1. Authoritie of Scripture.

Not [...] then, That our Saviour compre­ [...]ndeth all the Scripture of the olde Te­ [...]ment, in Moses and the Prophets, of [...]hom Malachi was the last, as 2. Esdras, 40. is cleare: and therefore Esdras, [...]o maketh mention of him as last, and the rest of the Apocrypha books that [...]re written after him, are no part of [...]ine Scripture.

Note then, That the abridgement [...] [Page 15] lie of another mans worke, and an hu­ [...]ane Historie, done by great paynes, [...]uch as the Apocrypha bookes of the [...]achabees are cōfessed to be, 2. Machab. [...] 23.) is no part therefore of canonicke [...]cripture.

Againe, ‘2. Pet. 1.21. For [...]he prophecie came not in olde tyme [...]y the will of man, but the holie [...]en of God spake, as they were mo­ [...]ed by the holy Ghost.’

Remarke then againe, That Scripture was no private taske vndertaken by the [...]ill of man, as the Apocryphall booke of [...]he Machabees is formerlie acknowled­ [...]ed. And againe, seeing that the holie [...]pirit spake by them, therefore it follo­weth, that, that Booke cannot be of the [...]pirits inspiration, wherein the Author [...]howeth, if hee hath done slenderlie and [...]eanlie, it is all he could attaine vnto, as [...]. Machab. 15.38. hee freelie confes­ [...]th: for this were blasphemouslie dero­ [...]atorie to the holie Ghost, and to the au­ [...]oritie of holie Scripture.

And no lesse derogatorie is that place [...]f Ecclesiasticus, 31.21. against both the [...]odestie of the holie Ghost, and gravitie [...]f Scripture, which sayeth to him that [...]ath eaten immoderatelie, If thou hast [...]ene forced to eate, goe foorth, and spew it [Page 16] out, and thou shalt haue rest there-after

I omit sundrie contradictions Trueth, where-of the Spirit of Tr [...] could not bee Author, as Tobit 5. [...] where the good Angell is made to [...] which is onlie proper to Satan, and [...] evill angels: and against Heb. 1.14. t [...] hee sayeth, that hee was of a carnall p [...] creation, whose nature are onelie to [...] created spirits.

2. Witnessing of Antiquitie.

THE Church indeede readeth th [...] Bookes (sayeth sainct Ierome) [...] receiveth them not amongst Canon [...] Scripture, Ierom. praef. in Proverb. Wh [...] remarke, that Ierome setteth not do [...] there his owne private opinion, but generall tenet of the whole Church in time: And therfore his testimonie, ac [...] ding to Cardinall Peron's wordes in [...] Epistle, (Observatione quinta) is a s [...] cient evidence of the fayth of the Ca [...] licke Church at that time: where [...] sayeth, that when the Fathers speake [...] as private Doctors, but as witnesse [...] those thinges which the Church did [...] believed in their time, affirming that s [...] a thing was the Fayth or practise of [...] whole Church: then their testimon [...] sufficient to declare the vnanim com [...] of the whole Church. In like man [...] also with Ierome doeth sainct Greg [...] [Page 17] acknowledge them not Canonicall, Greg. [...] 9. Moral in Iob, cap. 17. Nor doeth [...] ancient Councell of Laodicea, Can. [...] account them anie wayes as such.

3. Confession of Partie.

[...]Nd, because they are doubtsome, they [...] are not numbered in the Canon of [...]pture, sayeth Cardinall Hugo, de S. [...]ro, in his Prologue on Iosua. The [...]e likewise sayeth Cajetan, and Hugo S. Victore.

1. Authoritie of Scripture.

[...]ote then, That Gods worde is called [...]ect and Sure, (as sainct Peter also cal­ [...] it, 2. Pet. 1.19.) in opposition to [...]ecessitie and nature of Traditions, [...]ch are both needlesse and vnsure, [...]h. 15.9. 2. Thess. 2.2.

Note then, That they are pronounce [...] liars, who accuse Gods worde of impe [...] fection, and therefore would adde the [...] vnto vnwritten Traditions in matters [...] salvation.

Note then, If the Scriptures alone b [...] able to make vs wise vnto salvatio [...] (which is all we neede) wherefore ser [...] Traditions?

Againe, ‘vers. 16.17. A [...] Scripture is given by inspiration [...] God, and is profitable for doctrin [...] reproofe, correction, and instructi [...] in righteousnesse, that the man [...] God may bee perfect, throug [...] lie furnished vnto all goo [...] works.’

Note then, This is all that we can seek [...] what needeth therefore Traditions?

Note then, That it alone, is able to doe, all that, which wee can require. So Act. 20.32. it is sayde to bee able to build vs vp by grace heere, and to bring vs to the inhe­ [...]itance of glorie heereafter, and further we cannot wish for.

Note then, That it is farre greater im­pietie to adde to Christs owne Testa­ment, confirmed by His Blood.

The examples also of the Apostles [...]roue this: for as for doctrine, of Sainct Paul, it is written thus, Act. 28.23. That when they had appointed him a day, [...]here came many to his lodging, to whom hee [...]xpounded, and testified the Kingdome of GOD; perswading them concerning IESƲS, [...]oth out of the Law of Moses, and out of the Prophets. And Act. 26.22. Saying, [...]one other things than those things which [...]he Prophets and Moses did say should come. As hee then teached nothing but that which was contained in Scripture be­fore [Page 20] him: so neither should Pastors now teach, but what is contained in Scrip­ture before them: Therefore, Gal. 1.8. H [...]e is accursed (altho an Angell) that teacheth beside that. And in disputing, it is sayde, Act. 17.2. And Paul as his manner was, went in vnto them, and three Sabbath d [...]yes reasoned with them out o [...] the Scriptures. No word of Tradition. See Apollo's lyke practise, Act. 18.28. just conforme heereto.

In lyke manner, for believing, Act. 24.14. This I confesse (sayeth Paul) that after the way which they call Heresie, so worship I the GOD of my Fathers, believing all thinges which are written in the Law and Prophets. No word then of vnwritten Traditions, which he made a ground of his Fayth.

So ‘Act. 17.11. The Be­reans searched the Scriptures day­lie, whether these things were so, (to wit, as Paul taught) there­fore manie believed.’

Note then, That it was not for anie warrand of traditions that they belie­ved. but vpon warrand of Scripture on­lie, that they grounded their fayth.

2. Witnessing of Antiqui [...]ie.

THe holie and divine inspired Scrip­tures, are all sufficient (sayeth Atha­nasius) [Page 21] for the full instruction of trueth, Athan. lib. contra Gentes. Whence also sayeth Tertullian, Take from Heretickes wherein they agree with Heathens, that by Scripture onelie they may debate their questions, and they cannot stand. Ter­tull. lib. de resurr. carn. cap. 3.

3. Confession of Partie.

ALL Doctrines of Fayth and Manners (sayeth Bellarmine) which is simplie necessarie for all men, are plainlie set downe in Scripture. Bell. lib. 4. de verbo, cap. 11. §. vltimo.

1. Authoritie of Scripture.

Note then, If that the verie entrance giveth light, and vnderstanding to the simple; then what doeth a daylie pro­gresse? And if the simple get vnderstan­ding thereby, how can it bee so obscure, that the learned onelie should reade the same allanerlie?

Note. If children then may attaine to the knowledge of Scripture, then it is not so obscure, that those of perfect age cannot know the same.

Note then, That as a shyning light can not bee called darke it selfe, which illu­minateth darke places; so neyther can Gods worde, which illuminateth our darke vnderstandinges.

Note then, That it is not the fault of [Page 23] Scripture, that it is hid to anie, more than it is the fault of the cleare Sunne, that a blinde man seeth it not.

2. Witnessing of Antiquitie.

IN those places which are clearlie set downe in Scripture (sayeth Augustine) all those thinges are to bee found which contayne both Fayth and Manners, Aug. lib. 2. de doct. Christiana. cap. 9. Which Chrysostome lykewyse avoweth, saying no lesse, Homil. 3. in 2. ad Thess.

3. Confession of Partie.

BEllarmine affirmeth, that all doctrines of Fayth and Manners, which are simplie necessarie for all men, are plainlie set downe in Scripture. Bell. lib. 4. de verbo. c. 11. §. vltimo.

1. Authoritie of Scripture.

Note then, That the People are bound to know Gods worde, because they are bound to obey Gods word. See in lyke manner, Deut. 17.18.19. &c. the booke of the Law commanded to bee read by the King, for the same ende that hee may learne to obey the same. As also (Io­shua 1.8.) by the Iudge of the people. And last of all, by all sort of people, as is cleare, Deut. 6.6.7.9. And by this subsequent testimonie: to wit,

Those of Baerea therefore, Act. 17.11. They searched the Scriptures daylie, whether those things were so, teaching [Page 25] all people to follow their example.

Note then, That all Christians what­soever, because all are spirituall war­riours, are bidden arme themselues with the Scripture: so that who forbids them the knowledge thereof, they make them naked before their spirituall enemie.

Note then, That this is farre from po­pish ignorance, and their forbidding the people to reade the Word of GOD: for [...]o, how can it dwell in them plenteouslie, and they bee filled with the knowledge thereof?

2. Witnessing of Antiquitie.

CHrysostome speaking thus of the for­bidding thereof: It is (sayeth hee) the working of the inspiration of the Divell, not suffering to looke in the trea­sure, lest wee should attaine to the rit­ches thereof: What a Pest then is it to thinke that the reading of the Scriptures belongeth only to Clergie men? Chrys. hom. [Page 26] 2. in Matth. Whence hee sayeth then, I beseech you all that are seculare men, to get Bibles to your selues, the medicine of the soule: and if ye will not get more, get the New Testament. Chrys. hom. 9. ad Coloss. Heere-vnto witnesseth also Theodoret. lib. 5. de curand. graec. affect.

3. Confession of Partie.

IT is manifest (sayth Bishop Espenseus) by the Apostles doctrine, Col. 3.16. and by the practise of the Church, that of olde the publicke vse of scripture was permitted to people. And so sayth Al­phonsus de castro. verbo. scriptura.

1. Authoritie of Scripture.

Note then, That in Gods worde is the last, supreame, and onlie infallible deci­sion to bee had concerning eyther Fayth or Manners: and therefore the sentence [Page 27] of all men whatsoever is to bee tryed [...]hereby, and reduced therevnto.

The Bareans therefore, Act. 17.11. searched the Scriptures, whether those things were so, that Paul taught vnto them, al­tho an Apostle, and famous for manie miracles also.

Note then, That mens traditions, nor ancient custome, is not the rule of faith, nor manners, but onlie the Lords Word.

Note then, that Scripture is the entire rule of trueth, the ignorance whereof is the cause of errour amongst the seduced people.

2. Witnessing of Antiquitie.

THis cause (sayth Augustine) requi­reth a judge: and who shalbe judge? let the Apostle bee iudge, because by the Apostle Christ speaketh. Aug. de gratia, & lib. arb. cap. 18. Let vs stand therefore to the iudgement of the holie inspyred scriptures (sayth Basill) which God hath set over vs. Epist. 80. ad Eustathium.

3. Confession of Partie.

BAsill (sayeth Bellarmine) willeth, that both parties stand to the judge­ment of Scripture, which none can reiect.

1. Authoritie of Scripture.

Note then, That in the same sense, that Christ calleth the Scripture a witnesse, it may bee called a judg, and in the same manner to pronounce judgement in con­troversies, as it beareth witnesse. Seeing then a witnesse must haue speach, (else hee can bee no witnesse) in that the Scripture then is saide to beare witnesse, it followeth also, that the Scripture af­ter a sort speaketh.

‘Iohn 7.42. Hath not the Scripture sayde, that Christ commeth of the seed of David? &c.’ Loe! speach expresly attributed to Scrip­ [...]ure. Againe,

In lyke manner,

‘Heb. 11.4. By faith Abell offered vnto God a more excellent sa­crifice [Page 30] than Kain, by which he ob­tained witnes, that he was righteous God testifying of his gifts: and by it, hee being dead, yet speaketh,’ If Abell then being dead, is saide ye [...] to speake by that record of his fayth which is set downe in Scripture; eve [...] so may the Prophets and Apostle [...] beeing dead, bee saide lykewise yet to speake by these records of their doctrine of fayth, which is set downe in Scrip­ture, and which is the Christian foun­dation whereon the Church is built. Ephes. 2.20.

2. Witnessing of Antiquitie.

GOD himselfe speaketh to vs by the Scripture, sayeth Cyrillus Alex. lib. 11. in Iohn. c. 21. And even Christ him­selfe this verie day is crying vnto vs in his Gospels, sayth Chrysostom. homil. in Psal. 95.

3. Consent of Partie.

THE Scripture therefore (sayeth Bellarmine) both by wordes and similitudes everie where cryeth, that a sinner in no sort can dispose himselfe to receiue grace. Bell. lib. 6. de lib. arb. c. 5. §. huc deni (que).

1. Authoritie of Scripture.

I aske, Where was then a visible com­panie of true and publicke worshippers at this time in Israel?

And that the like estate of true pro­fessours was at one time both in Israel and Iudah, is evident out of 2. Chron. 15. [Page 32] 8. and 1. King. 15.9. the whole King­dome of Iudah beeing idolatrous, in A­biiam's latter reigne, and at the same tyme whole Israel being idolatrous vn­der Ieroboam.

Againe, 2. Chron. 28.24. it is recor­ded, how at once both Iudah was alto­gether idolatrous vnder King Ahaz, and the Lords publicke worship vtterlie was abrogated, and at the same tyme Israel was even so vnder their Kinges Pekah and Hoshea.

Of this tyme it is sayde in Historie, 2 King. 17.16. And Israel left all the Com­mandementes of the Lord their God, and made them molten Images, even two calues, and made a groue, and worshipped all the hoste of Heaven, and served Baal. Vers. 18. So there was none left, but the tribe of Iudah onlie: and Iudah kept not the Com­mandementes of the Lord their God, but walked also in the statutes of Israel, which they made. And so the Lord reiected all the seede of Israel, and afflicted them, &c.

And of this tyme also it is sayde in prophecie by Ieremie, (Ier. 5.11.) For the house of Israel, and the house of Iudah, haue dealt verie treacherouslie against mee, sayeth the Lord. And by Ezechiel (23.13.) it is sayde, that these two sisters in their spirituall whoredomes tooke both one way.

