RHEIMS AGAINST ROME: Or, THE REMOVING OF THE GAG OF THE NEW Gospel, and rightly placing it in the mouths of the ROMISTS, by the RHEMISTS; in their English Translation of the Scriptures.  
Which Counter-Gagg is here fitted by the industrious hand of RICHARD BERNARD, Rector of Batcomb, in the County of Somerset.  
AT LONDON, Imprinted by Felix Kingston, for Ed. Blackmore, and are to be sold at his shop at the great South door of Paul's. 1626.   

  

TO THE RIGHT WORSHIPFUL, AND WORTHILY HONOURED, SIR RALPH HOPTON, Knight of the BATH, increase of all true happiness, even to that Glory which never fadeth.  
Right worthy Sir,  
I Read, that in ancient times among the Romans, those were adorned with the dignity of Knighthood, which had with valorous minds exercised themselves in the wars, men of courage, and of life honest. These so qualified, were much honoured, and had many privileges granted them by the 
*  fusè docet Claud. Coteraeus. de Privilegijs, & iure Militum.  Civil Law; their deserts meriting such an esteem and their worth reward due for the same. Now, in a Christian Knight what can be more excellent, then by a virtuous life to worship the true God, and out of a valorous Spirit to expose himself unto imminent dangers for his Country's honour and safety?  
Your dignity you have obtained in the service of your Sovereign, to the peril of your person, and to your large expenses, in maintaining your choice company of Followers, in their distresses. For this your bounty have I heard them praise you worthily, and pray for you hearty. Sure I am, you went out with a resolute band, and more than so, with a Company, by means of good instruction, well ordering themselves. Your glory standeth not in the issue of the designment, being so warrantable, and honourable; howbeit it lay not in your power to make it prosperous: but in your noble resolution, wherein you may receive comfort, 
* Nam Conscientia rectae voluntatis max ima consolatio est rerum incommodarum. Cic. Fam. 6. ep. 4.  and so much the more, having such impediments, as might seem able to countermand you otherwise to resolve: as the grey hairs of that wise Lady, your aged Grandmother, laying it to heart; your love of that worthy Lady, your second self, so tenderly affectionated towards you; your so high esteem and reverence to your natural and dear Father, so well beloved of his Country deservedly: whose very life, I may say, (as judah spoke to joseph, of his Father Jacob, concerning Benjamins return;) was bound up in your life, being his only Son, the hopeful Heir of so great an estate.  
This threefold cord so strongly tying you, besides the enfolded loving twists of Uncles and Sisters, could not possibly have been unloosed, if Generosity of Spirit had not been predominate, and your obliged faithfulness to that everlastingly-renowned name of an afflicted Princess, been of that commanding power to have pressed you forward.  
As at your departure, for your so praiseworthy resolution, I did my best service, according to my calling: and as at your return, I could not neglect my duty: so now having so good an occasion again to express my truly honouring of you, I desire you to accept this, as a Memorial thereof for the time to come. For, though I know myself by profession to be a Preacher of Peace, yet, indeed, as I ever have, so still I cannot but magnify a valiant mind, and a Martially Spirited Gentleman, especially, if the same be accompanied with true piety, the Crown of Knighthood. Of which so qualified, the Lord, the God of hosts, increase the number, in these days of warlike employments. And thus, in all dutiful respect, I for this present humbly take leave.  
Your Worships, to be commanded in Christ, RIC. BERNARD. Batcombe, May. 22. 1626.   

AN ADVERTISEMENT TO THE CHRISTIAN READER, CONCERNING SOME PASSAGES IN the Gaggers' Preface; as also showing this Authors general intent.  
IT is hard to say, whether boldness, or ignorance be predominant in the Writer of the Pamphlet, styled, The Gag of the new Gospel. In his Thrasonical Preface, he braggeth, that our own Bible's are so clear to all the World, for the establishing of the Roman doctrine, and condemning our own, that nothing is needful thereto, but that a man know to read, and have his eyes in his head, to behold the same at the opening of our Bible. And yet among the differences between them and us, this (not the least concerning the deciding of controversies) is maintained and orged by him, that the Scripture is obscure and difficult, shut up with many seals, subject to contrary interpretations, not to be cleared by conferring place with place: and therefore that the people ought to be restrained from reading of them. If so, how can his Catholic Reader at the first sight, by the same, refute our doctrines? How needeth he nothing, but to have his eyes in his head, when by their own law, he may not use his own eyes without the Pope's spectacles?  
He deploreth, or rather ●●●ffeth at the multitude and variety of our Translations, and Editions of the Bible in English: and yet in the while will not remember the manifold swarms of their translations, corrections, & editions of their own vulgar Latin, even since the making it authentical by the Council of Trent. Had we, as they, advanced, beyond and above the Originals, any of our authorised Translations, attributed infallibility to every tittle of any of them, or in diversity of varying Copies come near the Romish for multitude, such imputations might be laid against us, but not by Romanists.  
Like a doughty daring Champion, or grand Goliath, upon displaying his banner of manifold Scripture-proofes for the Roman cause, he proclaimeth of and against our party, that all the pack of them put together, is never able in their defence to do the like, that is, to produce so many places in number, so express and clear, and for so great a quantity of controversies. I wish that this Thraso had to the 276. places by him cited out of our Bible, added but this one, Let not him that girdeth on his harness, 
1 Kings 20. 11.  boast himself, as he that putteth it off.  
Among this pack (as he is pleased in his peddling eloquence to style us) I acknowledge myself to be of the meanest and coursest stuff, fare inferior to most of my learned and judicious brethren, who are able with one finger, not only to gag, but also to choke this babbler. Yet should I think myself unfit to bear the name of a Minister in this Reformed and Renowned Church of England, if upon one cursory view of some parts of the Scriptures, I were not able to observe and rank out more pertinently, and with better conscience, and director consequence, many more authorities and arguments for the defence of our Church, and beating down Popery, than he hath pretended to do on the contrary.  
