Arguments drawne from the efficient cauſe. GOD would haue all men ſaued, and come to the knowledge of the truth, and by the voice of truth vttered by the Church, 1 Tim. 2. 4. 1 Tim. 3. 15. the pillar and ground of truth, he doth call to him ſuch as are to be of the truth, & doth cauſe thē to hearken vnto the truth, and to be led thereby into the euerlaſting habitations. Pſal. 43. 3. Now truth and falſhood are nigh neighbours, and dwell neere each to other, (for where God hath his Church the deuill hath his Chappell) and their houſes in outward ſhew differ little, ſauing that for the moſt part the fore-front of falſhoodes habitation is gloriouſly ſet out, garniſhed and trimmed; whereas the doore of truth is plaine and homely. Whereby it commeth to paſſe, that falſehood hath many gueſts, & thoſe alſo many times of the higheſt 1 Cor. 1. 27. eſteeme; wheras truth findeth few that will lodge with her, and thoſe moſt commonly of the meaneſt reputation. Moreouer, falſhood teacheth doctrines more ſutable to mens peruerſe iudgements, and more fauourable to their corrupt affections, and thereby findeth kinde entertainment both with Obſequium ami •… s, Veritas 〈◊〉 par •… . great and ſmall; whereas truth croſſeth the corrupt humours and opinions of all naturall men, and that in plaine and direct manner, (for ſhe is ſimple and plaine Tom-tell truth) and therefore goeth commonly with a ſcracht face, and is baniſhed both from countrey and Court: Yea, ſhe is oftentimes moſt ſhamefully ſlandered, and grieouſly perſecuted by thoſe that Cant. 5. 7. call themſelues the Patrons and Pillars of truth.

This was well knowne and acknowledged by the Heathen Veritas vbi que eſt mater ſ •… ct • tatis Chryſ. hom 9 in Pſal. 118. Veritas temporis Filia. Veritas in profundo deme • ſi. themſelues. For their Poets faine, that Truth the Mother of vertue, and the daughter of time, doth often, and that for a long time lye hid in caue • and darke places vnderneath the earth; and that ſhe is hated of many, and defaced with ſlaunders, and oppreſſed with croſſes, and yet not ſo, but that ſometimes ſhe doth ariſe and come into light. And hence is it that they paint her naked, flying out of a Caue by the helpe of Saturne, and that vpon a ſodaine, that ſo it may appeare that ſhee is ſent of God.

And verily with how great a miſt throughout the whole world was truth darkened, vntill the Incarnation of Chriſt? Act. 17. 30. ſurely ſo long and ſo great was that darkeneſſe, that the ſpace there of is iuſtly called by the Apoſtle, the time of Ignorance. And hath not the like happened in theſe laſt times, by Antichriſts Apoc. 12. 6. driuing the Church into the Wilderneſſe, that ſo hee might bring in a great Apoſtacy from the faith? wherefore 2 Theſ. 2. 3. ſeeing the doctrine of the truth, which is the pure ſeed, whereby the Church doth bring forth her children to God, is often Iac. 1. 18. darkened and obſcured, and after a ſort a baniſhed perſon here on earth, it cannot be that the Church, the profeſſor of Truth ſhould bee generally and for the moſt part bright and glorious, and as a Citie or Tower ſeated vpon an hill.

The Law of the Lord is perfect conuerting the ſoule (from walking in the by-pathes of errours and ſinnes, and leading it Pſal. 19. 7. in the right way of truth and righteouſneſſe) the teſtimonies of the Lord are ſure, and giue wiſedome to the ſimple. For doth pure ſeed breed Tares or pure Corne? And doth wholeſome food breed noiſome or wholeſome humours? Vndoubtedly light and ſight preſerue from ſtumbling and falling; it is Ioh 11. 9. Matth. 22. 29. darkeneſſe and blindneſſe that cauſe both: Yee erre (ſaith our bleſſed Sauiour to the ſeduced Sadduces) not knowing the Scriptures nor the power of God. Euen as their ſeduced Fathers erred in their hearts, becauſe they knew not the Lords Pſal. 95. 10. Chryſoſt. Hom. 3. de Lazaro. wayes. The ignorance of the Scripture (ſaith Chryſoſtome) brought in haereſies, and a corrupt life, and made a confuſion of all things.

Wherefore it is a note of an euill perſon, to hate the light, Ioh. 3. 20. l • ſt his deeds ſhould be reproued, as it is a badge of an haereticke, to accuſe the Scriptures of ambiguity and obſcurity (as Irenaeus affirmeth) for that in truth they doe without ambiguity Iren. l 3. c. 2. and obſcurity, giue definitiue ſentence againſt their haereſies. From the which badge and cognizance, if the Romiſh Church will be ſet free, let her purge out of the bookes of her deare darlings, the ſlanderous accuſations of the Scriptures which are in them, and let her giue a generall liberty to the lay people, to haue the Scriptures in a knowne tongue, that ſo they may the more eaſily attaine to knowledge; and let her not any longer commend a blinde faith, nor teach that faith conſiſteth rather in ignorance then in knowledge.

Arguments drawne from the materiall cauſe. As in Adam was the common nature of all men, he being the roote, all other the branches, that ſo he might be a fit perſon with whom the legall Couenant might be made: which was that if he would ſtand ſtedfaſt in obedience to the Law of God, which was written in his heart, and the which he was enabled to performe; he ſhould conueigh ouer his nature, holy and pure to all his poſterity, and be tranſlated from an earthly to an heauenly Paradiſe: but if by his fall he ſtayned and polluted it, he ſhould conueigh it ouer to them ſtayned and polluted, and make himſelfe and all that by ordinary propagation came from him ſubiect to all miſeries and woes: So in Chriſt Ieſus the ſecond Adam was the common nature of man, he being the roote, and the faithfull the branches, and vpon him Rom. 11. 17. Ioh. 15. 5. Gal. 3. 17. Act. 3. 26. was grounded the Euangelicall Couenant, that the ſufferings which he endured, and the righteouſneſſe which he performed in our nature, not for himſelfe, but for vs, ſhould be auaileable to all that are vnited vnto him by a true faith, both for their deliuerance from that condemnation which was due vnto them in reſpect of their ſinnes, and for the purchaſing vnto them of the glorious inheritance of the Kingdome of Heauen.

Vnto all ſuch as ſeeke to be ſaued and iuſtified by their owne workes, our Sauiours anſwere is, If yee will enter into life Matth. 19. 16. (viz. by this doore) keepe the Commandements: but to all ſuch as inquire and deſire to enter into life by the right doore, they muſt looke to the anſwere giuen by the Apoſtle to the Iaylor, demaunding how he ſhould be ſaued? Beleeue (ſaid he) in the Lord Ieſus, and thou ſhalt be ſaued and thy houſhould (that Act. 16. 31. ioyne with thee in the true faith.) So Saint Peter to the ſame demand; Repent, and be baptized euery one of you in the Name Act. 2. 38. of Ieſus Chriſt for the remiſſion of ſinnes, and ye ſhall receiue the gift of the Holy Ghoſt. So our bleſſed Sauiour himſelfe, The Kingdome of God is at hand, repent and beleeue the Gospell. Now Mar. 1. 15. what this Goſpell is, that Chriſt himſelfe firſt preached in Iury and commanded his Apoſtles to preach to the whole world, The Apoſtle Saint Paul ſheweth, ſaying; God hath made Ieſus 2 Cor. 3. 21. Chriſt ſinne for vs, which knew no ſinne, that wee might be made the righteouſneſſe of God in him.

In all the which Teſtimonies we are giuen to vnderſtand, that we haue great cauſe to repent vs for all our workes which are nothing elſe but ſinnes, which are ſo odious to God, and ſo dangerous to our owne ſoules, that vnleſſe Chriſt had made himſelfe a ſacrifice for them, we could not haue beene freed from death and damnation: and as concerning that righteouſneſſe vnto the which euerlaſting life was due, that we could not find in our ſelues, but Chriſt was to performe it for vs alſo; otherwiſe wee could not bee partakers of life euerlaſting. For there muſt be a due and an equall proportion betweene the ſatisfaction and the debt, and betweene the price, and the thing purchaſed, if in iuſtice the one and the other, ſhall diſcharge and deſerue the one and the other. But there is no equall proportion between the ſufferings and righteouſneſſe of a meere man, and betweene ſinne and the loue of God, and aeternall happineſſe conſiſting therein, but onely betweene the ſufferings and righteouſneſſe of our bleſſed and glorious Immanuel, God and Man.

For the effect proceeding from the cauſe cannot exceed the 〈 in non-Latin alphabet 〉 . Ariſt. Eth. l. 2. c. 1. vertue and power thereof, ſeeing the dignity and worth of the one, ariſeth out of the worth and dignity of the other. Now the workes of Chriſt proceeded from his humane nature, perſonated in his Diuine, and both his natures did concurre in effecting the moſt gracious and glorious work of the redemption of man; whereas the faithfull are not perſonally vnited to the Sonne of God, or to the Holy Ghoſt, nor haue the ſpirit aboue meaſure, but haue the remnants of originall ſinne ſtill ſtaying in them, and ſtayning their beſt workes, and therefore not the workes of Chriſt wrought in vs by his Spirit, but thoſe that he performed in his owne perſon for vs, are fully ſatisfactory for all our ſinnes, and abſolutely meritorious of the Crowne of Glory.

Bread and Wine in their natures and ſubſtances are the viſible ſignes and the materiall parts of the Euchariſt, and therefore are not tranſubſtantiated into the very Body and Blood Aug. de Conſecra. diſt. 2 hoc eſt quod dico. of Chriſt, neither in truth can they be without the deſtruction of the Sacrament it ſelfe. For (as Saint Auſtin ſaith) euery thing while it ſubſiſteth, retaineth the nature and truth of thoſe things whereof it conſiſteth. At the firſt inſtitution of the holy Euchariſt, the Euangeliſts, and the Apoſtle doe teſtifie that 1 Cor. 11. 24. our bleſſed Sauiour tooke bread, and when he had giuen thankes, brake it and gaue it to them, ſaying, Take, eate, this is my Body which was giuen for you, Doe this in remembrance of mee. It was Bread then in nature and ſubſtance, that our bleſſed Sauiour tooke at that time, and it was the very ſelfe-ſame thing that he conſecrated by thankeſgiuing, and brake and gaue to his Diſciples, ſaying, Take, eate, this is my Body, that is, this is that I ordain to be the Sacrament, or ſacred ſigne of my Body. For the word comming to the Element, doth not aboliſh it, but conſecrate it to an holy vſe, and ſo maketh it to be a Sacrament; ſeeing it doth not change it in nature and ſubſtance, but in vſe. And verily (as S. Ambroſe ſaith) If there be ſuch force in Ambroſ. d • Sacra. l. 4. c. 4. the words of the Lord Ieſus, that the things which were not (at his very word) begun to be, how much more can it worke this, that they ſhal be the ſame (in ſubſtance) that they were, and (yet) be changed into another thing (in vſe.) For this Bread (ſaith Chryſoſtome) is counted worthy to be called the Lords C • ryſ • ſt ad Caeſar. Monach. Body, albeit the nature of the Bread remayneth. Yea, as the Diuine and Humane natures in Chriſt being vnited together by perſonall vnion, remaine in their proper eſſence and ſubſtance Gelaſ cont. Eut •… h. without being confounded or changed the one into the other.

Euen ſo (as the ancient Fathers haue taught) in the Sacrament of the Body and Blood of Chriſt, the viſible Elements Theodor Dialog. 2. myſtically ioyned vnto the inuiſible grace, do not depart from their former nature and ſubſtance. For he that honoured the ſignes which we ſee with the names of his Body and Bloud, did not change the nature (of the ſignes) but did adde grace to nature. And therefore the Apoſtle did often call it by the ſame name of Bread, after it was conſecrated to be the Sacrament 1 Cor. 11. of his Body.

But for that our Romaniſts doe ſo preſſe the bare words of our bleſſed Sauiour, we may iuſtly demaund of them, in what words of our Lord ſhall we find, that he tooke Bread, either to aboliſh the ſubſtance of it, and to make the bare and naked ſhewes thereof to be the outward ſignes in the Sacrament, and and to bring his body into the place of it, or to turne the whole ſubſtance of it into the ſubſtance of his Body? Yea, where ſhall we find in theſe words, This is my Body, that this doth ſignifie either Chriſts Body it ſelfe, or an Indiuiduum vagum, that is, an vndetermined particular; or elſe as their owne gloſle groſly affirmeth, nothing at all? And verily the words of Chriſt and explications thereof, taken out of other like places of holy Scripture, are nothing with them, for that vnleſſe they be ſowly wreſted and turned, they will nothing at all further their turne.

The morall Law is Gods aeternall and vnchangeable righteouſneſſe, it commandeth vs to loue the Lord with all our heart, ſoule and ſtrength, and our neighbour as our ſelues; which are duties moſt righteous and iuſt. To the ſingular excellency of the which Law, Moſes, the firſt pen-man thereof, beareth witneſſe ſaying, What Nation is ſo great, that hath Deut. 4. 8. Lawes and Ordinances ſo righteous, as is all this Law that I ſet before you this day? And to the righteouſneſſe that is obtayned by the perfect obſeruation thereof, he likewiſe beareth witneſſe, ſaying, This ſhall be our righteouſneſſe euen before the Deut. 6. 25. Lord our God, if we take heed to keepe all theſe Commandements, which he hath commanded vs. As to the moſt ample reward obtained thereby not onely the Apoſtle beareth witneſſe, ſaying, Doe this and thou ſhalt liue; but alſo our Sauiour Chriſt Rom. 10 5. Matth. 19. 17. himſelfe; If thou wilt enter into life, keepe the Commandements. But this bleſſing is not promiſed, but to the totall and continuall obſeruation thereof, ſeeing the failing in either, bringeth Deut. 2. 29. Gal. 3. 10. the contrary curſe.

Arguments drawne from the formall cauſe. Moſes (ſaith the Apoſtle) deſcribeth the righteouſneſſe that is of the Law, that the man that doth theſe things ſhall liue therein: But the righteouſneſſe that is of faith, ſpeaketh on this manner: Say not thou in thine heart, who ſhall aſcend it to heauen? for that is to fetch Chriſt from aboue: Or who ſhall deſcend into hell? for that is to bring Chriſt from the dead, but what ſaith it? The Rom. 10. 5. word is neare thee, euen in thy mouth and in thine heart, and this is the word of Faith which we preach. For if thou ſhalt confeſſe with thy mouth the Lord Ieſus, and beleeue in thine heart that God raiſed him from the dead, thou ſhalt be ſaued. For with the heart man beleeueth to righteouſneſſe, and with the mouth he confeſſeth to ſaluation. For the Scripture ſaith, Whoſoeuer beleeueth in him ſhall not be confounded. In which words is ſet downe the diuerſity that is betweene the Law and the Goſpel, in preſcribing the meanes wher • by we are deliuered from death, and made partakers of euerlaſting life. • oe (ſaith the Law) that which is preſcribed in me, and thou ſhalt liue: and doe it in that manner, that thou neuer tranſgreſſe, and then thou ſhalt be free from all feare of death. Whereas the Goſpell ſaith, Beleeue that Chriſt dyed and deſcended into Hell for thee, to aſſure thee of thy deliuerance; and that he hauing performed all righteouſneſſe for thee aſcended into Heauen, the place where righteouſneſſe is rewarded and crowned, to take poſſion thereof for thee, and thou ſhalt be deliuered from the horrours of Heil, and be made pertaker of • he • oyes of heauen. So when the Iaylor demanded of Paul and Silas, what he ſhould doe that he might be ſaued? they anſwered, Beleeue in the Act. 16. 30. Lord Ieſus (that he fulfilled all righteouſneſſe both in ſuffering and obaying for the ſaluation of all that rightly beleeue) and thou ſhalt be ſaued.

And verily whereas there is but one manner and forme of obtayning Iuſtification and Saluation for all that are iuſtified and ſaued ſeeing children dying in their Infancy, and all ſuch as are not effectually called, vntill the end of their liues, cannot be iuſtified and ſaued by the workes of righteouſneſſe wrought by themſelues, but by the righteouſn • ſſe of Chriſt performed for them, and imputed vnto them by a true faith; therefore all the reſidue of the faithfull ſeruants of God are iuſtified and ſaued after the ſame manner. And ſo our bleſſed Sauiour teacheth in the parable of the Husbandman, that went Matth. 20. 9. out and ſent labourers into his Vineyard, whereof ſ • me were ſent at the firſt houre, ſome at the third, ſome at the ſixt, and ſome at the laſt houre, and yet they all receiued the ſame wages. The which parable Saint Ambroſe expounding, ſaith; Ambroſ. de vocat Gent lib. 1. cap 5. that ſuch as were hyred at the laſt houre, repreſent ſuch as are called to the Lords ſeruice at the end of their liues, whom hee hath choſen without workes, and vpon whom he doth rather powre forth the riches of his Grace, then yeeld a reward vnto their labours, that they alſo who haue laboured and ſweat the whole day, and continued their whole life in the ſeruice of God, and yet receiue but their Penny with the other, may thereby underſtand that they alſo rather receiue a gift of grace then a wages of hire due to their workes.

Now if it be replyed that Infants and ſuch as are called at the end of their liues, are iuſtified and ſaued for the workes they would haue done, if that they had liued a longer time; the anſwere is made by S. Auſtin, that rewards and puniſhments Aug. de bono perſeuerant. cap. 9 ep. 15. And de Praedeſtin. Sanctorum. cap. 12. are not rendred to workes that men would or could doe, but to ſuch as are actually done. For otherwiſe Tire and Sidon, yea, all the damned ſhould be ſaued, ſeeing at the day of iudgement, they would all repent if they might, and if their repentance would then ſerue the turne. Wherefore if we ſeeke for righteouſneſſe by the workes of the Law, performed by our ſelues, as the Iewes did, and as the Romaniſts ſtill doe, we ſhall aſſuredly faile therein, as they did; but if with the Gentiles we imbrace righteouſneſſe and life by faith in Chriſt, then vndoubtedly we ſhall attaine to both.

Nothing can be in any reſpect profitable, vnleſſe it be applyed in that manner, and to thoſe vſes whereunto it is profitable; but the word of God is giuen vnto vs for this vſe, that it ſhould open vnto vs the minde and will of God, and (as Aug. in quaeſt. veteris & noui Teſtamenti. Saint Auſtin ſaith) the viſible Sacraments were ordayned for ſuch as were enuironed with fleſh, that by the ſteps thereof they might aſcend frō ſuch things as are ſeene to ſuch things as are vnderſtood. Wherefore the word of God hanged about our neckes, or deliuered in wordes, not vnderſtood, cannot 1 Cor. 14. 6. profit but is deliuered in vaine. And ſo teacheth the Apoſtle, And now my Brethren if I come vnto you ſpeaking with tongues (not vnderſtood) what ſhall I profite you?

Verely, the word (not vnderſtood) is an Oiſter whoſe ſhell is not opened, and as a candle which is no • lighted, and as a Matth. 13. 19. lampe without oile, and as ſeed ſowne by the high way ſide. In like manner, the outward elements in the holy Sacraments being not applied to thoſe vſes whereunto they were orda • ned by the inſtitution of Chriſt, are but bare ſignes and emptie figures, they are not inſtruments of ſpirituall grace: but let the word come to the element, and lay open the right vſe of it, then it becommeth a Sacrament, and a feale of the righteouſneſſe Rom. 4. 11. that commeth by faith. For as he is not a Iew, that is one ou • ward; ſo neither is that Circumciſion which is outward in the Rom. 2. 28. fleſh: but he is a Iew that is one within, and the Circumciſion of the heart in the ſpirit, not in the letter, is the true Circumciſion, whoſe praiſe is not of men but of God. Sanctified meanes ordained by God to ſanctifie the ſoule, muſt bee apprehended Hag. 2. 13. by the powers of the ſoule: Seeing holy things (as ſaith the Prophet) touched onely with our bodily ſenſes, doe nothing at all further the ſanctitie of our ſpirits.