Note then, When both this people, which onelie were then counted Gods Church, made defection with their Kings [...]n common, to the publicke practise of [...]dolatrie onlie, and abrogated the pub­licke worship of the true God alluterlie, where was then the face of a visible com­panie of true professours, having a pub­ [...]icke worship? Therefore, Zeph. 3.12. the Lord sayeth of his true Church, Then I will leaue in the midst of thee an afflicted and poore people, that shall trust in the Name of the Lord. Which is farre from an outward pompous, and a glo­rious visibilitie to all.

‘Revel. 12.14. And to the Woman were given two Winges of a great Eagle, that shee might flie into the Wildernesse vnto her place, vvhere shee is nowrished for a time, and times, and halfe a time, from [Page 34] the face of the Serpent.’ This wom [...] the Romanists themselues (as Lyra and [...] thers) interprete to be the true Churc [...] lurking vnder persecution, (as Elias d [...] three yeares and an halfe in the W [...] dernesse, where hee was miraculous [...] fed.) I aske then, at this same time, shee could lurke vnder persecution, a [...] yet bee gloriouslie and conspicuous [...] visible to all? Or, Rev. 13.3. When the time of Antichrists prevaili [...]g the Earth shall follow the Beast, wh [...] shall such visibilitie be? Even no whe [...] as the Rhemists, on the 2. Thess. 2. grant: but a communion in heart onl [...] and a practise of worship in secret.

2. Witnessing of Antiquitie.

SOmetimes the Church is not app [...] rent (sayeth Augustine:) to w [...] when wicked persecuters aboue measu [...] rage against her. Aug. epist. 80. ad Hes [...] chium. Therefore the Church lookin [...] foorth, as the Moone hath oft times h [...] eclypses, saith Ambrose, lib. 4. hexam. c. [...]

3. Confession of Partie.

THE confession of our Adversari [...] is likewise thus, that in the time o [...] Antichrist, the communion of Christian in the true Church shalbe onlie in hear [...] and their worship onlie in secret; for s [...] sayeth the Rhemists, on 2. Thess. 2.3. So [Page 35] that our difference is not so much in the [...]sition of invisibilitie, as in the appli­ [...]tion vnto persons and tymes.

1. Authoritie of Scripture.

Againe, ‘v. 26. As the Thiefe is ashamed vvhen he is found, so is [Page 36] the House of Israel ashamed: they, their Kinges, their Princes, and their Priestes, and their Prophets: saying to a stocke, Thou art my Father, &c.’ Beholde then againe: no sort excepted.

Note then, that the leaders in a Church, and people that are led, may both make defection: and so a whole Church, which consisteth of both.

Note then, howe generall a defection may be amongst Teachers in the Church of God: and howe the chiefe Pastoures haue first made Apostasie, let these ex­amples verifie.

‘2. King. 16.11. And Vriah the Priest built an Altar, according to all that King Ahaz had sent from Damascus, &c.’ Againe.

Note then, howe grosselie also the [...]erie hie-priests vnder the Law erred, [...]nd the chiefe Pastor that sate in Moses haire erroniouslie decreeted with his [...]hole counsell: the one, in making an [...]olatrous Altar, and erecting idolatrous [...]orship: and the other, pronouncing [...]e trueth in Christs owne mouth, to bee [...]asphemie, and himselfe worthie to [...]e. And therefore, how groslie hee [...]d his Church may erre, who preten­ [...]eth nowe to bee the Christian High- [...]riest, see §. 5.

Note then, that in the Christian Church [...] great Apostasie from the Trueth is [...]re-tolde, before that by the preaching [...]gaine of the same clearlie, Antichrist be [...]vealed, and made knowne: So that in [Page 38] the tyme of his prevayling, no public [...] exercise shall bee of the true Christi [...] worship, but in secret onlie: and this [...] verie Rhemists on this place confesse.

2. Witnessing of Antiquitie.

ANd the poyson of Arrius (saye [...] Lyrinensis) did not onlie infect a p [...] of the Church, but almost the whole wo [...] (Ʋnic. Lyrin. adu. hereses, c. 6.) So th [...] the whole world sobbed, and admired t [...] it was made Arrian, as testifieth S. Iero [...]

3. Confession of Partie.

OF that time when the Arrian her [...] domined over the whole world, S. [...] rome wrote that the ship of the Chu [...] was almost sunke, sayth Gregorie of Va [...] tia, analys. lib. 6. c. 4. §. probatio 4.

1. Authoritie of Scripture.

Note, Now then what greater hi [...] mindednesse can the Romane Chur [...] [Page 39] show, than to say, shee cannot erre? and if this were true, what needed her to feare? and yet I hope shee cannot exeeme her selfe from this Apostolicke exhortation, which is so expreslie written to her, and biddeth her feare.

Againe, ‘ver. 21.22. For if God spared not the naturall branches, take heede lest hee spare not thee. Beholde, therefore, the goodnesse and severitie of God: on them which fell, severitie; but towards thee, good­nesse, if thou continue in his good­nesse, otherwise thou also shalt bee cut off.’

Note then, that the Apostle showeth, that the Church of Rome, as well as other Churches of the Gentiles, may fall away from the trueth, and bee cut off from being a true Church: otherwise, if shee had infallibilitie, this his exhorta­tion should haue beene altogether need­lesse: neither should hee haue spoken doubtinglie after this manner, saying, if thou continue: but particularlie excep­ted her as one, that could not, but con­tinue.

2. Witnessing of Antiquitie.

THey haue not Peters heritage (saith Ambrose) who haue not Peters faith.

1. Authoritie of Scripture.

Loe then, How the verie first sitter in the high priest's chaire, falleth filthilie in grossest idolatrie.

Note then, That notwithstanding of his succeeding personallie to the office of the high priest-hood, hee performeth all the idolatrous King's commande­ments, and so foullie erreth.

Note then, That the high Priests suc­cession, nor place, freeth him not from erring, in calling CHRISTES trueth, blasphemie.

But yet.

Note then, That notwithstanding of their sitting in Moses chaire, they both rejected Christ, and his trueth, and taught contrarie falsehood: neither be­lieving in the Sonne of God themselues, nor yet truelie teaching the people of God, concerning their MESSIAS.

2. Witnessing of Antiquitie.

NIcephorus doeth testifie, that Nesto­rius & Macedonius, arch-hereticks, succeeded to S. Andrew the Apostle in the Church of Constantinople, called before Byzantium. Niceph. lib. 8. chronol. cap. 6.

3. Confession of Partie.

THat almost all Arch-hereticks were eyther Bishops or Priestes, sayeth Bel­armine, Lib. 1. de Pont. Cap. 8. §. 4.

1. Authoritie of Scripture.

AS for the pretence, wee see it se [...] downe, ‘Ierem. 18.18. in these wordes, Come, let vs devise de­vices against Ieremie: for the Law [Page 43] shall not perish from the Priest, nor Counsell from the Wise, nor the [...]ord from the Prophet.’ And there­ [...]re from the lyke words in Malachie 2. [...]. which the Papists would haue thus, The Priests lips shall preserue know­ledge, and they shall seeke the Law [...]t his mouth, they gather the High [...]riests infallibilitie vnder the Law ex [...]acto, and conclude the Popes infallibi­ [...]tie vnder the Gospell ex aequo: allead­ [...]ing to the same purpose that of Deuter­ [...]omie 7.10. In lyke manner.

As for Promises, it is saide, ‘Psal. [...]32.14. The Lord hath chosen Sion for an habitation, and hath said, This is my rest for ever.’ And againe, ‘Isai. 33.20. Looke vp­on Sion, the citie of our solemnities; [...]hine eyes shall beholde Ierusalem, [...] quyet habitation: a Tabernacle that shall not bee taken downe: not one of the stakes thereof shall ever be remo­ved: neither shall anie of the cords [...]hereof bee broken.’

Note then, And aske, where ever anie such promises are made vnto Rome: but [Page 44] in the contrarie, a fearfull destruction fo [...] her grosse idolatrie, is clearlie fore-told; Revelation 18.

And last of all, for praises, it is said of Ierusalem, and Gods Church there Psal. 87.3. Glorious things are spoken of thee, O Citie of God. But of Rome the most glorious thing that is spoke [...] of her, is, That shee should bee a gloriou [...] Harlot, Revel. 17.4.18. And Thessalonie [...] equalleth her in that which the Apostle spake of the faythfull, onelie of his tym [...] in her; and where-of the Papists so much glorie: which by collation, & inspection of the places, is moste cleare and evi­dent, Rom. 1.8. 2. Thes. 1.4.

1. Authoritie of Scripture.

Wee see then, that Gods people was ever differenced from all other nations, and knowne by his word and ordinan­ces, to bee his peculiar Church.

Note then, Where Christs voyce soun­deth, and is believed, and obeyed, there is his Church.

Note then, That continuance in Christs trueth, and apostolicke doctrine, with the holie exercise of prayer, and partici­pation of Sacraments, is a cleare note to know a true Church.

The meaning whereof the Apostle giveth Heb. 3.6. saying, Whose house are vvee, if vvee keepe fast the confidence, and the rejoycing of the hope firme to the ende.

Note therefore, That the Church is so called, and knowne to be such, by kee­ping fast and firme the trueth of Gods Word in profession, and that confidence and hope that it breedeth in our hearts, sure to the ende.

2. Witnessing of Antiquitie.

THe Church consisteth not in Walles, but in the trueth of doctrine, (sayth Ie­rome) [Page 47] so that there is the Church where [...]rue fayth is, (Hierom in Psal. 133.) and [...]hey are good Catholicks onelie, who [...]ollow the right fayth (sayth Augustine, lib. de vera religione, cap. 5.)

3. Confession of Partie.

THe confession lykewyse of our Ad­versaries is thus, The Church con­sisteth not in men (sayth Lyra) in respect of their power or dignitie Ecclesiasticke,☜ or Civill; because manie Princes, and Popes too, haue beene found to haue made defection from the faith. Therefore the Church consisteth in those in whome is true knowledge, and the confession of faith, and the trueth of God. Lyra in Matth. cap. 16.

1. Authoritie of Scripture.

I aske then, If a visible multitude was a note here of the true Church in Israel? or the two tribes of Iudah being com­pared with these ten, which of them was the greater multitude? or the whole twelue compared with the whole worlde beside, which of these were maniest? and consequentlie, by the note of multitude, who was the true Church?

Note then, That the true professours are called a verie small remnant: which is farre from being the greatest multi­tude of men.

Note then, That one of a Citie being the fewest that can bee, that the greater multitude is left vncalled to the trueth effectualie.

Note then, If few enter in at the strait gate, that leadeth to salvation; and manie at the wide gate, that leadeth to damna­tion: then paucitie should bee rather a note of the true Church, than anie wise multitude; seeing Rev. 13. the whole World is saide to follow the beast.

Note then, If Christs Flocke bee little, then multitude is no good note to know the same thereby.

Examples of the paucitie of Gods true Church in the house of Abraham, compa­red with the rest of the world, and of the true professours at Christs Passion, verefie this point.

2. Witnessing of Antiquitie.

THe multitude of Associates shall no wise show thee to bee a Catholicke, but an Hareticke (sayeth Ierome, dialog. contra Pelag. lib. 3.) Therefore where are they that define the Church by multi­tudes, (sayeth Gregorie Nazienzen) and contemneth so the little Flocke of Christ? Oratione de seipso contra Arrianos.

3. Confession of Partie.

THat time when the Church seemed to lurke (sayeth Gregorie of Valentia) being compared with by gone tymes, [Page 50] it may bee found, that the Church was not with the multitude, &c. Greg. de Valen. analys. lib. 6. c. 4. §. probatio. 4.

1. Authoritie of Scripture.

Note then, That Gods Church oft times like the 7000. reserved in Israel, or Gods people preserved till their evoca­tion in the midst of Babell, or rather a poore and afflicted companie, compelled oft times to lurke as the woman in the Desart, than to bee ever gloriouslie con­spicuous, and visible to all.

Note then, Out of all the former, that persecution rather, which maketh men lurke, is a note of the true profes­sours of Christ, than worldlie prosperi­tie, which maketh men to be gloriouslie visible, and outwardlie conspicuous; and that the one estate happeneth farre ofter than the other to the Church of God.

2. Witnessing of Antiquitie.

WHile Antichrist shall reigne (sayeth Ierome) the Church shall be driven [Page 52] to the Desart, and given to Beasts, and suffer what-so-ever the Prophet descry­beth. (In c. 2. Sophoniae, in finc.)

3. Confession of Partie.

WEE say not (sayth Gregorie of Va­lentia) that the Church shall be ever conspicuous, as if wee would haue her ever alike easilie knowne: for wee know, that shee is so tossed, whiles with the waues of Errours and Schismes, and whiles of persecution, that shee is hard to bee knowne to the vnskilfull, that are not prudent to consider of tymes and circumstances of thinges. Valentia, analys. lib. 6. c. 4. §. propositio 4.

1. Authoritie of Scripture.

Note then, That miracles cannot au­thorize false doctrine, nor bee any sure note of a true Church, or true teachers therein.

Note then, That Antichristianisme is advanced by miracles in the latter times: and therefore they can bee no sure note of the true Church; but rather a cleare note of the false Church in the latter tymes.

As for Succession, it is alreadie spoken of, §. 4: That it can bee no note (ex­cept it were in true doctrine:) For so the high Priest, and erronious Pharisees, who persecuted Christ and His Apo­stles, should haue bene the true Church; having their succession from Aaron, and [Page 54] sitting them-selues in Moses Chaire.

Neyther can Antiquitie nor Duration bee a note of the true Church; for with the verie first Preaching of the Gospell the misterie of iniquitie began to worke, 2. Thess. 2.7. And for Duration, it shall last to the ende of the worlde, and haue some beeing: for so the Apostle testifieth, 2. Thess. 2.8. That, that man of sinne, Antichrist, shall piece and piece bee con­sumed by the breath of the LORDES Mouth; but shall bee vtterlie destroyed with the brightnesse of His comming onelie.

2. Witnessing of Antiquitie.

THe Church is not made manifest to bee Catholicke (sayeth Augustine) because miracles are done in her, de vnit. Eccles. cap. 16. Yea, they are more to be found amongst them who are false Chri­stians (sayeth Chrysostome) beeing lying wonders. hom. 19. in Matth. operis imperf.