True it is, that my principal calling and daily endeavour is (like David's in his minority) to keep and attend sheep in the Country, my furniture is rather the Crook and Scripp, than the Sword or Sling. Yet if wild beasts range and ravage among our flocks, we are awaked to stretch forth our hands, and rescue our Lambs. And well may we answer with David: Thy servant kept his father's 
1. Sam. 17. 34.  She●pe: and there came a Lion, and likewise a Bear, and took a Sheep out of the Flock: and I went out after him, and smote him, and took it out of his mouth.  
Plain Shepheardly David, had he trusted in his own strength, and not rather in the goodness of his cause, being God's quarrel, might easily have been discouraged not only by the braves and threats of the Philistine, but much more by the checks and snaps of his elder brother Eliab; who (perhaps being better furnished with abilities both for war, and for Court) thought to frown his rural brother out of the field. But God is pleased to advance his truth and cause the rather by plain and weak means. For my part, nothing hath moved me to this encounter, but the zeal of God's truth, and desire to instruct the meaner sort, and establish our less learned Christian brethren. As for curiosities and subtle contemplations, I leave them unto others, or rather to be left of all others, so fare as they tend to engendering of strife among ourselves, and prejudice to our Church. And accordingly in pressing the passages of Scripture, and vindicating the same from violent and absurd interpretations, I have laboured to deliver the plain, true, and native exposition, arising out of the literal sense, and natural context, together with the circumstances thereof. Which manner of interpretation, as most sound and solid, hath in all ages, and will find approbation with the judicious.  
As for the style and words of Scriptures, I desire (as this adversary dealt with us by way of repercussion,) so to repay him in coin of his own stamp: and therefore I still plead out of their own vulgar English Translation of the whole Bible, written and perfited by the Seminary Priests at Rheims, as appeareth by the first words of their Preface to the New Testament printed there. Though the other part thereof, being the old Testament, was afterward printed at Douai, and thereupon is commonly called the Douai Bible.  
The Rhemists' Priests, for making any Translation at all of the Bible into the English tongue (though out of the vulgar Latin, though obscured by affected phrases, and distorted by their corrupt Annotations) yet are said to have been beshrewed by their own more subtle Masters and Superiors, as having thereby laid open to the people the nakedness and deformity of their Romish doctrines. And therefore have I the more willingly produced the same against themselves; the power and lustre of God's Word, though clouded and disguised by their purposed obscurity and improprieties, yet competently shining forth, for their conviction, by this unwilling wounding of Rome by the outworks of Rheims.  
Unto the places cited out of their Bible, I have added not only (suitably to the Gaggers proofs) the testimonies of diverse ancient Fathers and Doctors of the Church: but also, for over-measure, the consent of diverse modern Writers very passable, and laudable in the Romish Church.  
Lastly, in handling this Popish Gag (varied and furbished in diverse Editions) I thought it not worth the while to go thorough every particular question: some being frivolous, or of small moment, or weak and naked enough of themselves, but have rather chosen to insist upon those which are most pertinent and weighty. The discussing whereof might tend to seasonable edification. The judgement of which my poor labours, I humbly submit to our Reverend and blessed Mother the Church of England.  
And so, Christian Reader, I commit my endeavours to thy charitable acceptation, and withal desire to have my part in thy devout and brotherly prayers, resting  
Thine in the Lord, R. B.   

The Contents of this Counter-Gagg.  

Three Principles premised for deciding Controversies.  
THere is one only Rule of Faith. page. 1.  
2. This Rule is, and ever hath been the Word of God. p. 3.  
3. This Word of God is now no where to be found, but only in the Holy Scriptures. p. 6.   

Principal popish errors refuted in this Counter. Gag, by express Texts of the approved English-Rhemish Bible, as also by Testimonies of Antiquity, and of their own Writers.  
1. That the holy Scriptures are not the only Rule of our Faith and life in all matters necessary to salvation. p. 13.  
2. That the Scriptures are imperfect, & insufficient to instruct us in all things necessary to salvation. p. 21.  
3. That the Scriptures be obscure, and hard to be understood, even in things necessary. p. 29.  
4. That the Script do not interpret themselves, and that the true sense may not be fetched out of themselves. p. 40.  
5. That the Scriptures are not to be allowed to be read of the people, nor heard by them in a known tongue. p. 44.  
6. That the common liberty for all to read the Scriptures, doth breed heresies. p. 50.  
7. That the Scriptures cannot of themselves be known to be the Word of God, unless the Church do give witness unto them, that they are so. p. 53.  
8. That Traditions, which they call the unwritten Word, are the Rule of Faith. p. 60.  
9 That the present Church's determination is the absolute unquestionable Rule of the people's faith, on which they are to rest, believing their teachers, without farther inquiry. p. 70.  
10. That the Church is no where in Scripture taken for the Invisible Church. p. 77.  
11. That the Church is ever gloriously conspicuous in the world. p. 79.  
12 That the Church cannot err. p. 88  
13. That the Church of Rome cannot err. p. 106.  
14. That the Bishop of Rome cannot err. p. 109.  
15. That Counsels may not err, being confirmed by the Pope. 115.  
16. That the Church of Rome is the Catholic Church. p. 120.  
17. That the Church of Rome hath ever been in perfect unity within itself. p 127.  
18. That Saint Peter was Prince of the Apostles, and had a primacy of power, and authority above all the other Apostles. p. 130.  
19 That Saint Peter was Head of the Church. p. 137.  
20. That Peter was the only Vicar of Christ here upon earth. p. 152.  
21. That the public Service of the Church ought not to be in a vulgar and known tongue. p. 155.  
22. That Images are to be in Churches, & that not only for instruction, but also to be adored. p. 159.  
23. That the Lords Supper is to be administered to the people in one kind only. p. 170.  
24. That these words, This is my body, are to be taken literally, without any figure: the Bread being transubstantiate, and Christ there corporally, the substance of Bread being taken away, and Christ's true Body in the room thereof, though the accidents of Bread remain. p. 177.  
25. That Prayers are to be made to Saints departed, and Angels. p. 183. 
Scriptures objected for praying to Angels, answered. 187. Saints, pag. 189.  