And heereof it was, that our Sauiour himſelfe forbade Mary to touch him with her bodily hands, (for that ſhe eſteemed Iohn 20. 17. too highly thereof;) But (ſaith he) goe to my brethren and ſay vnto them, I aſcend vnto my Father and your Father, to my God and your God. That is, apprehend ye with the hands of your faith, that by my meanes God is become your louing Father, and gracious God, and then ye haue apprehended me with a right hand. So not by going a long iourney on pilgrimage we draw nigh vnto God, but by praier proceeding Act. 10. 4. Precibus non greſſibus itur ad •… um Bern. Ep. 319. from an humble and faithfull minde. For we clime vp to God by praiers and not by ſtaires: And therefore all that will ſhew themſelues truly religious, muſt (as Bernard teacheth) trauell on pilgrimage not towards the earthly but the heauenly Ieruſalem, and that not with their feet, but with their affections.

Arguments drawne from the finall cauſe. Sacraments were ordayned to this end, that by viſible ſignes apt to reſemble inuiſible graces, a plaine and euident teſtimony might be giuen by the one vnto the other. As in the Lords Supper by Bread and Wine being the apteſt creatures to nouriſh vs in this temporall life, this doctrine is cleared and confirmed vnto vs, that iuſtification and life euerlaſting is giuen vnto vs onely by Chriſt, who is the true Manna that came downe from heauen, and the very Bread of eternall life. The which thing is repeated and inculcated againe and againe in the ſixt of Saint Iohn, that ſo we might be throughly perſwaded Ioh. 6. 33. of the vndoubted truth thereof. As likewiſe in Baptiſme, by Water being a moſt fit creature to cleanſe our bodily vncleanneſſe, is ſhewed and ratified vnto vs, that it is the moſt pure and precious Bloud of Chriſt that is able to cleanſe 1 Ioh. 1. 7. vs from all our ſinnes, which defile our ſoules. Whoſoeuer then aſcribe our iuſtification and ſaluation not onely to Chriſt and his Bloud, doe derogate from the teſtimonies of the holy Sacraments; Yea, they which aſcribe theſe gracious bleſſings to the externall Sacramentall Elements, which are the proper effects of the inuiſible Grace ſignified by them, doe as much as 1 Pet. 3. 21. in them lyeth, cauſe theſe outward Elements to giue teſtimony flat contrary to that whereunto they were ordayned by Chriſt himſelfe.

The Sacraments were not onely ordayned to ſhew and ſignifie vnto the faithfull, that their iuſtification and ſaluation is onely by Chriſt, but alſo to be ſeales of the ſame vnto them, Rom 4. 11. and to giue them the aſſurance thereof in their owne hearts. The which thing if it be true in the Sacraments of the Old Teſtament, much more is it ſo in the ſacraments of the New, ſeeing they are inſtruments of greater grace. The cup of bleſſing 1 Cor. 10. 16. (ſaith the Apoſtle) which we bleſſe, is it not the Communion of the Bloud of Chriſt? The Bread which we breake, is it not the Communion of the Body of Chriſt? That is, ought not we that beleeue in Chriſt be as throughly perſwaded of our ſpirituall participation of Chriſt, the food of our ſoules, and of eternall life in him by faith, the mouth of our ſoules; as wee are aſſured that we are partakers of the outward elements of Bread and Wine, and of our bodily nouriſhment thereby in this temporall life? and eſpecially whereas the names of the outward ſignes are changed by the Spirit of God, and receiue the names of things ſignified, as the Bread is called the Body of Chriſt, and the participation of the Bread, the participation of his Body: and that to this end, that the religious receiuers of theſe holy myſteries ſhould not looke to the nature of the things that are ſeene, but beleeue the change made by grace, in that they being Sacraments, are not now common creatures, but holy pledges and ſeales of our communion with Chriſt and all his Theodor. dial. 1. bleſſings; therefore the faithfull receiuing the one, ſhould reſt aſſured of their participation in the other.

So reaſoneth Saint Bernard; A Ring is ſimply giuen for a Bern. de C •… a. Dom. Ring, and it carrieth no further ſignification with it; it is alſo giuen to aduance a man to ſome place of dignity and honour, or elſe to ſettle one in the poſſeſſion of an inheritance, inſomuch that he that hath receiued it, may ſay; This Ring is nothing worth, but it is the inheritance that I ſeeke and ayme at. After the ſame manner (ſaith he) the Lord drawing neare his death, had care to ſet vs in the poſſeſſion of his grace, to the end that his inuiſible grace might be giuen by ſome viſible ſigne, and for that end are all Sacraments ordayned.

The Sacrament of the Lords Supper was odrayned to this end, that by the feeding and nouriſhing of our bodies by the outward Elements, our ſoules might be aſſured of our ſpirituall feeding vpon Chriſt, and of aeternall life obtayned thereby. Now if we were willed to feed vpon the empty ſhewes of Bread and Wine, and to cheriſh our ſelues therewith, might we not iuſtly conceiue that we were bidden as it were to a Iuglers feaſt, to haue our ſenſes deluded, rather then to haue our bodies nouriſhed? And what aſſurance could our ſoules haue thereby of their ſpirituall nouriſhing by the Body and Bloud of Chriſt? Sacraments (ſaith Saint Auſtin) if they haue no Aug. Ep. 23. ad Bonifacium. likeneſſe with the things whereof they are Sacraments, can be no Sacraments at all. Wherefore ſeeing the bare and empty ſhewes of Bread and Wine haue no true ſimilitude with the ſubſtantiall Body and Bloud of Chriſt, they can in no wiſe be the externall ſignes and Sacraments thereof.

That which the Apoſtle auoucheth of the miraculous gift of tongues, is true alſo of all miracles; that is, That they are for 1 Cor. 14. 22. a ſigne, not for them that beleeue, but to them that beleeue not. And therefore miracles muſt be open and manifeſt, euen to all ſuch as haue but the ſound vſe of their outward ſenſes, that they may perceiue in them the power and might of the omnipotent God, giuing teſtimony thereby of the diuine truth of Mar. 16. 20. that heauenly doctrine which is confirmed by ſuch diuine witneſſes. Heb. 2. 4. But in the Lords Supper, there is no turning manifeſt to ſenſe of Bread and Wine, into the Body and Bloud of Chriſt, ſeeing the formes and alſo the qualities of Bread and Wine remaine there ſtill, and therefore in it there is no ſuch miracle.

And verily Sacraments were not ordayned for Infidels to Act. 8. 37. conuert them, but for the faithfull to confirme them in the faith. And therefore (as Saint Auſtin ſaith) they may haue reuerence, as things religious, but they are not to be wondred at as things miraculous. And whereas neither the booke, entituled the Miracles of holy Scripture, aſcribed to Saint Auſtin, nor Nazianzen, intreating of the Miracles of our bleſſed Lord and Sauiour Ieſus Chriſt, doe mention any miracle done by him in his laſt Supper, it is manifeſt what was the iudgement of the true and Orthodoxe Church in their times concerning the ſame.

As all other the good gifts of God, ſo Iuſtification eſpecially is freely giuen to the faithfull in Chriſt, to this end, that they ſhould not glory in themſelues, nor truſt in the worthineſſe of their owne workes, but in the moſt free and vndeſerued goodneſſe of God in Chriſt, who is made vnto vs of God 1 Cor. 1. 30. wiſedome, righteouſneſſe, ſanctification, and redemption, that he that glorieth ſhould glory in the Lord. And that we ſhould in no wiſe doubt of the truth thereof; the Apoſtle vrgeth and inculcateth the ſame againe and againe; By grace yee are ſaued Epheſ. 2. 9. through faith, and that not of your ſelues, it is the gift of God, not of workes, l • ſt any man ſhould boaſt. And againe, All haue ſinned and are depriued of the glory of God, and are iuſtified freely by his Rom. 3. 24. grace, through the redemption that is in Chriſt Ieſus, that our glorying in our owne workes ſhould be vtterly excluded, and that we ſhould glory onely in Chriſt.

The end that moueth a kind and a tender-hearted Father to chaſtiſe his deare child is his amendment, inſomuch that if hee Pro magno peccato p •… ſupplicij ſatis eſt Patri terreſtri quanto magis Caeleſti? Eſay 40. 2. Luke 15. 31. once perceiue that he is amended indeed, then doth hee immediately ceaſe from puniſhment: but the deare children of God immediately vpon their deathes ceaſe wholy from ſinne, and are throughly reformed; therefore their heauenly Father which doth greatly reioyce euen at the firſt beginning of the amendment of his prodigall children here in this life, doth not cauſe them when they are fully reformed after death to bee further grieued with the long induring of extreame torments in the fire of Purgatory.

For (as Saint Bernard ſaith) if all ſinne be perfectly taken Bern. in Pſ. qui habitat Ser. 10. away, which is the cauſe of all euill, the effect, that is, the puniſhment thereof, muſt needes ceaſe. In the Primitiue Church whē grieuous pennances were impoſed vpō enormous ſins by the Church Gouernours, they were impoſed to this end, that therby the parties offending might be brought to true & ſerious repentance. Inſomuch that when the offendor was found to be truely humbled for his ſinne, were it neuer ſo hainous, none or very little pennance was impoſed vpon him, or if it were impoſed, it was ſoone releaſed. As it may appeare, not onely by the Apoſtles readineſſe to forgiue the inceſtuous Corinthian 2 Cor. 2. 4. vpon his ſerious repentance, albeit his ſinne was very haynous; but alſo by the hiſtory of an inceſtuous woman, who had bin brought with child by her owne ſonne: of whom it is recorded that ſhe was ſo deepely diſpleaſed with her ſelfe for this her enormous and monſtrous crime, that taking in her armes the very child, which was both the fruit and witneſſe of her wickedneſſe, ſhe went openly to the Biſhop as he paſſed along to the Church with a great traine, and kneeling downe before him, confeſſed her fact, and craued for it at his hands condigne puniſhment. The Biſhop perceiuing by the outward demeanour of this paenitent perſon, the great anguiſh of her heart, for her great ſinne, inioyned her ſome abſtinence for ſome forty dayes, and ſo departed; but the poore paenitent perſon thinking this paenance to be too too light for her ſo haynous and capitall a crime, repaireth to the Biſhop at another place, and with bitter teares putteth him in minde againe of her moſt odious and enormous ſinne, and requireth at his hands a more heauy puniſhment, but the Biſhop well perceiuing her great ſorrow and vnfained repentance, lightneth the ſentence of her former paenance, and inioyneth her ſome abſtinence for ſome three dayes.

How much more when we iudge our ſelues euen in this 1 Cor. 11. 31. life, we ſhall not be iudged of the Lord, but when wee ceaſe from ſinning, the Lord will ceaſe from puniſhing. Wherefore if in this life, when other may take encouragement to ſinne, by the impunity of others, and beſides, the moſt paenitent ſinner that is, doth not wholly and fully ceaſe from all ſinne; yet God and his Eccleſiaſticall Miniſters doe remit both ſinne and puniſhment, vpon the ſight of the ſinners vnfained repentance and amendment of li • e: without all doubt the Lord of all mercy will much more doe the ſame in the life to come, and not extreamely torment his owne ſeruants in Purgatory fire.

Arguments drawne from the effects. When our bleſſed Sauiour had taught his Auditors, that vnleſſe they did eate his fleſh, and drinke his bloud, they could haue no life in them, and the carnall Capernaits were greatly offended therewith, becauſe they thought that he had commended vnto them, a bodily and a carnall eating of his fleſh, he anſwered, It is the ſpirit that quickneth, the fleſh profiteth nothing Ioh. 6. 63. (not intending hereby to recall his former words, My Fleſh is meate indeed, and my Bloud is drinke indeed) but to giue them to vnderſtand, that it is a ſpirituall eating of his fleſh, that is auaileable to euerlaſting life, and not a carnall, ſeeing that profiteth nothing.

And verily it is not the bodily ſeeing, touching, or eating of Chriſt, that can doe vs any good, but the ſpirituall ſeeing, touching, or eating of him by faith, which is the eye, the hand, and the mouth of the ſoule. For when a woman hauing an iſſue of bloud, came behinde Chriſt, and touched the hemme of his Luke 8. 49. garment, and was immediately healed of her iſſue, at that very time the people thronged him, and trod vpon him, and receiued no benefit thereby. And why? the woman touched him with the hand of her faith,, and was healed thereby, as our Sauiour teſtified, ſaying, Oh womā, great is thy faith, be it vnto thee, euen as thou wilt; but the people were maimed and lacked that hand. And ſo Saint Ambroſe vnderſtood our Sauiours words: Chriſt (ſaith he) healed them that touched him by faith, Amb. in Luc. l. 6. cap. 8. whereas to them that wanted faith, the touching of Chriſt or his garments, was no benefit at all. Yea, the bleſſed Virgine her ſelfe was more happy in conceauing the faith of Chriſt in her heart, then in conceauing his fleſh in her wombe, (as Auſtin ſaith:) And ſo he had learned of our bleſſed Sauiour himſelfe; Aug. de ſancta Virgine cap. 3. Luke 11. 27. for when it was ſaid vnto Chriſt, Bleſſed is the wombe that bare thee, and the Pappes that thou haſt ſucked: Nay rather ſaid he, Bleſſed is he that heareth the word of God, and keepeth it. For by the Word reuerently receiued, we obtaine faith, and by faith Chriſt is receiued into our hearts, and taketh Apoc. 3. 20. vp his habitation there. Now, if by our bodily mouthes to receiue Chriſt into our bodies, be a thing altogether vnprofitable, then our moſt wiſe Sauiour commanded it not to be done at the celebration of the holy Euchariſt, for he commandeth nothing to be done in the Lords ſeruice that is vnprofitable.

Why then doth the Church of Rome, ſo eagerly contend for their tranſubſtantiating of Bread into the Body of Chriſt, and receiuing of it into their bodies by their bodily mouthes, but for that albeit this thing be vnprofitable to Gods ſeruants, yet it is not vnprofitable to them; not onely by magnifying of their power, for that they are able to create their Creator, but alſo by enlarging their reuennewes, ſeeing they haue turned the Bread into the Body of Chriſt, and are able to offer him vp in their Maſſe, as a propitiatory ſacrifice for the ſins of quicke and dead, the which thing cannot be but much auaileable to themſelues, which are ſure to be well payed for their paynes.

Why is the liuing man ſorrowfull? Man ſuffereth for his ſinne. So the Apoſtle, By ſinne death entred into the world, and Lam. 3. 37. Rom. 5. 12. therefore all ſickeneſſe and other miſeries that lead thereunto. Vnto the which ſeeing euen ſanctified Infants, which haue receiued the Sacrament of regeneration, and are free from all actuall ſinne, are ſubiect, therefore concupiſcence in ſanctified infants is ſinne, vnleſſe we will lay to the charge of the moſt righteous Iudge of the whole world, that he puniſheth ſuch perſons, that are without all fault. Yea whereas infants giue no conſent to their naturall corruptions, and yet are puniſhed for them: therefore concupiſcence is ſinne, albeit conſent is not giuen to it. See S. Aug. Serm. de Temp. 45.

If Abraham (ſaith the Apoſtle) were iuſtified by workes, hee Rom. 4. 2. hath wherein to reioyce, but not before God. For gifts and benefits doe not make the doner any whit endebted to the receiuer, but they deſerue at the hands of the receiuer, and make him endebted vnto the doner. But faith, repentance, and loue, Phil. 1. 29. and all holy workes proceeding from them, are the free gifts and bleſſings of God, wrought in them by the operation of 1 Cor. 12. 11. the holy Ghoſt, and therefore are called, the fruits of the Gal. 5. 22. Spirit.

Wherefore hereby the faithfull deſerue nothing at Gods hand, but are made the more indebted to God. So reaſoneth Saint Bernard, None by good workes can deſerue eternall life Bern. Ser. 1. de annunciat. at Gods hands, ſeeing all the afflictions of this life are not worthy of the glory that ſhall be reuealed, albeit one perſon could indure them all. The merits of men are not ſuch as vnto the which eternall life is by iuſtice due, and that God ſhould doe wrong to them, if he did not reward them there with. For that I may not let paſſe, that all merits are Gods gifts, and that man is thereby rather made a debter to God, then God to man, what are all merits being compared to ſo great glory? And therefore Dauid cryed out, Enter not into iudgement with thy ſeruant, O Lord, for in thy ſight ſhall no man liuing be iuſtified.

Knowne vnto God are all his workes from the beginning Act. 15. 18. 1 Cor. 2. 11. of the world, and to none other beſides himſelfe; and therefore he onely is able to reueale them. Wherefore ſeeing the works of the creation, redemption, and Sanctification, which are the moſt gracious and glorious workes of God, are plainely reuealed in the bookes of the Holy Scriptures; therefore the doctrines of the holy bookes are faithfully to be embraced, as vndoubtedly proceeding from diuine reuelation. And verily who could ſo diſtinctly and particularly ſet downe the manner of the creation of man, and of all the reſt of the creatures, but he that hauing the fulneſſe of being in himſelfe, could giue ſuch a manner and meaſure of being to them all, as ſhould manifeſt his great power, wiſedome, and goodneſſe towards man, for whoſe ſake principally the world was made.

And who could lay open the fall of man, from his eſtate of holineſſe and happineſſe, wherein he was created, and the manner thereof, but he onely, from whoſe obedience albeit man could depart, yet he could not depart from his preſence, nor ſo much as dazle his ſharpe and cleare eyes, albeit he could cleane put out his owne? but who could open a meanes of mans recouery from this his miſerable and wretched eſtate, whereinto he is fallen by his owne folly, but he that was onely able to worke his recouery? It is euident that ſinne being an offence committed againſt the infinite Maieſty of the moſt glorious Deity, requireth a ſatisfaction no leſſe then infinite. Now who could ſo much as imagine that God being ſo grieuouſly prouoked, and ſo highly offended with man, ſhould ſend his owne Sonne to become man, that in mans nature he might ſuffer death for mans deliuery from death and condemnation? For doubtleſſe one will ſcarce die for a righteous man, for a good Rom. 5. 7. man it may be that one dare dye; that then ſuch a perſon, who when he was in the forme of God, thought it no robbery to be equall with God, ſhould die for ſuch perſons, as were not onely neither righteous nor good, but aboue meaſure vnrighteous and euill: and that he ſhould die ſuch a death as proceeded from the intollerable wrath of ſo highly incenſed a God, againſt moſt execrable and curſed ſinnes, Iſay. 53. 1. Who hath beleeued our report? and to whom is the arme of the Lord reuealed?