3. Confession of Partie.

They would bee rather an hinderance now-a-dayes, (sayth the Iesuit Stella) than anie wayes an helpe to adduce men to the trueth, in Luc. 11. p. 64. So also sayeth Stapleton, prompt, morale in dominic. 24. post Pentecosten. Not onelie for the greater try all of the faythfull, may Anti­christ, & his nearest fore-runners, worke true miracles: But what-so-ever other [Page 55] Heretickes, (sayeth hee) as inchanters also doe by Gods permission. And there­fore he showeth, that in the Ecclesiasti­call Historie wee reade, that the Novatian Heretickes wrought miracles in Christes Name. And the Donatistes vaunted greatlie of their miracles against Augu­stine: to whome hee answered, de vnit. Eccles. cap. 16.

1. Authoritie of Scripture.

Note then, That Christ decydeth not the controversie in Peter's favours; tel­ling that hee had made him chiefe, or was to make him: but forbiddeth anie supremacie of jurisdiction one over an o­ther, vnto them all alike. In like manner.

Note then, That there is not a word heere of one throne for Peter aboue the rest; but twelue thrones, and equall judging, designing equall authoritie: even as they are all alike called the foun­dation of the Church, Ephes. 2.20. and so not Peter alone, nor anie pretended successour.

1. Pet. 5.1. The Elders which [...]re amongst you, I exhort, vvho am [...]lso a fellow-elder, and a vvit­ [...]esse of the sufferings of Christ, &c.

Remarke then, That these humble stiles [...]nd manner of exhorting others, is farre [...]om the prowde claime of Papall juris­ [...]iction over all men, and these haughtie [...]tles that the Bishop of Rome presump­ [...]uouslie vsurpeth.

Note then, Peter's submission to his [...]ellow-brethren, pleading no exemption [...]r priviledge of supremacie, nor impu­ [...]ng to them anie saucinesse, as the Pope [...]ould doe to other Bishops, if they pre­ [...]med to send him in lyke sort to preach [...]n anie forraigne Countrey.

Note then, That hee disclaimeth the [...]aving of his Apostolicke power anie [...]ayes of Peter, as Superiour, nor anie [...]ther power, as the following words [...]stifie.

Remarke then, How farre this fact o [...] Pauls crosseth the supremacie: and if [...] Bishop would bee well intreated, tha [...] now so publicklie would with-stand th [...] Pope to his face in lyke manner.

Note then, That Peter is heere ranke [...] after Iames, and all three are equall [...] called pillars, and receiveth Paul an [...] Barnabas as companions alway; Pa [...] witnessing elsewhere, that hee was r [...] inferiour to none of the Apostles: [...] which maketh plainlie against Peter's s [...] premacie aboue all the rest as their he [...] in authoritie.

Remarke then, by all the former pl [...] ces: First, That Christ never gaue an [...] supremacie of jurisdiction to Peter, [...] boue the rest of the Apostles; but a-lyk [...] [Page 59] forbad it to all. Secondlie, That Peter never claymed anie such, as both his Scripturall Titles, and his actions make cleare. And thirdlie, That the rest of the Apostles never acknowledged anie such: which as well their speaches, as their deedes, make manifest. And so consequentlie, That his pretended Suc­cessours wrongfullie vsurpe the same.

And if anie might challenge the lar­gest charge, or jurisdiction to bee cal­led Ʋniversall Bishop, it was Paul; vnto whom was committed the Gentiles; and who sayeth, 2. Cor. 11.28. that hee had comming vpon him daylie the care of all the Churches.

2. Witnessing of Antiquitie.

TO this our doctrine against Peter's su­premacie over the rest of the Apo­stles, Antiquitie thus witnesseth: The rest of the Apostles (sayeth Cyprian) were the selfe-same that Peter was, endewed with a-lyke fellowship, both of honour and power. lib. de vnit. Eccles.

3. Confession of Partie.

CHRIST would not haue the rest of the Apostles subject to Peter, (sayth Caietan) but all a-lyke, as Brethren. com­ment. p. 278. cited in judice errarum Ca­jetani a Catharin [...].

1. Authoritie of Scripture.

Note then, That as an Husband will bee onlie Head, and haue no substitute in his place, with his wife, vnder him: no more will Christ (who is a jealous God) haue anie other Head, or Hus­band over His Church, vnder Himselfe.

Note also, That hee that is the head of his Church, is the saviour of the bodie: which seeing the Pope dare not take vpon him, neither should he the stile of head, that doth import the same.

Note, That hee sayeth to one, and not to two; for so the Church should not bee thought a chaste spouse to Christ onelie.

Note, That Iohn maketh one onelie Brydegrome, as there is one onelie Bryde: and, that none can bee called Brydegrome, but that one, who oweth the B [...]yde: hee him-selfe (altho the grea­ [...]est amongst the sonnes of women) and [...]ll others, beeing but friendes onelie of [...]he Brydegromes, but not having right [...]o the Bryde her-selfe.

Note then, That anie one, can never be called the foundation of the Church, but Christ alone: and as for others, the whole Prophets and Apostles are called so in common, in respect of their doctrine, and not of their persons: and they onlie themselues are so, but neither one of them aboue the rest, nor yet anie successour.

2. Witnessing of Antiquitie.

TO this our doctrine, that the Pope is not the head, husband, and foun­dation of the Church, testifieth Antiqui­tie: It is Satanicall pryde (sayeth Grego­rie) by an arrogant title of Head, to sub­ject so all Christs members to one man, which doe coheyre to one onelie head, Christ Iesus allanerlie. lib. 4. ep. 36. where hee showeth also the stile of Ʋni­versall Bishop, to bee alyke Satanicallie prowde, and altogether Antichristian [...] which he, nor none of his predecessours, would ever accept, nor vse. Adde heere­vnto likewise the decree of that famou [...] Councell of Chalcedon, against vniversall supremacie, Concil. Chalc. Act. 16. Next, for the title of Husband: if thou bee the friend of the Brydegroome (sayeth Ber­nard. [Page 63] Epist. 237.) call not his beloved spouse, thy chiefe one, but his; challen­ging nothing as proper to thee over her: ex­cept it bee that if necessitie so require, thou oughtest to giue thy lyfe for her: and if Christ haue sent thee, thinke that thou art not come to bee served, but to serue.

3. Confession of Partie.

ANd last, for the stile of Foundation: When in holie Scripture (sayth Pope Gregorie) in the singular number a foun­dation is spoken of, there is none other designed to be such, but Christ Himselfe allanerlie, in 38. Iob. cap. 9.

1. Authoritie of Scripture.

Note then, That this doctrine & choise of P [...]ul's, is fure from the popish pra­ctise of their Matins, and Masse-mumbling, which they vse in Latine.

2. Witnessing of Antiquitie.

IF yee meete together (sayeth Ambrose) for the edifying of the Church, then those things should be s [...]ide which the hearers may vnderstand: for what pro­fiteth it that one should speake with a tongue which him-selfe onlie vnderstan­deth? and hee that heareth profiteth not there-by. Amb. in 1. Cor. 14. The same also doeth Chrysostome affirme, Hom. 18. in 2. ad Corinth: and Augustine, on Psal. 18.

3. Confession of Partie.

OVt of this doctrine of Paul's (sayeth Cardinall Cajetan) it is collected, That it is better for the edifying of the Church, that publicke prayers, which are saide in the peoples hearing, be said in a vulgar tongue, knowne to the peo­ple and clergie, rather than in Latine. Cajet. in 1. Cor. 14.

1. Authoritie of Scripture.

Note then, As hee maketh not two sorts of gods, but one God; so hee ad­mitteth not two sorts of mediators in Heaven, but one Mediator onlie.

Note then, That by Him-selfe, and not by others, Hee will haue vs come to GOD.

Note then, That to bee our Advocates, the Saincts must also bee our propitia­tion: which seeing none is but Christ on­ [...]ie, therefore Hee onlie is also our ad­vocate allanerlie.

2. Witnessing of Antiquitie.

AS for all Christian men (sayeth Au­gustine) they commende each ano­ther [Page 68] in their prayers to Go [...] ▪ but hee for whom no man prayeth, but hee himselfe for all men; this is the onelie and true Mediator, Christ Iesus. Aug. lib. 2. con­tra epist. parmen. c. 8. Yea, what is so proper to Christ (sayeth Ambrose) as to bee the Advocate of his people, at the handes of God his Father?

1. Authoritie of Scripture.

Note then, That seeing wee must be­lieue onlie in God, (therefore saith Christ ‘Iohn 14.1. Yee belieue in God, be­lieue also in mee:’) therefore also we must only invocate or in-call vpon God. For cursed are they vvho trusteth in the creature. Ier. 17.5.

Note then, That being Gods adopted [Page 69] sonnes, wee are exhorted not to feare to goe to Him, as to a loving Father: and that the spirit of grace in our hearts, teacheth vs to cry, or in-call vpon none other, but vpon God, who is our Father.

Remarke then, That Christ directeth vs, onlie to pray to God.

Loe, Gods owne precept to in-call vpon Him, w th His gracious promise of granting our Prayer, to encowrage vs: and that to H [...]m o [...]ie belongeth the re­ligious worship, both of Prayer and Prayse.

2 Wi [...]n [...]ssing of Antiquitie.

IT is cleare then, (sayeth Athanasius) that the Patriarch Iacob coupled none other in his praye [...]s with God, than this VVord, which hee therefore calleth the Ang [...]ll, because hee onelie revealeth his Fathers will. Ath [...]n. contra Arrianos, ora­tione 4. So lykewyse sayeth Augustine, the names of the Sainctes are in their owne order rehearsed amongst vs, but not invocated by vs. Aug. lib. 22. de civit. Dei, cap. 10.

1. Authoritie of Scripture.

Note then, That hee who heareth in heaven, must know the heartes, and the sinceritie there-of: which seeing the Sainctes doe not, but God, even God onelie; therefore they heare not, nor can not receiue our prayers.

Note then, That hee must know the heart, and the sinceritie of prayer flo­wing there-fra. on whom wee must call; (seeing manie tymes ne [...]ther is our di­stresse visible, nor our prayers vocall) but God onelie knoweth the heart, [Page 71] ‘2. Chron. 6.30. For thou o [...]elie knowest the heartes of the children of men,’ sayeth the Scripture: therefore God onlie is to be in-called vpon.

Loe then, In Prayer that the LORD looketh to the disposition of the heart: which disposition seeing Hee onelie seeth, and heareth vs accordinglie; To Him therefore onelie must bee put vp our prayers.

Note then: If Abraham, the Father of all the Faythfull, bee ignorant of the neces­sities of his children on earth; how much more are other Saincts, of the effayres of their fellow-brethren heere?

‘[Page 72] Ecclesiastes, 9.5. The li­ving know, that they shall die; but the dead know not any thing:’ (to wit, of the worl [...]e, or worldlie effaires, as the popish Doctors, L [...] and Ferus, expound.) Where-vpon it followeth, that they are not to bee in­vocated.

2. Witnessing of Antiquitie.

THERE are the soules of the dead (sayeth Augustine) where they see not what things are done or befalleth in this lyfe to men. And againe, the Prophet saith, Thou art our Father, for Abraham hath not knowne vs, and Is­rael hath bene ignorant of vs. If so great Patriarchs then (sayth hee) knew not what befell this people, begotten of themselues, &c. How are the dead mixed in now to know the effairs and actions of the living, to helpe them there-in? Aug. de cura pro mortuis.

3 Confession of Partie.

NOthing of th s w [...]s delivered or taught (s [...]y h E [...]kius) in the Scrip­tures of the Olde Testament: and in the New Testament also, the Apostl [...]s nor Evang [...]lists n [...]ther by word nor writ, tradition [...]or Scripture, l [...]fe anie such thing behinde them, th [...] the Sainct [...]s [Page 73] should b [...]e prayed vnto. Eckius in enc [...]i­rt [...]o. de v [...]er [...] s [...]n [...]s. So that for An [...], from the beginning it was not so, (Matth. 19.8) for Au [...]oritie. it is not requyred by God at our handes▪ (Is i. 1.12) and for S [...]uritie, it is not of fa [...]th, as is presery [...]ed, Iames 1.6.

1. Authoritie of Scripture.

Note then, That all religious service is proper to God onelie, as His preroga­tiue Royall, and due to no [...]reature.

Note heere, That our whole wor­ship of God, and du [...]tie to H [...]m, is called [Page 74] Service, or a Religious Dulia, due onelie to the holie Trinitie.

Note then, That anie worshipping of Angels, is expresselie forbidden, as an idolatrous practize, able to depryue vs of our rewarde of eternall lyfe; and where-of there is neyther example to be seene in the godlie, nor warrand in God's worde: but which is a doctrine proceeding from a vayne, and puft vp fleshlie mynde; that thinketh everie thing good in God's worship, that it selfe devyseth, having a show of wise­dome and humilitie.

Note then, That the Angell refuseth all religious service, and worship, be­cause such is not due to bee given by one servant to another: but by all the fel­low-servantes, to their common Master: to whom therefore the Angell directeth it, saying, VVorship GOD.

2. Witnessing of Antiquitie.

WEE honour the Saincts with Loue, but not with Service, sayeth Aug. de vera relig. c. 55. therfore he truely keepes the truth, who worshippeth not the crea­ture, but the Creator (sayeth Cyrillus) and serveth Him onlie. Cyrill. Alex. lib. 1. 2. Thess. c. 1. & lib. 2. c. 1.

3. Confession of Partie.

MAnie Christians (sayeth L. Vives) worship no otherwise the hee and shee Saincts, than they doe Go [...] himselfe: neither see I (sayth he) in manie things what difference there is betweene their [Page 76] opinion of the Saincts, & that which the verie Heathen had of their gods. Vives i [...] August. de civit. Dei, li [...]. 8. c. vlt.

1. Authoritie of Sc [...]ipture.

Remarke then: If this o [...]de idolatrous fashion bee not the verie alyke as the practize of Poperie, and their pr [...]tence now: who cont [...]rie to God's worde, will worship the V [...]rg [...]ne M [...]ie, as Queene of H [...]av [...]n, and make offeringes to her, be [...]ause heir fore-fathers [...]nd so, and that then it was a good worlde w [...]th [Page 77] them: and therefore are guiltie of alyke Idolatrie.

Note then, That no word is that those wise men worshipped her lykewyse, be­ing moved by the Spirit of God, to doe what they did; and by the same Spirit, to omit, what they omitted.