Scriptures objected, 1. That Angels pray in particular for us. p. 129. answered. 2. That Saints departed know what is here done on earth. p. 194. 3. That the Saints departed, do pray for us particularly. p. 179. 4. That we may pray to have our petitions granted in favour & merits of the Saints departed. p. 201.   
26. That Confession, commonly called Auricular, or Sacramental, is of necessity. p. 203.  
27. That there is a place, commonly called Purgatory, into which, souls after the dissolution of the body, do go, wherein, as in a prison, such as here have not satisfied by temporal pain due for sins, do make satisfaction in suffering hellish torment, it is uncertain how long. p. 211.  
28. That good works do merit, and are the cause of our salvation. p. 231.  
Of free will, and the strength thereof. p. 245.  
29. That man's will hath a natural power in itself, coworking with God's grace, in the very first instant act of a sinner's Conversion; to which activity of the will such conversion in part is to be attributed. p. 247.  
30. That some sins are in their own nature venial, and do not deserve eternal punishment. p. 259.  
Of keeping Gods Commandments. p. 269.  
31. That a regenerate man by assistance of God's grace, is able to keep all and every Commandment of God, in every part, at all times, in thought, word, and deed, perfectly, as God in his Law requireth of him. p. 270.  
Scriptures objected for works of supererogation answered. p. 279.  
Of justification by Faith only. p. 284.  
32. That a man is not justified before God by faith only. p. 286.  
33. That no true believer particularly can in this life be certain of his salvation, without a miracle, or extraordinary revelation. p. 293.  
That the faith of the Elect once had, cannot be utterly lost. p. 310.  
Places of Scripture objected, that justifying faith once had, may be lost, & a true believer finally perish: And therefore no certain assurance of salvation. The same places answered. p. 317.    

CERTAIN POSITIONS CONCERNING THE RULE OF FAITH, as a Preface before the handling of the ensuing questions between us and our Adversaries the Papists.  

I. Position. There is one, and but one only rule of our Christian faith.  
THis, even their own Bible of Douai and Rheims, teacheth, it doth not make mention of rules, but speaks ever singularly as of one rule, Rom. 12. 6. Gal. 6. 16. and of the same rule, Phil. 3. 16. Seeing also that there is but one God, one Lord, one Spirit, one body, (or Church) one Faith, one Hope, one Baptism, Ephes. 4. 4, 5. 1. Cor. 12. 4, 5, 6. how can there be more than one Rule? The ancient Fathers speak of no more than one, as afterwards shall be showed.  
And reason may tell us, that a competent rule can be but only one, to that whereof it is a rule, the same also an entire and perfect rule, and not partial, or a rule only in part.  
For if the rule be not one, but two for one and the same thing; then they must either agree, and so are they but one entire: or else they differ: if so in any thing, then cannot they be both rules for one and the same thing.  
For than res regulata, the thing ruled, must differ from itself, in being framed to the difference of the rules between themselves: now, the rules disagreeing, what can accord them? or what can they agreeingly measure, when they are themselves at odds?  
If any one say, that the one may be a rule to the other; then there should be a rule of a rule, and so run in infinitum, whereof there is no certain knowledge; and so no sure rule for any thing.  
If it be granted, as needs it must, that a rule is only one, and that there cannot be either two rules for one thing, or a rule of a rule; yet perhaps it will be said, that one and the same rule may have two parts, whereof neither part is a perfect rule of itself, but both together make a full rule.  
But this cannot be: For if it be a rule in part, then is it imperfect, and needs a supply, but an imperfect rule there is not, be it never so short. For suppose an inch, or an half inch rule, yet is it as true, as full, and as perfect a rule, as truly measuring that to which it is laid, as the rule of an ell long, though it cannot measure so much at once. Therefore say the learned, that a rule is a 
●av●●us. Theo p●●lact. in Phil. cap. 3. Phocius apud Occum●n. in ● 〈◊〉 3.  measure which doth not deceive; which admitteth neither of addition, or detraction; neither of putting to, nor taking from. For put any thing (saith another) to a rule, or take from it, the rule is corrupted, and is denied indeed to be a rule.  
As for the parts of the same rule (if any such were) these parts must agree in every thing: and if they do so, then is either part the other fully; and so the one of them sufficient, and the other superfluous; or if they agree not, how can they be one rule for the same thing? which of them can give the even measure? Neither of them indeed, by reason of their disagreement. The device therefore of a rule in part, is absurd, and unreasonable; 
A piece of a rule is not a rule.  and a rule, if it be at all a rule, must be one, and the same ever infallible in itself; which if the ignorant do handle untowardly, the fault is in the men, and not in the measure.   

II. Position. This one Rule of our faith is only God's Word.  
1. FOr by the Word of God cometh faith, Rom. 10. 14. in that respect it is called the Word of faith, which the Apostles preached, Rom. 10. 8. Now, without the Word of God, no faith, no pleasing of God, Heb. 11. 6. and so no true Religion: therefore must it needs be the ground and rule thereof; and 
●i. 3. ca 10. de Verbo Dei.  Bellarmine saith, that the Word of God is the first foundation of our faith.  
2. We are commanded of God, to do as he commandeth, Deut. 5. 32, 33. and 12. 32. Numb. 15. 39, 40. Ezech. 20. 19 Iosh. 1. 7. Prou. 4. 2. and that we may know how strictly we are tied to this Word, we are charged not to add to it, Deut. 12. 32. and 28. 14. nor to take from it, Deut. 4. 2. Iosh. 1. 7 Reuel. 22. 18. jest that God reprove us, and we be found liars, Prou. 3. 6. neither are we to turn aside from it, either to the right hand, or to the left Deut. 5. 32. and when at any time we are in danger of turning aside, this must be our director to preserve us from erring, Isai. 30. 31.  
3. God from heaven hath said of jesus Christ his Son, This is my beloved Son, in whom I am well pleased, hear him, Matth. 17 5. binding us to his Word, which is the Word of his Father, joh. 8. 26.  
Lastly, it is very evident, that this Word of God hath always, from the very beginning of the Church, been her warrant and guide in all her faith in God, and service to God.  