Surely the Goſpell wherein this worke is reuealed, is Diuine and ſupernaturall, exceeding all humane and naturall apprehenſion, and could not be reuealed but by him, that could worke beyond the power of nature. The which thing doth more euidently appeare hereby, in that whereſoeuer it is plainely reuealed, and ſincerely imbraced, it doth deliuer all ſuch from the moſt grieuous bondage of ſinne and Satan, and doth moſt effectually bring them backe againe vnto God. For (as Lactantius ſaith) Let humane wiſedome ſtretch it ſelfe to the vttermoſt, yet it can but cauſe men to couer their ſinnes, it cannot enable them to caſt them out, whereas the Goſpell, which is the Law of the Spirit of Life, not onely freed Saint Paul from the Law of ſinne and death, but alſo conuerted Rom. 8. 2. the world, and that in ſhort time from infidelity to faith, from ſinne to righteouſneſſe, from Satan to God; albeit it was moſt mightily reſiſted, not onely with all the wiſedome and learning, but alſo with all the power and authority of all the wiſeſt and greateſt men of the world: and therefore it cannot be denyed, but that it is the moſt mighty and powerfull word of the moſt mighty and powerfull God. The heauens declare themſelues to be the workes of God, in that they cauſe the earth which is ſo bare and barren at Winter, to be cloathed in Summer with all manner of hearbes, flowers, and graine, and to abound with all variety of fruit; and doth not the doctrine of the holy Scriptures much more euidently declare it ſelfe to be the moſt powerfull word of the moſt powerfull God, in that it beautifieth the bare and barren ſoile of our ſoules, with true wiſedome, righteouſneſſe, and holineſſe, and with all manner of ſpirituall graces?

It was an euident effect of the diuine power of the mighty word of the omnipotent God, that thereby in the Creation all things receiued their eſſence and being, but of an euill man to make a good man, yea, to make one that is bruitiſh and diabolicall, to become reaſonable and Angelicall, is a farre greater worke then the Creation of the whole heauen and earth (as Saint Auſtin teacheth.) And therefore ſeeing this ſo ſtrange a Aug. in Iob. tract. 72. Iſay 11. 9. worke is wrought (as Iſayas ſaith) by the doctrine of the Canonicall Scriptures, hereby it is ſufficiently proued that the booke of the Scriptures, is the booke of God.

Wherefore no maruell that the Apoſtle Saint Paul, when 2 Cor. 3. 1. the truth of his Apoſtleſhip, and Apoſtolicall doctrine was queſtioned by ſome among the Corinthians, ſo confidently auoucheth that he ſtandeth not in need of any teſtimoniall from men for his approbation and iuſtification, ſeeing their owne conuerſion wrought by that word which was written in their hearts by his Miniſtery, was a moſt ſufficient demonſtration that his Apoſtleſhip and doctrine was from God. The great works wrought here by our bleſſed Sauiour, in the time of his being on earth, did ſufficiently declare him to be the true Matth. 11. 5. Ioh. 5. 36. Meſſiah; and ſhall not the greater workes wrought by his word, ſince his departure out of this life, plainely demonſtrate it to be the very word of the Sonne of God himſelfe?

Wherefore if the blind Papiſts, the moſt ſightfull and ſpitefull enemies of the ſincere Profeſſors of the Goſpell of Chriſt, ſhal ſtill auouch that they cannot know that the doctrine of the Scriptures is the doctrine of God, but by the teſtimony of the Church, we anſwer them as the man cured of his blindneſſe by our moſt bleſſed Sauiour, anſwered the blind Phariſies, when they made proteſtatiō that they knew not whence our Sauiour was, Doubtleſſe (ſaith he) this is a maruellous thing, that yee Ioh 9. 30. know not whence he is, and yet he hath opened mine eyes. So doe we alſo anſwere; Doubtleſſe this is a maruellous thing, that ye know not whence the Scriptures are, but by the teſtimony of the Church; and yet they haue, doe, and ſhall open the eyes of the mindes, and ſanctifie the affections of the hearts of all Ioh. 17. 17. Ioh. 7. 17. ſuch as haue beene, are, or ſhall be, the people of God, and ſhall thereby make them know, that they are of God. Wherefore hereby theſe blind Papiſts plainly manifeſt themſelues to be none of the Lords people, ſeeing they openly profeſſe that they neither know nor can know the graces of ſanctification wrought in their hearts, by the Spirit and word of God, giuing thereby teſtimony to it's ſelfe, and to the conſcience ſanctified therewith, that it it of God, but that they receiue the ſame ſo to be onely vpon the teſtimony of the Church.

It is no impeachment vnto our bleſſed Sauiours victory and triumph, that he humbled himſelfe to deſcend in ſoule into hell, the dreadfull priſon appointed for all impenitent ſinners. For as he triumphed ouer al his enemies on his croſſe, Col. 2. 15. So he was not daunted with the helliſh horrors of that dreadfull dungeon, when he deſcended into hell, but victoriouſly triumphed ouer them all. Yea, the more in his humane nature he was humbled, the more great and glorious was his victory, and triumph. It was Sampſons greater glory, that when he was incloſed in Aſſah, a ſtrong City of his enemies, he lifted aſide the poſts and barres of the gates of the City, and ſo ſet himſelfe free, and being bound with cords and ropes, brake thē aſunder, Iud. 16. So it was the greater glory of our ſpirituall Sampſon, that being in body in the priſon of the graue, and in ſoule in the deepe dungeon of hell, yet he deliuered himſelfe from both at his glorious reſurrection. And as this was moſt glorious for Chriſt, ſo it was moſt profitable for vs, that place our whole hope and confidence in him. It is a confeſſed truth that whatſoeuer our bleſſed Sauiour performed in our humane nature, he performed it for vs. He fulfilled for vs all righteouſneſſe, vnto the which heauen was due, and aſcended into heauen to take poſſeſſion thereof for vs, and to aſſure vs of our aſſumption into that place of aeternall happineſſe. So likewiſe he endured for vs whatſoeuer was agreeable to the moſt ſeuere Iuſtice of God to lay vpon him, in reſpect of all our ſins, and deſcended into hell, and deliuered himſelfe from thence, to aſſure vs that he had made ſatisfaction to the vttermoſt mite for all our debts, & had procured for vs deliuerance from hell. So teacheth the Apoſtle, Rom. 10. By ſetting downe the different way that the Law and the Goſpell ſhew; whereby we may attaine to righteouſneſſe and heauenly happineſſe, the reward thereof, and may alſo be deliuered from ſinne, and from helliſh miſery due to the ſame; Moſes (ſaith he) thus deſcribeth the righteouſneſſe of the Law, that the man that doth that which is commanded therein, ſhall liue thereby. Doe this (ſaith the Law) and thou ſhalt liue. But doe it totally and continually: For curſed is he that continueth not in all things that are written in the booke of the Law to doe them. Gal. 3. 10. But the righteouſneſſe (ſaith he) that is of faith, (that is, that righteouſnes which our Sauiour Chriſt hath performed for vs, and is reuealed not in the Law, but in the Goſpell, & is apprehended & obtained by faith) ſpeaketh in this wiſe: Say not in thy hart who ſhal aſcend vp into heauen? For that is to bring Chriſt frō thence. Or who ſhal deſcēd into the depth of hel? for that is to bring Chriſt frō the dead. That is to ſay, the righteouſnes that Chriſt hath fulfilled for all that beleeue in him (the which the Apoſtle calleth the righteouſneſſe of faith) aſſureth the faithfull that they need no more doubt of their aſcending into heauen, then of Chriſts aſcenſion, ſeeing he aſcended into heauen to take poſſeſſion thereof in their nature, and for their behoofe: nor of their deliuerance from hell, then of Chriſts deliuerance, ſeeing he deliuered himſelfe from thence, to aſſure them of their deliuerance. For the queſtion here handled by the Apoſtle, is not how we may be deliuered from the graue, or from a temporall death, and may be made partakers of a temporall life; but how we may be deliuered from that death that is indured in hell, and how we may be made pertakers of aeternall life and happineſſe in the Kingdome of heauen. For obſerue the diſcourſe of the Apoſtle; The Law (ſaith he) ſaith; ſinne not at all, and thou needeſt not at all feare (not the graue but) hell, the priſon appointed for the puniſhment of ſinne: and fulfill all righteouſneſſe, and thou needeſt not to doubt of thy comming to heauen, where righteouſneſſe dwelleth and raigneth for euer. But the righteouſnes performed for vs by Chriſt, & obtained by faith, ſaith, No more doubt of thine aſcenſion into heauen then of Chriſts aſcenſion; nor of thy deliuerance from hell, then of Chriſts deliuerance: ſeeing whatſoeuer Chriſt hath done, he hath done it for them that are vnited vnto him by a true faith, and thereby haue full intereſt both in his ſufferings, and in his righteouſneſſe, which he hath endured and performed for them.

Now then let me demand of any faithfull man, what greater aſſurance he can haue of his aſcenſion into heauen, then the aſcenſion of Chriſt, who aſcended thither, there to prepare a place for all his, as he himſelfe plainely teſtifieth, Ioh, 14. 2. So vpon the like conſequence may it alſo be demaunded, what greater aſſurance can a faithfull man haue for his deliuerance from hell, then this, that Chriſt being in hell before the grand executioner of the Lords vengeance for ſinne, in the priſon that was ordayned for thoſe debtors, that were no way able to make ſatisfaction, that Chriſt, I ſay, that was made ſinne for vs and our ſurety, and a debter in our roome, was deliuered from thence, what ſtronger aſſurance, I ſay, can there poſſibly be to all the faithfull fo • the cleare diſcharge of all their debts, and the full ſatisfaction for all their ſinnes, and their moſt certaine deliuerance both from the place, and alſo from all the torments of hell? Verily that reuerend man Mr. Perkins is of this iudgement, as he hath deliuered in the expoſition of the Creed, that there cannot be any ſtronger euidence giuen vnto the faithfull, to aſſure them of their deliuerance from hell, then this, that Ieſus the Sonne of the Virgin Mary, that went downe into the place of the damned, returned after this death from thence to liue in all heauenly happineſſe for euer.

Obiect. 1. But (ſaith he) I cannot be of that opinion, that Chriſt locally in ſoule deſcended into hell, ſeeing the Euangeliſts who ſet downe the whole hiſtory of his ſufferings and actions, make no mention of any ſuch thing. Solut. I might anſwere, that whereas an hiſtory is a relation of things viſible, and ſeene; therefore as Moſes in the hiſtory of the creation, made no mention of the creation of Angels, being a thing not to be ſeene; ſo the Euangeliſts in the hiſtory of the redemption, might make no mention of the locall deſcending of the ſoule of Chriſt into hell, and yet both theſe are moſt certaine truths. But we may rather reſolue, that both our Sauiour Chriſt being well witting to the weakneſſe of the faith of his deareſt ſeruants, would not omit the performance of that action, that he knew to be moſt auaileable to the confirmation thereof; nor the Prophets, Apoſtles, and Euangeliſts, the relation of the ſame in their Canonicall writings. For doth not the Prophet Dauid making mention of Chriſts reſurrection, auouch that his ſoule was not left in hell the receptacle of ſoules, as well as that his body was not left in the graue being the place appointed for bodies ſubiect to corruption?

And doth not the Apoſtle Saint Peter teaching the ſame truth, alleadge the ſame place of the Pſalmiſt, for the confirmation thereof? Pſal. 16. 10. Act. 2. 27. For albeit it belongeth to the body properly to ariſe, yet that there may be a reſurrection of any dead perſon from death to life, the ſoule departed muſt alſo be brought from the place whither it was before conueyed, and placed againe in the body, or elſe there can be no reſurrection thereof to life. Wherefore the Apoſtle to proue the truth of our Sauiours reſurrection, ſheweth out of the Prophet, that as his body was raiſed out of the place of corruption, ſo his ſoule was not left in hell, but brought backe againe from thence, that his reſurrection might be wrought thereby. For Nepheſh properly and principally ſignifying the ſoule, why ſhould it not be ſo taken in this place, where there Analogum per ſe poſitum •… at pro famoſiori ſignificatione. is nothing to reſtraine it to a ſignification that is leſſe proper? And ſpecially ſeeing the Apoſtle Saint Peter, who well knew the meaning of the Prophet, and was to expound him in a plaine manner (for all the New Teſtament is but a plain •… explication of the doctrines that were before deliuered more darkly in the Old) interpreteth Nepheſh not by 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , but by 〈 in non-Latin alphabet 〉 : that is, not by perſon, body, or dead body, but by ſoule, Act. 2. 27.

Obiect. 2. But it is auouched that Chriſts ſoule was preſently vpon his death, carried vp into heauen, and therefore could not deſcend into hell: becauſe Chriſt ſaith to the penitent theife, To day ſhalt thou be with me in Paradiſe, Luc. 23. 43. Solut. I anſwere, that our Creed teacheth vs that Chriſt dyed, and then when he was dead, and his ſoule was departed out of his Body, what became of them both, viz. that his Body was buried, and that his ſoule deſcended into hell. And now muſt this plaine Article be inuerted both in words and in ſenſe, and we willed to belieue that at that very time he aſcended into heauen, when our Creed ſaith, that he deſcended into hell; But ſome will ſay, doth not our Sauiour ſay to the thiefe, To day ſhalt thou be with me in Paradiſe? With me, therefore with my ſoule. How followeth that? The inference rather ſhould be this: With me, therefore with my Diuine Nature: Seeing the principall Denominatio ſequitur principalem partem. part giueth the name, and not the leſſe principall. And eſpecially whereas concerning the humane nature of Chriſt, he himſelfe after this time wherein theſe words were ſpoken, teſtifyeth, ſaying: I haue not as yet aſcended to my Father, Ioh. 20. 17. Moreouer, how ſhould our bleſſed Sauiour haue ſo fitly parallel'd his type Ionah, who was both in body and ſoule in the belly of the Whale, if he had not beene after the ſame manner as well in ſoule as in body, in the belly of hell, and in the bowels of the earth, Matth. 12. 40.

Obiect. 3. Now if it be further obiected, that our Sauiour needed not in ſoule to deſcend into hell, ſeeing all things belonging to mans ſaluation were finiſhed by him when he hanged on the Croſſe: Solut. the anſwere is, that when our bleſſed Sauiour ſpake theſe words (all things are finiſhed) all his very ſufferings were not then ended. For he was not then dead nor buried, nor had continued three dayes and three nights in the bowels of the earth, in the ſtate of a dead man. Beſides the circumſtance of the place doth plainly conuince, that our bleſſed Sauiours meaning in theſe words, was that all things were foretold by the Prophets, that ſhould be done vnto the Meſſiah before his death, were done vnto him and ſo finiſhed, excepting this one, They gaue me gall to eate, and when I was thirſty, they gaue me vineger to drinke: and therefore that this Propheſie might alſo be fulfilled, he ſaid, I thirſt: Whereupon when they had giuen him vineger mingled with gall, and hee had taſted thereof, he ſaid: All things are finiſhed: that is, all things that were to be done to the Meſſiah before his death: euen all theſe things (ſaith our bleſſed Sauiour) are done now to me. And verily it is moſt euident and plaine, that the principall drift and ſcope of the Euangeliſts, is to demonſtrate and to make euident, that all things that were foretold by all the Prophets, concerning the true Meſſiah, were fulfilled in our moſt bleſſed Sauiour Jeſus Chriſt, Ioh. 20. 31. and therefore that he was the true Meſſiah.

Arguments drawne from the ſubiect. Matth. 15. 11. That which goeth into the mouth defileth not the man, but that which commeth out of the mouth defileth the man. For whatſoeuer goeth into the mouth goeth into the belly, and is caſt out into the draught; but thoſe things that come out of the mouth proceed from the heart, and they defile a man, For out of the heart proceed euill thoughts, murders, adulteries, fornications, thefts, falſe witneſſing, ſlanders, and the like, and theſe are the things that defile a man. Hence we thus reaſon, that as meates doe not defile a man, becauſe they enter not into the ſoule, but ſinnes that enter in, and dwell there, and there contriue all their euill deſignes: ſo meates nor any other ſuch outward thing doth ſanctifie the heart, becauſe they enter not in there, but onely the diuine graces of Gods Spirit, and the ſpirituall meanes appointed by God, for the effecting of theſe holy and heauenly graces.

The faithfull are pilgrimes here in this world, and haue 2 Cor 5. 6. heauen for their home and countrey whether they come, when their pilgrimage here in this world, with their liues commeth to an end; they paſſe not then from hence to Purgatory, but to Heauen; as it may appeare by the hiſtory of Lazarus, and Luke 16. 22, 23, 43. of the penitent thiefe. And of the comfortable aſſurance hereof, are all the faithfull partakers, as the Apoſtle teſtifieth, ſpeaking in the name of them all and ſaying, Wee know that if our 2 Cor. 5 1. earthly houſe of this Tabernacle be deſtroyed, we haue a building Heb. 11. 10. giuen of God; that is not an houſe made with hands, but eternall in heauen. And verily our moſt bleſſed Sauiour at his departure out of this world, aſcended vp into heauen, there to prepare a place for all the faithfull. For he did not this for the Apoſtles Ioh. 14. 2. onely, as he prayed not for them alone, but alſo for all ſuch as ſhould beleeue in him through their word. Where he further Ioh. 17. 20. teſtifieth that his will was, that they all ſhould be with him, euen where he himſelfe is, and that they might ſee his glory, which cannot be meant but of the place of glory.

Arguments drawne from the attributes or adiuncts. Behold (ſaith Moſes) Deut. 4. 5. I haue taught you ordinances and lawes, as the Lord my God commanded mee, that yee ſhould doe euen ſo in the land whether ye goe to poſſeſſe it. Keepe them therfore and doe them, for it is your wiſedome and vnderſtanding in the ſight of the people that ſhall heare all theſe ordinances, and ſay, onely this people is wiſe and vnderſtanding, and a great Nation. For what Nation is ſo great, that hath Ordinances and Lawes ſo righteous, as all this Law is, that I haue ſet before thee this day? In which words Moſes prooueth that his doctrine which hee deliuered vnto the children of Iſraell was of GOD, becauſe it was a wiſe and a righteous doctrine able to iuſtifie it ſelfe to be ſo euen in the iudgement of the Heathen themſelues, which did rightly vnderſtand and apprehend the ſame. And verily as it was foretold by Moſes, ſo it came to paſſe many ages following.

For euen then when the children of Iſrael had loſt their worldly eſtate, glory, and countrey it ſelfe for their tranſgreſſing of this moſt wiſe and righteous Law of their moſt wiſe and righteous God, and had made themſelues vile and contemptible in reſpect of their vile and baſe deſignes, yet theſe vile and baſe captiues gaue Lawes to ſuch of their glorious Conquerours, as did labour to vnderſtand the wiſedome and righteouſneſſe of their Lawes. In ſo much that they being Aliens vnto them in Nation, yet became Proſelytes and Allies Victi victoribus leges dabant Aug de ciuit. Dei. l. 8. c. 11. vnto them in their holy profeſſion. Yea, the further degenerate poſterity of this people, who had heartened and hardened themſelues to tranſgreſſe theſe wiſe and holy Commandements of God, that they might obſerue their owne abſurde Matth. 15 3. Luk. 4. 22. and ſottiſh traditions, did wonder at the gracious words that proceeded out of our Sauiours mouth, when he opened vnto them the high wiſdome and holineſſe of thoſe diuine doctrines that were deliuered vnto their Fathers, by Moſes and the Prophets, and gaue this teſtimony vnto him, Neuer man ſpake Ioh. 7. 4 • . as this man ſpeaketh: No maruell then that when the Apoſtles were ſent by our bleſſed Sauiour, to open theſe wiſe and righteous counſels of God to all creatures, they ſoone ſubdued the whole world, and brought ſome of all conditions and callings therein vnto the obedience of the faith of Chriſt.