2. Witnessing of Antiquitie.

IF God will haue the Angels not to bee worshipped, how much lesse her that was borne of Anna? &c. And againe, Al-bee-it the tree bee pleasant to the fight (say [...]h the same Epiphanius) yet it is not for meat: and al-be-it Marie be most faire, and pleasant, and holie, and honoured, yet not to bee worshipped: therefore let her bee had in honour, but let the Lord onlie be worshipped, Epiph. lib. 3. heres 79.

3. Confession of Partie.

IT is come to that [sayeth Cassander] that Chr [...]st now reig [...]ing in heaven, is made subject to the Virgine Marie, as it is sung in some Churches, O happie Mo­ther [Page 78] who expiateth our sinnes; by the au­thoritie of a Mother, command thy Sonne. Cassand. consult. art. 21.

1. Authoritie of Scripture.

Note then, That wh [...]n they make God [Page 79] lyke an olde man, they liken Him to that which is in the earth beneath, a­gainst God's Commandement.

Loe then, how carefull the Lord was for preventing this error.

The Papist would answere, We will liken Him to an Olde Man.

R [...]m [...] k [...] then, how the Olde Idola­ters, [...]nd the newe Romanists, jumpe heere in one.

2. Witnessing of Antiquitie.

IT is not to bee passed by (saith Origen) that the Apostles speach not onlie re­buketh them who worship Idoles: but that they a [...]e to bee accounted amongst the Hereti [...]kes, [...]alled Anthropomorphi [...]a: who [...]etting vp in the Church the bodi­lie image of a man, calleth that the image of God. Orig [...]n, in Rom. 1.23. yea, it is extreame follie and wi [...]kedn [...]sse (sayeth Damas [...]en) to represent that which is invisible and incorporeall, and can nei­ther bee circumscryb d nor figured. D [...]mas. lib 4. de orthod. fide, c. 17.

3. Consession of Partie.

BVt vnto the true Go [...], who is incor­por [...]all, no corpor [...]all image can bee formed, as sayeth D [...]m [...]scen, &c. Thus speaketh Aquinas, part. 3. quaest. 25. art. 3.

1. Authoritie of Scripture.

Note then, That bowing downe is for­bidden, as well as wo [...]shipping.

Note th [...]refore, That as all religious worsh [...]p is due onlie to God, so all re­ligious bowing of the knee▪ as a token of th t wo [...]sh [...]p, is onelie due to God; and therefore forbidden to bee given to images.

Note then, That the Lords true wor­shippers will not bow their knee to an image: for to doe so, except to God on­lie, is palpable idolatrie.

If prayer then belong not to deafe images, nor confession of sinnes; so nei­ther doeth religious kneeling, but onlie to God alone; and so not to blind idoles.

Note then, That hee exhibiteth reli­gious kneeling, as due onlie to God.

2. Witnessing of Antiquitie.

BY Scripture testimonies it is to bee showne [sayth Gregorie] that it is not lawfull to worship what-so-ever is made by the hand of man: (and thereaf­ter hee sayeth) and therefore eschew, by all meanes, the adoration of images, Greg. lib. 9. Epist. 9. ad serenum.

3 Confession of Partie.

AS for the worship of images (sayth Polydorus) not onlie those that are not of our religion, but as Sainct Ierome testifieth, all the ancient Fathers almost, condemned the same, for feare of idola­trie. Polyd. virg. lib. 6. de invent. rerum, c. 13. Neither is that a reason worthie, which is obtruded by some (sayth their owne Cassander) that they giue that ho­nour, not to the images, but to those whom they represent: for this colour of excuse, the verie Pagans had. Cassand. consult. art. 21.

1. Authoritie of Scripture.

Now, How manie such are made, and set vp in secret corners amongst the Pa­pists, no man but knoweth.

Even as the Papists doe their rich Images, aboue their Altars, and Church doores.

Even as the Papists Images and Re­liques are borne in th [...]ir solemne Pro­cessions.

A Papist would hardly belieue this, that will goe so farre in pilgrimage to the Image of our Ladie of Loretto; which (as they say) hath done so much good, and so manie M [...]racles.

Note then, How justlie this may bee [...]aide of Poperie, who appoint to everie Citie, a patron Sainct, whom they wor­ [...]hip, as the tutelar gods were worship­ [...]ed of old; & according, yea, be-yond the [...]umber of their streets, they haue Altars, [...]nd altarages erected to the creature.

1. Authoritie of Scripture.

Note then, That that which is the [...]orke of errour, cannot bee the teacher [...]f trueth.

The Papist would say, that it profi­teth to bee a booke to the Laicks, but Gods Mouth sayeth, that it is a teacher of lies, a doctrine of vanitie, and a worke of errours. Now lies, and vanitie, and errour, is no good instruction.

Note then, That the preaching of Christs trueth, and the knowledge there­of in the word, is recommended as the vivest picture of Christ, and the most precious and hallowed crucifixe that we can set before our eyes daylie, or lay vp in our breast.

Two pointes of do­ctrine,1. Tim. 4.3. where-by the Scripture pointeth out clearelie the Aposta­ticke Church of false and impure worship­pers.

1. Authoritie of Scripture.

Note then, That it is a manifest badge of Antichrist's doctrine, the forbidding of meates for conscience sake: and there­fore it is evident, That Poperie is Anti­christianisme.

2. Witnessing of Antiquitie.

WHere wee learne (sayth Augustine) that in eating, it is not in the sort of meat, but. in the immoderate glutto­nie, that anie man is to be blamed. Aug. [...]ib. 16. de civit. Dei, c. 37.

3. Confession of Partie.

TO prescrybe anie choyse of meat (sayth Cardinall Cajetan) forbid­ding another, it disagreeth altogether from the whole doctrine of the Gospell. Cajet. comment. p. 252. As hee is ci­ted by Eckius, in indice errorum Cajetani.

1. Authoritie of Scripture-

If everie man, then, bee permitted to haue the remedie of Marriage, then Clergie-men are not debarred.

But the Romane Doctors will say, That it is better to burne in lust, yea, to com­mit adultery, for the quenching there-of, than that a Clergie-man marrie. Bellarm. lib. de monachis, c. 34. §. est autem. and their canon law, causa. 27. q. 1. c. 21. sayeth even the lyke.

But the Pope will crosse Paul, and say, That hee must bee the husband of no wife. So well doeth Trueth and Er­rour agree.

Remarke then, That the verie Apostles, and Peter, were married men, and for­sooke not their wiues companie, even in the time of their Apostleship.

1. Tim. 4.1.3. And the Spirit speaketh manifestlie, that in the latter tymes some shall de­part from the fayth, giving heed to seducing spirits, and doctrines of devils, &c. forbidding to marrie.

Note then, That forbidding anie sort of persons, or calling, to marrie, is a cleare note of an Apostaticke Church, seduced by errour, and venting the do­ctrine of Satan.

2. Witnessing of Antiquitie.

NOw the Apostle admitteth, that he shall bee the husband of one wyfe, (sayeth Clemens) whether hee bee Pres­byter, or Deacon, or laicke, vsing mar­riage without reproofe, Clemens, Alex. lib. 3. strō. And hee preasseth to stop the mouthes of Hereticks (sayeth Chryso­stome) [Page 93] that condemneth marriage: sho­wing, that it is so voyde of anie fault; yea, it is so precious, that a man may there-with be advanced to the holy or­der of a Bishop. Chrys. in 1. ad Tit. hom. 2.

3. Confession of Partie.

BY the decreet of the Councell of Gan­gra (sayth Alphonsus) it is most clear­lie evident, that by the Law of God, single lyfe is no-wise needfull, to the re­ceiving of holie orders, nor yet is mar­riage (sayth hee) prejudiciall to Priest­hood. Alphon. de castro, verbo sacerdotium.

1. Authoritie of Scripture.

Note then, That Concupiscence is sinne properlie, because it is forbidden by the Law: And secondlie, because it rebel­leth against the Law: and therefore the [Page 95] Apostle calleth concupiscence sinne pro­perlie, when hee expresselie sayeth,

Againe, ‘1. Iohn. 1.8. If we say that wee haue no sinne, wee deceiue our selues, and the trueth is not in vs.’

But remarke, that if concupiscence were not sinne in the godlie, they might at some tyme say, (having their actuall sinnes purged) That there were not sinne anie more in them.

2. Witnessing of Antiquitie.

COncupiscence of the flesh (sayeth Augustine) against which the good spirit desyreth, is sinne, because it rebel­leth against the dominion of the mynde. Aug. contra Iulian. Pelag. lib. 5. c. 5.

3. Confession of Partie.

COncupiscence is formallie sin (sayth Cajetan) in so farre, as it is a part of originall sinne. Cajet. in Rom. 7.

1. Authoritie of Scripture.

Note heere, That there is not an excep­tion of anie sort of sinne, from deserving death: therefore, all sinne is pronoun­ced mortall.

Note therefore, That wee see if it de­serue once to bee called sinne properlie, it deserveth also the curse of the Law, which is death eternall, and consequent­lie is mortall.

Remarke then, If all sinne requireth Christs Blood shed, and death to purge it; then all sinne deserveth death, and therefore is mortall.

Note then, That at the day of judge­ment those sinnes which Papists call Ve­niall, will prooue then Mortall; because they will bee punished with eternall death, seeing no temporall or lighter punishment is to bee then inflicted, or there-after sustained.

2. Witnessing of Antiqui [...]ie.

THose which wee thinke to be small sinnes (sayeth Ierome) exclude vs from the Kingdome of God. Hieron. in 5. c. ad Galat.

3. Confession of Partie.

SInnes which are called Veniall, (sayth Vega de justif. lib. 14. c. 13. §. decet.) they are properlie and simplie sinnes: therefore wee see that they are aeque pec­cata, altho not aequaliter peccata, and con­sequentlie mortall, So also sayth Cajetan, on Matth. 5.19. By the least are vnder­stood (sayeth hee) even those whose transgression is mortall. Cajet. comment. p. 294. as he is cited by Eckius, in indice er­rorum Cajetani.

1. Authoritie of Scripture.

Note then, That good works (as Ber­nard sayeth) are the way where-in wee must walke to the kingdome, but not the cause, why either in election, or glo­rificat [...]on, it is bestowed vpon vs.

Marke then, That our election is not for our fore-seene holinesse, but that we should bee holie: and the ground there-of is set downe therefore to bee the good pleasure of the Lord's will: and the ende of all is, the praise onelie of the glorie of His owne grace: and so no praise to vs for anie fore-seene merit.

Note then, That the cause of our ele­ction is in God himselfe, to wit, free mercie, and not in man, of fore-seene merit.

2. Witnessing of Antiquitie.

AƲgustine thus sayeth to the Pelagian Hereticks, Yee say, that Iacob was lo­ved (sayth hee) for his future works, which God fore-saw that he was to doe: and so yee contradict the Apostle, who sayth, That it was not of works▪ as if hee might not haue saide, that it was not of his present workes, but of his future works. But hee sayeth simplie, that it was of no works at all, that grace might bee commended. Aug. lib. 2. contra epist. 2. Pelagianor. c. 7. As also, if the cause bee asked (sayeth Fulgentius) of the pre­destination of the godlie, there is none other, but the onlie free mercie of God to be found. Fulg. lib. 1. ad Monimum, f. 10.

3. Confession of Partie.

ANd that wee are elect not onlie free­lie, but also without the fore-sight of good workes, the Apostle teacheth, Rom. 9. (sayth Bellarmine, lib. 2. de gra­tia, & lib. arb. c. 10. §. esse deni (que).) As also Estius affirmeth, that this opinion anent predestination, to wit, that the same is not of fore-seene fayth and good works, is maintained by most of all their Schoole-men, where-of he rehearseth six­teene [Page 101] by name of the most famous. Estius in lib. 1. sent. dist. 41. §. quarto.

1. Authoritie of Scripture.

Note then, That preparatorie works [Page 102] in vs is altogether excluded, and all at­tributed onlie to meere grace, in our effectuall calling.

Consider then, Before our effectuall cal­ling, what wicked workes the Apostle showeth doeth preceede in all men; me­riting wrath, and not anie gracious cal­ling: and seeing wee are all dead in sinne before our calling, what preparations can bee in a dead man of himselfe, to his quickening and reviving againe?

Note then, What sort of workes the Apostle reckoneth vp, which preceedeth our calling, from which hee exeemeth not himselfe, being a bloodie persecuter, immediatelie before his calling, and had no other works of fore-going prepara­tion, but persecution of Christs mem­bers, even as Manasseh.

I aske then, How can it prepare it selfe vnto Gods calling, vnto whom it is eni­mitie? or fit it selfe to bee subject to Gods Law, which the Apostle sayeth, is impossible to it?

2. Witnessing of Antiquitie.

THe Elect hee preventeth with grace, being altogether vnworthie of mer­cie [Page 104] (sayth Fulgentius, lib. 1. ad Monimum, f. 5.) with whom homologateth Augu­stine enchiridio ad Laurentium, c. 30.

3. Confession of Partie.

WHerefore I see most learned and godlie men incline (sayeth Vega) vnto this, that the Church should reject that merit, which they call de congruo. Vega Iesuit. lib. 8. de justif. c. 8. §. quia.

1. Authoritie of Scripture.

Note then, That by taking away the olde heart al-together, hee showeth that there is no fitnesse in our naturall dis­position, to will or co-operate with his grace: and that by giving a new heart al-together, that it is hee that worketh in vs by his grace, both the willing of [Page 105] our conversion, as also the performance thereof, as the onlie Author and finisher of our faith.

But note, that if it bee in our will, to imbrace grace offered, or not to imbrace it (as the Papists say) then it will fol­low, that by the power of our owne free-will, accepting of grace, (which is indifferentlie offered to all alyke) that wee choose God, and hee not vs.

To this Question a Papist would an­swere, that the power of his owne free-will, that accepted grace offered, made him to differ from another; and not God, or the power of his grace onlie. Hee will also say, (according to their doctrine) that in the worke of his con­version, hee had freedome of will, which hee did not receiue by grace; and there­fore hath that where-of to glorie, which hee received not.

Note therefore, That our abilitie to will our owne conversion, or to accept grace offered, is all of God allanerlie.

Remarke then, That it is expresselie called Gods worke in vs, of effectuall grace, to bee willing of our owne con­version, and not a freedome by nature.

Note then, As a dead man of himselfe cannot will his owne quickening, but is meerlie passiue in the act there-of, so nei­ther can a dead man in sinne, of him­selfe will his owne conversion; but is meerlie also a sufferer in his first turning to God.