First, Before the flood, as appeareth, first, by the commendation of Abel's sacrifice, by faith offered, Heb. 11. Now, faith presupposeth a Word of God, Rom. 10. 17. Secondly, by Gods accepting of his sacrifice, which he so did offer, as being performed according to his will. Thirdly, by the praises of their obedience, to be as God commanded, Gen. 6. 9, 22. and 7. 5.  
Secondly, After the flood till Moses; for God smelled a sweet sacrifice when Noah sacrificed, Gen. 8. 21. which he would not have done, had not Noah been warranted by him, so to sacrifice to him., First, by this Word of God was Abraham, Isaac, and jacob guided, as the History showeth, if we consider these places, where God is said to speak unto them, giving them precepts, Gen. 12. 1. and 13. 17. and 15. 1. and 17. 9, 10. and 31. 3. and 35. 1. Secondly, making them promises, Gen. 12 2, 3, 4, 7. and 13. 15, 16. and 15. 5, 13, 18. Thirdly, their going to inquire of God, Gen. 25. 2. Exod. 18. 15. Fourthly, Gods commending their obedience in keeping his way, charge, commandments, statutes and laws, Gen. 18. 19 and 26. 5.  
Thirdly, When Moses was appointed by God to guide the people, they were exhorted to hearken to God's voice, and to his commandments, Exod. 15. 26. they iournyed towards Canaan according to the commandment of the Lord, Exod. 17. 1. And concerning Moses this is said of him, that according to all the Lord commanded, so did he, Exod. 40. 16. He spoke that which was commanded him, Exod. 34. 34. Deut. 4. 5, 14. and according to all that the Lord had given him in commandment, Deut. 1. 3. and made them know the Statutes of God and his Laws, Exod. 18. 16. The Tabernacle was for the parts, the matter, manner and end, in all and every thing exactly done, only according to God's Word, and the pattern shown him from God, Exod. 25. 9, 40. nothing left to Moses device, Exod. 26. 30. and 27. 8. So was the Temple built afterwards by God's commandment and direction only, 1. Chr. 28. 11, 12, 19 1. King. 6. 38. 2. Chron. 3. 3. The Prophets taught only the Word of the Lord, Ezech. 3. 4. for they say, Thus saith the Lord; Hear the Word of the Lord, when they executed their Ministry, and they spoke as they were moved by the holy Ghost, 2. Pet. 1. 20. Nehemiah 9 30. Heb. 1. 1.  
Fourthly, When Christ came, he spoke not of himself, joh. 12. 49. not his own words, joh. 40. 10. and 17. 8. neither was his doctrine his own, joh. 7. 16. and 14. 24. he did nothing of himself, joh. 8. 28. and 5. 19 but he taught the words of his Father, joh. 17. 8. his Doctrine and Word was his that sent him, joh. 7. 16. and 14. 24. what he had heard and seen with the Father, that did he speak, joh. 8. 26. 38. of whom he received a commandment what he should say and speak, joh. 12. 49. And before his Ascension, choosing his Apostles, he gave them a commandment and charge, to teach whatsoever he commanded them, Matth. 28. 20. and gave them the words which his Father gave unto him, joh. 17. 8.  
Fifthly, After he was ascended, according as he had promised, joh. 14. 26. he sent down upon his Apostles the holy Ghost, Act. 2. which Spirit of God spoke not of himself, but whatsoever he heard, that he spoke, joh. 16. 13. By this holy Spirit, the Spirit of the Father, spoke the Apostles, Mat. 10. 20. Mark. 13. 1. which guided them into all truth, joh. 16. 13. teaching and remembering them of all things, whatsoever Christ had said unto them, joh. 14. 26. So that what the holy Ghost taught them, was the Word of Christ, and Christ's Word was the Word of the Father; thus strictly was the Word of God observed.  
Sixthly, The holy Apostles observed this Rule, in whom, and by whom the holy Ghost did speak, Mark. 13. 11. whose direction they did follow, Act. 15. 28. and gave themselves to the Ministry of the Word, Acts 6. 4. preaching the Word of the Lord, Act. 8. 25. and 15. 35, 36. and 16. 32. what they did teach, was the Word of God, Acts 18. 11. and 19 10, 20. the counsel of God, Act. 20. 27. the Gospel of God, Rom. 1. 1. the commandments of the Lord, 1. Cor. 14. 37. delivering what they had received from the Lord, 1. Cor. 11. 23. and 15. 3.  
And lastly, That which the Church, and the Saints, and believers heard, was the Word of the Lord, Acts 13. 44. this they received as God's Word, 1. Thes. 2. 13. and glorified the same, Act. 13. 40. Thus was God's Word from the beginning, before the Law, under the Law, in Christ's time, and all the Apostles days, the Church's instruction and direction, and must be so unto the world's end. Therefore it is the only infallible rule of our faith, by which we must ever be directed and guided.   

III. Position. This Word of God is now no where to be found, but in the holy Scriptures.  
THe truth of this will appear, if we consider, how God did cause all those things which were necessary to be believed and practised of the Church, to be afterwards written, which before had been delivered by word of mouth.  
1. Before the Law till Moses, the Church was guided by God's Word unwritten: this we acknowledge, and the Papists seek to make advantage thereof, for an unwritten Word still: but their arguing hence is vain, because that all that same Word unwritten in all necessary points of the worship and service of God, was afterwards written by Moses: so as that unwritten Word became to be the written Word. The proof of this is manifest.  
For Moses first wrote the same Historically in the books of Genesis and Exodus, unto the giving of the Law upon Mount Sinai, Exod. 20. which Law God himself wrote, Exod. 31. 18. Afterwards Moses wrote the same by way of precept, which other of the Prophets after him explained and enlarged, as they were moved by the holy Ghost. For the better clearing of this point, see the same more fully in the particulars.  
