands of emperor Henricus who had invaded them, and moved Christian princes to a war in the holy land, for the cause of Jesus Christ there blasphemed where he should principally be honoured; and the assistance of distressed Christianity against the Turk: good works all, and which none but he would have heeded to effect.  
10. Pape Innocent the second, when Peter de Lions his antipope had filled Christendom with wars and factions, and Peter de Bruis had no less corrupted their judgements with heresies, against baptism, temples, alms deeds, and offerings; risen up and manfully fought them both, for the recovery of truth and peace of Christianity, in his tenth ecumenical council at Lateran an. 1139.  
11. Some while after in the time of pape Alexander the third, the Christian world was no less rent asunder both by the faction of a competitour of his called Victor the second, and the heresies of the Waldenses or Albigenses: against both which the said Pape called his eleventh Council at Lateran an. 1179 and made provision there most carefully against any the like disturbance upon such occasion.  
13. Pape Innocent the third did the world no les good service in his twelfth general council at Lateran an. 1215 where he judged and condemned the heresies of those times which infected and troubled the world, censured abbot Joachim his book against Magister sententiarum, and wicked Almaricus who denied the real presence, and resurrection, etc. and exhorted all Christian princes to the recovery of the holy land, which had been regained by the joint endeavours of the Christian world in Pape Vrban the seconds time, Godfrey of Bullen being there made king of Jerusalem, but after 90 years was lost again in the days of pape Vrban the third, whose successor Gregory the eight and his followers till this Innocent the third did much lament and labour to help the loss, but Innocent had more hopes by reason that Baldwin earl of Flanders was then made emperor of Constantinople.  
13. Pape Innocent the fourth found a great deal of trouble in the world, and to heal the malady he called a general synod at Lions an. 1245 which was the thirteenth ecumenical council against the cruelties of emperor Frederick who filled Christendom with wars and bloodshed, whence arose the faction of the Gwelves and Gibellines, against the tyranny of the saracens the perfidiousness of the greeks who plotted at Constantinople the destruction of all the Latins, and against the irruption of the Tartarians who ruined Poland and Hungary.  
14. A little afterwards, when now Michael Paleologus had got the empire of grease by the expulsion of Baldwin, and the greeks began to fall back to some of their former errors, denying the Holy Ghosts procession, sacrifice in unleavened bread, and some fasts: so that much combustion happened upon this occasion in the oriental Church, Pape Gregory the tenth called the fourteenth council at Lions an. 1274 for the healing these disorders, recovery of the holy land, and union of the Greeks.  
15. In the year 1311 when the knights Templars began to give some offence in the Christian world, or at least the king of France and other princes pretended so, and the Bogards and Beguines a kind of religious people in Germany sowed some errors up and down, to the great scandal of people. Pape Clement the fift called a council at Vienna to rectify both, as also for recovery of the holy land and reformation of discipline then much decayed in the Church.  
16. But still there was much division in the oriental part of the Church among the greeks, who denied many of them the procession of the Holy Ghost from the second person of the Trinity, the felicity of the blessed, and purgatory in the Churches ancient sens, and the primacy of the Roman See, which although they held in the primitive times for many ages together, yet they sank into that dangerous error by degrees; for after that they had got an emperor in Constantinople absolute and independent, they motioned in counsels kept in those times for the most part in the oriental parts, first that the bishop of that Sea for the honour of the empire might be made a Patriarch, than afterwards that he might have place before other ancient patriarches who had the right of precedency before him, and then at last they would have him independent as the emperor himself was in temporals: thus by degrees running themselves into schisms. To prevent these errors and factions Pape Eugenius the fourth called the sixteenth general council at Florence an. 1439 where by means of Josephus patriarch of Constantinople and other grave graecian prelate's there assembled, the union betwixt the greeks and latins was made up.  