Note then, When Hee sayeth, No man can come, that hee breaketh (sayth Saint [Page 107] Ierome) the prowde freedome of man's will. Hieron. lib. 3. adn. Pelagianos.

2. Witnessing of Antiquitie.

THey are not my words, but the Apo­stles, (sayeth Bernard,) that anie good that can bee, whether to thinke, or will, or doe the good which hee wil­leth, hee ascrybeth all to God, and no­wise to his owne free-will. Bern. tract. de gra. & lib. arb. prope finem. So also Augustine, lib. de spiritu & litera, c. 3.

3. Confession of Partie.

THe Scripture therefore (sayeth Bel­larmine) both by words and simi­litudes, everie-where cryeth, that a sin­ner cannot in anie sort dispose himselfe to receiue grace. Bellar. lib. 6. de lib. arb. c. 5. §. huc deni (que).

1. Authoritie of Scripture.

Note then, That fayth is made the on­lie instrument; and all other righteous­nesse, except Christs, (whereon fayth layeth▪ onlie holde) is expresselie ex­cluded.

Wee see then againe, anie inherent righteousnesse in man (which is his obedience to the Law) al-together exclu­ded from having place in our justifica­tion; and that the righteousnesse of Christ alone, is that where-on fayth on­lie layeth holde, for our absolution. Therefore the Apostle sayth, Rom. 5.9. Much more then being now justi­fied by his blood, vvee shall bee saved from vvrath thorow him.

2. Witnessing of Antiquitie.

THis is ordained by God, (sayeth Ambrose) that who believeth in Christ, shall bee saved, without works, by fayth onelie, getting the free remission of his sinnes. Ambrose, in 1. Cor. cap. 1. Therefore (sayeth Bernard) a penitent sinner being justified by fayth alone, shall [Page 110] haue peace with God. Bern. Serm. 22. in Cant.

3. Confession of Partie.

IN that the Protestants vrge ever (saith Cassander) that wee are justified by fayth onelie, it is the more tollerable; seeing they expound, that by fayth they vnderstand grace, that is correspondent there-to. So that it is all one, to bee ju­stified by fayth onlie, as to bee justified by grace, and not by workes. Cass. con­sult. art. 4.

1. Authoritie of Scripture.

Remarke then, That by all the former places, our workes are expresselie debar­red from having anie place in justifica­tion, which is by grace: and grace, and our inherent righteousnesse, are so oppo­sed in that worke, that they can not con­sist: but the one is ever destructiue of the other.

Note also, That the Apostle cleareth playnlie that place of Iames, 2.21. sho­wing, that Abraham's justifying by works, was not before God, but by them that hee was declared onlie before men, to bee righteous and just.

Rom. 5.16. And not as it was by one that sinned, so is the gift: for the judgement vvas by one vnto con­demnation, but the free gift is of manie offences vnto justification.

Note then, That our justification stan­deth in the remission of sinnes; and this remission is a free gift: and if it be a free gift, then it is not of debt: and if not of debt, then not of our workes, as the Apostle had formerlie concluded. Rom. 4.4.

Gal. 5.4. Who-so-ever then of you are justified by the law, yee are fallen from grace.

Note then, That the fleeing to our owne righteousnesse in justification, is called an head-longs falling from grace, to perdition.

2. Witnessing of Antiquitie.

THE redemption of the Blood of Christ, should bee vile in our eyes, (sayeth Ambrose) nor should the prero­gatiue of mens works succumbe to the mercie of God, if justification which is by grace, were due vnto anie preceeding merits. So that it should not bee the gift of the free bestower, but the reward o [...] the meriting worker. Amb. lib. 1. de voc [Page 113] gentium c. 5. Remarke heere, That both our first justification, and that vvhich they call the second, even to the ende of our lyfe, is onlie of meere grace.

3. Confession of Partie.

WEE are saide freelie to bee justified, (sayth Benius) because nothing that preceedeth our justification, whether it bee fayth, or works, deserveth the grace of justification. Benius de efficaci Dei auxilio, c. 18. Vasques also the Iesuit, right­lie observeth thus, to wit, That a num­ber of their most learned Doctors, whom hee accounteth good Catholicks, differ in this point onlie in words, but agree in deede. Of which number hee nameth Ʋilhelmus Parisiensis, Scotus, Occam, Gre­gorie Ariminensis, Gabriel Biel, Antididag­ma Coloniense, Enchiridion Coloniense, Io­hannes Bunderius, Alphonsus de Castro, and Andreas Vega, who was present at the handeling of this matter, at the Coun­cell of Trent. Vasques, in 1. 2. quast 114. disp. 214. c. 1.

1. Authoritie of Scripture.

Note then, That by Christ's stripes and satisfaction, is our healing or justifi­cation: & that this satisfaction of Christs is made ours onlie by imputation, that Romane Doctor confesseth, Bellarmine, lib. 2. de justificatione, c. 10. §. deinde.

Remarke then, That the onelie righ­teousnesse where-on the Apostle relyeth for acceptation, is not his owne, or mans, but Christs, who is also God▪ and there­fore whose satisfaction or obedience is of an infinite vertue, to appease an infi­nite wrath; and is by faith onelie laide [Page 115] holde on, and applyed, and so made ours, by meere imputation.

Note then, That as Christ was made sinne for vs, that is, a sacrifice for sinne (as Ose 4.8. sinne is there taken) onlie by having our sinnes imputed to him; so are wee also by imputation onlie made the righteousnesse of God in him.

But manie were made sinners, being yet in his loynes, onlie by imputation, (as the Apostle sayth, verse 12. In whom all sinned) therefore also by the obe­dience of Christ manie are made righ­teous by imputation onlie, in the act of justification before God, as saide is.

2. Witnessing of Antiquitie.

CHRIST'S condemnation is our ju­stification, sayeth Beda, in Psal. 87.

3. Confession of Partie.

CHRIST is called our righteousnesse, (sayth Bellarmine) because hee hath satisfied the father for vs, and giveth to vs that satisfaction, and communicateth it so vnto vs, when hee justifyeth vs, that it may bee justlie called our satisfaction and righteousnesse. Bell. lib. 2. de justif. c. 10. §. deinde. So also, c. 7. §. qu [...]rto.

1. Authoritie of Scripture.

Note then, [Page 117] That Salomon denyeth, that anie man in the world is so perfectlie sanctifyed, but hee sinneth.

A Papist will say, that sundrie can say this.

Note then, That hee showeth, that the most godlie sinneth oft-tymes; and that this is the difference betweene them and the wicked, not, but that both doe sinne, but the godlie ryseth againe by repen­tance, and the other lye still in sinne con­tinuallie, while punishment or mischiefe light vpon him.

Remarke then, If such a commended man as Iob was, was not perfect, who other may say, that hee is so?

Note then, If such a rare Sainct as Paul, denyed, that hee was perfect, and complained of his oft sinning: who is he now, that of him-selfe, without blas­phemie, dare affirme the contrarie?

Remarke, How the Apostles exclude not them-selues, and who then can ex­cept him-selfe?

Note then, That Christ hath taught all God's Children, who call him their Fa­ther, to beg daylie forgiuenesse, as well as daylie bread. And therefore none can exeeme him-selfe from daylie sinning: els [Page 119] it were needlesse to beg daylie pardon. And this Christ hath taught vs to say (sayth Ierome) non humilitatis mendacio, not thorow humilitie to lie, as the Pela­gians expounded it: but thorow the feare of humane frailty, dreading our own con­science. Hieron. lib. 3. advers. Pelagianos.

2. Witnessing of Antiquitie.

ALl these examples I runne over, (saith Ierome) to show, that the Law was never yet fulfilled by anie man. lib. 2. contra Pelagianos. For this is the privi­ledge of Christ, and if hee bee without sinne, (sayeth hee) and I also without sinne, what is the difference betweene mee and God? Hieron. lib. 3. adv. Pela­gianos. Heere-vnto accordeth like-wise Bernard, serm. 50. in Cantica.

3. Confession of Partie.

IT is impossible (sayeth Aquinas) to fulfill the whole Law, &c. and never any could keepe yet the Law as it is com­manded. Aquin. in 3. Galat. Lect. 4.

1. Authoritie of Scripture.

TO convince this prowde errour, it might suffice what is formerlie pro­ven, to wit, if no man can obey the verie Law perfectlie, how much lesse is hee able to obey it, and more? yet let the Canon of Scripture batter this prowde Towre of ambitious Babell.

Note then, If the full perfection of Christ consisted in doing of God's will onlie, what blasphemous pryde is it, to say, That they doe more than God's will? for if it bee his will, then he hath commanded it: and if they doe their owne will, how dare they say, That their will is perfecter than the will of God?

Remarke againe, That the perfection of Angels is placed heere-in, that they doe what by his word the Lord comman­deth them. Therefore, what Luciferian pryde is it in man, to stretch his per­fection further than the Angels?

But if there bee rules of perfection aboue the Law, then it will follow, that the Law is an imperfect rule of holinesse.

Now what perfection can possiblie bee beyond that, which is commanded? seeing all the heart, all the soule, and all the mynde is required: and the Law it selfe is made heere the modell of all per­fection, inward and outward.

Remarke then, That there is nothing that one can doe which is good, but may bee redacted to one of the fore-na­med properties: and therefore there is no good thing that one can doe, but it is expresselie commanded. But indeed it is to be granted, that the popish works of Supererogation, are no-where comman­ded, to wit, to eate the bread of ylde­nesse, and liue an impure single lyfe, in their monkish Cloisters: in respect the one is injust, and the other impure, and both to bee hated, against the fore-na­med properties.

2. Witnessing of Antiquitie.

FOr the remission of the sinnes of their brethren (saith Augustine) the blood of no Martyre was ever shed, which Christ onelie hath done for vs: not that wee should imitate him there-in, but congratulate for that which hee hath be­stowed on vs. Aug. tract. 84. in Iohan.

3. Confession of Partie.

BEllarmine showeth, that not onelie [Page 123] sundrie recent Divines of theirs, but also the Divines of Lovane, did teach, that the sufferings of the Saincts are no satisfactions, but that Christ's satisfa­ction is onlie that vnto vs. Bell. lib. 1. de indulg. cap. 4.

1. Authoritie of Scripture.

Note then, That wee cannot merit at [Page 124] God's hand: for to bee righteous, is a thing that wee are bound to bee: and when wee are so, God getteth no profite there-by

To this same effect therefore Christ sayeth, ‘Luke 17.10. So also yee, vvhen yee haue done all those things, vvhich are commanded you, say, vvee are vnprofitable servants, vvee haue done but that which was our duetie to doe.’

And holie David confesieth thus of him-selfe, saying, ‘Psal. 16.2. My goodnesse (Lord) extendeth not to thee.’

Thus wee see then, that all our good works, is a debt-bound service onlie to God, who hath created vs; and that when wee haue done them, yet hee is not benefited.

But so it is, that a worke that meri­teth, must not be debt, (for no man me­riteth reward, by paying his debt) and it must bring some good also or com­moditie to the rewarder, if it merit at his hand, which our works doe no-wise to God.

Note then, If the verie sufferings, and Martyrdomes of God's Saincts, merite not eternall glorie, because there is no proportion betweene them, (as ought to bee betweene a worke, and the re­ward that it meriteth) much lesse can the actions of anie servant of God's, be meritorious at his hands of eternall life. Which there-fore if anie-where it is cal­led a reward, it is in respect of the time when it is given, to wit, at the ende of our service and lyfe-tyme, as the pennie wages, but not in respect of anie meri­torious qualitie.

Remarke, therefore, that eternall lyfe is not called the godlies wages, as death is called the wickeds wages: but death is called the wages of Sinne, because sinners them-selues merit it: and eternall lyfe is called the free gift of GOD, through CHRIST, (as the worde [...] signifyeth:) because with­ou [...] [...]nie meriting there-of by them­selues, [Page 126] by grace they receiue it, as a free gift, through the merit of Iesus Christ allanerlie.

Remarke then, that to obtayne eter­nall lyfe by grace, and to obtayne it by the merit of our works, are set as things contrarie: even as free gift, is contrarie to oblieged debt. And yet contrarie to so cleare Scripture, (such is the pryde of Papall doctrine) it peartlie avoweth, eter­nall lyfe to bee a debt, and that God is our debter; not onelie because of His promise, but also because of our works. Bellarm. L. 5. de Iustif. Cap. 18. §. Sed fa­cilis, &c.

VVee see then, that heavenlie King­dome [Page 127] called heere a gift, and that it is God's good pleasure onlie, which is the cause why wee get the same, and no me­rit of ours.

Note then attentiuelie, That if the fore-sight of our merites, was not the cause why God predestinated vs to eter­nall lyfe, but onelie his owne good plea­sure, to the prayse of the glorie of his owne grace; Then it is still the same good pleasure of God, that is the onelie cause, why hee giveth vs eternall lyfe, to the prayse of the same glorie of his grace, and not of vs, or anie of our merites. Other-wyse, the cause should not bee one, but diverse, yea, contrarie, why GOD bestoweth vpon vs one and the same thing, which were absurd: to wit, Eternall lyfe in our election before time, and the possessing vs there-with at our glorification in time.

Remarke lyke-wyse, That it is to an inheritance of adopted sonnes that wee are predestinated: (For if wee bee Chil­dren, wee are also Heyres, sayeth the Apo­stle, [Page 128] Rom. 8.17.) If, there-fore, eternall lyfe bee an inheritance, it is no purchase of workes: and who-so-ever by such a title claymeth the same, hee renounceth the lawfull succession there-to as a sonne, and so falleth from Grace, Gal. 5.4.

2. Witnessing of Antiquitie.

ALthough the Lord bestow Heaven vpon the Godlie, according to their workes, yet it is not for their workes, sayeth Gregorie, on these wordes of Psal. 7. Auditam fac mihi, &c. And first, thou must belieue, (sayeth Bernard, tria Bernardi credenda) that thou canst not obtayne remission of sinne, but by the meers mercie of God: There-after, that thou hast no good workes, but that which is His free gift: And last of all, that thou canst not merite Eternall lyfe, by no workes of thine; but that Hee free­lie lyke-wyse bestoweth that on thee. Bern. Serm. 1. in Anunc. Mariae.