Before the Law they were taught by the unwritten Word: To sanctify the Sabbath day, Gen. 2. 2. The very same after the giving of the Law by the written Word: So in Exod. 20. 8. and 31. 13. Levit. 23. 32. To build an Altar to the Lord, Gen. 8. 20. and 13. 18. So in Exod. 27. 1. and 20. 24. Deut. 27. 5. To offer sacrifice, Gen. 4. 3, 4. and 8. 20. So in Numb. 28. 2, 3. To make a distinction of beasts and other creatures, clean and unclean, and to offer only of the clean to God, So in Leu. 11. 2, 13, 31, 47. and 20. 25. and 22. 20, 25. Genes. 7. 8. and 8. 20.  To call upon the Name of the Lord, Gen 4. 26. & 21. 23. So in Psal. 50. 16. joel 1. 14. To eat no blood, Genes. 9 4. So in Levit. 17. 14. Deut. 12 16. To pour out drink offerings, and to offer burnt offerings, Gen. 35. 14. and 28. 18. So in Numb. 6. 15, 17. and 29. 11, 16, 21. To have daily burnt offerings, job 1. 5. So in Numb. 28. 3, 6. To acknowledge a high Priest, Gen. 14. 18. So in Levit. 8. 6. and 21. 10. To pay tithes, Gen. 28. 22. and 14. 20. So in Levit. 27. 30. To preach and prophesy, jude, vers. 14. 1. Pet. 3. 19, 20. 2. Pet. 2. 5. and to teach the people. So in Deut. 33 10. Levit. 10. 11. jer. 1. 17. Ezech. 3. 4. Malach. 2. 7. To inquire of God, Genes. 25. 22. So in 2. King. 13. 11. and 22. 13. To make vows unto God, Genes. 28. 20. So in Numb. 30. 2, 3. Deut, 12. 25. To keep feasts unto God, Exod. 5. 1. So in Levit. 23. 4. To know the Covenant of God with them, Genes. 15. 18 & 17. 2. & 8. 21, 22 & 9 11. So in Deut. 5. 2. To know the promised seed, Gen. 3. 15. and 22. 18. and the Messiah, joh. 8. 56. Gal. 3. 16. Luk. 1. 55. So in Deut. 18. 15, 18. Isai. 11. 1. and 6. 10. joh. 12. 41. To have faith in coming to God, and offering sacrifice, Heb. 11. 4. So in 2. Chron. 20. 20. To be justified and accounted righteous by faith, Gen. 15. 6. Rom. 4. 3. So in Hab. 2. 4. To receive the Sacraments, as first, Circumcision, Gen. 17. 10. then the Passeover, Exodus 12. So afterwards in Iosh. 5. 2. Deut. 16. 1. To be upright-hearted, and to walk with God, Gen. 15. 22. and 6. 9 and 17. 2. to fear God, and to eschew evil, job 1. 1. So in Deut. 18. 13. Iosh. 24. 14. 2. Kin. 20. 3. Eccles. 12. 13. To know the commandments of God, and to teach others the same, Gen. 18. 19 So in Exod. 20. Deut. 5. and 4. 9 and 6. 7. and 11. 19 Lastly, Abraham had a charge from God, Commandments, Statutes and Laws which he kept, Gen. 26. 5. So the Israelites had a charge from God, Commandments, Statutes, and Laws, as Moses and Prophets & Psalms every where teach.  
Thus we see, that what was first by tradition, was afterward particularly written; and so the unwritten Word was the same with the written.  
First also, before the Word was written with pen and ink, the whole moral law written in the hart, was to be observed, as may be showed in the books of Genesis, Exod. and job; as well as the ceremonial Law and the Sacraments, Sacrifices, and other parts of God's worship before mentioned: all which afterward were written in books. Therefore the traditional Word before the Law written, helps nothing for a traditional Word now, seeing God would have that same written afterwards; whereby of a traditional Word, it became the written Word of God.  
Secondly, in the time of Moses, God spoke to him, and he to the people: but it is said, that Moses wrote all the words of the Lord, Exod. 24. 4. Deut. 31. 9, 19, 24. The Prophets also spoke, first, by word of mouth, which were for the most part interpretations, and more special applications of the Word already written by Moses, which also were after written, as the books extant do witness.  
Thirdly, In the time of Christ and his Apostles they taught by word of mouth the Word of God; but their Word was not then an unwritten Word: For first, Christ taught out of the Scriptures of Moses, of the Prophets & Psalms, as his interpreting 
Luk. 24.  of them, citing them, and confuting the adversaries by them do show: he therefore taught the written Word. And what he himself either did, or farther spoke in all necessary things touching his life and doctrine, they are now written by the Evangelists, Luk. 1. 1, 5. Act. 1. 1. So in like manner the Apostles, before they wrote, taught not an unwritten Word, but the Word and Gospel, Acts 8. 25. and this same written in the Scriptures of the Prophets, Rom. 1. 1, 2. and 16. 26. Act. 26. 22. and 28. 23. According as Saint Jerome saith; Whatsoever the Apostles preached 
In Mat. 13.  in the Gospel, they preached it by the words of the Law and the Prophets. For if they had preached any thing not in the Scriptures, it had been in vain for the Bereans to have searched the Scriptures daily, to see whether those things which they had heard of them were so or no, Acts 17. 11. It is clear therefore, that they taught a written Word: and what they received from Christ, and taught, for the effect and use thereof, they also afterward did write, as may be gathered from these ensuing places of Scripture.  
In Rom. 15. 15. the Apostle wrote, putting them in mind; to wit, of that which had been taught them by word of mouth.  
In 1. Cor. 11. 23. he telleth them, that he delivered (by word of mouth) that which he had received of the Lord: then he writeth down in the same verse and the rest following, that which he had received.  
In 1. Cor. 15. 1. he telleth them, that now by writing, he declared unto them the Gospel which he had preached, and which they had received: so that he wrote that, which before he had taught them.  
In 2. Cor. 1. 13. he saith, that he wrote none other things unto them, then that which they did read, or did acknowledge.  
In Phil. 3. 1. he wrote the same things; to wit, which he had preached, it not being to him grievous, and to them safe.  
In 2. Thes. 2. 5. he saith; Remember ye not, that when I was with you, I told you these things? to wit, which he then in that Epistle wrote: he wrote then, what by mouth he had taught. And howsoever in the verse 15. of this Chapter, he mentioneth Traditions, yet those were such, as were then by him written: there the word traditions is equally and alike referred to (word) and (epistle:) as if he had said; If that I delivered by word, be forgotten, yet have you now my Epistle, to keep them in your mind; and therefore in vers. 5. he saith; Remember ye not? having written down in vers. 3. and 4 what he before had told them, and so in vers 6. proceeding to set down the traditions before delivered, unto vers. 13. Then writeth he to them, to stand fast, and keep the traditions, taught by word before, or by his epistle now, as being all one and the same, delivered now both by word and writing.  