17. In the year 1512 was kept the seaventeenth council at Lateran under Pape Julius the second and Leo the tenth to mitigate a great schism raised by means of an episcopal conversion at Pisa called together by cardinal Caravaial and Sanseverin without the Papes authority, both which came in here and submitted, as also to bring Christian princes to mutual concord, to stop the frequent argumentations that were too vehemently urged in schools out of Aristotle against the souls immortality, and to hasten an expedition against the Turk.  
18. And lastly three Popes one after another, Paulus, Julius, and Pius fought successively with equal resolution against Luther and Calvin and several others of their apostate priests, for internal justification, the possibility and merit of doing well, the truth and efficacy of the seven sacraments, prayers for the dead, intercession of saints, and indulgences, in the great ecumenical council of Trent.  
There have been in the Church besides these greater counsels six hundred other national, provincial, diocesan synods, over and above those which S. Peter kept with the apostles in Jerusalem; which being called together upon several occurrencies were all licenced guided and directed by the Papes of those times, who kept continual correspondence with the prelate's while they sat in council: and if any synod either opposed him or swarved from his directions, it was looked upon by the rest of Christendom as reprobate on that account.  
I should be too tedious, if I should declare the indefatigable industry, high wisdom and piety of Popes, in steering the Ship of the Church both in the calms of peace that she might not then lie hulling and idle, but make good progress towards bliss; and also in the strange storms and tempests that the malignity of this world hath raised against her, which have been so great and various, that one would have thought by the many leaks that sprang in her at times, the excessive beat of decuman billows upon her sides, the dangerous hidden rocks on which she has dashed unawares, and the greater apparent ones she has been carried upon by the violence of wind and weather not humanly to be avoided, that she could never have lasted to this day. But thanks be to Him that provided a wise and vigilant Pilot, with whom he sits himself invisibly at the stern to guide him and such as voyage in the same ship with him unto all truth even to the consummation of the world.  
Histories will tell us how careful and more than humanly happy Popes have been in all ages, in reconciling Christian princes, and resolving difficulties between them, in examining of doctrines, in counselling and persuading high spirited children ready to fly out into heresies to humility and resignation, in governing so many bodies of Religious which be all subjected under him as other parts of the Church be, and are so numerous that one would hardly believe there should be so many religious houses in the Christian world, all serving God night and day with that silence order and cleanliness every one in his way and institute, that it is the goodliest thing in the world to behold. St. Bennet risen in the sixth age of the Church about the year 529. and yet about the year 1480. it is written that there were then of his order fifteen thousand monasteries in the world: and the other families of S. Francis, S. Augustine, S. Dominick, the Society and others, are none of them much less numerous: and all these families have still recours to the Pope both for their rule and statutes, and for all difficulties that may occur in their spiritual government. And who can be sufficient for all these things? None surely, but he that is singularly assisted from heaven: and Christ our Lord in my judgement hath no less shown his divinity and power in the Pope, than in himself, as much in his spiritual and mystic as he did in his natural body: and the life indeed which by his Spirit he lives in his Church is in a manner the very same with his natural one: now praying, now disputing amongst the doctors, now fasting, then watching, then healing the sick, and working miracles; then persecuted, maligned, envied; sometimes at a feast, sometimes hungrying, sometimes making merry with a loaf of bread and few fishes, the disciples now defending their master, now the master defending his disciples etc. for so the Pope protects innocent believers, and these again defend him. But of all those glorious things our Lord did in his life time, conversion of people, confutation of pharisaical opposers, relieving of poor, healing of diseases and the like, he hath shown greater abundance in his Church than in himself, according as himself promised; Ye shall do greater things than these. Which confutes the ancient calumny of our old adversary the Jew, who ascribed all our Lords miraculous operations either to some gipsy tricks he learned when he was in Egypt, or to some evil spirit he had got to attend his person: either of which had it been true had failed with his peson, and his power had not extended to his Church. And all things considered I think I may truly say that Christ in the Pope and Church is more miraculous than he was in his own person: and I doubt not but the nativity of his Church, and miraculous conversation, passion, resurrection and ascension shall be the same with his. So that he who contemns the Pope contemns Christ who presides in him, and he that contemns the Church vilifies his spirit which lives and mous and animates that body.  