In truth the ſtrange Miracles that were wrought by their Miniſtery gaue teſtimony to the doctrine that was preached by them that it was diuine, and ſo procured audience thereunto, but it was the word of faith it ſelfe that bred faith. Miracles were meanes to bring many to the outward court of the Temple of God, and to the doore of Chriſts Church, but it was the key of the knowledge of the diuine myſteries themſelues, Luke 11. 52. that vnlocked the Church doores, and opened an entrance vnto them into the houſe of God. For it is the heauenly wiſedome and righteouſneſſe of the Diuine doctrines of the Word of God that can cauſe vs to receiue the viſion for 1 Theſſ. 2. 13. the viſion it ſelfe, and to embrace the word, not as the word of man, but as it is indeed the word of God. The holy and religious behauiour of the teachers and profeſſors of the truth may with the woman of Samaria bring many vnto Chriſt, and perſwade them to hearken to the doctrine of faith: but the holineſſe and equity of the doctrine it ſelfe will cauſe all ſuch as rightly apprehend the ſame, to profeſſe with thoſe conuerts of Samaria, and to ſay, Now we beleeue not any longer by reaſon of the bare words of the Teachers and profeſſors of truth, for we heard it our ſelues, and haue felt ſuch a diuine power therin, that we willingly ſubſcribe thereto, for that moſt ſufficient euidence that it giueth to it ſelfe.

And ſo doth Stapleton auouch concerning all the faithfull, Stap. doct. princ. lib. 8. cap. 22. that they being at the firſt induced to beleeue for the voyce of the Church, and lightned with the bright luſtre of diuine inſpiration, do not any longer beleeue for the voyce of the Church, but for the diuine light it ſelfe. And verily all ſuch as are once brought to the faith, and ſetled therein, ought not (as Auſtin Aug. de Catec • iſ rud. cap. 25. teacheth) meaſure religion by the profeſſors thereof, but by the equity and ſanctity of the doctrine it ſelfe, neither ought they to iudge of the doctrine by the perſons that profeſſe the ſame, but of the perſons by the doctrine. Yea, they ſhould be ſo fully grounded & ſetled in the truth, that if their teachers and inſtructers would diſſwade them from it, they ſhould not hearken vnto them, nay if an Angel from heauen ſhould preach Gal. 1. 8. vnto them another Goſpell, they ſhould hold him accurſed.

All the creatures and ordinances of God are good, and are created and ordayned for the good of man, and therfore ought holily to be vſed, and not refuſed, as they may do vs any good. So reaſoneth the Apoſtle, Euery creature of God is good, and nothing ought to be refuſed, if it be receiued with thankeſgiuing, for 1 Tim. 4. 4. it is ſanctified by the word of God and prayer. Then in their due time and holy vſe all kind of food, riches, and marriage, are lawfull and good, and to bind our ſelues from the holy vſe of them, is not lawful, much leſſe doth it poſſeſſe the ſuperſtitious Votary with ſome ſingular holineſſe aboue other, or aduance him to the higheſt degree of the greateſt perfection.

The diuine and humane nature of Chriſt with their inſeperable and incommunicable properties and attributes, albeit they be vnited by perſonall vnion, remaine ſtill in him diuers and diſtinct without confuſion or abolition, as the Church long ſince hath made it manifeſt againſt the damnable hereſie of curſed Eutyches. For if the humane nature of Chriſt be indued with the proprieties of the diuine, as with omnipotency, omniſcience, or with the hability to be preſent in all or in many places at one time, then doth it become the very diuine eſſence it ſelfe, ſeeing nothing is accidentall in God but eſſentiall. But the humane nature of Chriſt cannot be changed into his diuine, and therefore it cannot be omnipotent, omniſcient, or preſent in all, or in many places at one time. Chriſt could not be (Saint Auſtin ſaith) concerning his bodily preſence Aug. cont. Fauſtum l. 20. c. 11. Cyrill. in Ioh. l. 11 c. 3. Vigil. cont. Eutychem. at one time in the Sunne and in the Moone, and on the Croſſe. So Cyrill, Chriſt could not be conuerſant with his Apoſtles, after that he had once aſcended. So Ʋigilius writing againſt Eutyches; The fleſh of Chriſt when it was on earth, was not in heauen, and now becauſe it is in heauen, certainely it is not on earth. Yea, ſo farre it is from being on earth, that we looke for Chriſt after the fleſh to come from heauen, whom as he is God the Word we beleeue to be with vs on earth: but by your opinion (ſaith he to Eutyches) either the word is comprehended in a place as well as the fleſh, or the fleſh is euery where together with the word: ſeeing that one nature doth not receiue any contrary or different eſtate. Now, to be contained in a place, and to be preſent in euery place, be things diuers and very diſlike. And therefore for ſo much as the word is euery where, & the fleſh of Chriſt is not euery where, it is cleare that one and the ſelfe-ſame Chriſt is of both natures, that is, euery where according to the nature of his Diuinity, and contayned in a place according to the nature of his humanity. This is the Catholike faith and confeſſion which the Apoſtles deliuered, the Martyres confirmed, and the faithfull perſiſt in to this day. Wherefore the Church of Rome hath made an Apoſtacy from the Catholicke faith, in that ſhee teacheth that the fleſh of Chriſt is both together in heauen and on earth, and not contayned in one certaine place, but is in all places whereſoeuer the Euchariſt is adminiſtred, albeit it be adminiſtred in innumerable places at one time.

The often offering of the ſame ſacrifice doth argue the imperfection thereof, as the Apoſtle ſaith: As the doing againe & again of one & the ſelfeſame worke, doth ſhew that it was vnſufficiently done at the beginning. For no wiſe man will goe about to do the ſame work the ſecond time, which was ſufficiently, yea perfectly done at the firſt, leſt it be ſaid vnto him: Act not that which is acted already. No wiſe ſtage-player will attēpt Noli actum agere. to come vpō the ſtage where Roſcius is, & to act the ſame Enterlude that he acteth. As no Hiſtoriographer of any iudgement, will take vpon him to write that ſelfe-ſame Hiſtory that Livy, Caeſar, or Saluſt haue already written. And ſhall then euery Maſſe-Prieſt be ſo preſumptuous, as to take vpon him to offer vp Chriſt as a propitiatory ſacrifice for the ſinnes of quicke and dead, where as that one oblation of Chriſt made once by himſelfe was ſo ſufficient and perfect, that thereby he brought in eternall redemption, and made perfect for euer them Heb. 7. 25. & 10. 14. that are ſanctified?

What? will they put our deare Sauiour to death againe, and ſhed his bloud? ſurely this they muſt doe, if in their Maſſe they will offer him vp a propitiatory ſacrifice for ſinne, ſeeing that cannot be performed without a bloudy death. For iuſtice cannot be ſatisfied for ſinne, vnleſſe that which is due be rendred thereto. But the wages and hire due to ſinne is death. The Rom. 6. 19. which is ſo euident and vndoubted a truth, that the Apoſtle is bold to auouch, that if our Sauiour himſelfe ſhould haue often offered himſelfe to God as an expiatory ſacrifice for ſinne, hee Heb. 9. 26. ſhould haue often ſuffered and dyed. But our bleſſed Sauiour dyed but once neither needeth he, nay, neither can he dye any Rom. 6. 9. more; therefore he cannot be offered any more as an expiatory ſacrifice for ſinne. Wherefore in that the Maſſe-Prieſts doe ſtill preſumptuouſly vndertake to offer vp Chriſt as an expiatory ſacrifice for ſinne, what doe they therein, but as much as in them lyeth, murder and ſlay Chriſt againe, and ſhed his pretious bloud, and greatly derogate from the dignity of that ſacrifice, that he himſelfe did offer at his death?

The pretended eating of Chriſts fleſh with our bodily mouthes by the members of the Romiſh Synagogue, is impious and wicked againſt Piety, Religion, and nature it ſelfe, cauſing our Chriſtian faith to be ſcorned and abhorred of the Heathen, and therefore it was neuer intended, much leſſe commanded and commended by our Lord himſelfe. Our Sacrament (ſaith Cyrill) doth not command the eating of a man, Cyr. ad obiect. Theodor. drawing the minds of the faithfull to groſſe conceits after an irreligious manner; for as concerning theſe words of our Sauiour Chriſt (Except ye eate the fleſh of the Sonne of man, and drinke his bloud, yee haue no life in you) Saint Auſtin affirmeth Aug de doct. Chriſt. l. 3. c. 16. that ſeeing there ſeemeth therein an impiety to be commanded, therefore they are not to be vnderſtood literally, but myſtically and ſpiritually. And verily the groſſe miſtaking of theſe words by the Church of Rome hath cauſed ſome of the heathen to condemne Chriſtians of more barbarous impiety and inhumanity then was vſed in the impious and inhumane Anthropophagi: for that they did eate but the fleſh of ordinary men, whereas the other pretend that they eat the very fleſh of their God.

When Ieſus ſaid to the ſicke of the palſie, Sonne thy ſinnes Mar. 2. 5. are forgiuen thee; and ſome of the Scribes ſitting there, did thus reaſon in their hearts, Why doth this man ſpeake blaſphemies? who can forgiue ſinne but God alone? He perceiuing that they thus reaſoned in themſelues, ſaid vnto them, Whether is it eaſier to ſay to the ſicke of the Palſey, Thy ſinnes are forgiuen thee, or to ſay; Ariſe, take vp thy bed and walke? Whereby he gaue them to vnderſtand, that by a word, to cure both the ſickneſſes of the ſoule and the body, was a property belonging to one and the ſelfe-ſame power, euen to God.

And therefore that ſeeing he did make it appeare euen to their outward ſenſes, that by his word he did cure the diſeaſes of the body, they ſhould haue acknowledged his diuine power, whereby he was alſo able to cure the ſinnes of the ſoule. For as Chryſoſtome and Hillary teach, our Sauiour in theſe Chryſoſt. in Matth. Hom. 30. Hillar. in Mat. cap. 9. words did not confute their opinion, that God onely can forgiue ſinnes, but proueth vnto them by his manner of curing of bodily diſeaſes, that he himſelfe was God, and therefore did in no wiſe blaſpheme, when he tooke vpon him to pardon ſinne. Wherefote ſeeing by this cenſure of our bleſſed Sauiour, it belongeth to the ſelfe-ſame power to cure the ſickeneſſe both of body and ſoule; there o • e ſeeing that neither the Pope by his Indulgences, nor his Prieſts by their Maſſes, can cure the diſeaſes of the bodies, much leſſe can they cure thereby the ſinnes of the ſoules, ſeeing that alſo is a greater and an harder Cure.

Arguments drawne from things that be diuers. Ioh. 1. 3. As many as receiued him, to them he gaue this dignity to bee the Sonnes of God; Euen to them that beleeued in his Name: which were borne not of bloud, nor of the will of the fleſh, nor of the will of man, but of God. By the which manifold denyall of the power of mans will to be of any actiuity of it ſelfe, in the worke of regeneration, our bleſſed Sauiour would giue vs to vnderſtand, that he is too too wilfull, that will yet contradict the ſame. And how doth our free-will helpe to bring vs to God, ſeeing (as our Sauiour teſtifieth) No man commeth Ioh. 6. 44. vnto him vnleſſe he be drawne?

Now if we muſt be drawne when we are brought vnto God what forwardneſſe and freeneſſe is there in our ſelues? Surely (as Auſtin ſaith) Chriſt therefore vttered theſe words, that Aug. in Enchir. cap. 32. we ſhould be perſwaded that there is no free-will or merit in our ſelues: for who is drawen or forced if he be willing? The truth is yet (ſaith he) that no man commeth to Chriſt vnleſſe he be willing, but he is wrought vpon by a ſtrange manner by him that knoweth how to worke within men, euen in their very hearts, not that they ſhould beleeue againſt their will (which is impoſſible) but that they being by nature of themſelues vnwilling, ſhould by his grace, and by the operation of his Spirit be made willing. For it is Gods grace that doth preuent vs, and of vnwilling maketh vs willing, and afterward doth aſſiſt vs when wee are willing, leaſt wee will in vaine.

Vndoubtedly in the performance of euery good work done by vs, 〈◊〉 our ſelues both will and worke: but this wee doe not o • ou • ſelues, for it is God that worketh in vs both the will Phil. 2. 13. and the deede, and that alſo of his owne good will. For if we take any good worke in hand, It is God (ſaith the Apoſtle) that Phil. 1. 6. beginneth the ſame in vs, and it is he alſo that doth finiſh the ſame. Wherefore ſeeing when we are firſt called to the eſtate of grace, we are vnwilling to yeeld thereunto, our will then of it ſelfe doth not further the worke of the Spirit of God in our Regeneration, vntill it be firſt altered and changed by God.

It is not of him that willeth (ſaith the Apoſtle) nor of him Rom. 9. 16. that runneth (viz. that he is elected to eternall life) but of God that taketh mor • y. For ſo God ſaith to Moſes, I will haue mercy on him to whom I will ſhew mercy, and I will haue compaſſion on him on whom I will ſhew compaſſion. And this the Apoſtle further ſheweth by the Lords different kind of dealing with Iacob and Eſau, being borne at the ſame time, and of the ſame parents; For before they were borne, and when they had done neither good nor euill, (that the purpoſe of God might remaine according to election, not by workes, but by him that calleth) it was ſaid vnto her, The Elder ſhall ſerue the younger, as it is written, I haue loued Iacob, and hated Eſau. Whereby it is euident that our election doth not depend vpon fore ſeene Eph. 1. 4. workes, but vpon the free mercy of Chriſt.

Arguments drawen from 〈…〉 A true ſauing faith being an infuſed habite, a principall grace, and a ſingular fruit of Gods moſt holy Spirit doth neuer ſort her ſelfe but with her princely Peeres, ſhee 〈◊〉 ioyneth hands with Infidelity or any other her aſſoc •… which are the corrupt fruits of the impure fleſh. For, What fellowſhip 2 Cor. 6. 14. hath righteouſneſſe with vnrighteouſneſſe? What communion hath light with darkeneſſe? What concord hath Chriſt with Beliall? What part hath a Beleeuer with an Infidell? So much more may we ſay, what part hath faith with Infidelity, or with any other raigning ſinne?

For theſe are not onely ſo vnequall, but alſo ſo contrary each to other, that they cannot be mated and matched together. Yee cannot (ſaith our Sauiour Chriſt) ſerue God and Matth. 6. 24. 1 Cor. 10. 21. Mammon. Yee cannot (ſaith the Apoſtle) be pertakers of the Table of the Lord, and of the table of Diuels. The true ſauing faith is not an idle fancy, but worketh by loue. It is not fruitleſſe Gal. 5. 6. and dead, but fruitfull and liuing, and producing the operations of a ſpirituall life. For if all things obey humane wiſedome, Iam. 2. 22. if a wiſe man frame to himſelfe his owne eſtate, if hee domineer ouer the influences of the ſtarres, if he ouer-rule his owne vnruly affections, and ouer-maſter his owne maſterleſſe luſts, then ſurely as powerfull and actiue is the true Chriſtian faith, which rightly may be called, and is indeed an heauenly wiſedome. Now a ſauing faith or heauenly wiſedome is pure, Iac. 3. 17. peaceable, gentle, eaſie to be intreated, full of mercy and good fruit; and therefore is not ſeated in that ſoule where Infidelity raigneth, or any other ſinnes which pollute the ſoule wherein they are ſeated, and filleth it with all euill fruit.

Grace and merit, fauour and deſert, are ſo contrary each to Rom. 4. 4. & 11. 6. Eph. 2. 8. Audi gratis, tace de meritis. Primaſ. in Ep. ad Rom. cap. 3. Bern. in Cant. Ser. 17. Aug. in praefatione in Pſ. 31. other, that whereas Iuſtification and Saluation proceed from free Grace and Fauour, therefore the Apoſtle in diuers places inferreth that they cannot proceed from the merits of our owne workes. So Primaſius, when thou heareſt grace named, make no mention at all of merits. For (as Bernard ſaith) there is no meanes for grace to enter, where merit hath taken the poſſeſſion. And therefore as Saint Auſtin admoniſheth, if thou wilt needs be eſtranged from grace, then boaſt thou of thy merits. And this inference they had learned of the Apoſtle, who telleth the Galathians, that as many as would ioyne the workes of the Law to the grace of Chriſt in the matter of Iuſtification, They were aboliſhed from Chriſt, and fallen from Gal. 5. 4. grace.

Yea, if we had not ſinned, but continued in our innocency, and had kept all the Commandements of God, whereunto God had bound himſelfe by his promiſe, to render the reward of eternall life, yet in confidence of the merit of our workes, we could not haue ſaid rightly vnto the Lord; Pay that thou Aug. in Pſ. 83. Aug. de verb. Apoſt. Ser. 15. oweſt, but performe that which thou haſt promiſed. For (as the ſame Father ſaith) God hath not made himſelfe a debtor to vs by receiuing any thing frō vs, but by promiſing vs that which beſt pleaſed himſelfe. But now ſince our beſt actions are ſo ſtayned by ſome ſiniſter reſpect or other in the doing of them; that (as Gregory ſaith) euen an holy man doth ſee his Greg. in Ioh. l. 9. c. 1. very vertuous workes to be vicious, if they come to be ſcanned by a iuſt Iudge; then they are ſo farre off from deſeruing of any reward at Gods hands; much leſſe of Iuſtification and Saluation, that rather in ſtrict Iuſtice they merit condemnation. For ſo Saint Auſtin is bold to pronounce of them. Woe Aug. confeſſ. lib. 9. cap. 13. worth the commendable life of man, if thou Iudge it without mercy. In what a wofull caſe then are all proud Papiſts, which will not be iuſtified and ſaued, but by the merit of their owne workes, ſeeing thereby they be aboliſhed from Chriſt and are fallen from grace, and from the fruit and benefit of both.

Arguments drawne from that which is oppoſite priuatiuely. By nature we are all ſpiritually dead in treſpaſſes and ſinnes; Epheſ. 2. 1. And therefore as a man that is bodily dead, is able to performe no action that belongeth to a naturall life: ſo cannot w •… performe any action that belongeth to a ſpirituall and ſupernaturall life, vntill we be quickned and raiſed vp againe by he Spirit of Chriſt. We are now all by nature depriued of all Rom. 5. 6. ſpirituall power and ſtrength. We are 〈◊〉 ſufficient of our ſelues to thinke any good thing as of 〈◊〉 ſelues; Much leſſe to will or 2 Cor. 3. 5. to worke any ſuch thing. We are (ſaith one Prophet) fooliſh Ier. 4. 22. children, and haue no vnderſtanding we are wi • e to doe euill, but to doe well we haue no knowledge; We are now all by nature the Gal. 4. 25. children of the bond woman, and not of the free. The time was when in Adam we had all freedome of will to make choice either of good or euill; but ſince that in him we made choice of that which was euill, we are ſo hardned therein, and in ſuch Rom. 6. 20. bondage and ſlauery to our corrupt luſts, that we haue no inclination at all, or free motion vnto righteouſneſſe. For (as Aug. de correp. & grat. c. 13. Auſtin ſaith) our will as it is • ow by nature free, and not made free by grace, is free from righteouſneſſe, & only in bondage to ſin. For liberty without race (as the ſame Father teacheth) Aug. Ep. 89. is n • t liberty but contumacy, that is, a wilfull obſtinacy in that onely which is euill.

Arguments drawen from ſuch things as depend vp • n relation. Let not (ſaith Saint Auſtin) the worſhip of the dead be vnto vs a matter of Religion. Aug. de Vera Re • ig c 55, Aug contra Fauſt. M • nich. lib. 23. c. 21. Synod. Mogūt. c. 46. For they are to be honoured for imitation, but not to be adored for Religion. And againe, we worſhip the Saints with charity, but not with ſeruice, neither doe we build temples vnto them. For according vnto the cenſure of the Synode of Ments: the Saints which haue ſhut vp the courſe of their liues with a bleſſed end, ought worthily to be honoured of vs as the worthy members of Chriſts body, but not with that honour which is due vnto God, but with that reuerent regard of ſociety and loue • wherewith holy men may be honoured of vs here in this life. The like is to be ſaid concerning the worſhip of Angels. I fell (ſaid Saint Iohn, confeſſing his owne double fall) at the Angels feet to worſhip him, but he ſaid vnto me, See thou doe it not, for I am thy fellow ſeruant, and one of thy brethren which haue the teſtimony of Ieſus, Apoc. 19. 10. c • . 22. 9. worſhip God.