In 2. Thes. 3. 6. he there also makes mention of tradition: but what? of a tradition unwritten? Yes, before it was written: but now Paul wrote it, as you may read in vers. 10. where he telleth us particularly what it was.  
In 2. Pet. 1. 12. Saint Peter endeavours to put them always in remembrance, that they might after his decease keep in mind always the things which they knew, and the truth wherein they were settled; to wit, by his and others preaching. Now if he wrote not these things, they could not so well remember them after his departure? And did Peter care only for those present, or for God's Church after? If he did, then surely he so wrote, to remember those present of that which they had learned, as the same might also instruct others in the same truth, such as should afterwards live, and had never heard him by word of mouth.  
In 2. Pet. 3. 1, 2. Here Saint Peter telleth them, what was the end of writing both his Epistles, to wit, to remember them, and to mind them of two things, first, of the words which were spoken by the Prophets, and then, of the Commandments of the Apostles; he therefore wrote these.  
In 1. joh. 4. 13. Saint john writes of Antichrist, of whom before they had heard: and in Chap. 1. 3. he writeth what he had seen and taught before.  
S. jude, he writeth what they (to whom he sends his Epistle) before knew, and had been preached by the Apostles, v. 15. 17. 18.  
Saint Luke writes those things, which were delivered by word of mouth, for the more certainty of the things taught, Luk. 1. 2, 3, 4. even of all that Christ began to do, and to speak, unto his Ascension, Act. 1. 1.  
By all these places it is clear, that what was first taught, was afterwards written: and our adversaries cannot show any necessary point of faith, or of good life left out of the written Word, which as a point of doctrine before was delivered by tradition, for the Churches necessary instruction from the world's beginning. To this the ancient Fathers give witness.  
Irenaeus lib. 3. cap. 1. The Apostles preached the Gospel, and afterwards by the will of God, they delivered it unto us in Scriptures, to be the pillar and ground of our faith. Saint Jerome on Phil. 3. saith, that Saint Paul wrote, that is, made rehearsal of the same things, which he, when he was present with them, had told them by mouth. Theophylact on Luke, chap. 1. speaks in Luke's person, and saith, I instructed thee before without writing, now I deliver unto thee a written Gospel, that thou mayest not forget those things which were delivered without writing. Nicephorus lib. 2. cap. 34. saith, that what Saint Paul in presence plainly taught by mouth, the same things afterward in absence he called to their minds by his Epistle. And that this was not but by God's commandment, S. Austin de consens. Euangel. lib. 1. cap. 35. witnesseth; When the Disciples wrote, saith he, what Christ shown and said unto them, we may not say, that he did not write: for the members wrote that which they learned, by the inditing of the head. For whatsoever he would have us to read of the things which he did and said, he gave it in charge to them, as his hands to write the same. So that we may conclude that true, which Saint Paul wrote to Timothy, 2. Tim. 3. 16. both of all the old Testament, as also of all the new; and particularly of that very same place itself, when he had written it, which is, that all Scripture is of divine inspiration; seeing he also wrote by divine instinct, and by Christ's commandment, and made this attribute of divinely-inspired, to be a property of the Scriptures, and so all necessary things being written which were taught, we must acknowledge the Word of God to be found now only in the holy Scriptures, and not elsewhere.  
And therefore may it be necessarily concluded from the premises, and more fully also in the next immediately ensuing questions touching holy Scripture, that the only Rule of our faith, is the holy Scriptures.  
We are therefore to be guided by them in matter of faith and religion, and not by that which seemeth right in our own eyes, Deu. 12. 8. Numb. 15. 39 for there is a way which seemeth right to a man, but the end thereof leadeth to death, Pro. 14. 12. Not by our own hearts, Ezech. 13. 2. for man's heart is deceitful above all things, and desperately wicked, jer. 17. 9 Not by the will of man, 2. Pet. 1. 21. for it is perverse and crooked. Not by humane wisdom, though fair in show, Col. 2 23. for man's wisdom is enmity with God, Rom. 8. 7. and the wisdom which is not from above, is earthly, sensual and devilish, jam. 3. 15. Not by our own spirit, Ezech. 13. 3. for we know not of what spirit we are, Luk. 9 55. Not by any private interpretation, 2. Pet. 1. 20. for this is after man, and not from holy Scripture, which is not of any private interpretation, but after the guiding of the holy Spirit, 2. Pet: 1. 20, 21. Not by a pretended revelation, or spirit, 2. Thes. 2. 2. for this hath deceived, 2. Thes. 2. 3. 1. King. 22. 23. Not by the commandments nor doctrines of men, Col. 2. 2. Mat. 7. 7. for such worship as is performed to God on such grounds, is vain, Mat. 15. 18. Mark. 7. 8. and God rejecteth it, threatening to punish the same with loss of wisdom and understanding, Esay 29. 13, 14. Not by traditions, though received from our fathers, 1. Pet. 1. 18. for with such deceits false Teachers deceived the people, even in the Apostles days, Acts 15. 24. 2. Thes. 2 2. Not by writings of men, as if Apostolical, 2. Thes. 2. 2. for so the deceivets in S. Paul's time sought to beguile the people, as this place witnesseth. Not by statutes, judgements, or examples of our forefathers, Ezech. 20. 18. for their hearts might not be aright, Psal. 78. 8, 37, 57 Not by custom, Levit. 18. 3. for it may be vain, jer. 10. 3. and idolatrous, 2. King. 17. 33, 40. And custom which God approveth, is that which is kept; as it is written; a custom observed from the written Word, Esd. 3. 4. Not by number and multitude, Exo. 23. 2. for here we see they may do ill: and examples in Scripture show, that multitudes have erred, when the fewer have had the truth. Not by the bare credit of any one teaching otherwise, than we have received from the Word. Saint Paul in this respect forbids to credit Man or Angel, Gal. 1. 7, 8. and an old Prophet seduced a young Prophet to his destruction, 1. King. 13. and that under pretended authority of an Angel, vers. 18. 24. Not by any rising from the dead, much less by supposed apparitions, seeming to be of such as were dead, Luk. 16. 31. for this the Lord allowed not of, as a sufficient means to instruct: we are to be sent to the written Word, to Moses and to the Prophets. Not by signs and wonders, or foreshowing things to come: for these may false teachers do, Deut. 13. 1, 2. by the power of Satan, 2. Thes. 2. 9 Reuel. 13. 13. deceiving the people, Reuel. 19 20. Not by vain and falsely so called Philosophy, Col. 2. 8. or oppositions of Sciences falsely so called, 1. Tim. 6. 20. for these be vain and deceitful. None of these are sufficient to lead us: but we are to be ruled by the written Word.    