I could be very copious in this subject; but I must not be prolix in any thing. I only desire my reader to consider this one thing, which after serious thought he will find to be true, that if there had not been Popes in all ages both to conserv and propagate faith, we had either never heard any news of Christianity here in England, or not kept it undisturbedly so long. All the whole gospel and body of Christianity is his, purely his, and from him we received it. Nay the first great fundamental of Christian religion which is the Truth and divinity of Christ, had it not been for him, had failed long ago in the world: and what then had become of all the rest? For after Pope Sylvester according to the faith of his ancestors had by means of his three Legates great Osius bishop of Corduba, White and Vincent two priests, established in the first council of Nice the said divinity of Christ our Lord, wherein he is consubstantial to that almighty One who made the earth and stars, against Arrius and his allies, who began to teach the contrary, it is incredible to say what frequent murmurations resorts and conciliar meetings were made afterward up and down the world by the priests and bishops who had drunk in the contrary opinion, and in that point deserted him, against their Pope and Pastor for three or four hundreed years together, till in a manner all the whole Church not only clergy but laiety and the princes of Christendom opposed him in it, while the Pope now left in a manner alone, or with a very thin retinue of believers, and all his successors one after another fought even to sweat and blood for the vindication of that great Christian article even against the whole world. And he so far overcame at length, that there be scarcely in these days any that doubt of that, which the Pope only by the authority of his place and title wrought out of the very fire: Whence I may truly say that Christ is the Pope's God; for if the Pope had not been, or had not been so vigilant and resolute a pastor as he is, humanly speaking, Christ had not been taken for any such person as he is believed this day. And let men talk what they will by their vain philosophy, this I will boldly say and am assured of, that if the Pope be not an unerring guide in matters of religion and faith, all is lost A man once rid of the control of his authority may as easily deride and as solidly confute the incarnation, as the sprinkling of holy water: nor could the reason of the whole earth be able to convince him.  
And after all this shall children and boys jeer and revile in our streets and pulpits this sacred majesty of the Pope, whom the virtue, wit, valour and nobility of all Christendom hath ever so highly honoured; and we if we consider things as we ought can never love too much? shall we cast unjust and vile contumelies upon him who holding a solicitude for all the Churches of Christ's, has so many millions of the greatest spirits in the world depending upon his lips for direction and truth; with whom and under whom have concurred in his general counsels so many thousands of renowned prelate's, venerable bishops, princely cardinals, grave patriarches, subtle divines and doctors, Abbots and Generals of orders, orators, chancellor's, knights and barons sent to his assistance by the Kings and Potentates of Christendom, the very stars of our earthly hemisphere, met together either to make up or grace and strengthen his great counsel convened in subordination to his legates: nay emperor's themselves have thought it an addition of honour to sit in that solemn and thrice venerable assembly, though in a separated place: Shall we I say, mock, and revile this sacred person? Let not such a thing be said of us any more! let it not be told in Gath, or the streets of Askalon, that we use any such rude behaviour; lest the very uncircumcised Philistines condemn our vast inexcusable incivility. Nor yet let us either envy or malign the respect which Pappists give to Him from whom they received their Christianity, and by whose vigilance and care it hath been kept inviolate amongst them from its first ingres into the land even to this very day. Shall our eye be  evil because theirs is good.   

§. 30. Popery.  
IN the more flourishing doctrines of the Catholic Church I could be largely copious: but I have said as much as may suffice my intended purpose, which was so far to excuse even that religion also, that if all do not embrace yet none may persecute and hate it. Wherefor I do purposely omit to speak of other more plausible parts of Popery, viz. 