Arguments drawen from things that haue the ſame proportion of reaſon. If by the diſobedience of the firſt Adam many were made ſinners, why by the obedience of the ſecond Adam may not many be made righteous? Rom. 5. 19. 2 Cor. 5. 21. Rom. 8. 34. If our ſinnes were imputed vnto Chriſt when hee was pure from all ſinne, why may not his righteouſneſſe be imputed vnto vs, albeit we be ſtayned with all ſinne? If Chriſts ſufferings and death are made ours, and we thereby are deliuered from condemnation: Why may not his righteouſneſſe as well be imputed vnto vs, that wee may thereby obtaine our Iuſtification? eſpecially ſeeing he was 1 Cor. 1. 30. made as well righteouſneſſe for vs, as he was redemption. Nay may not his righteouſneſſe, which was ſubiect to the Law Gal. 4. 4. for vs, be imputed vnto vs by the Lords endleſſe goodneſſe and mercy that we may be made righteous thereby: as well as the ſurpluſſage of the righteous workes of the Saints, who yet were not crucified for vs, may bee imputed by the Popes 1 Cor. 1. 13. Pardons and Indulgences, to all ſuch as will pay well for them?

Doctor Biſhop auoucheth that the faithfull cannot ſo well know themſelues to be indued with true loue, as with true faith, for that faith is ſeated in the vnderſtanding which is the lighter, and loue in the will which is the darker part of the ſoule. As if the ſpirituall ſoule had ſituation of parts, as well as the materiall body: Or as if the diſtinct powers of the ſoule were not therefore ſaid to be placed in the diſtinct members of the body, becauſe in them there are diuers originalls of her manifold Organicall inſtruments, whereby ſhe produceth her manifold and different operations whereas ſhee her-ſelfe is wholly in the whole body, and in euery part thereof.

But be it ſo, that the ſoul as wel as the body, may be cōpared to an houſe or Temple, in the which there may be Roomes, ſome lightes, and ſome darker, yet may not the ſame cleare Candle of Gods word, lighten our will as well as our vnderſtanding, and ſo make knowne vnto vs our loue, as well as our faith? Yea, whereas the will is reaſonable by participation from the vnderſtanding, the vnderſtanding hiding nothing from the will, whereof it hath notice it ſelfe; why then is not the will lightened with that ſelfe-ſame luſtre as the vnderſtanding it ſelfe is? nay, whereas the light of naturall reaſon addeth her axiomes to the inſtructions of the word of God, for the opening of the nature of loue rather then of faith, why Dilectic eſt ſi •… ul viuendi fruend • que electio. Anima eſt non vbi a •… at, ſed vbi am • t. Prou. 14. 10. ſhould not loue be better known then faith? The heart (ſaith Solomon) knoweth the bitterneſſe of his ſoule, and the ſtranger ſhall not intermeddle with his ioy. The heart of a man knoweth what it loueth and ioyeth in, as well as what it ha • eth, and is offended withall.

Verily if our Sauiour Chriſt had not well vnderſtood, that Simon Peters owne heart was well witting to it ſelfe, of his great loue that he bare vnto him, he would not haue demaunded of him againe and againe, Simon Iohannah, loueſt thou me Ioh. • 1. 15. more then theſe? neither would Peter haue ſo confidently anſwered him, Lord thou knoweſt that I loue thee? So if the Church had not knowen and felt euen the vehement pa • gs of her loue towards her Bridegroome, ſhee would not haue ſent word vnto him by her Meſſengers, that ſhe was euen Cant. 5. 8. Aug in Pſ. 49. ſicke of loue. There is (ſaith Saint Auſtin) a kinde of glorying in the conſcience, when thou knoweſt that thy faith is ſincere, thy hope certaine, and thy loue without diſſembling. In Saint Auſtins iudgement then our hope and loue may be knowne as well as our ſaith, ſeeing otherwiſe wee could not reioyce in them. When Abraham was ready at the commandement of GOD, to haue ſl • ine his ſonne Iſaacke, Gen. 22. 12. GOD calleth vnto him, ſaying, Now I know that thou feareſt mee, (viz. with a filiall feare that proceedeth from loue) ſeeing for my ſake thou haſt not ſpared thine onely Sonne. GOD (ſaith Saint Auſtin) knoweth all things Aug cont. Maximin. lib 3 c. 19. before they come to paſſe, it was not then that GOD firſt knew that Abraham feared him. But as the Spirit of GOD is ſaid to pray and to groane, becauſe hee maketh vs to pray and to groane: ſo GOD is ſaid to know, when hee maketh vs to know. Now I know then is as much as if hee had ſaide, Now I haue made thee to know, or I haue made it knowne (to others alſo) that thou feareſt mee. The which truth may further appeare by the very name that Abraham gaue to the place, where the Lord ſpake vnto him at that time, and by the addition ioyned thereto. For Abraham called the name of the place, The Lord will ſee, as it is ſaid this day, In the mount will the Lord be ſeene. Now the Lord doth ſee his faithfull ſeruants by taking notice of their ſincere minds towards him, and by prouiding for them, and beſtowing on them all neceſſary bleſſings: and the Lord is ſeene of them in the ſpirituall gifts of faith and loue, and all other graces giuen vnto them for the manifeſtation of his fatherly loue and affection towards them.

For when God by the light of the Goſpell doth ſo make manifeſt vnto the faithfull, his fatherly loue in Chriſt, that they eſteeme it as their higheſt happineſſe, and doe in all ſincerity deſire to inioy it as their greateſt good, they cannot but know that they beleeue and loue God, ſeeing theſe are the moſt certaine properties of them both. Now as a faithfull man may know that he loueth God: ſo he may alſo know that he loueth the brethren. By this (ſaith Saint Iohn) we know that 1 Iohn 3. 14. we are tranſlated from death to life, becauſe we loue the brethren. Wherupon Saint Auſtin ſpeaketh after this manner: Let a Aug. in 1. Ep. Ioh. tract. 3. man looke into his heart, and ſee if he haue loue, and then let him ſay, I am borne of God. Now to what end doth Saint Auſtin command a man to looke into his owne heart, and to ſeeke to find loue there, if in ſeeking he cannot find and know whether it be there or no? If then the Lord hath giuen to any one the ſincere loue of God and of his Chriſtian Brethren, hee may know that he is indued therewith, and thereby he may know himſelfe to be in Gods loue, to his owne vnſpeakeable comfort and ioy: the which being a great griefe and corraſiue to the Diuell, he therefore ſeeketh by all meanes to hinder the ſame.

The Souldiers that vſed the Nailes, Speare, and Croſſe, to torment the moſt precious body of our moſt bleſſed Sauiour, are not to be worſhipped, why then ſhould the Nailes, Speare, and Croſſe be worſhipped, which were the inſtruments of the • r outragious cruelty? The Nailes and ſhooe of an horſe that ſtriketh therewith, and killeth any meane perſon but caſually, are by the Law found guilty of the death of him that is ſlaine therewith; how can we then otherwiſe iudge of the Nailes, Speare, and Croſſe, which were of a malitious purpoſe vſed to ſhed our bleſſed Sauiours moſt pretious Bloud, and to take away his life from him? for can that which is applied to a moſt wicked and vngodly vſe, be thereby ſanctified and not grieouſly prophaned?

Arguments drawne from the greater proportion of reaſon to the leſſe. A true friend, that howſoeuer he endanger himſelfe, will ſtead his deare friend that relieth vpon him in his great extremity, will not faile him in a caſe of leſſe danger. Neither will our Sauiour Chriſt the faſteſt friend to his faithfull ones that poſſiby can be, hauing by his owne death deliuered thē frō the euerlaſting torments of hell fire, ſuffer them to be tormented in the fire of Purgatory, if there were any ſuch fire. Neither will God, that for Chriſts ſake doth freely pardon his faithfull the ſumme of 10000. talents, caſt them into a moſt horrible dungeon, for the ſmall debt of an 100. pence. Vndoubtedly he that freely pardoneth them their ſinnes which are the greater euils, will not retaine the puniſhment which is the leſſe. And what manner of pardoning were this, to forgiue the fault, but not to remit the puniſhment? Yea what manner of iuſtice were this, to puniſh where there is no fault? but a fault pardoned is no fault. Wherefore ſeeing our moſt mercifull God in Rom. 3. 25. 1 Ioh. 1. 9. Chriſt doth preſently in this life giue to all faithfull and penitent ſinners, the free remiſſion of all their ſinnes for Chriſts ſake, vndoubtedly after their deaths he will not puniſh them in the fire of Purgatory.

If any images and repreſentations of God are to be worſhipped with diuine worſhip; then the beſt and trueſt images of God, euen ſuch as were framed by God himſelfe, were ſo to be worſhipped: but men which are the beſt and trueſt images and repreſentations of God, made and framed by God Gen. 1. 26. himſelfe, are not to be worſhipped with diuine worſhip, much leſſe any images of God made by man. The Church of Rome maketh images of three faces, to repreſent thereby the glorious Trinity: but the Apoſtle teacheth, that we which are the generation of God (viz. in our ſoules rather then in our bodies) Act. 17. 29. ought not to thinke that the Godhead is like to gold or ſiluer, or ſtone grauen by the art or inu •… tion of M • n. Wherefore the Church of Rome which worſhip • e • h ſuch Images, doth not therin ſo much as worſhip the 〈◊〉 of God, but the inuentiō and fiction of her owne braine. Now • f the Images of God are not to be worſhipped with Diuine worſhip, inu •… leſſe the Images of any men. Nay if holy men themſelues may not be worſhipped with Diuine worſhip, much leſſe may their Images and Pictures be.

Such as in the Primitiue Church vttered Diuine Myſteries in ſtrange tongues, which were giuen them by the miraculous working of the Holy Ghoſt, were commanded by the Apoſtle 1 Cor. 14. 28. to be ſilent in the Church, vnleſſe the meaning of the words were preſently expounded, that ſo the hearers might receiue inſtruction and edification thereby: much more now ſuch are to be ſilenced in the Church, which vtter Diuine myſteries in an vnknowne tongue, which they haue not receiued by the miraculous gift of the Holy Ghoſt, where there is no expoſition thereof.

If Saint Paul himſelfe taught nothing concerning Chriſt, but that which was deliuered by Moſes and the Prophets, Act. 26. 22. then ought none other of meaner gifts and priuiledges teach any thing that he hath not receiued from the Canonicall Scriptures. So reaſoneth Origen, Paul as his cuſtome is (ſaith he) will auouch that which he teacheth out of the holy Scriptures, wherein he giueth an enſample to the teachers in the Church, that they ſhould produce ſuch things as they teach the people, not grounded vpon their own opinions, but ſtrengthened with the teſtimonies of God. For if ſuch and ſo great an Apoſtle did not thinke that the authority of his owne word might ſuffice, vnleſſe he knew that thoſe very things were written in the Law and in the Prophets which himſelfe deliuered; • how much more ſhould we little ones obſerue this, that when we teach, we vtter not our owne, but the meaning of the Holy Ghoſt? Againſt the which moſt wiſe aduertiſement, if we preſume to offend, albeit we were ſuch as the glorious Angels, Saint Auſtin is bold out of the penne of the Apoſtle to denounce againſt vs a moſt terrible curſe. If (ſaith he) I will Aug. cont. lit. Pelag. l. 3. c. 6. not ſay we our ſelues, but if an Angell from Heauen ſhall teach cōcerning Chriſt and his Church, or concerning any thing elſe that doth belong to faith and life, any other doctrine then that which is contayned in the Legall and Euangelicall Scriptures, let him be accurſed. Accurſed then is the Church of Rome and her children, who affirme that their vnwritten traditions are of equall authority with the doctrine of the Canonicall Scriptures, and command them with the like reuerence to be imbraced and receiued.

If the Church her ſelfe had need ſtill to pray to her deare Bridegroome, Draw me after a ſort vnwilling; that thou maiſt Bernard. in Cant. Serm. 2. make me willing; draw me drowping, that thou maiſt cauſe me to runne, then certainly all ſuch as are not indued with ſuch ſpirituall graces as the Church is, may iuſtly be challenged for perſons not almoſt, but altogether vnwilling to follow God and to walke in his wayes. And if euery one of the true members of the Church, had need to confeſſe vnto God and to pray, Thou haſt corrected me, and I haue receiued thy correction Ier. 31. 18. as an vntamed Bullocke, conuert thou me and I ſhall be conuerted, for thou art my God; Then how farre off from any willingneſſe and readineſſe to turne vnto God, are all ſuch as are not yet effectually called to the eſtate of Grace, but are ſtrangers from God, and from the Couenant of mercy?

The poſſeſſion of riches, which are yet Gods good bleſſings, and teſtimonies of his goodneſſe and loue, is not the way Act. 14. 17. to perfection, much leſſe the vow of pouerty, or pouerty it ſelfe, which is the rod of Gods correction, and a ſigne or token of his diſpleaſure, as all other croſſes and calamities are. Poore Lazarus was brought into the boſome of rich Abraham, both which were rich in God and poore in ſpirit. Marke this (ſaith Saint Auſtin) that ye doe not, as commonly men Aug. ad Hillar. Epiſt. 89. do, blame rich men, and put your truſt in a poore eſtate, for if a mā ſhould not put his truſt in his riches, much leſſe in pouerty.

Doe yee not know (ſaith the Apoſtle) that the Saints ſhall 1 Cor. 6. 2. iudge the world? If the world then ſhall be iudged by you, are yee not worthy to iudge the ſmalleſt matters? Know yee not that wee ſhall iudge the Angels? how much more then the things of this life? So may we reaſon alſo, that if the faithfull people of God ſhall iudge the world and the very Angels themſelues, much more, may they boldly take vpon themſelues to try and diſcerne the doctrine of their Paſtors and Teachers.

Our moſt bleſſed Sauiour thought it no diſgrace to himſelfe to haue his diuine doctrine examined of the people by the rule of the Scriptures; nay, he that requireth the ſame at their hands, ſaying. Search the Scriptures, for in them yee thinke to haue life, Ioh. 5. 39. and they are they that teſtifie of me, and beare witneſſe to my doctrine that it is of God. Yea, the Lord ſo approued the Ber • ans for that they receiued the word with all readines, & ſearched the Scriptures; whether thoſe things which Saint Paul Act. 17. • 1. taught them were agreeable thereto, that thereby he brought many of them to the faith.

It is then no preſumption in the people to examine the doctrine of their Paſtors and Teachers, ſeeing it is not onely approued but commanded by the Lord, and enioyned the Corinthians alſo by the Apoſtle. I speake (ſaith he) as to them that haue vnderſtanding, iudge yee what I ſay. The refuſall 1 Cor. 10 15. hereof by the hereticke Auxentius was ſharpely reprooued by holy and Orthodoxe Saint Ambroſe. Auxentius (ſaith he Amb. Ep. l. 5. in oratione cont. Auxentium. ſpeaking to the people) knowing you not to be ignorant of the faith hath ſhunned your iudgement, and hath choſen foure or fiue heathen men. Then in that he hath choſen Infidels, he is worthy to be condemned of Chriſtians, becauſe he reiected the Apoſtles precept, where he ſaith, Dare any of you hauing ought againſt another, be iudged vnder the vniuſt, and not rather vnder the Saints? Yee ſee then that which he hath offered is againſt the authority of the Apoſtle. But what ſpeake I (ſaith hee) of the Apoſtle? when the LORD himſelfe proclaimeth by his Prophet, Heare yee mee, O my people, that know what belongeth to iudgement, in whoſe heart my Law is. God ſaith, Heare yee mee, O my people, that know iudgement; Auxentius ſaith, You know not • ow to iudge. Yee ſee then that he contemneth God in you, which refuſeth the ſenſe of this heauenly Oracle. For the people in whoſe heart the Law of God is, doth iudge. And doe not the Popiſh Prieſts likewiſe ioyne with this impious Arrian Auxentius in refuſing to ſtand to the Oracle of God, while they refuſe to haue their doctrine examined and iudged by the people, whether it be agreeable vnto the diuine doctrine of the Canonicall Scripture?

The ſeeing and touching of holy perſons themſelues, doth not ſanctify any, much leſſe the ſeeing or touching of their reliques. They that receiue Chriſt by faith, are made the Sonnes Ioh. 1. 12. of God, and are renewed to his image in righteouſneſſe and true holineſſe: and not ſuch as imbrace and kiſſe him with their bodily hands and mouthes: for then Iudas the Traitor ſhould haue been made a Saint. Wherefore if we deſire to haue any benefit by viſiting the Saints, we ought daily and diligently to viſite the Scriptures, wherein the pictures of their piety are moſt liuely painted out, that ſo we may be rauiſhed with the admiration thereof, and be ſtirred vp to follow them by an holy imitation.

And ſo concerning the Saints which liued ſince the Apoſtles times, if we be deſirous to viſite them alſo, wee ought to get their learned bookes which are the beſt Images of their A mās ſpeech is the image and glaſſe of his minde. Eraſm. in praefat. Hieron. ad Guili Warra •… um. holy ſoules, that by their ſound and Orthodoxe doctrines which are ſet downe therein, we may be directed in the right way of piety and godlineſſe. But ſo it is (ſaith Eraſmus complayning of the ſuperſtitious folly of many of his time) we kiſſe the ſhooes of the Saint; and their handkerchers, albeit loathſome for filth: but as for their Bookes which are their beſt reliques we relinquiſh, hauing little regard of them. Their Coat or Shirt, we lay vp in a cheſt adorned with gold and precious ſtones, but as for their writings, vpon the which they beſtowed much labour and in the which ſtill liueth (here with vs) that which is in them their chiefeſt good, we leaue them to be conſumed with wormes and ruſt.

If God was found of the faithfull when they ſought him not, and made himſelfe manifeſt vnto them when they asked Rom. 10. 20. not after him, much more when they turne vnto him, hee will turne to them, when they draw nigh to him, he wil draw nigh Iac. 4. 8. Matth. 7. 7. to them, when they ſeeke him, he will be found of them. For if when they were enemies, they were reconciled vnto God by the death of his Sonne, much more may they reſt aſſured of his loue, being reconciled vnto him, and made his ſtedfaſt friends. If God for Chriſts ſake offered them a pardon being Traitors and Rebels, and ſtanding vp in armes againſt him; certainly he will ſuffer them to enioy the benefit of that pardon, when they haue humbly ſubmitted themſelues, and are become his loyall ſubiects.

If God doth forgiue vnto his all their grieuous ſinnes, which they willingly and wittingly committed before their effectuall Calling to the eſtate of grace, will he not forgiue their ſinnes of infirmity, which they afterward commit againſt the reſolute purpoſe of their owne hearts? if he did deliuer them from dominee • ing and raiguing ſinnes, will he not in the end deliuer them fully from all ſuch ſinnes, whoſe power and ſtrength are already in part weakened by their daily repentance and ſtedfaſt faith? The Lord (ſaid Dauid) that deliuered 1 Sam. 17. 37. me out of the hand of the Lyon and the Beare, will alſo deliuer me out of the hand of this Philiſtin. Vnto the whi • h words happily the Apoſtle alluding, ſaith of himſelfe, And I alſo was deliuered out of the hand of the Lion; And thereupon was confident that the Lord would deliuer him from euery euill worke, and would preſerue him to his heauenly Kingdome. 2 Tim. 4. 15.