3. Confession of Partie.

NEyther are our workes, what-so­ever they bee, of that worth (sayth Ferus) that they deserue duelie and con­dignlie anie such reward. Ferus, in Ioh. 3. f. 69. So sayeth Alphonsus de Castro, verbo meritum. Therefore Bellarmine is forced to conclude, That for the vncer­taintie of our owne righteousnes, (sayth hee) and the danger of vayne glorie, it [Page 129] is moste safe, to put our vvhole confi­dence in the onelie mercie and bountie of God. Bellarm. Lib. 5. de Iustif. Cap. 7. §. sit tertia.

1. Authoritie of Scripture.

THIS errour might seeme alreadie sufficientlie convinced, while as it is clearlie proven, that no Sainct was ever yet able for them-selues, eyther by their workes, or sufferinges, to me­rite Eternall lyfe: Yet for farder convic­tion, let these places of Scripture raze the foundation of this loftie Errour.

But the Doctors of Rome say, That it is no absurditie to say, that beside Him, there are Saincts also who may bee cal­led our saviours in a part: for so sayeth Bellarmine. (Lib. 1. de Indulg. Cap. 4. §. [Page 130] sexta.) and that by the great heape, sayth hee, (cap. 2. §. & tamen.) of their super-aboundant sufferings, they are able to expiate exceeding manie, and great sinnes, of other men: and so by this doc­trine of theirs, ye see, they giue the Lord flatlie the lie.

Remarke then, that it shall not bee vp­on another, but vpon him-selfe: and that it is a stra [...]ge madnesse in Poperie, that so stiffelie they will deny, that the righ­teousnesse of Christ can bee imputed to vs, or made ours in justification; but will affirme, that the righteousnesse of Saincts, and her men, may bee made ours, by their Pope's Indulgences.

Loe heere, Full salvation attributed to Christ onlie, excluding all others vnder Heaven, from having anie part in the glorie of that worke.

Note therefore, That to make Christ's merit and sufferings to expiate some sins and punishments, and the merites and sufferinges of Saincts to expiate other sinnes, (both manie and great,) and other punishments, if this bee not to di­vide Christ? and to divide the worke of man's salvation, betweene the Creator, and the creature? Of whome wee may lyke-wyse inquire at them; Were these Saincts crucified for man-kynde? or was ever anie man baptized in their name? And if not, then their sufferings can-not bee our satisfactions, nor can anie thing super-abound in them, to expiate the sinnes of other men: for, for this ende onlie Christ was crucified, and for this cause are wee in Christ's Name also bap­tized: professing by his blood-shed and sufferings alone, that wee haue full ab­lution and expiation of our sinnes: there­fore is it sayde by him-selfe, I haue tro­den the wine-presse alone, and of the people, there was none with mee. Isai. 63.3.

‘Heb. 10.14. By one offering, hee hath perfected for ever, them that are sanctified:’ That is, as is [Page 132] sayde, Heb. 7.25. Hee hath perfectlie saved them. Note therefore, That he hath left no supplement, to bee made by others.

Remarke then, That the Elect Saincts figured by the wise Virgines, haue no more sanctification, than will bee found eneugh to them-selues onlie: and there­fore that the same is not so super-aboun­dant, that they may spare to others.

Therefore, not according to the good which another hath done, and which thorow super-aboundance hath beene left in the treasure of the Church, to helpe others to Heaven.

Remarke then, That their works byde not behinde them-selues, to bee applyed or imployed for the helpe of others; but they follow them; for the witnessing of their fayth, and the increase of glorie to them-selues.

1. Authoritie of Scripture.

Note then, At the verie instāt of our conver­sion, that wee are purged from all our sinnes what-so-ever: and so, no veniall sinnes are left to bee purged else-where.

Note then, That none are reserved to bee satisfied for by man him-selfe, in anie imagined Purgatorie; but all are casten behind the Lord's backe.

Remarke therefore, That where God purgeth, the partie purged is made so cleane, that there remaineth not the least spot behinde, to bee taken away by anie after Purgatorie; and it is not some of our greater sinnes onelie, but hee blot­teth out all our iniquities what-so-ever, where hee showeth mercie: so that the partie is made whyter than the Snow.

Note then, That none are excepted.

‘Heb. 10.14. By one offering hath hee perfected for ever, them that are sanctified: That is, (as Heb. 7.25. is sayde,) Hee hath perfectlie sa­ved them.’ And if this bee, it followeth, that hee hath left no sinne, nor no pu­nishment [Page 136] heere-after for sinne, vntaken away: and so no supplement to bee made to his satisfaction, by any suffe­ringes of ours, in an imagined Pur­gatorie.

Note then, How clearlie this errour of Poperie is heere-by convinced, that sayeth, that his blood purgeth vs on­lie from mortall sinne, and that there is a fire after this life, that purgeth vs from veniall sinnes, and temporall pu­nishments: where-as the Spirit of God sayeth, that Christ's blood purgeth vs from all sinne: and so giveth flatlie this spirit of errour the lie.

Note, If Christ's death then, and the merite there-of, hath abrogated all, then there remaineth not the guilt of anie sinne, nor the condemning to anie satisfactorie punishment, to bee sustai­ned by anie of God's Elect heere-after, in anie fyerie Purgatorie.

2. Witnessing of Antiquitie.

CHRIST by his death (saith August.) and by that onelie one & true Sa­crifice offered for vs, hath purged away, abolished, and put out, what-so-ever sort of faults; where-by wee were de­tained justlie by principalities and powers, as guiltle to vnder-lye punish­ment. Aug. lib. 4. de trinitat. cap. 13. As also the same sayth Pope Leo. Epist. 81. ad Monachos Palestinos.

3. Confession of Partie.

CHRIST hy his death, (sayth Lom­bard) and by that one true sacrifice of his, hath abolished what-so-ever faults wee had, where-by wee were holden by Satan, to vnder-goe punishment. Lomb. lib. 3. sent. dist. 19. Lyke-wyse, wee confesse, (sayeth Bellarmine) that Christ hath satisfyed to his Father for vs, and for the whole world perfectlie; yea, most fullie, as manie Scriptures teach vs. Bell. lib. 2. de indulg. c. 7. §. quod enim.

1. Authoritie of Scripture.

Note then, That if Christ hath borne our sinnes, no other-wise than by sustai­ning the whole punishment due for them, & for that ende, to discharge vs of the same, (nam si tulit abstulit,) it follo­weth then, that no part there-of heere­after abydeth to bee sustained by vs.

Note then, That as bodilie healing stan­deth in this, that the paine is whollie taken away; so our healing by Christ's stripes, importeth this, that the whole punishment of sinne is taken away.

If then, there bee no condemnation, therefore there is not (as the Papists say,) some condemnation, to wit, to the [Page 139] suffering of a temporall punishment here­after, in the fyre of Purgatorie.

Note then, That seeing all fulnesse of Salvation is in Christ, and of his fulnesse wee all receiue, (as sayeth Sainct Iohn, 1.16.) Therefore wee receiue full deli­verie from all punishment of sinne, as well as from all guilt there-of.

Note therefore, That hee hath perfectlie delivered them from all sort of sinne, and from all sort of punishment: other-wise hee could not bee saide to perfect, or perfectlie saue.

Out of both which places then re­marke, if our sinnes be our debt, as Mat­thew calleth them, and that they are all freelie forgiven, as Paul witnesseth; then all payment of them, or punishment for them, is lyke-wyse freelie dischar­ged, [Page 140] and wee there-of fred. It beeing against sense to affirme other-wise, to wit, that the whole debt should be dis­charged, but not the whole payment.

Note lyke-wyse, That wee craue for­giuenesse, as wee forgiue others: and God promiseth such forgiuenesse to vs, as wee giue to others. But hee willeth vs to forgiue others fullie, and freelie, (as Matth. 18.35. is evident,) without keeping the least purpose of the meanest revenge in heart vnto them. Therefore such is his owne forgiuenesse to vs, with­out keeping the least purpose of tor­menting vs, in a fyre as hote as Hell, after death, and there-after, that hee hath forgiven vs freelie.

2. Witnessing of Antiquitie.

WHere there is grace, (sayeth Chryso­stome) there is pardon; and where there is pardon, there is no punishment at all. Chrysost. hom. 8. in Epist. ad Rom. Therefore (sayth Augustine,) Christ by vnder-going the punishment, and not the guilt, hath abrogated both the pu­nishment, and the guilt. Serm. 37. de verbis Domini.

3. Confession of Partie.

THe sufferings of Christ (sayth Bel­larmine) are able to expiate all sinne, originall, and actuall; mortall, and ve­niall: [Page 141] and all punishment, eternall, and temporall; and all this by it selfe alone. Bell. lib. 2. de indulg. c. 5. §. at non.

1. Authoritie of Scripture.

Marke then, If Christ was onlie able to treade the Wine-presse of God's wrath, then hee alone is able to satisfye for sinne, (for both these are one) and all man is excluded.

Note then, That a Ransome, or satisfa­ction for sinne, must bee of an infinite value, such as no suffering of man can bee; and therefore the Sonne of God be­hoved to giue Him-selfe, who was of in­finite power and majestie, to bee this Ransome for sinne.

Remarke then, That to purge sinne, is the priviledge of Christ, which hee re­serveth onlie to him-selfe, by him-selfe, and his owne sufferings allanerlie doing that, and not by others, or anie of their sufferings heere, or hence, permitting that to bee done.

Note then, If Christ saveth vs to the vtter-most, there remaineth no place for humane satisfaction.

Note then, That if all our salvation be in Christ, and flow from him onlie, then it is not in anie measure in our selues, and from our selues: so that wee our selues, in respect of our owne satisfa­ctions, may not bee called our owne re­deemers, as the Papistes blasphemouslie teach, and the Councell of Trent hath in effect decreed. Bell. l. 1. de indulg. c. 4. §. sexta.

Advert then, That our reconciliation to God, is onelie attributed to the satis­faction of Christ's blood-shed on the Crosse; and therefore no humane satis­faction hath place in this worke, seeing reconciliation is the worke of a Media­tor, and our Mediator behoved to par­ticipate of both natures, that in him­selfe, and by him-selfe, hee might re­concile both.

Note therefore, That the verie Mar­tyres that suffer for Christ, acknow­ledge onlie the blood of Christ, to bee the perfect satisfaction, and expiation of their sinnes; and therefore are saide to make their Robes whyte, by dipping them no-wise in their owne blood of Martyrdome, as anie way purging, or satisfactorie, but onelie in the blood of the Lambe of God, that taketh away the sinnes of the World.

2. Witnessing of Antiquitie.

BY what paines, and what fastings, can wee wash away our sinnes? saith Ambrose, in Psal. 118. Serm. 20. For the [Page 144] onlie painfull suffering of the second Adam (sayth Bernard) purgeth them whom the only sinne of the first defyled, and not that anie man's owne satisfactions can availe for him-selfe; for what is our pen­nance? but that if wee suffer not toge­ther, wee can-not reigne together. Bern. de verbis lib. Iob. in sex.

3. Confession of Partie.

THe sufferings of Christ is of an in­finite value, and therefore to joyne the satisfactions of the sufferings of the godlie there-vnto, is al-together super­fluous, sayth Durandus & Mairones, ci­ted by Bellarmine, l. 1. de indulg. c. 4. §. tertia. As al-so the verie glosse of the canon Law, Dist. 1. de penitentia verbis, Dic quod, &c. sayeth, that it is neither by contrition of heart, nor confession of mouth, that sinnes are for-given; but onelie by the free grace of God: but the contrition of the heart, is a signe in-deed, that our sinnes are for-given, as exter­nall pennance is a signe of the contri­tion of the heart, (say they:) which contrition, even free grace preceedeth.

1. Authoritie of Scripture.

Note then, That there is no middle estate, nor place spoken of, but that im­mediatelie is subjoyned vnto the righ­teous man's departure out of this life, his present entrie in-to peace; and there­fore in-to no torment.

Remarke therefore, That wee haue on­lie two places mentionate in Scripture, whither soules goe immediatelie after death, to wit, a place of Comfort, which is Heaven, to the godlie; and a place of Torment, which is Hell, to the Wicked.

Loe then, immediatlie after death the Heavenlie Paradise is promised to the pe­nitent thiefe: and so is it al-so given to all other penitent sinners.

Note then, That the Apostle showeth, that after this mortall lyfe endeth, wee get instantlie a better in the Heavens: and this Bellarmine him-selfe in those same words, collecteth out of this fore­saide place, Bell. l. 1. de sanct. c. 3. §. deni (que): and therefore, thus concludeth: Wherefore (sayeth hee) it is good for vs to die soone in this World, that wee may quicklie begin to liue in Heaven.

Note then, That there is no mid estate of the godlie soule departing; but as soone as it departeth out of the bodie, and is absent there-fra, instantlie it en­tereth in Heaven, and is present with the Lord.

VVee see then, Vpon the dissolution of the soule from the bodie, followeth in­stantlie the conjunction there-of with Christ.

Remarke then, That the godlie instant­lie after death, become blessed; and im­mediatelie rest, and are rewarded in glorie.

2. Witnessing of Antiquitie.

AFter the departure of the soule from the bodie, instantlie (sayth Iustinus) the soules of the godlie are carried to Pa­radise, and the wicked to Hell. Heere­vnto agreeth also Augustine, medit. 22. [Page 148] showing, that the soule being loosed from the bodie, instantlie goeth to Hea­ven. And againe hee sayeth, For the soules of the godlie after their separation from the bodie, are in rest: but the soules of the wicked (sayeth hee) suffer pu­nishment, vntill the bodies of the one ryse to eternall lyfe, and of the other vn­to eternall death, which is called the se­cond. And that hee knew no third place, hee testifyeth in his fyft Booke of the Hypognostickes, about the midst: See Au­gustine, l. 13. de civit. Dei. c. 8.

3. Confession of Partie.

THe Apostle's reason, (sayth Bellar­mine) 2. Cor. 5.1. is excellent, to wit, this, If this mortall lyfe perish, wee haue instantlie an-other, farre better, in the Heavens, Bell. lib. 1. de sanctis, c. 3. §. deni (que).

1. Authoritie of Scripture.

Note then, That Iob assureth him-selfe, that Christ is his Redeemer, and there­fore that hee shall bee saved by Him eter­nallie.

Note then, That wee see the lyke assu­rance in David, of full salvation to soule [Page 150] and bodie, after his resurrection.

‘2. Tim. 4.7.8. I haue fought a good fight, I haue finished my course, I haue kept the faith; from hence-foorth is laide vp for mee the Crowne of Righteousnesse: (and lest such a great Apostle onlie, might seeme justlie to haue such confidence, hee sub­joyneth) and not onlie for me, but for all them that loue his second ap­pearing.’ And therefore, againe al-so he sayeth of all the faythfull.