1. The obligation which all who believe in Christ have to attend unto good works, and the merit and benefit of so doing.  
2. The possibility of keeping Gods commandments with the assistance of divine grace.  
3. The liberty and freedom of human will either to comply with grace or resist it.  
4. The sacred council and excellency of divine vows.  
5. The right and obligation to restitution when any one shall have wronged his neighbour, either in his soul or body, fame, goods or estate.  
6. The power and authority of of the Church in her tradition and decisions.  
7. The fasts and abstinence at certain times from some kind of meats, which is all the religion we read Adam was enjoined to observe in Paradise, that we may thereby be more apt to acknowledge God's gifts and goodness at those times we enjoy other good things of his bounty and at other times them, and to sanctify our spirit for divine retirements.  
8. The divine ordination, and unspeakable comfort and benefit of Confession.  
9 The caelibate and single life of the clergy who thereby freed from much solicitude of this world, though not without some troublesome struggling against unseemly lusts of youth, may approach the altar like angels of God who neither marry nor are given in marriage.  
10. The doctrine of indulgencies, which be nothing else but a release from some temporal penalties due to sin after repentance and remission; which the Church does generally bestow by commutation; as when for example an indulgence of such penalties for so many days or years is granted unto such as upon the time appointed shall repent and confess, fast, pray, give alms, and communicate for the Church's preservation and concord of Christian princes; which is a doctrine as rational and well grounded as any in Christianity though we in England will not understand it.  
11. Finally, the ecclesiastic hierarchy and supremacy, whereby catholic religion like a flourishing fair tree, spreads his boughs in several kingdoms of the earth even from sea to sea, so united all of it in all its parts and connexed together, that there is no catholic upon earth but is under some priest, all priests subordinated to their bishops, these to their metropolitan, all metropolitans to the Patriarches, and Patriarches united in the Papal cone: every leaf cleaus to some twig, every twig to some branch, every branch to some bough, every bough to the bowl, and the bowl to the root.   And several other such like points of the Roman religion which coming all together from once hand have stood unchangeable in all ages the same, and depending all upon the verity of the first revealer have an equality of truth though not of weight.  
These and several others, with the other half dozen more offensive doctrines I have cleared and explicated, our reformers cut off at one blow; when they taught us that it would suffice to salvation only to believe in Christ, without any more ado: and that other things were popish superstitions: whereby we became a strange kind of servants that believe their master, but heed not either to fulfil his orders or do his commands. For they told us and we have hitherto believed it: That there be no such things as good works pleasing to God; but all be as menstruous rags, filthy, odious and damnable in the sight of heaven: That if it were otherwis, yet are they not in our power: That with the assistance of any grace to be had Gods commandments are impossible to be kept, and it would be  vain to attempt it; especially sigh we have in us no strength of free will to act any thing but evil: That it must needs be foolishness to vow unto God, sigh we can do nothing we ought to do, and no less foolish if we have vowed to pay it: That what wrong soever we do to another, God is merciful and restitution fruitless, both because one sin cannot make satisfaction for another nor any thing clear us but the blood of Christ alone, unto which if we should concur ourselves by doing good works or satisfying for ill, we should be half our own redeemers: That the Church which presumes to teach other things than we allow is a falls mistress, distracted, and knows not what she says: That to fast from sin is fast enough, without depriving our stomaches of good flesh when we have a mind to it; and yet because we sin in every thing we do, neither is that fast possible to be kept: That confession is needless, How can man forgive sins: That our clergy find themselves men and not angels and love women as well as others, and first revolted from popery principally for their sakes, preferring a good wife before the whore of Babylon, and the altars that kept them asunder are thrown down, the honest pulpit standing now solitary speaks for them and brings them happily together: That of indulgencies there is no need, since obligation to penalties is shaken off long ago by our own authority without any indulgence from another: That papal supremacy is the only obstacle to our liberty, and  it must be abolished: And let popery hang together as close as it can, it shall go hard but we will find a battery to shake it.  