God hath promiſed thee, O man (ſaith Saint Auſtin, ſpeaking Aug in Pſ. 148. to all ſuch as are ſanctified by regeneration) that thou ſhalt liue for euer, and doeſt not thou beleeue it? Oh (ſaith he) beleeue it, beleeue it. For that which he hath done for thee already, is a greater matter then that which he hath promiſed. For he hath giuen his onely begotten Sonne, who is farre more excellent then thouſands of heauens, at the deareſt rate that may be to purchaſe for thee euerlaſting life; and doeſt thou think that this purchaſe made by ſuch a perſon at ſuch an high rate, can euer poſſibly be made voide? Eſpecially whereas for his Sonnes ſake be hath adopted thee, which wert by nature the ſlaue of Satan, the child of wrath, and inheritor of euerlaſting deſtruction, into the number of his ſonnes and heires, and renewed thee in part to his owne image, in holineſſe and true righteouſneſſe: and doeſt thou yet doubt whether he will giue thee the inheritance of a ſonne? Vndoubtedly he that for thy Sauiours ſake hath in part ſanctified thee to liue a ſober, iuſt, and a godly life in this world, will for his ſake bring thee to an eternall and an euerlaſting life in the world to come.

Arguments drawne from the leſſer proportion of reaſon to the greater. If all our righteouſneſſe be as a menſtruous Cloath, loathſome and odious to God, and deſerue Gods curſe (becauſe it wanteth that fulneſſe of faith, feruency of loue, ſimple ſincerity and full freeneſſe from all ſiniſter reſpects which the Law of God requireth at our hands) then what doe thoſe thoughts, words, and workes, which are meerely ſinfull, deſerue, albeit Eſay 64. 6. Iob 9. 31. Gal. 3. 10. they be neuer ſo ſmall? Vndoubtedly no ſinnes that are meerly ſo, can be ſmaller or leſſe hurtfull, then the imperfections of our beſt workes, and yet theſe being tranſgreſſions of the Law of God, deſerue Gods curſe and malediction, and therefore all ſinnes that are meerely ſo, cannot but deſerue the like woe. So reaſoneth our bleſſed Sauiour, If the light which is Matth. 6. 23. in thee bee darkeneſſe, how great is the darkeneſſe it ſelfe? And ſo Saint Bernard. If all our righteouſneſſe be as vnrighteouſneſſe, Bern. Serm. in feſt. Sanct. then by a ſtronger reaſon what ſhall our ſinnes be?

There is no wiſe man among men, but that he will be carefull in his laſt Will and Teſtament, that all things therein be ſet downe plainly, diſtinctly, and fully, which concerne either the legacies which he bequeatheth to his childrē, or the duties that he requireth at their hands, that ſo all occaſion of diſcord and debate may be cleane taken away. And can we then imagine that our heauenly Father being ſo wiſe and ſo prouident as he is, and ſo deſirous to preſerue vnity and peace among his deare children, would not ſet downe plainly, diſtinctly, and fully in his Will and Teſtament, what be thoſe great and gracious gifts that he doth in his tender kindneſſe and loue beſtow vpon them, with the meanes whereby they ſhall attaine to the ſame, as likewiſe what be all thoſe neceſſary duties wch he requireth at their hands? So reaſoneth Optatus, Chriſt hath Optat. l 5. cont. Parm. Donat. dealt with vs, as an earthly Father is wont to doe with his children, who ſearing leaſt they ſhould fall out after his deceaſe, doth ſet downe his Will in writing, vnder witneſſes, that if there ariſe any doubt among them, they ſhould goe to his Teſtament. He whoſe word muſt end our Controuerſies, is Chriſt, let vs then goe to his Teſtament.

Mans will is but feeble and weake for the compaſſing of earthly buſineſſes, that are of any weight or moment: therfore in heauenly matters the ſtrength thereof is ſmall, or rather (as the Apoſtle ſaith) it is none at all. So reaſoneth the Wiſeman, Rom. 5. 6. Sap. 9. 13. What is man that he can know the counſell of God? or who can thinke what the will of the Lord is? For the thoughts of mortall men are fearefull, and their forecaſts vncertaine; becauſe a corruptible body is heauy to the ſoule, and the earthly manſion keepeth downe the minde that is full of cares: and hardly can wee diſcerne the things that are on earth, and with great labour finde we out the things that are before vs; Who can then ſeeke out the things that are in heauen? who can know thy counſell, except thou giue him wiſedome, and ſend thy holy Spirit from aboue?

So Saint Auſtin, It is an abſurd thing that we ſhould thinke Aug. de predeſt. Sanct. cap. 26. that God frameth the wils of men for the ſetling of earthly Kingdomes, and that men frame their owne wils for the obtayning of the Kingdome of heauen. The Prophets complaint taken vp againſt the Iewes, with whom he liued, and who tooke themſelues to be Gods people, is true againſt all men as they are naturally corrupted, My people are fooliſh and haue Ierem. 4. 22. no vnderſtanding, they are wiſe to doe euill, but to doe well they haue no knowledge. Now if we haue no vnderſtanding of that which is good, then doubtleſſe we haue no will thereunto, and if we be ſo fooliſh that we will not be perſwaded of the truth hereof, it commeth from him that ſo befooled our firſt parents Adam and Eue, that he made them beleeue that if they would forſake the direction of the moſt wiſe God, and fall from him, they ſhould be as Gods, knowing good and euill; whereas in truth they thereby became diuels, and depriued themſelues and all their poſterity of all knowledge of that which was truely good, and of all will thereunto.

If a Fellon that hath ſtollen but a ſheepe, cannot make ſatisfaction by his repentance or by any good worke, be it neuer ſo great, for this treſpaſſe againſt the Law of his Prince, albeit it be but once committed, but muſt be condemned and ſuffer for it, if he cannot read as a Clarke, or be not releeued by a gracious pardon from his Prince: much leſſe can any one by his repentance or any other good worke, ſatisfie for any treſpaſſe committed againſt any one of the holy Lawes of God, but hee muſt be condemned and ſuffer for it, vnleſſe he can reade the Couenant of grace, written in his owne heart, and finde therein the pardon of his ſinnes, procured vnto him by the moſt precious Bloud of Chriſt. Wherefore howſoeuer the proud Romaniſts by their own deuiſed workes of ſatisfaction ſatisfie and pleaſe themſelues, and their blind followers, yet they ſhall be neuer able thereby to ſatisfie and pleaſe God.

It is no wiſedome in matters whereon our whole eſtate in this world conſiſteth, to commit them wholly to thecare of others, and not to looke into them our ſelues: how much leſſe wiſedome is it in matters of faith, whereon dependeth the ſaluation of our ſoules, to ſuffer our Teachers to deliuer vnto vs for the ground-worke thereof what doctrine they liſt without due examination and triall, eſpecially ſeeing that the Spirit of God commandeth vs otherwiſe to doe. Let thine Eyes (ſaith Solomon) behold the right, and let thine eye-liddes direct thy Pro. 4. 25. way before thee. Ponder the Path of thy feet, and let all thy wayes be ordered aright. So Ieſus the Sonne of Syrach, Take counſell Eccl 37. 13. of thine owne heart, for there is none more faithfull vnto thee then it. For a mans minde is ſometimes accuſtomed to ſhew him more, then ſeuen watchmen that ſit aboue in an high towre. We muſt not then truſt our Teachers eyes but our owne, nor reſt wholly vpon the warning of our watchmen, but keepe watch and ward our ſelues ouer our owne ſoules.

The welfare of euery ones owne ſoule concerneth himſelfe moſt, and therefore it lyeth vpon himſelfe to looke to himſelfe into the doctrine that he receiueth from his Teachers, that it b • wholſome & ſound, and powerful to beget and increaſe a true faith, becauſe theron dependeth the welfare of his owne ſoule. And verily if a man may tell money after his bodily Father, and not truſt his eyes in the tale thereof; how much more may he examine the doctrine of his ghoſtly Father, whether it hath vpon it the right ſtampe, and whether he hath deliuered his iuſt and full tale, eſpecially ſeeing the Lord doth enable him thereto if he belong to the Couenant of Grace. For this is the Couenant that I will make with the houſe of Iſraell, after thoſe Heb. 8. 10. dayes ſaith the Lord, I will put my Lawes in their minde, and in their heart will I write them, and I will be their God, and they ſhall be my people. And they ſhall not teach euery man his neighbour, and euery one his brother, ſaying, Know the Lord, for they ſhall all know me, from the leaſt of thē to the greateſt of them.

By the which words it is not meant that there ſhall be no teachers vnder the Couenant of Grace (for there ſhall be teachers and learners, Doctors and Diſciples vnto the end of the world, and that not without great cauſe) but that the Diſciples and Learners vnder the time of Grace ſhall haue ſuch a meaſure of Knowledge giuen vnto them, that they ſhall not imbrace the doctrines of faith vpon the bare word of their Teachers, but vpon their own ſufficient knowledge and iudgement, yea, they ſhall all be indued with ſuch a ſound iudgement, that if any would teach them any ſtrange doctrine, and ſeek to miſlead them into errors, they ſhall not hearken vnto Ioh. 10. 5. them, nor giue care to ſuch deceiuers.

Drink thy water of thine own Ciſterne, and of the Riuer out of Pro. 5. 15. the midſt of thine own well. Let thy fountaines flow forth, and the riuers of waters in the ſtreets, but let thē be thine, euen thine only, and not the ſtrāgers with thee. Now if it behoueth euery one to endeauour to get ſome temporall liuing of his own, & not to truſt to the beneficence of another (ſeeing euen a poore mans Eccl. 29. 24. life in his owne Lodge, is better then delicate fare in another mans) then much more euery wiſe Chriſtian ought not to truſt to the Prieſts Maſſes, nor to the Fryers Prayers, nor to the Popes Pardons, although they promiſe the disburſing therein of the ſurpluſſage of the Saints good workes, but to prouide for himſelfe a true Chriſtian faith, that may incorporate him into Chriſt, and make him fruitfull in all good works. For the iuſt ſhall liue by his owne faith, and by the Lampe thereof Heb. 2. 4. be directed in the right way to the Kingdome of God • whereas the oyle thereof will not be ſufficient to ſerue himſelfe for that purpoſe, and others alſo: euery one therefore ought to buy of Chriſt, Gold tryed in the fire, that thereby hee Matth. 25. 1. himſelfe may be made rich, and white rayment, that hee may be clothed, and that his fi • thy nakedneſſe doe not appeare, and annoint alſo his owne eyes with eye-ſalue, that he may ſee. Yea, let euery Apoc. 3. 1 • . one proue his owne worke, and ſo he ſhall haue reioycing in himſelfe, Gal. 6. 4. and not in another; for euery one ſhall beare his owne burthen.

Hath not the Potter (ſaith the Apoſtle) power of the Clay, Rom. 9. 21. to make of the ſame lumpe one veſſell to honour, and another to diſhonour? And ſhall not God himſelfe haue liberty to ſhew his wrath, and to make his power knowne by ſuffering with long Patience the veſſels of wrath prepared to deſtruction, and to declare the riches of his mercy vpon the veſſels of mercy which hee hath prepared to glory? In a great houſe are not onely veſſels of Gold 2 Tim. 2. 20. and ſiluer, but alſo of wood and of earth, ſome to honour and ſome to diſhonour; So why may not the Lord haue in this his great houſe of the world, ſome regenerate by his holy Spirit, made to haue pure and golden ſoules, meete to be partakers of heauenly glory, and others marred by their owne malice, and ſo made impure and vncleane ſpirits, meet to be puniſhed with the torments of hell?

Arguments drawen from things that be vnlike. Thou ſhalt not make to thy ſelfe any grauen Image, nor the likeneſſe of any thing that is in heauen aboue, or in the earth beneath, or in the waters vnder the earth. For an Image is made to be a ſimilitude or likeneſſe, and ſo to reſemble that for the repreſentation whereof it is made. But no creature that may be repreſented by a bodily Image is like vnto God, and therefore no Image of any ſuch creature, is meete to be made to repreſent God thereby. So reaſoneth the Prophet, Behold the Iſay. 40. 15. Nations are to God as the drop of a Bucket, and are counted as the duſt of the ballance; Yea, all Nations are before him as nothing, they are counted to him leſſe then nothing, yea as meere vanity. To whō then will ye liken God? or what ſimilitude will ye ſet vp vnto him? Among all the creatures of this inferiour world, the neareſt to God, and the meeteſt repreſentation of him, is the ſpirit and ſoule of the regenerate man, indued with holineſſe and true righteouſneſſe, the which things cannot well be repreſented by any bodily ſhape, and therefore much leſſe the vnmatchable Maieſty of the incomparable Deity. And ſo the Apoſtle hath taught, ſaying, For as much as we are the generation Act. 17. 29. of God (repreſenting him by our ſpirituall nature, which cannot well be reſembled by any bodily ſhape) we ought not to thinke that the Go • head is like vnto gold, ſiluer, or ſtone grauen by the art or inuention of man. Wherefore no Image or bodily ſhape ought to be made to repreſent God.

Nature is common to all men, but not grace. By grace the faithfull are ingrafted into Chriſt, and are made good Tree • bringing forth good fruit. But the beſt among the Infidels is as a Bryer, and the moſt vpright ſharper then a thorne hedge, Mich. 7. 4. Rom. 11. 24. they are by nature wilde Oliues, yea they are as Trees twice dead & plucked vp by the roots, the wch if they ſeem to bring Iude v. 12. forth fruit, that fruit of theirs ſoone withereth away & cōmeth to no thing, and ſo the end proueth that they are altogether without good fruit. Wherefore all the works of Infidels are fruitleſſe and ſinfull workes.

Arguments drawne from ſuch things as are like. As any one that is admitted into another mans ſeruice, and hath a ſetled purpoſe to diſcharge his duty faithfully vnto his Lord and Maſter, muſt needes know that he is ſuch an ones ſeruant, yea that he is his faithfull ſeruant: euen ſo euery true beleeuer that is entred into the Lords family, and hath this grace giuen vnto him to be carefull in all ſimplicity and ſincerity 2 Cor. 1. 12. to performe all thoſe duties that the Lord requireth at his hands, cannot be ignorant that he is the ſeruant of God, yea that he is his faithfull and ſincere ſeruant. So reaſoneth the Apoſtle; Know yee not to whomſoeuer yee giue your ſelues as Rom. 6. 1 • . ſeruants to obey, his ſeruants yee are to whom yee obey, whether it be of ſinne vnto death, or of obedience vnto righteouſneſſe? And this the Apoſtle ſpake of all true Chriſtians in the Church of Rome that had but ordinary gifts, and not of ſuch onely that had this comfortable knowledge giuen vnto them by an extraordinary reuelation, if there were any ſuch there.

As it is ſacriledge to add to a mās Teſtament or ſolemn Couenant, ſo much more is it to adde vnto Gods. Now Gods Teſtament Act. 3. 25. or Couenant is this, that he giueth ſaluation to the faithfull for the obedience of one, that is, of Chriſt. And therefore all ſuch are not better then ſacrilegious perſons, which adde to this Couenant the workes of the Law performed by themſelues, as the meritorious cauſes of Gods fauour and loue, and of their owne happineſſe and bleſſedneſſe. So reaſoneth the Apoſtle, ſaying, Brethren, I speake after the manner of men, if it Gal. 3. 15. be but a mans Teſtament or Couenant, when it is confirmed, no man doth abrogate (there from) or adde thereunto. To Abraham and his ſeed were the promiſes made (viz. In thy ſeed ſhall all Nations be bleſſed) he ſaith not (ſaith the Apoſtle) and to thy ſeeds, ſpeaking of many, but to thy ſeed, as of one, which is Chriſt. And this I ſay, the Law which was foure hundred and Gen. 22. 18. thirty yeares after, cannot diſanull the Couenant that was confirmed a fore of God, in respect of Chriſt, that the promiſe ſhould be of none effect. And therefore all ſuch of our Romaniſts, which will needes adde to eternall bleſſedneſſe giuen freely in Chriſt, the meriting thereof by their owne workes, are iuſtly chargeable as guilty of grieuous ſacriledge, becauſe they adde to the couenant of God.

As Botches and Sores, and all corrupt humours are to the body of Man: ſo are all vngodly perſons to the Church, Iſay 1. 5. which is the myſticall Body of Chriſt. But Botches, and Sores, and corrupt humors, are no members of mans Body; but when they are taken away, the Body is eaſed and made whole and ſound alſo: So vngodly perſons are no true members of the Church of Chriſt. But (as Saint Iohn ſaith) are the limbes and 1 Ioh. 3. 8. members of the Deuill, howſoeuer they themſelues are perſwaded to the contrary.

As in buying and ſelling of temporall commodities euery hone •… ſubiect will bee content to ſtand to the meaſures, weights, and ballances that are marked and ſealed with the marke and ſeale which is allowed by the Kings Law, and to receiue for currant all ſuch coine as beareth the Image and Matth. 22. 20. ſuperſcription of the Prince, and to refuſe all other; ſo euery good Chriſtian is religiouſly to embrace that doctrine that beareth the ſtampe of the Canonicall Scriptures, and is liable to thoſe meaſures, weights, and ballances, and hath iuſt cauſe to refuſe all that which will not hold weight by them. So reaſoneth Saint Auſtin, Let vs not bring forth deceitfull Aug cont. Donat. l. 2. c. 6. ballances, whereinto we may put what we will, & after our owne luſt ſay, this is heauy, or this is light, but let vs produce the diuine ballance out of the holy Scriptures, as out of the Lords ſtore-houſe, and into it let vs put that which hath weight, or rather let vs not put in any thing there, but let vs reuiſe and recogniſe that which is there weighed already.

Verily before the Scriptures were written, the people of God were to receiue all thoſe doctrines which God reuealed to his ſeruants the Patriarches, by viſions and dreames, and were deliuered by vnwritten Tradition from the father to the ſonne, and from the Predeceſſor to the Succeſſor. But when ſuch as had the place and credit, euen of Prophets deliuered the vaine conceits of their owne hearts in the name of doctrines Ier. 23. 25. proceeding from God, and ſo ſeduced not onely the people, but ſometimes the Prophets alſo, there was great reaſon 1 Reg. 13. 18. why God ſhould cauſe all diuine truthes neceſſary to ſaluation, to be ſet downe by the Pennes of his Prophets and Apoſtles, as being the beſt meanes not onely for the manifeſtation, but alſo for the preſeruation thereof.

For as men doe more plainly, fully, and ſafely ſet downe their wh •… e mindes in their written wils and teſtaments, then when they deliuer them by word of mouth: ſo the Lord would haue his minde ſet downe in the bookes of the Old and New Teſtament, by his faithfull Regiſters the Prophets and Apoſtles, and Euangeliſts, as being the beſt meanes for the ſafer cuſtody Phil. 3. 1. of the ſame. It was an argument of Gods loue, and a Luk. 1. 4. good foundation of faith, for God to reueale all diuine truths neceſſary to the ſaluation of his people in viſions and dreames; but it is a greater argument of his loue, and a ſtronger foundation of faith, that God hath cauſed his whole and perfect will to be ſet downe in the Canonicall Scriptures. Or elſe the Apoſtle Saint Peter did miſtake, when he aſſured the faithfull to whom he wrote, that hee followed not ſophiſticall fables when he opened vnto them the power and comming of our Lord Ieſus Chriſt. For firſt (ſaith he) We had an heauenly viſion 2 Pet. 1. 19. to aſſure vs that our Lord Ieſus Chriſt was the Sonne of God. And ſecondly, (ſaith he) we haue a more ſure teſtimony then the former, euen the Word of God written by Moſes, and the reſt of the Prophets.