The Errors of our time. The Romanists maintain these ensuing Propositions.  

I. Proposition. That the holy Scriptures are not in all matters necessary to salvation, the only rule of our faith and life.  

Confuted by their own English Bible.  
THeir Bible teacheth, that there is a Rule, Rom. 12. 6. Gal. 6. 16. This Rule one and the same, Phil. 3. 16. Now that this Rule is the holy Scriptures, which is the written Word of God, it is clear by the same Bible.  
I. It maketh the Word written, to be the rule and guide in matters of controversy, Deut 17 11. In this place the Priests and judges are bound to proceed according to the Law. But that Law was written in a book, called The book of the Law of the Lord: which the Priests and Levites had with them in jehosophats' days, to teach the people, 2. Chron. 17. 9 Bellarmine, lib. de Verbo Dei, cap 2. saith on this place: Holy Moses teacheth here, that controversies arising among God's people, are to be judged according to the Law.  
II. Their Bible teacheth, that God urgeth, To the Law, and to the testimony (which is written as aforesaid) and condemneth them that speak not according to this Word, Esay 8. 20.  
III. By it we are taught, that the Church is straightly charged, to keep to the written Word, as in Iosh. 23. 6. Only take courage, and be careful that you keep all things, which be written in the volume of the Law of Moses, and decline not from them, neither to the right hand, nor to the left, Iosh. 1 8. Let not the volume of this Law departed from thy mouth: but thou shalt meditate in it days and nights, that thou mayst keep and do all things that be written in it. Is not this testimony clear? What can be spoken more plainly? These places urge to keep to the written Word, and withal, not to decline from it. S. Paul having spoken against division, schism, and siding with teachers in the Church of Corinth, some of them holding of one, some of another: to remedy this evil, he warns them not to be puffed up one against another, above that which is written, 1. Cor. 4. 6. To these places may be added, Deut. 30. 10. The Lord promised great blessings unto Israel, with this annexed condition, saying; If thou hear the voice of thy Lord thy God, and keep his precepts: where their obedience is commanded, and his voice made the rule thereof. Now, lest they should doubt, where to find this his voice, and these his precepts, Moses addeth these words; which are written in this Law: which Law he wrote, and commanded the same to be read before all Israel, for this end, to learn to fear the Lord, and to fulfil all his words in that Law, Deut. 31. 9, 12. yea, a curse is denounced against such as keep not to the Written Word, Deut. 27. 26. Gal. 1. 10. and a plague is threatened for not observing the same, Deut. 28. 58. Hence is it, that we shall find the praises of holy men very often in Scripture, That they did according as it was written, 2. Chron. 35. 12. they covenanted, that they would doth things that were written, 2. Chron. 34. 31. See out of their own Bible more for this, 2. Chr. 23. 18. 1. Esdr. 3. 2. 4. and 6. 18. 2. Esdr. 8. 14 15. and 10. 34, 36. 4 King. 23. 21. 3. King. 2. 3. 2. King. 1. 18. And not to do as was written, was a sin, for which they were to humble themselves, and beg pardon of God, 2. Chron. 30. 6, 18.  
1. By their own Bible we learn, that jesus Christ, the chief Shepherd and Bishop of our souls, did nothing regard traditions, he never named them but with dislike, but advanced very highly the dignity of the Scriptures, as the only and alone rule, and means of our instruction in all things necessary to eternal life: for thus their Bible telleth us;  
1. That he took for the ground of his teaching, Scripture, Luk. 4. 17. but we read not any where, that he taught upon tradition.  
2. That he interpreted the Scriptures, and out of them taught the things concerning himself, Luk. 24. 27. not for traditions, nor any thing out of them.  
3. That he opened the understanding of his Disciples, that they might understand the Scriptures, Luk. 24. 25. He never did so concerning traditions.  
4. That he often cited the Scriptures, Mark. 7. 6, 10. Matth. 9 13. and 12 3. and 13. 14. and in many other places; but never traditions.  
5. That he exhorteth to the searching of the Scriptures, joh. 5. 39 but never to the searching of traditions.  
6. That he cleared the Scriptures from abuse and corrupt expositions, Mat. 5. 21, 22, 27, 28, 33. 24. 25, 36, 37, 38, 39 etc. but never traditions.  
7. That he used the Scriptures in disputing with Satan, Mat. 4. and in confuting his adversaries, Mat. 22. 31. and 19 4. Luk. 10 26. never traditions.  
8. That he defended his own doctrine and his manner of teaching by the Scriptures, Mat. 13. 10, 15. and also the act of his Disciples in plucking ears of corn, Mat. 12. 3, 4, 5. but never by traditions.  
9 That he took care always in every thing to fulfil the Scriptures, joh. 12. 14, 15, 16. Mat. 4. 14. Luk. 24. 44, 46. yea, so fare as to suffer death, to make good the truth of them, Matth. 26. 54. Luk. 22. 37. but no such regard had he to traditions.  
10. That he did oppose Scriptures against traditions, Mat. 15. 4. but never traditions against Scriptures, or for interpretation of Scripture in matter of faith.  
11. That he preferred the witness of Scripture before the witness of men, joh. 5. 34, 39, 41. yea, the power of them for instruction, before the voice of any that should be raised from the dead, Luk. 16. 27. never so traditions.  