Note then, That everie one that is a true believer, may bee assured (accor­ding to Christ's owne Word) of eternall lyfe, as if his Name were specified par­ticularlie: for as wee apply the precepts [Page 151] of the Law, as spoken to everie one of vs particularlie to doe them, why shall wee not in lyke manner the promises of the Gospell, to belieue them?

Remarke then, That hee sayeth, that all true believers may know, and be assu­red of their salvation; and that the Word of God is written, and left with vs for this our certification.

Consider therefore, That to assure the Godlie of their salvation, the Spirit of God is given, with the word of promise, as a seale to stampe in that perswasion in their soules, and as an earnest, or arles-pennie, to make fast the Bargaine. And if anie man haue not the Spirit of GOD, the same is not his. Rom. 8.9.

Note then, What greater certaintie can bee wished, than the godlie haue of their salvation? when they haue the verie Spi­rit of God inwardlie witnessing the same to their soules.

Note then, That the spirit of prayer di­rected a-right, and felt with-in vs, is a sure fruit of our adoption, and a solide assurance of our salvation.

Note then, That how manie so-ever follow the direction of God's Spirit, in an holie course of lyfe, may bee assured of their salvation.

Note then, What an hainous offence it is, to doubt of the trueth of God's pro­mises to vs, concerning our salvation, through his Sonne Christ Iesus. Not but that manie deare Saincts labour vn­der this doubting; (for God giveth not the full certaintie of faith to all, at one time, nor after a-lyke measure,) but they are displeased there-with, as a fruit of incredulous corruption; and they know, that they should bee fullie assured of the trueth of God's promises to them-selues, with-out staggering: lyke Abraham, of whom it is witnessed, Rom. 4.20. that hee staggered not at the promise of God through vnbeliefe, but was strong in fayth, giving glorie to God.

Note then, Here-in expressed our Chri­stian duetie plainlie, to the perfection where-of wee should daylie aime, lea­ning to this sure ground that can-not [Page 154] faile, to wit, that our God is faithfull, who hath firmlie promised.

2. Witnessing of Antiquitie.

THou art made secure (sayeth Au­gustine) not of thy selfe, but by the Lord; thou art secured of thy pledge, hope with Christ, for the Kingdome of Christ, even now thou hast the pledge. Aug. serm. 5. de verbis Apostoli, tom. 10. Neither is this presumption, but faith (sayeth hee,) for to tell what thou hast gotten, is no presumption, but devotion. Aug. serm. 20. de verbis Domini. Where­vnto al-so accordeth Bernard. Epist. 107.

3. Confession of Partie.

THose who are in Christ Iesus, they haue no cause to feare, seeing they are sure of their salvation, sayth the Bi­shop of Bitonto on the 8. of the Romanes. And there is none of the Ecclesiasticke, nor Schoole-men (sayth Cassander) who diligentlie vrge not this confidence, and assurance of the mercie of God, and glo­rie to come; and teacheth that it ought to bee opponed to diffidence, and doub­ting. Cass. consult. art. 4.

1. Authoritie of Scripture.

Note then, That God's Saincts persevere, because God him-selfe hee forsaketh them not, but preserveth them, by a constant, and se­cret preservation ever.

Note then, That God's holding of vs, is the cause of our standing: where-in be­cause hee fayleth not, therefore wee fi­nallie fall not.

Note then, That the maine cause, is in God of our perseverance, to wit, because his loue is not changeable: For whome He loveth, He loveth to the ende. Iohn, 13.1.

Loe then, The cause of our not-depar­ting from God, is his never-turning away from vs; and therefore our perse­verance standeth vpon a sure ground.

Wee must note therefore, that Christ's owne mouth declareth it to bee a thing [Page 157] impossible, that God's Elect can finallie, and fullie, fall from trueth, and grace.

Note then, Out of all the former, that the Sainctes perseverance is sure, in re­spect they are the Fathers gift, to the Sonne, and that they are kept ever sure in the Sonne's owne hand, and protected lyke-wyse so safelie by the Father, that it is as impossible to divide anie of them from the rest of the Members of Christ's mysticall bodie, as it is to divide Christ him-selfe from his Father, who are one: and therefore the Apostle cryeth out, saying, VVho shall separate vs from the loue of God, which is in Christ Iesus? Rom. 8.35.

Note therefore, That on the Lord's con­stancie, the constancie and perseverance of the Godlie is grounded.

Note then, That this golden chaine of Salvation, can never bee broken, as long as the first linke there-of, which is our election, is kept sure in the Lord's owne hand: so that whom hee hath predesti­nated to glorie, hee shall keepe sure vn­fallen, finallie and fullie, away from the middle linkes and graces, that leade there-to, vntill he invest them in glorie.

2. Witnessing of Antiquitie.

THis God hath promised, (sayth A [...] ­gustine) saying, I will put my feare in [Page 159] their hearts, that they shall not depart from mee: which what other thing is it, but that such shall bee my feare, and so great, which I will put in their hearts, that they shall constantlie adhere to mee. Aug. tom. 7. de bono persever. c. 2. And againe, Christ placing them so, that they should goe, and bring foorth fruit, and their fruit should abyde: who dare say, Perhaps it will not a-byde? for the Lord's gifts, and calling, are without repen­tance. Aug. tom. 7. de correp. & gratia. c. 12.

3. Confession of Partie.

THe confession lyke-wyse of our Ad­versaries, is this: Lyra & Carthusian, on Iohn 10.28. declare this to bee the cause of the Godlies perseverance, be­cause their predestination (say they) can-not bee frustrate, which it destina­ting them to glorie, will not suffer nei­ther tentation, nor interveaning persecu­tion, bee able to separate them from Christ.

1. Authoritie of Scripture.

Marke then, That not onelie are the Parentes within the covenant of grace, but their children also, and their seede after them: and even as the female was comprehended vnder the male, because vncapable of circumcision, and so sa­ved amongst the Iewes; so are Infants, dying in the Mothers wombe, compre­hended vnder their believing Parents, because vncapable then of Baptisme, and [Page 161] so are saved amongst Christians, if they belong to election.

Note then, That the Lord's promises are to shew mercie to thousands of the generation of the godlie, (excepting neither age, or sexe, nor whether they die in the wombe, wanting Baptisme, or liue in the World, and get the same.)

Note then, That if an Infant may bee sanctifyed in the Mothers wombe, then that Infant dying there-in, may bee sa­ved: for whom-so-ever the Lord sancti­fyeth, them also hee saveth.

Beholde then, heere a divine fayth in­fused in the heart of the Baptist, while as yet hee was in his Mothers wombe, able, if hee had died there-in, perfectlie to haue saved him. And who can cer­tainlie defyne of God's secret working, or deny the salvation of others?

Remarke then, That as the children that died during those fourtie yeares in the Wildernesse, were not for want of circumcision therefore condemned, vn­der the Law: so neither are the children of Christians, for want of Baptisme, when it can-not bee had, condemned, now vnder the Gospell. It being not the want, but contempt of Sacraments, that is judged damnable.

Note then, If the children of one onlie believing parent bee esteemed holie, how much more then should the children of Parents, both believing, bee esteemed holie, and so charitablie judged of, (if they die without Baptisme) to bee eter­nallie saved?

2. Witnessing of Antiquitie.

WHat Reason, or Nature, (sayth Ber­nard) teacheth, that none of those who may die, can obtaine internall and eternall salvation, whose bodie outward­lie is not sprinkled with the element of water? And therefore he affirmeth there­after, that in case contempt bee not the cause, that then the Parents faith is not onelie profitable, but sufficient also for the chylde. Bern. Epist. 77.

3. Confession of Partie.

As to Infants, the Churches faith, and of them that offer it, is imputed as their owne: Even so, the will and desire of Baptisme, (sayeth Cassander) which the Church, and speciallie the Parents haue, is accepted by the same indulgent Father, who accepteth of the will, as the deed, and tyeth none to impossibili­ties, nor his grace simplie to the ex­ternall [Page 164] action of Sacraments. Cassand. con­sult. art. 9. And of this same mynde also Alphonsus de Castro testifyeth Ger­son and Cajetan to bee. (Alphons. de Ca­stro, de Heres. verbo Baptismus.) And Lom­bard, speaking of the true sense of these wordes, Iohn 3. Except a man bee borne anew, &c. sayeth, But this is to bee vn­derstood (sayeth hee) of them who may, but yet despyseth to bee baptized. Lomb. lib. 4. dist. 4. §. his autem.

1. Authoritie of Scripture.

Note then, That the Heavens must con­taine Christ's glorified bodie, till the ende of the Worlde; as the Beliefe sayth accordinglie, That from that place shall Hee come, to judge the Quicke and the Dead.

Remarke then, That the Popish prac­tise, would make Christ a liar; while as the Priests say, that they haue Christ al­wayes with them bodilie betweene their fingers, in their daylie Masses.

Note then, As hee was bodilie pre­sent in the World, when hee came from the Father; so hee showeth, that accor­ding to that presence, hee hath left the World, when hee returned to his Father, and is now onlie spirituallie present (as hee promised) with his owne to the end of the World. Matth. 28.20.

So neither should Christians now be­lieue those consening Priests, that say, Heere is Christ in the Masse, Host, or there in the Pixe, or Procession.

Beholde heere then, the witnessing of the first Martyre, where hee declareth the glorified bodie of Christ, onelie to bee in Heaven.

2. Witnessing of Antiquitie.

THere is one person (sayth Augustine) God and Man, and Christ is both these, everie-where by that, where-by hee is God: but in Heaven, by that, where-by hee is Man. (Aug. Epist. 507. ad Dardanum.) For when hee was on Earth, hee was not then in Heaven; and now being in Heaven, hee is not to bee had on Earth, sayeth Vigilius, lib. 4. con­tra Eutychen. And so sayeth Fulgentius the verie same. Lib. 2. ad Thrasimundum.

3. Confession of Partie.

HEE left the World, according to his bodilie presence, (sayeth Lyra, on Iohn 16.28.) and hee sayde, Yee shall not haue mee al-wayes with you, by my corporall presence: other-wise hee sayth, I shall bee with you to the worlds ende, Lyra in Matth. 26.11.

1. Authoritie of Scripture.

Note then, If it behoved him to bee lyke to vs in all things, then his bodie must be visible, and palpable, and con­tained in one place, even as other glo­rified bodies are.

Remarke then, That according to the Romish doctrine, if Christ's bodie may be in manie places invisiblie at once, the Angel's reason heere should bee of no force: for it might haue beene replyed, That altho hee bee risen, yet hee might at the same instant haue beene invisibile in the Sepulchre.

Note then, That after his Resurrection, our Saviour's Bodie was visible and palpable, his Resurrection adding glo­rie to his Nature, but no-wayes quite abol [...]shing his Nature; as the Papists doe, who change not onelie Bread in-to his Flesh, but his Flesh in-to a Spirit, which hath neither flesh nor bones, as the Dis­ciples saw Christ's bodie haue.

Note then, That the Angels testifie, that as his going vp from men to Hea­ven, was sensible and visible; so should his bodilie comming from Heaven backe againe, bee sensible and visible: which seeing no such comming hath beene hi­ther-to, or can bee seene, it is evident, that his comming downe invisiblie, to bee amongst the Priests fingers, when he consecrateth the host, is a ridiculous phantasie.

2. Witnessing of Antiquitie.

THe Bodie of Christ (sayth Theodoret) hath its former shape and figure, & circumscription; and, as I may briefly say, the same essence of a bodie, altho after the resurrection it was made im­mortall [Page 170] mortall, and free from corruption. Theod. Dialog. 2. And in the same Dialogue, from the circums [...]ription there-of, hee proveth the visibilitie there-of: and by the visibilitie there-of, where it is, that it is circumscrybed; saying, that, that onlie is invisible, which can-not bee cir­cumscrybed. In lyke manner Augustine sayeth, that it is prophane, not to be­lieue and professe (sayth he) the sonne of God according to his humanitie, to bee corporeall and locall, after his resur­rection. Aug. 4. tom. de essentia divi­nitatis.

3. Confession of Partie.

HAndle mee, and see: by this (sayeth Lyra, on Luke 24.) hee shew that he had a true bodie, and not an imaginarie. And on Acts 1.11. hee shall come (sayth hee) in the same forme and substance of flesh to judge, as hee came to be judged: for altho he hath received immortalitie, hee hath not lost the true nature of hu­manitie.

1. Authoritie of Scripture.

Note then, That Christ calleth it ex­presselie the fruit of the Vine, which hee had drunken with his Disciples, at his last Supper.

Note then, That it was still Bread, after distribution: for the word [it] is still relatiue to the bread which Christ tooke: and hee sayde, [This is] not, [this shall bee, by transsubstantiation,] [my bodie, which is given for you, sayeth Luke, 22.19.] Now all men know, that it is not the host of bread that was cru­cifyed for vs, [doe this in remembrance of mee.]

Note then, That a remembrance is not of a thing present; so neither is Christ's Bodie, after the Popish manner.

Remarke then, How the Apostle ex­pound [...]th Christ's words: calling that the communion of Christ's bodie, which him-selfe called his bodie. Now the com­munion of a thing, is not the thing it selfe; for these two are divers.

Note then, That the Apostle calleth that [bread] which wee eate in the Sa­crament, and not humane flesh. Next, that wee show, or represent Christ's death in the Sacrament: therefore Christ beeing onelie represented there, is not there bodilie: And thirdlie, it is sayde, till hee come: therefore it clearlie againe followeth, that hee is not alreadie there.

2. Witnessing of Antiquitie.

NEither doth the mysticall signes, af­ter sanctification, depart from their owne nature, (sayth Theodoret) for they remaine still in their owne substance, and figure, and shape, and may be han­dled and touched, as they were before. Theod. 2. Dialog. Where-vnto consen­teth, Ambrose, in 1. Cor. 11. saying, That it is bread, where-of all participate, to wit, according to its naturall substance. As also Gelasius, in his booke of two [Page 173] natures, saying, After consecration, that yet the substance and nature of bread and wine doe still remaine.