And hereof it was, that when our bleſſed Sauiour had teſtified to the Iewes that his Father had giuen witneſſe to him from heauen, that he was the Sonne of God; yet hee ſendeth them to the Scriptures, as to the ſurer meanes for the confirmation of their faith, ſaying, Search the Scriptures, for in them Ioh. 5. 39. yee thinke to haue life, and they are they that teſtifie of me. And towards the end of that Chapter, he telleth the Iewes that hee will not accuſe them, becauſe they receiued not ſuch diuine doctrines as were deliuered vnto them by his owne teſtimony; But Moſes (ſaith he) will accuſe you, for that yee beleeue not things which are deliuered vnto you in his Bookes: Shewing thereby that it is a greater fault not to beleeue the teſtimony that God giueth in record vnder the hand of any one of his ſworne Regiſters, then that which is giuen by his owne bare voice. For (ſaith he) if yee beleeue not his writings, how will yee beleeue my wordes? Vpon the which words 〈◊〉 thus writeth; As that is more firme that is cōmitted to writing, ſo it is a greater fault not to beleeue things written, then not to beleeue things vttered by word. So Theophilact vpon the ſame place, If ye beleeue not things written, how will yee beleeue my words that are not written?

Whereby it is euident that the Word of God written in the Bookes of the Canonicall Scripture is the more ſafe and ſure meanes to haue all diuine truthes to be con • eighed ouer to vs, then is the deliuering of them to vs by his voyce in dreames and viſions, euen as the Princes grant vnder his hand and • eale is a more ſure euidence, then when it is deliuered onely by his bare word. Whoſoeuer therefore auoucheth that God reuealing himſelfe to the old Fathers by viſions and dreames, did beſtow vpon them a greater bleſſing then he doth vpon vs by deliuering his will vnto vs by the holy Canonicall Scriptures, either is himſelfe in a dreame, or is deceiued by a vaine dreame of ſome other. Now if it were not altogether ſo ſafe to haue diuine doctrines deliuered by dreames and viſions, when that which was not ſo throughly conceiued, or at the leaſt ſo well remembred by thoſe that ſo receiued the ſame, might be righted by new viſions, then ſurely now when all ſuch viſions are ceaſed, it is not ſafe to haue diuine truthes deliuered at all by vnwritten traditions, but to be recorded in the rolles of the Canonicall Scriptures.

We are carefull there not to treſpaſſe againſt another, where our trepaſſe bringeth vs very great danger, yea, the very ouerthrow of our whole ſtate: but where we can eaſily make an amends, or the party treſpaſſed is as much or more in our debt, there we are not ſo carefull for the ſpeedy auoiding of euery treſpaſſe: Now the doctrine of ſuch as profeſſe the Goſpell, i • , that the very leaſt ſinne is mortall, and cannot be purge • but by the moſt precious Bloud of our Sauiour Chriſt; whereas the Church of Rome teacheth that there are but ſeauen that are principally to be called mortall ſinnes, and that the reſidue then are veniall, and ſo ſmall, that they may be done away by paenance, Purgatory, Pardons, Maſſes, and T • entals, yea by a little ſprinkling of holy water, and by ſaying of Aue-Maryes and Pater-Noſters, and the like. Yea, they auouch that the works of their Saints are ſo many and of ſo great price and worth, that by the ſurpluſſage of them ſatisfaction may be made for the ſinnes and treſpaſſes of other men, according as it ſhall pleaſe the Pope in his Indulgences and Pardons to diſpence the ſame. Wherefore their followers need not to be ouer fearefull to offend God, and to tranſgreſſe his Commandements, at the leaſt by ſmall and light offences, ſeeing they are able ſo many wayes, and after ſo eaſie a manner to tender a ſatisfaction vnto God, and to render to him a ſufficient amends.

As the Lord of a Mannor is not ſaid to forgiue a treſpaſſe, when he ſetteth an amercement vpon the head of the treſpaſſer; and as the Creditor cannot be ſaid to forgiue the Debtor, when for the debt he caſteth him into priſon: no more could God be ſaid to forgiue our treſpaſſes and to remit our debts, if either in this life hee require ſatisfaction at our hands by the workes of Popiſh paenance; or after this life, caſt vs into the priſon of Purgatory, there to endure the puniſhment due to our ſinnes.

The faithfull themſelues are not free indeed, vntill by Chriſt Ioh. 8. 36. they are made free, how then can their will be free, as long as they continue in the ſtate of nature? So reaſoneth Saint Auſtin, Aug. ad Bonif. l. 1. c. 3. Why do miſerable men dare to be proud of their free will before they themſelues be made free? or of their own ſtrength, Aug. de corrept. & grat. cap. 1 • if now they be made free? ſeeing free will not freed, is free from righteouſneſſe, and a ſlaue to ſinne.

Some Popes doe not at all by preaching of the Word of God, ſeed ſo much as the people of the City of Rome it ſelfe, and none of them all haue ſuch gifts as whereby they are enabled to feed the Vniuerſall Church: therefore ſome of them are no feeders or Paſtors at all, and none of them are the feeders and Paſtours of the Vniuerſall Church. And how can they iuſtly challenge the office of Saint Peter, ſeeing they ſo much neglect the trebled charge giuen to Saint Peter by his Maſter Chriſt, who gaue him the dignity that he might performe the dutie annexed thereunto?

There is but one Law-giuer, that is the Lord of the Conſcience, and therefore his Lawes onely bind the ſame. So reaſoneth Saint Iames, There is but one Law-giuer that is able to Iac. 4. 12. ſaue and to deſtroy (viz. the ſoule) and therefore there is but Matth. 10. 28. one Law-giuer that can giue lawes to the ſoule: and that one Law-giuer is God: For God onely ſearcheth the heart, and taketh notice of all the aberrations thereof, and can puniſh them with condigne puniſhments. So reaſoneth the Lord himſelfe. The heart of man is deceitfull and wicked aboue all Ier. 17. 9. things, who can know it? I, the Lord, ſearch the heart and try the raynes, euen to giue euery man according vnto his wayes, and according to the fruit of his workes.

All Magiſtrates ciuill and Eccleſiaſticall, are his vnder-officers, not to make lawes, but to command that the Lords laws only be put in execution in all matters that concerne the ſubſtance of his ſpirituall kingdome. For as concerning the lawes that they haue authority to make in matters of circumſtance belonging to the ſpirituall kingdome, and in matters both of ſubſtance and circumſtance belonging to the temporall gouerment: they muſt be ſquared by thoſe generall rules that are ſet downe by this one Law-maker in the authenticall records of his canonicall Scriptures. And being ſo framed they are not for their particularities to be eſteemed ſo much mans laws, as they are for the generall grounds of them to be accoūted Gods owne ordinances. And being ſo made they binde the conſcience, Rom. 13. 5. Exod. 16. 8. 1 Sam. 8. 7. as the Apoſtle teſtifieth, and they that refuſe to be ſubiect to them doe not caſt away man but God, that hee ſhould not raign • ouer them.

Arguments drawen from the Etymology, or interpretation of the name. Religion hath her name (as S. Auſtin ſaith) Relig • o à religando A •… oe v •… a religione cap. 54. for that by certaine rules and precepts giuen by God himſelfe it doth incloſe and keepe in, as within certaine limits and bounds, all ſuch as deſire to performe that religious ſeruice which is acceptable to God, leaſt they ſhould goe aſtray and wander out of the right way that ſhould bring them to God. 〈…〉 ſuperſtition Superſtitio quaſi ſupra ſtatutum. 〈 in non-Latin alphabet 〉 . 1 Tim. c. 2. 3. hath her name for that ſhee is ſo bold 〈…〉 hardy as to thruſt thoſe things vpon Gods people 〈…〉 •… re aboue and beſides the Lawes and ſtatutes of God. 〈◊〉 therefore it was not without cauſe that the wiſe man ſo ſeriouſly aduiſeth all ſuch as deſire to be eſteemed of God as his religious ſeruants, to take good heed when they goe to the houſe of the Lord to performe that religious ſeruice which is acceptable in his ſight, that they be prepared moſt readily and reuerently to • earken Eccl. 4. 17. to the word of God, that ſo they may both learne & keep that which is therein commanded vnto them, & that they preſume not to offer to God the ſacrifice of Fooles, that is, that kinde of ſeruice which is ſucked out of their owne or other mens fooliſh braines, and is aboue and beſide that which is commanded of God.

If Religion hath her name á relegendo, that is, from often Religio à relegendo. Cicer. de natura deorum lib. 1 reading, becauſe the doctrines which concerne religion ſhould be read ouer againe and againe, (as Tully, whoſe iudgement concerning the originall of Latine words is not to be contemned, iudgeth) then the Chriſtian Magiſtrate muſt not only ſuffer, but alſo command all his ſubiects, if he deſire to haue them to be truly religious, daily to read the holy Scriptures, for that they containe the ſumme and ſubſtance of all true religion: yea the chiefe Magiſtrate himſelfe, albeit the care for the whole common wealth lyeth vpon him, and therefore hath cauſe to buſie his thoughts thereon continually, yet muſt not let the booke of the Law of God depart out of his mouth, but meditate therein day and night, that he may doe according to all that is written therein, if he will haue his waies made proſperous, Ioſh. 1. 8. & if he will haue good ſucceſſe in his temporall affaires.

The conſcience of all men is as a Regiſter, wherein all their 〈 in non-Latin alphabet 〉 Conſcientia, I know what I know. thoughts, deſires, words, and workes are truely recorded and ſafely kept. And the teſtimony of this record is as ſure, as is the teſtimony of a thouſand witneſſes. Hereby euery one may well know and bee aſſured that hee vnderſtandeth that which he vnderſtandeth, that he willeth that which he willeth, that he loueth, that which he loueth, and that hee hateth that which he hateth.

The faithfull then hauing by the light of the Goſpell, the eye of their vnderſtanding opened ſo to behold and apprehend the infinite loue and goodneſſe of God in Chriſt offered therein, that they eſteeme and deſire it aboue all other things, and are thereby vnfainedly ſtirred vp to loue God, and to cleaue vnto him, and to be ſorrowfull for offending of him and to be wary and circumſpect not to offend, & to be carefull to walke in all his commandements, that ſo they may doe that which is acceptable in his ſight, the faithfull I ſay knowing in their owne conſciences, that they haue the eye of their vnderſtanding thus opened, and their hearts ſanctified with theſe holy deſires, doe thereby know that they are not onely effectually called to the eſtate of grace in this life, but al • o that they ſhall be made partakers of euerlaſting glory in the life to come.

Of the which happy eſtate the faithfull haue ſuch a comfortable aſſurance, that as the Apoſtle ſpeaking in the name of them all, ſaith, We euen glory vnder this hope of this glory of God Rom. 5. 2. Chryſoſt. in Rom. hom. 9. whereof we haue ſo good an aſſurance. For ſo Chryſoſtome ſaith, that by theſe words of the Apoſtle, thou maiſt vnderſtand, of what a minde he ought to be that hath giuen his faith to God. For he muſt not onely haue a full perſwaſion of thoſe things which are already giuen him, (that is, of his owne faith and loue, and of all other diuine graces that proceed out of them) but alſo of thoſe things that are to come (that is, of his finall deliuerance from ſinne and death, and full participation of life, and glory) as if they were already giuen. For euery one (ſaith he) doth glory of thoſe things whereof hee is preſently poſſeſſed. And therefore becauſe the hope of the things to come, i • as ſure and euident as of the things already giuen, therefore we glory alike of them both. Wherefore it was not without great cauſe that the Apoſtle commandeth euery faithfull man to proue his owne workes, whether they proceed Gal. 6. 4. from 〈◊〉 and loue, and all other diuine graces, that iſſue out of them) for that then he ſhall haue cauſe to reioyce in himſelfe, and for that he ſhall be well aſſured thereby that he is already called to the eſtate of Grace, & that he ſhall be brought in due time vnto the ſtate of glory. They that hate (ſaith Iſidore) the world, and follow it not, enioying the reſt of • nternall Iſido. de ſummo bono l. 3. c. 16. tranquillity, do here after a ſort begin to poſſeſſe the comfort of that future peace, that they expect elſewhere. The which is giuen vnto them for theſe cauſes) firſt, that they may patientlic endure the preſſures of this life; and ſecondly, that by this fore • aſt of their future felicitie, they may be 〈◊〉 vp more earneſtly to finiſh the race of their godly life, whereas this their conſtant and ſetled purpoſe (viz. to continue to the end in the race of righteouſneſſe) is to them a certaine earneſt of that eternall life which is to come. For an earneſt is a part or parcell of an whole gift or reward (that ſhall be giuen afterward) and therefore this parcell of diuine bleſſedneſſe, which is giuen to the faithfull before hard, is an vndoubted euidence of their future felicitie. So Saint Bernard, A vile worme and Bern. Ep. 107. worthie to be hated euerlaſtingly, yet aſſureth himſelfe to be beloued, becauſe he • eeleth himſelfe to loue; yea, becauſe he firſt fore-feeleth himſelfe to be beloued, therefore hee is aſhamed not to loue againe. In which words of Saint Bernard we may obſerue, that it is the feeling ſenſe & aſſurance of Gods loue in Chriſt, that muſt firſt be apprehended by faith, that muſt moue vs ſincerely to loue God, and that this apprehenſion of Gods loue in Chriſt, wrought firſt by faith, is ſo far • re off from occaſioning the faithfull to leade a wicked and diſſolute life (as the Church of Rome moſt ſhameleſlie ſaith that it doth) that it maketh the faithfull aſhamed that they loue God no better, ſeeing he hath beene firſt ſo kind and louing to them as to giue them a ſenſible fore-feeling & aſſurance of his loue.

No man can giue a right aſſent or conſent to that which he doth not conceiue and vnderſtand. For rightly to conſent vnto another, is to thinke and approue the very ſelfe-ſame thing which another thinketh and approueth, and ſo to be of the ſame minde and iudgement with another. He then that doth Conſenti •… cum alio idem ſentire. not at all conceaue and vnderſtand what the doctrine of the Church is, cannot giue a right conſent thereto, nor faithfully beleeue and embrace the ſame. And verily a blind faith is a fooliſh faith, and doth more harme then good. For as the Wiſeman 〈 in non-Latin alphabet 〉 quaſi 〈 in non-Latin alphabet 〉 . Pro. 19. 2. ſaith, Without knowledge the minde is not good But a blind faith is without knowledge, and therefore neither is it good it ſelfe, neither can it make the minde good, no more then bodily blindneſſe can make a good bodily eye.

Sinne is as it were a ſhooting awry from the marke that 〈 in non-Latin alphabet 〉 1. Ioh. 3. 4. God hath ſet vp vnto vs in his commandements, wherevnto we ought to ayme in all our actions, or it is a paſſage ouer thoſe bounds and limits that God hath ſet out vnto vs to keep vs within our compaſſe in performing thoſe duties that he requireth at our hands: but Popiſh vowes are not commanded by God, neither in the Old nor in the New Teſtament: but are the ordinances of Frier Francis, Dominicke, Loyola, and the like; therefore the breach of them is no ſinne.

That is, Monkes, are ſuch as liue ſolitarily and apart from all 〈 in non-Latin alphabet 〉 quaſi 〈 in non-Latin alphabet 〉 . company, but our Popiſh Monkes liue not ſolitarily but in great Citties, and dwell together in great troupes and companies. And hereof it was that S. Ierome writing to Paulinus that tooke vpon him the profeſſion of a Monk, thus reaſoneth with him: If thou deſireſt to be indeed, that which in name thou art Si Monachi cur to •… ſi tot iam quomodo ſoli? O turba é ſolis quae ſimulas monadem. called, a Monke, that is one that liueth alone, why doſt thou dwell in Citties, which are not habitations of ſolitary men, but of many that liue together? Therefore ſeeing that pop • ſh Monkes liue not alone, they cannot be true Monks.

Seruants (as S. Auſtine ſaith) had their names at the firſt for that they were ſaued aliue in warre by the meere mercy of the Aug. de Civ. dei lib. 19. cap. 15. Servus quaſi in bello ſervatus. Conquerour, when as by the Law of armes they might haue beene iuſtly ſlaine. Wherefore all men by nature being Gods enemies fighting vnder the banner of Satan againſt God, iuſtly deſerued to be deſtroied by the ſharp ſword of the Lords iuſtice. And therefore ſeeing the faithfull when they were worthie to be deſtroyed, were not only ſpared by Chriſt, but alſo ranſomed with the loſſe of his owne life, they muſt acknowledge themſelues by a double right to be his ſervants and muſt aſcribe the whole glory of their ſaluation only to him.

Arguments drawne from the definition or deſcription of a thing. Friendſhip (as Ariſtotle defineth it) Amicitia eſt mutua benevolentia non late •… . is a mutuall beneuolence not lying hid: For true and ſincere friends doe communicate Counſells, ſhew kindneſſes, beſtowe gifts each vpon other, as teſtifications and prouocations of their mutuall and reciprocall kindneſſe and loue each to other. Wherefore ſith God doth vouchſafe to enter into a league of amity and friendſhip with all his true and faithfull ſeruants, & being fully reconciled vnto them in Chriſt, doth become their intire & faſt friend, therefore hee doth make manifeſt his loue and good will towards them, by opening vnto them all his counſells, and by beſtowing vpon them the manifold gifts and graces of his ſpirit, that thereby he may kindle in their hearts reciprocall loue, & cauſe them to make manifeſt the ſame by their faithfull acceptance of ſo great fauours, and by their carefull performance of that diuine worſhip and ſeruice, which they knowe to bee acceptable in his • ight.

And verily all ſuch as ſincerely loue are moſt carefully buſied about this, euen how they may make their good will and loue ſurely and certainely knowne to them whom they loue. And here of it is that our Sauiour Chriſt ſpeaking vnto his diſciples, in them to all his faithfull ſeruants, ſaith, Hence forth call I you not Seruants, for the ſeruant knoweth not what his maſter Ioh. 15. 16. doth; but I haue called you friends, for all things that I haue heard of my Father haue I made manifest vnto you.

Now if Chriſt doth make manifeſt vnto the faithfull all things eſpecially that belong to the confirmation of their faith, and to the ſtrengthning of their loue and obedience, then vndoubtedly he doth make knowne vnto them, their election to eternall life, their ſanctification wrought in them by his Spirit and Word, and the certaintie of their glorification in the life to come. For otherwiſe they cannot truſt in God and loue him, vnleſſe they firſt feele in their owne hearts, the ſure and certaine pledges of Gods loue towards themſelues. So the Apoſtle Saint Iohn, We loue him, becauſe he loued vs firſt, and haue 1 Ioh. 4. 16. •… 19. knowne and beleeued his loue towards vs.

Sci • e eſt p •… cauſas ſcire. Quaeſtio anſit alia eſt à quaeſtione quid ſit. To know a thing is to vnderſtand the cauſes and reaſons thereof. A man may know by the teſtimony of another that there is ſuch or ſuch a thing, but he cannot know what it is, vnleſſe he know the definition thereof, wherein are ſet downe Definitio explicat quid ſit res. the true cauſes of the thing, whereby the thing it ſelfe is made knowne. It is not then the bare teſtimony of the Church, that can make knowne vnto vs any doctrine of faith, vnleſſe the cauſes and reaſon, thereof be opened and cleared vnto vs out of the word of God.

A ciuill Magiſtrate is ſuch an one as is placed to gouerne in the Temporall eſtate by ſuch as haue power by the Lawes and cuſtomes of the Land to giue vnto him that authority. And a good ciuill Magiſtrate is he that is indued with thoſe qualities which God requireth in euery good Magiſtrate; viz. That he be a man of courage, fearing God, dealing truely, and Exod. 18. 21. hating cou • touſneſſe. And he that is thus qualified is called of God to be a Magiſtrate ſeeing Gods calling of any perſon vnto an office, is nothing elſe but his induing of him with thoſe gifts, whereby he is made fit to execute the ſame.