So much indeed hath sophistry and continual clamour against popery, and state punishments lying ever most heavily upon the professors of it, prevailed over our judgements that now there is no goodness, no worth, no truth in it, no none at all: it is all naught, all and every part of it naught, nothing but naughtiness, superstition and vanity. All that I will say for the present is this: If popery be a bad religion more is the pity; for the professors of it suffer as much for it as might well serve for a good one. Millions of people for the belief they have in it and the love they bear its holy counsels and promises of future reward, do voluntarily and of their own accord forsake the world and all worldly pleasures to serve God night and day in poverty, humility, and chastity: and multitudes of others of a secular condition in several parts of the earth have rather chosen to live an afflicted life in this world, contemned, abused, pillaged, beaten, put to death by their persecutors, than to forsake that religion; and these too as noble and wise persons many of them as any the earth hath had.  
But if any will yet be contentious, and maintain his hatred still against Popery, I earnestly request he would seriously ponder these few following Queries which I borrowed of a friend.  
It will not be denied but that the Church of Rome was once a most pure, excellent, flourishing, and Mother Church; for this is not only by good St. Paul amply testified in his epistle to the said Romans, but acknowledged also by Whitaker in his answer to Dr. Sanders, by White in his defence of his way, by Fulk and Reinolds; and also by K. James in his speech to the Parliament.  
This Church could not cease to be such, but she must fall either by Apostasy, Heresy, or Schism.  
I. Apostasy is not only a renouncing of the Faith of Christ, but the very name and title to Christianity: No man will say, that the Church of Rome had ever such a fall, or fell thus.  
II. Heresy is an adhesion to some private and singular opinion, or error in Faith, contrary to the general approved Doctrine of the Church.  
If the Church of Rome did ever adhere to any singular or new opinion disagreeable to the common received Doctrine of the Christian world, I pray satisfy me as to these particulars, viz. 

1. By what General Council was she ever condemned?  
2. Which of the Fathers ever writ against Her? Or,  
3. By what authority was She otherwise reproved? For,    
If seems to me to be a thing very incongruous, that so great a Church should be condemned by every one that hath a mind to condemn her.  
III. Shisme is a departure or division from the Unity of the Church, whereby the Band and communion held with some former Church, is broken and dissolved.  
If ever the Church of Rome divided herself by Schism from any other body of faithful Christians, or broke communion, or went forth from the Society of any Elder Church: I pray satisfy me as to these particulars.  

1. Whose company did She leave?  
2. From what body did She go forth?  
3. Where was the true Church which She forsook?   
For, it appears somewhat strange to me, that a Church should be accounted schismatical, when there cannot be assigned any other Church different from her, which from age to age, since Christ his time hath continued visible, from whence She departed.  
If these Queries were well pondered; or if men would once believe, as most true it is, that by irrefragable principles which all must needs acknowledge who will own a Christianity in general, Popery may be proved to be as good a religion as the best, then Facta est Lux. But this is a little beyond my intention, which aims no further than only to put our passions to a demur; for which it may suffice us to think that Popery is not ill. And if I should yet say more and endeavour to prove it good, those that be of that Way will say I speak too little; and they who be not, will think I say too much. I had a purpose in the three last dialogues of my Reclaimed Papist, to make Popery appear not only a good religion but the best, and not only the best but the only sole Christianity which Christ planted upon earth, and which every right reason that admits of Christ must needs approve. But I hope I was therefore discouraged and hindered in that work, that it might be left for some better hand; and I should myself very much rejoice to see it done. It is now besides my purpose, my paper also is already too much swelled, my mind calls for freedom, and my pen is dulled.  
Acta est pars acroamatica, sequitur moralis.    

Fifth Chapter. Moral topics for charity and peace.  

§. 31. Conclusion.  