3. Confession of Partie.

POpe Innocent 3. in his fourth booke of the mysteries of the Masse, cap. 27. testifyeth, that Christ, after consecration, calleth that which was in the Cup, the fruit of the Vine. And Bellarmine gran­teth, that it is probable, that there is no expresse place of Scripture, that evident­lie can inforce transsubstantiation to bee admitted: for that it is by these words, which they commonlie adduce, he sayth the most learned, and sharpest witted amongst them (as Scotus was) hath thought the cleane contrarie. Bell. lib. 3. de Euchar. c. 23. §. secundo.

1. Authoritie of Scripture.

IOhn, 6.35. I am that bread of life: hee that commeth to mee, shall never hunger; and hee that be­lieveth in mee, shall never thirst.

Note therefore, That the way how to eate, and drinke of Iesus Christ, is to be­lieue in him.

But remarke, that manie haue gotten lyfe eternall, who never did eate Christ with the bodilie mouth, by the Papists owne confession, as the Thiefe on the Crosse, and manie moe others, which die after Baptisme.

Note then, That as his dwelling in vs is, such is our receiving of him, and that the one, and the other, both are spi­rituall by fayth.

2. Witnessing of Antiquitie.

WHerefore preparest thou thy teeth, and thy wombe? (sayth Augustine) belieue, and thou hast eaten. Tract. 25. in Iohn. And even hither-to hee may be touched, but by affection, not by the hand, by desire, not by the eye; and by fayth, and not by the senses, sayeth Ber­nard. serm. 28. in Cant. So sayeth Am­brose lyke-wise, lib. 6. in Luc. c. 8. And therefore concludeth there-after, saying, Not vpon the earth then, nor in the earth, nor according to the flesh, must [Page 175] wee seeke Thee, if wee would finde Thee. Ambr. lib. 10. in Luc. c. 24.

3. Confession of Partie.

HEE expoundeth (sayeth Lyra) that which Hee sayde before, and what it is to eate His Flesh, and drinke His Blood; that it is, to abyde in Christ, and Christ in him. (Now, Christ aby­deth in our heartes, and that by fayth, sayeth the Apostle, Ephes. 3.17.)

1. Authoritie of Scripture.

Note therefore, That in respect the Wicked get not Eternall lyfe, that there­fore they no-wise participate of Christ.

But the Wicked, neyther are in Christ, as Members; nor is Christ in them by his Spirit: but the spirite of Satan onelie, whose members they are; and therefore [Page 176] they no-wise are partakers of CHRIST IESVS.

2. Witnessing of Antiquitie.

HEe who disagreeth from Christ, hee neyther eateth his bodie, nor drin­keth his blood, (sayeth Augustine) altho hee daylie receiue the Sacrament of so great a thing, to his condemnation. Au­gust. 3. Tom. Sent. 339. Et Lib. 21. de Ci­vit. Dei, Cap. 25. And hee that remay­neth not in Mee, and I in him, let him not say, or thinke, (sayeth Bernard, in the person of Christ) that hee eateth my bo­die, or drinketh my blood. Bern. Epist. ad Fratres, de monte.

3. Confession of Partie.

HEe that abydeth not in Christ, (sayth Lyra) and Christ in him, hee eateth not Christ spirituallie, altho hee partici­pate of the Sacrament corporallie. (And a little after:) For the Sacrament it selfe, is taken by some vnto lyfe, and by some vnto death: but the matter of this Sacra­ment, is by all vnto lyfe, and by none ta­ken vnto death. Lyra, in Ioan. 6.

1. Authoritie of Scripture.

Note, That where-as Hee sayeth on­lie of the Bread, Eate yee, Hee speaketh more expresselie of the Cuppe, saying, Drinke yee all; that none should bee ex­cepted.

I aske then, Where-fore hinder the Popish Clergie their People, from so comfortable a Communion? seeing the Precept of Drinking, must belong to them, to whom the reason of the Pre­cept most belongeth, which is the com­fort of remission of sinnes, and the re­membrance of Christ Iesus passion, 1. Cor. 11.25. If therefore people should ap­ply the one, and remember the other, [Page 178] then surelie they should participate of the Cup.

No [...] then, That as all faythfull Chri­stia [...]s are bound, to prooue and examine t [...]eir owne conscience before communi­cating; so are they ordayned to drinke of the Cup. Therefore yee see, that in the two preceeding verses, and in the subsequent, both Eating and Drinking, are ever joyned together, and injoy­ned to all.

2. Witnessing of Antiquitie.

ONe Cuppe is distributed amongst vs all, sayeth Ignatius, Epist. 6. ad Phila­delph. And to everie one of those that are present, the Deacons distribute Wine and Water, sayeth Iustin. Martyr. Apol. 2. And vnto all men what-so-ever, is one Bodie, and one Cuppe, presented sayeth Chrysostome, Hom. 18. in 2. Cor. Cap. 8.

3. Confession of Partie.

OF olde, that the Eucharist was gi­ven vnto Laicks, vnder both kynds, for manie ages, (sayeth Alphonsus) wee are instructed by the Writs of manie ho­lie Fathers. Alphon. de Castro, contra he­res. [Page 179] verbo Eucharistia. And more parti­cularlie sayeth Cassander, thus, It is evi­dent, that the Vniversall Church to this day, (sayeth hee) and the Occidentall, or Romane, a thousand yeares, and moe, af­ter Christ, in the solemne, and ordinarie administration of this Sacrament, did exhibite, to all the members of Christes Church, both the sortes of Bread and Wine. Cass. consult. art. 22.

1. Authoritie of Scripture.

Now let vs see then, where Christ [Page 180] anie-where called, or ordained anie to sacrifice his bodie againe, which him­selfe did once for ever vp-on the Crosse.

Note then, That the Lord's Supper was ordained, that all Christians should re­member his suffering, and sacrifice on the crosse, and should declare his death, till him-selfe come to judgement againe: but not, that anie should sacrifice Him vp againe daylie, as tho hee were alrea­die come, and were bodilie present a­mongst the Priests fingers, daylie to of­fer vp.

Note then, It being vnchangeable, or perpetuall, that it admitteth no succes­sion of a subordinate Priest-hood.

Note then, That the Priesthood of Christ, consisteth not onlie in that obla­tion of him-selfe, once vp-on Earth, but in his continuall intercession for vs, ever in Heaven: which seeing hee performeth that by him-selfe, and therefore admit­teth no sort of successour there-in; so lyke-wyse by that once oblation of him­selfe, and the perpetuall recent vertue there-of, hee saveth all them to the vt­ter-most, that come to God by him: and therefore neither in that part of his Priesthood, (which hee will haue in­tire) admitteth hee anie suffragan, or successour what-so-ever.

Note then, That as there was no Priest­hood secundarie, or successiue vnto Mel­chisedek's, which was typicall; so there is none secundarie, or successiue vnto Christ's, which is true and eternall: else they could not bee saide, through their difference, to bee of one order.

Note then, That if the popish sacrifi­cers succeede to Christ, it must bee in his high-priesthood, (for such a one onlie the Gospell acknowledgeth: and to doe that which hee did, is an act of the high-priest of the Gospell onelie.) Now the Gospell requireth the high-priest there-of, to haue such qualities as are heere set downe: which if the Popish sacrificers dare not claime to, then let them not claime succession to that of­fice, which requireth those qualities; nor to the proper act there-of, which is, the sacrificing to God his owne onelie Sonne.

Note then, That our high-priest, i [...] both the Sacrificer, the Altar, and th [...] vnspotted sacrifice it selfe: These the [...] who claime, that they succeede him in his priesthood, must bee these thre [...] lyke-wyse; els his priesthood and their are no-wayes one: and so their priesthood [Page 183] must bee a new one of their owne, but not a succeeding to his.

Note then, That the Apostle, in nomi­nating all these offices, which Iesus Christ had ordained in his Church, ma­keth no mention at all of anie sacrificers of his bodie.

Againe, at large in the Epistles to Timothie and Titus, hee showeth all the dueties of a Bishop, or Pastor in Christ's Church, but hee maketh no part of his charge, the sacrificing of Christ.

Note heere, That all Christians are cal­led Priests, in respect of their spirituall sa­crifices of prayer and praise, &c. that they offer vp vnto God; but no-where are pastors of the Church particularlie so called: the holie Ghost fore-seeing, that some would aryse, that would vsurp that stile onlie to them-selues, in an inju­rious sence, vnto the Sonne of God.

2. Witnessing of Antiquitie.

TO this our doctrine, that the popish Priests haue no calling, to sacrifice Christ's bodie, which they claime vnto from Christ's fact, and institution of them, to succeede there-in to him in the last Supper, the cleare confession of our Adversaries jumping there-with, shall serue to convince them: for there is no expresse mention in the Historie of the Gospell, (sayeth Suarez) of a sacrifice or oblation; as also the fact of Christ which is declared, might haue beene done by him without anie sacrifice, to wit, by consecrating the Bread and Wine, and giving the same to his Dis­ciples, without anie intention of sacri­ficing: and therefore hee concludeth, that it is conjecturall onlie, to thinke, that anie such thing is agreeable, either to the words or deeds of Christ. Suarez, in 3. part. D. Thomae, tom. 3. disput. 74. sect. 1. §. secundo potest.

In lyke manner, the same Suarez re­porteth, that the Bishop of Bitonto, and others, did defende, that Christ, in that night of the celebrating his last Supper, offered vp no sacrifice. Suarez, ibid. §. 2. Pag. 949. For if hee had offered vp an expiatorie sacrifice then, where-by the sinnes of the World had bene done away, then in his last Supper hee beho­ved [Page 185] to haue died, and so needed not to haue died the day after, according to Hebr. 10.10.

1. Authoritie of Scripture.

Note then: Seeing they call the Masse an vnbloodie sacrifice, that therefore the same is no-wise propitiatorie for the remission of sinne.

Remarke then, That it is all one thing, in Scripture, Christ to bee offered, and Christ to suffer: and therefore to offer Christ daylie, is all one, as Christ to suf­fer daylie, which is both absurd and blasphemous.

Note then, That once onelie hath hee suffered, and therefore once onlie was hee sacrificed; and that by that sacri­fice once made, by him-selfe alone, our sinnes are put away: and therefore no other sacrifice, but that onlie, is alone propitiatorie.

Againe, ‘verse 26. Where hee sayth, That once hee hath appeared, to put away sinne, by the sacrifice of him-selfe.’

We remarke, that a propiatorie sacri­fice, should bee ever apparent and vi­sible: and therefore seeing Christ, nor his sacrificing, is not apparent, nor vi­sible in the Masse, therefore it followeth, that in the Masse there is no sacrifice at all, let bee, propitiatorie.

Note then, That to say, that Christ is offered daylie, is as absurd, as to say, that a dead man dieth daylie.

Note then, That the repetition of Christ's sacrifice daylie, importeth a-like imperfection there-of; as the daylie offe­ring vp of sacrifices vnder the Law, imported the imperfection of that legall priesthood: which is both absurd and blasphemous, to affirme of Christ's.

Againe, Remarke, that the Apostle showeth, that Christ's bloodie sacrifice, where-by hee entered in-to the holie place, is of an infinite worth, having obtained eternall redemption for vs: where-as all Papists grant, their sacri­fice of the Masse to bee but of a finite worth, and therefore is not one, but farre inferiour to the sacrifice of Christ, and consequentlie also then priesthood to his. From whence also it followeth, that they succeede not to Christ in his priesthood, after the order of Melchi­sedek: but haue a new one of their owne coyning, farre differing from Christ's, and millions of degrees inferiour there-to.

Note then, If that one, and once offe­ring of Christ, availeth for ever, to the remission of sinne, and perfecting for ever of them that are sanctified; it fol­loweth necessarilie, (as the Apostle sayeth) that there is no more offering for sinne: and consequentlie, no more needc of sacrifices propitiatorie, nor anie furder immolation of Christ, for the remission of sinne.

And therefore wee conclude, That seeing the sacrifice of the Masse is nei­ther the reiteration of Christ's sacrifice, (for that were to accuse it of imper­fection, as Heb. 7.27.) nor yet the conti­nuation of it, (for so hee should daylie die, as Heb. 9.25.26.) nor that it is visible, bloodie, nor of an infinite worth, as His was: Therefore it is no-wyse Christ's sacrifice propitiatorie, but a blasphemous, idolatrous abhomination, flat derogatorie there-to.

2. Witnessing of Antiquitie.

TO this our doctrine, That the Masse is no reall, and properlie a propi­tiatorie Sacrifice, witnesseth thus-An­tiquitie: Because wee are delivered (sayth Ambrose) by Christ's death, as mynd­full there-of, in eating and drinking, wee represent that Bodie and Blood which was sacrificed for vs. Amb. in 1. Epist. ad Cor. cap. 11. So lyke-wise testifyeth Eusebius▪ After that Christ offe­red vp that admirable and excellent sa­crifice to his Father, for the salvation of all, hee instituted, that wee should offer vp the remembrance of that bene­fite, in place of a sacrifice to God. Eu­seb. de demonstr. Evang. lib. 1. cap. 10. With whom atlast accordeth thus Sainct Bernard: As after a manner (sayth hee) Christ is daylie yet sacrificed, while as wee declare his death: so hee seemeth also to bee borne, while as wee like­wise represent his Nativitie. Bern. Serm. 6. in Vigilia Nativitatis Domini.

3. Confession of Partie.

THat which is offered and consecra­ted, is called a Sacrifice and Obla­tion, (sayeth Lombard) because it is a remembrance of that true Sacrifice and holie Oblation. Lomb. lib. 4 sent. dist. 12. So lyke-wyse sayth the Glosse vpon [Page 190] Gratian: where it is saide, that in this mysterie, Christ dieth, and his flesh suf­fereth: that is, his death and suffering is there represented. Gloss. de consecr. dist. 2. cap. quid sit. And last of all, (sayeth Vasquez) the whole forme of the sacrifice of the Masse, where-by Christ is saide to bee there-insacrificed, is the verie representation of the death of Christ. Vasquez, Disput. 222. cap. 8. As also Aquinas propounding that que­stion directlie as well as Lombard, whe­ther or no Christ bee sacrificed in the Eucharist, giveth such an answere, as wee will all gladlie subscrybe: for hee giveth two reasons, wherefore the Eu­charist is called a Sacrifice: first, (sayth hee) because it is a representatiue image of the Passion of Christ: and secondlie, because by this Sacrament, wee are made pertakers of the fruit of Christ's Passion. And in that same place hee sayth, That it is the fore-sayde passion; that was the onlie true sacrificing of Him. Aquin. 3. Part. Quaest. 83. Art. 1.