Whoſoeuer then is thus called by GOD and by man, Heb. 5. • . to be a Ciuill Magiſtrate, may lawfullie take vpon him this authority. But our Biſhops and ſome other Eccleſiaſticall perſons are called by our Prince to this place of gouerment, and if they be alſo ſuch as the Apoſtle requireth Biſhops and Paſtors to be, then they are likewiſe called of God. And ſuch 1 Tim 3. 2. Tit. 1. 7. an one, as Mr. Foxe in his booke of Martyrs doth ſufficiently proue, was Cranmer Archbiſhop of Canterbury, a patterne for all Paſtors, yea an Idea for all Biſhops to imitate and expreſſe.

And verily albeit the offices of Ciuill and Eccleſiaſticall gouernours, be diſtinct and diuers in themſelues, yet they may be co-incident in one perſon. For otherwiſe God himſelfe would not haue made Eli and Samuel, being Eccleſiaſticall perſons, the chiefe Temporall gouernours among his owne people, nor made the high Prieſts to be ordinary Aſſiſtants vnto the Ciuill Gouernours, in managing the affaires that did belong to that Kingdome, as Aaron was to Moſes, and Iehoiada was to Deut. 17. 9. Mich. 6 4. 2 Reg. 11. Ioaſh, who was alſo his Protector, and the chiefe gouernour of his kingdome, while Ioaſh was in his minority.

Arguments drawen from the diuiſion of a thing. All things are either abſolutely good, or abſolutely euill, or indifferent, that is, ſuch as may haue either a good vſe, or an euill. Now this being a true diuiſion or diſtribution, none of the parts or members thereof can take the nature or place one Membra diuidentia non coincidant. of the other. And therefore ſuch things as are by nature indifferent, as the Croſſe is, can neuer by any meanes be made abſolutely euill, vnleſſe we will alſo thinke that the act of a creature can alter and change the ordinance of God. Wherefore all ſuch things as by Gods appointment are indifferent remain in their owne nature ſtill indifferent, neither can the good vſe of them exclude the abuſe, neither can the abuſe vtterly exclude the good vſe.

It is in Hiſtory recorded, and may alſo ſtill by ſenſe and experience be found true, that the Croſſe is euen at this very time well vſed in Conſtantinople, being placed vpon the toppe of the Archbiſhops Pallace, whereby he doth make open profeſſion that he is a Chriſtian, and that he placeth the whole hope of his happineſſe in the death of Chriſt, who was crucified on the Croſſe. And therefore ſeeing as yet the Croſſe retaineth a good vſe, vndoubtedly it cannot be a thing that is abſolutely euill.

And why alſo is not the vſe thereof good with vs in the adminiſtration of the Sacrament of Baptiſme, ſeeing it is ordained to helpe the vnderſtanding, in apprehending, and the memory in reco • ding the meanes whereby our bleſſed Sauiour accompliſhed the worke of our redemption? And if it be thus profitable ſtill, why is it not lawfull ſtill? ſeeing the profitableneſſe of a ceremony doth confirme the lawfulneſſe thereof, eſpecially when by authority it is commanded to be vſed, and that in that vſe onely wherein it is profitable.

Verily nothing ought to be added to the ſubſtance of the Word of God, as it layeth open the worke of our redemption, wrought by our Sauiour Chriſt, and yet the Sacraments are added by God himſelfe, for the better explication of the very ſelfe-ſame doctrine, and for the further confirmation of our faith therein; yea, many things may be taken out of Eccleſiaſticall Writers, and out of prophane Authors alſo for the better opening and explaining of thoſe very ſelfe-ſame doctrines which are yet according to their ſubſtance perfectly deliuered in the Canonicall Scriptures.

And why may not ſome ceremonies be taken alſo to the very ſame end and purpoſe, eſpecially ſuch as haue beene beſt vſed by the beſt perſons, in the beſt times, as it is moſt certaine that the ſigne of the Croſſe hath been? In truth I cannot but heartily wiſh that the moſt worthy worke of our redemption were ſo duely and diligently taught in euery Congregation by a ſufficient Preacher, that this very ceremony might be needleſſe altogether: but yet as long as they that haue authority to ordaine Ceremonies, doe command the obſeruation thereof, I cannot conceiue but that it ought to be obſerued of vs, vnleſſe we will willingly and wittingly reſiſt authority.

Arguments drawne from the whole to the p •… ts, or from the generall to the ſpeciall. Heb. 13. 4. Marriage is honourable among all men and the bed vndefiled, but whoremongers and adulterers God will iudge. For as whoredome is vnlawfull for all, and eſpecially for ſuch as be of the Cleargie: ſo Matrimony is lawfull for all, and eſpecially in this reſpect for the Cleargy, ſeeing they aboue all other are moſt carefully to vſe the meanes which God hath appointed for the eſchewing of fornication and adultery, as well as of all other ſinnes. And therefore ſeeing the Lord hath ordained Matrimony to be the means for the auoiding of • ornicatiō and adultery, all ſuch of the Cleargie as h • ue not the gift of Continencie, ought to vſe the reme • ie of lawful Matrimonie, yea after the taking of the vow • of ſingle 〈◊〉 . For if • o promiſe, vowe, compact, or couenant made againſt Law is o • any validitie, or ought to be kept, then the vow of ſingle life made by all ſuch that haue not the gift of Continencie, being againſt this Law and Commandement of God, (For the auoiding of fornication, let euery man haue his wi • e, and let euery woman haue 1 Cor. 7. 2. her huſband) is of no validity or force to binde any perſon, bee he votary or no votary, to the obſeruation thereof. And as for the Law, that is made by any man whoſoeuer he be, to binde them that haue not the gift of Continency to keepe their vow, it is no Law at all, ſeeing it is vniuſt and vnrighteous, and contrary to the holy and righteous Law of God.

Let euery ſoule be ſubiect to the higher power, for there is no Rom. 13. 1. power but of God; and this Commandement is giuen by the Apoſtle, in generall vnto all; Now if all in generall ought to be ſubiect to the higher power, then euery one in particular, be he La • ke or Clerke. So reaſoneth Saint Bernard, writing Bern • ad Epiſ. Senenſ Ep. 42. to a Biſhop: If all, then yours: Who hath excepted or exempted you out of the number of all? If any doe ſo endeauour, hee is no better then a deceiuer. Doe not build vpon their counſels, who being Chriſtians, either wil • not follow the doings of Chriſt, or eſteeme it a reproach to be ſubiect to his ſayings. Theſe are they that are wont to ſay, preſerue the honor of your Sea are yo • of leſſe power then was your Predeceſſor? Such thin • s they: but Chriſt otherwiſe commanded, and did alſo. Giue (ſaid he) to 〈◊〉 that which is Caeſars, and to God that which is Gods. So reaſoneth alſo Saint Chryſoſt • me vpon the Chryſoſt. in Ep. ad Rom. Hom. 23. ſame words of the Apoſtle. Let euery ſoule be ſubiect to the higher powers. Albeit (ſaith he) thou be an Apoſtle, albeit thou be an Euangeliſt, albeit thou be a Prophet yea whoſoeuer thou be; For this ſubiection doth not ouerthrow godlineſſe.

The Ciuill Magiſtrate is the Lords Liefetenant to ſee all his Lawes obſerued and kept, and therefore in ſpeciall, thoſe which concerne Gods ſeruice, and the happineſſe of his owne Deut. 17. 18. ſubiects. At the Coronation of the King, the booke of the Law of God by Gods ſpeciall commandement was to be deliuered into his hands, the which booke he was to haue before, as he was a good ſeruant of God, that he might meditate therein Pſal. 1. 2. day and night, and ſo be made fruitfull in all good workes. But at his Coronation he was to haue it as a King, that hee might cauſe all his ſubiects to obſerue the ſame, & that wholy and not by halfes. And thus much euen naturall reaſon taught the Philoſopher to auouch. The Ciuill Magiſtrate (ſaith Ariſtotle) Ariſt. Moral. lib. 1. cap. 2. is the ſupreme gouernour in his owne Countrey, and he ought to prouide as in generall, for the good of all his ſubiects, ſo in particular, that they might enioy the meanes whereby they might be made happy and bleſſed.

Now no people can be happie and bleſſed, vnleſſe they haue communion and fellowſhip with God, and ſincerely performe vnto him all ſuch things as doe concerne his diuine worſhip and ſeruice. Wherefore the Ciuill Magiſtrate, is to prouide that thoſe Lawes be taught and made knowne to his ſubiects, in the which the meanes are laid open how they may haue Communion and fellowſhip with God, and performe vnto him that religious ſeruice that is acceptable in his ſight, if that he deſire to haue them happie and bleſſed. The which euery good King ought to deſire vnfainedlie, euen as he tendreth his owne good, ſeeing the happineſſe of the ſubiect is the happineſſe of the King.

If all the imaginations of mans heart be onelie euill, and that continuallie, and that in the eie and iudgement of him that Gen. 6. 5. ſearcheth the heart and cannot be deceiued: then the naturall man hath no will to thinke, much leſſe to will any thing that is good. For man is become (ſaith Chryſoſtome) totallie ſinne, Chryſoſt in Gen. Hom. 1. Eſay. 1. 6. and therefore in his whole vnderſtanding and will. And this he learned of the Prophet Eſay; The whole head is ſicke, and the heart is heauy, from the ſole of the foote, to the crowne of the head there is nothing whole therein. What good habilitie or freedome then is in the will to that which is truelie good?

Arguments drawen from the parts to the whole, or from the ſpeciall to the generall. Religious faith, prayer, and deuotion are principall parts of that diuine ſeruice and honour which is due vnto God, and is giuen vnto him by all his true and faithfull ſeruants. Ioh 6. Pſal. 50. 15. But theſe religious duties are by the Church of Rome communicated to the Saints, vnto whom they make their prayers in their wants and neceſſities, and truſt to be releeued by their meanes, and for that purpoſe deuote themſelues to their ſeruice: and therefore they giue vnto them diuine honour.

All perſons are either beleeuers, or Inſidels and vnbeleeuers. Now neither of theſe when they receiue from GOD their diſcharge to depart out of this world, haue by his appointment any paſſe for Purgatory. Concerning the beleeuer, be he weake or ſtrong in faith, ſo hee be ſound and ſincere, our bleſſed Sauiour teſtifieth, and that by a ſolemne and a doubled aſſeueration, that he hath euerlaſting life, and ſhall not come into Ioh. 5. 24. condemnation, but is paſſed from death (not to the paines of Popiſh Purgatory but) to life, that is, to the vnſpeakeable ioyes of heauen.

And as for all vnbeleeuers, they are condemned already, viz. Ioh. 3. 18. in Gods decree, and in his holy word, the vndoubted record thereof; and hell is their place, being the priſon appointed for all condemned perſons, and there they are to be reſerued againſt the iudgement of the great day: And therefore none at all are appointed by God for Popiſh Purgatory. And verily there is no way detected in the holy Scripture that leadeth thither. For there wee finde but two wayes, whereof the one is Matth. 7. 13. narrow and leadeth to life, that is, to heauen; and the other broad and leadeth • o deſtruction, that is, to hell. And therefore if our Popiſh pae •… tents would needes paſſe along to Purgatory, there to make full ſatisfaction to God for their ſinnes, which they haue not throughly ſatisfied for by their workes of paenance, they ſhall be able to finde no way that leadeth thither.

Arguments drawen from humane and diuine teſtimonies. It is an approued ſaying, that the voice of the people is the voyce of God, the which in Gods matters is true of Gods people, and in matters ſubiect to ſenſe and naturall reaſon is true in all ſuch perſons, as haue in them ſenſe and reaſon ſound. 1 Cor. 14. 22. Wherfore ſeeing miracles may be diſcerned by ſenſe and naturall reaſon, and therefore are appointed for Infidels, which haue no other meanes to apprehend the truth of them: the iudgement of the vulgar people is not to be refuſed herein, eſpecially if it concur • e with the plaine cenſure of ſuch as are reputed learned and wiſe.

But 〈◊〉 of the miracles of the Romiſh Church, produced by them for the confirmation of the doctrine of Tranſubſtanciation, Purgatory, Images, and the like, haue beene eſteemed ſo fabulous by ſome of their owne learned Writers, that they haue not only called them p • o • s fraudes, but alſo haue iudged their golden Legend, wherein many of them are ſet downe, to haue beene penned by a man of a braſen face, and of and on forehead. And ſo likewiſe haue their owne vulgar people iudged of them: as it is euident, in that generally they eſteemed the Fryers, the reporters of theſe miracles to haue beene ſuch ſhameleſſe lyers, that it went for a common prouerbe among them, A Fryer, ergo a Lyer, as Walſingham one of their own Chronologers writeth in the time of Richard the ſecond.

And if they thus iudged of them, when the tenth part of their faig •… ed forg • ries was nothing ſo fully diſcloſed, as they w • re in ſome ages • ollowing, how can any one now iuſtly refuſe their teſtimony therein? Yea whereas the Doctrine of the Apoſtles hath beene long ſince ſo ſufficiently confirmed by miracles 〈◊〉 by the hand of God in the Primiti • e Church, that as (Auſtine thinketh) he that expecteth moe miracles is himſelfe a monſter; and alſo ſeeing it was foretold by the vne • ring Spirit of God, that in the latter times Antichriſt ſhould 2 Theſ. • . 9. came by the working of Sa • an with all power, and ſignes, and lying wonders, and with all deceiued leneſſe of vnrighteouſneſſe; It is euident that the Church of Rome is the 〈◊〉 not of Chriſt, but of Antichriſt; becauſe ſhe is ſo f • lly fraught with ſuch variety of lying wonders and ſignes.

The Catholike apology of that renowned Doctor of our Church, Thomas Morton, now L. Biſhop of L • tchfield, doth make it manifeſt that diuers points of the Romiſh Religion are erro • ous and vntrue, by the plaine and direct teſtimonies of diuers en •… ent men of their owne profeſſion. Now what may be the cauſe that theſe men of note, diuers wayes bound to the Church of Rome, and in their affections wholy d • voted to her ſervice, and in their reſolutions euen captiuated to her determinations. ſhould yet re • ect 〈◊〉 particular points of their owne deare mothers faith, contrary to the generall conſent of all the reſidue of their owne ſworne brethren; but that the evidency of truth lightned and cleered with many vndeniable and vn • voidable arguments, and reaſons, forced them after a ſort to ſub • cribe t • the doctrines of ſuch as were their oppo •… tes.

The truth hereof may fully appeare by the bookes of that great and learned Clearke Eraſmus, who being conuinced with the evidencie of truth doth ſide with the Pro • eſſours of the Goſpell in many things, albeit in his ſetled reſolution hee had dev • ted himſelfe not only to be an obedient child, but euen a ſeruile and a ſlau • ſh v • ſſall vnto the cenſure of the Church of Rome in al things that ſhe decreed by her de • initiue ſentence. Kemnitius doth thus teſtifie of him, that hee being preſent at a Kemnit. in Exam. Concil. Trid. fol. 66. diſpu • ation, as a party againſt the Proteſtants, confeſſed that their owne opinion then queſtioned had no ſure and certaine teſtimonies of holy Scri • ture, but that the contrary poſition might better and more plainely and ſoundly be proued out of the word of God, yet ſaid • e, if the Church ſhall command this I will beleeue it, for I will captiuate mine vnderſtanding vnto the Church. If then ſuch men ſo captiuated to the Church of Rome, doe yet in diuerſe particular points giue teſtimonie againſt her doctrine, contra • y to their purpoſe and ſetled reſolution in the generall, herein appeareth the great power and ſtrength of truth, in that it doth extort a full teſtimony from a 〈◊〉 vowed enimie.

It is an ordinary aſſeue • ation of the patrones of the Romiſh ſuperſtition, that their religion is old and ancient, and hath the teſtimony of antiquitie, vnity, and vniuerſality, and that the religion of ſuch as pro • eſſe the Goſpell is new, & was vnknowne before the time of Martin Luther: yea ſome of them, euen men of no ſmall note and reputation, haue beene ſo impudent & ſhameleſſe, that they haue not been afraid boldly to avouch in their booke, publiſhed to the view of all men, that all antiquity, and that in euery contro • erſi that is betweene them & Camp. Rat. • . Poſſevin. Bibliothec. Select. l. 7. c. 18. vs, is wholy for them, and directly againſt vs. The which if it were true, why was their Index Exp • rgato •… us made, & therein order taken to put out diuerſe things one of the bookes, not only of diverſe writers of their owne ſide, but alſo out of the monuments of the ancient Fathers.

What? Doe any that truſt to the goodneſſe of their owne cauſe, and to the fulneſſe of the witneſſes produced by themſelues, maime, and mangle, and curtall, and abridge their teſtimonies giuen vnder their owne hands, and ſet downe in record by themſelues, and ſo ſuffer them not to tel out to the end fully and wholy their owne mindes? Verily hereby it is plaine and manifeſt that all antiquity is not fully and wholy for them, and therefore that ſuch of them at leaſt that make boaſt thereof are of the number of ſuch haereticks as ſinne, being condemned by Tit. 3. 11. their owne conſciences.

Yea whereas they Father vpon diuerſe of the greateſt lights of the Church diuerſe Treatiſes that neuer came from them, as the Liturgies of S. Iames, S. Marke, S. Denis, and the like, and as the Decretall Epiſtles, fathered vpon divers ancient Biſhops of Rome, and produce out of them diverſe teſtimonies for the iuſtifying of diuerſe points of their Idolatry and ſuperſtition, hereby it is manifeſt that their cauſe is very bad, in that it cannot bee maintained but by ſuch counterfeit and forged evidences.

Laſtly to conclude, if that the gouernours of the Church of Rome were not well witting to themſelues in their owne conſciences, that the teſtimonie of God himſelfe deliuered in the bookes of the Canonicall Scriptures, was not directly againſt them, why doe they refuſe them as authenticall, & as ſupreame iudges in thoſe tongues wherein they were firſt penned, by the ſpeciall and immediate revelation of the ſpirit of God, & allow them that dignitie o • ely in the language of the vulgar Interpreter, who was a man ſubiect to errour. And why doe they charge them being thus tranſlated to be obſcure, ambiguous, and doubtfull, and therevpon refuſe the Text it ſelfe to bee the ſupreame Iudge, vnleſſe it be taken in that ſenſe as it is expounded by the Churches gloſſe, ſo making the gloſſe better then the text, and ſeating it in the place thereof.

Yea why doe they yet charge the Text it ſelfe being thus expoūded by their Churches gloſſe to be an vnſufficient Iudge, vnleſſe there be ioyned vnto it, as fellow Benchers, and Peeres equall with it in authority, the bookes Apochrypha, & vnwritten verities and traditions.

Vndoubtedly, as it is a very ſtrong preſumption, that hee which diſgraceth the Lawes of his Prince is guilty of treſpaſſe commit • ed againſt them, and ſo liable by them to condigne puniſhment: ſo is it an euident argument that many of the doctrines of the Church of Rome are condemned by the Canonicall Scriptures, becauſe they are ſo diſgraced by her, deare children with diuerſe reproachfull imputations.

For it is the faſhion of Hereticks (as Iren • us ſaith) when they are reproued by the Scriptures, to reproach and diſgrace Jren. l. 3. cap. 2. them, as if they were not right, and as if they were vttered ambiguouſly, and as if the truth could not be learned out of them by ſuch as knowe not traditions. And therefore Tertullian calleth them • ugitiues from the light of the Scriptures, and further Lucifugae ſcripturarum Tertull. de carnis reſurr. teſtifieth that if that were taken from them, which they haue common with the Ethnickes, and if they were brought to determine all their controuerſies by the Scriptures only, they could not prevaile.