AS without the indifferency and moderation I have hitherto laboured to implant, there cannot be in us any capacity of a right understanding: so there be yet some moral topics remaining which are apt to implant this moderation and indifferency; as to consider first, the sad precipices men have run themselves and others by their headiness and temerarious obstinacy in their opinions and conceits about religion: secondly, that the connatural excellency of a good Christian consists not in finding new ways to the reformation of other men's thoughts, but putting in practice the old received well known dictates of sobriety, justice and piety in ourselves: thirdly, that charity, which the apostle makes to be the end and highest perfection of religion and indeed all virtue, suggests good and moderate thoughts of our neighbour, etc. But these and such like topics be a subject fit for a pious preacher than a civil logician: and so leave them. What I should speak at this time unto any such purpose, take it in the golden words and phrase of the honourable Lord Chancellor, the Orator of the Land.  
Gentlemen, the distempers of religion which have too too much disturbed the peace of this Kingdom is a sad argument indeed; It is a consideration that must make every religious heart to bleed, to see religion which should be the strongest obligation and cement of affection and brotherly kindness and compassion, made now by the pervers wranglings of passionate and froward men, the ground of all animosity hatred malice and revenge. And this unruly and unmanly passion (which no question the divine nature exceedingly abhors) sometimes and I fear too frequently transports those who are in the right as well as those who are in the wrong; and leaves the latter more excusable than the former, when men who find their manners and dispositions very conformable in all the necessary obligations of humane nature avoid one another's conversation, and grow first unsociable and then uncharitable to each other; because one cannot think as the other doth. And from this separation we entitle God to the patronage of and concernment in our fancies and distinction, and purely for his sake hate one another hearty.  
It was not so of old when one of the most ancient Fathers of the Church tells us; that love and charity was so signal and eminent in the primitive Christians, that it even drew admiration and envy from their greatest adversaries, Vide, inquiunt ut invicem se diligunt. Their adversaries in that in which they most agreed, in their very prosecution of them had their passions and animosities among themselves; they were only Christians that loved and cherished and comforted and were ready to die for one another. Quid nunc dicerent illi Christiani si nostra viderent tempora, says the incomparable Grotius. How would they look upon our sharp and virulent contentions in the debates of Christian religion and the bloody wars that have proceeded from those contentions, whilst every one pretended to all the marks which are to attend upon the true Church, except only that which is inseparable from it, Charity to one another.  
My Lords and Gentlemen. This disquisition hath cost the King many a sigh many a sad hour, when he hath considered the almost irreparable reproach the Protestant religion hath undergone from the divisions and distractions which have been so notorious within this Kingdom. What pains he hath taken to compose them, after several discourses with learned and pious men of different persuasions you may see by a declaration he hath published upon that occasion by which you see his great indulgence to those who can have any protection from conscience to differ with their brethren. And I hope God will so bless the candour of his Majesty in the condescensions he makes, that the Church as well as the State will return to that unity and unanimity, which will make both king and people as happy as they can hope to be in this world.  
If aught yet remain to be said, in the heavenly words of blessed S. Paul I shall conclude it all. Quosdam quidam posuit deus, etc. Some hath God set over us in his Church, first apostles, secondly prophets, thirdly doctors, than virtues, than graces of healing, opitulations, gubernations, sorts of tongues. Are all apostles? are all prophets? are all doctors? are all virtues? have all men the grace of healings? do all speak with tongues? do all interpret? But do you emulate the better graces. And I do yet show unto you a more excelling way. If I speak with the tongues of men and angels, and have not charity I am but as sounding brass, and tingling cimbal. And if I shall have prophecy, and know all mysteries and all sciences and if I shall have all faith so that I can translate mountains, and have not charity I am nothing, etc.  
This is the great rule of our happiness and square of all perfection. Et quicunque hanc regulam secuti fuerint, pax super illos & super Israel Dei.     
FINIS.