12. That he put the trial of himself to Scriptures: so true and sure a judge he took them to be, joh. 5. 39 not to traditions.  
IU. Lastly, he taught, how his own words could take no place, if the written Word were not regarded, joh. 5. 47. What traditional word is there then of any mortal man, or of all the mortal men in the world, which may receive so much as equal authority; how much less than supreme authority over the Scriptures?  
V Their own Bible teacheth, that the Apostles taught not an unwritten, but a written Word: for the Gospel was that which they preached: but that was written, Rom. 1. 1, 2. and was made manifest by the Scriptures of the Prophets, Rom. 16. 26. Our Saviour taught his Disciples out of Moses, Prophets 
See Treneus, lib. 4. cap. 66 in fine: and a little book entitled, The Messiab already come, for the particulars.  and Psalms. Luk. 24. 27. in which books his Names, his Natures, his Offices, his Birth where and when, and of whom; his Life, Doctrine and Miracles; his Death, Burial, Resurrection and Ascension; his sitting at God's right hand, and what benefit we reap by him, are lively depainted and written. The Apostles Sermons were taken out of the Scriptures, Act. 2. 16, 25, 35. and 7. 2, 51. and 8. 35. and 10. 34, 35, 43. and 13. 16, 23, 27, 33, 36, 40. by which Scriptures they confirmed what they did teach, and thereby confounded the adversaries, Acts 17. 2. and 18. 28. the decrees of the Council at jerusalem, made by the Apostles and whole Church were grounded upon Scripture, Act 15. 15 19 Saint Paul's faith and service to God, was the written Word in the Law and in the Prophets, Act. 24. 14. And those Evangelicall doctrines found in his Epistles, which are so full of comfort to a true believer, though our adversaries spurn at them, he found written in the old Testament: There could he find the Kingdom of Christ, Act. 28 23. There he found written, that the works of the Law before God justify not, Rom 4. 2 6. and 3 20. That election is of mere grace, without respect to will, or work of man, Rom. 9 11, 16. That man is blessed by imputation through faith, without works of the Law, and freely justified by grace through faith, Rom. 3. 21. for all these he gathereth out of the old Testament, as in the quoted places may be seen. Saint Peter taught out of the Scriptures remission of sins through faith in Christ's name, Act. 10. 43. Yea the Salvation of our souls, and the grace which should come by jesus Christ, 1. Pet. 1. 9 10, 11. Therefore he commendeth to the whole Church, in his second Epist, 2. Pet. 1. 19 20, 21. the holy Scriptures, to which they do well to attend, as to a candle, saith he, shining in a dark place. This he calleth a Prophetical Word most sure. Now, that this might not be taken for an unwritten Word, first, he telleth them in vers. 20. what he meaneth hereby, even the Prophecy of Scripture, a Word written, and then giveth a reason, why he calleth it a most sure Word: for that, saith he, it was not by any private interpretation, nor brought by man's will, but it was that which holy men taught, inspired with the holy Ghost, Psal. 20 21. All Scripture therefore being inspired of God, (2 Tim. 3. 16. is this most sure Word, which is to be attended unto. And if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Word surer than any other, than every other word must be ruled by it. No other word than can equal it, (for two superlatives of the same thing there cannot be) much less a word to overtop it. This is the rule then, and not any traditional word, which is but a mere popish fiction, and subtle device to deceive by.  
VI Their own Bible telleth us by way of commendations, that the Church of Berea did hold the Scriptures to be the rule to examine doctrine by, Act. 17. 11. which heard the Word delivered by preaching, and received it, but no otherwise then they found it written in the Scriptures, by which they did try it, daily searching the Scriptures, if those things were so. Where note, 1. That the Bereans held not themselves tied to the Priests lips. 2. That they heard that which was taught them with relation to the written Word. 3. That they held the Scriptures to be the trial of the truth of their Teacher's doctrine. 4. That they having heard, did bring that which they had heard, to the touchstone of holy Writ, for their greater confirmation in the truth; which things are written for their praise, for our instruction also in imitation. For if the holy Scriptures of the old Testament, were then the rule to try the Apostles preaching, is not both the Old and New, the rule to try men's teaching now?  
VII. And lastly, Our Adversaries grant us, that the Word of God is that one only and infallible rule of Faith, which is undoubtable true; for what can be the rule to us of God's service, but Gods will? And how can we know what is his will, but by his Word? Therefore this Word, now being no where to be found, but in holy Scriptures, as is proved by their own Bible, they must needs yield, that the Scriptures are then the one only infallible rule of our faith: which if they will yet obstinately deny, they must deny antiquity, which they so vainly boast of.   

Contraried by Antiquity.  
Their own Clement telleth us, lib. 1. Recog. That from the divine Scriptures the firm and sound rule of Faith must be taken.  
Tertul. contra Hermog. calleth the Scriptures the Rule of Faith.  
Saint Basil. lib. 1. Contr. Eunom. calleth the Scriptures the Canon of that which is right, and the rule of Truth.  
Saint Jerome, lib. 1. cap. 1. in Mat. The holy Scriptures are the Limits of the Church, out of the which we may not go.  
Chrysostome, Hom. 3. in 2. Cor. calleth them a most exquisite Rule, and an exact Square and Balance to try all things.  
Saint Augustine, lib. de bono viduit. cap. 1. The holy Scripture hath fixed the Rule of our Doctrine, that we may not presume to be more wise, than we ought.  
Greg. Nyssen. in orat. de eyes, qui adiêrunt Hieros. calleth the Scriptures, a right and inflexible Rule.  
Gregory, the great, Hom. 4. in Ezechiel, compareth the Scriptures to a measuring Reed, which meeteth out both the active and contemplative life of man.  
By which testimonies of the Fathers, we may see how they contrary our Adversary's tenant: for in plain terms the Fathers call the Scriptures a Rule, right, exquisite, and inflexible, and the only Rule, the Limits of the Church. But our new Roman Masters stick not to slighten and vilify the same, by calling the Book of God, a piece of a rule, a Lesbian crooked rule, a leaden rule, a nose of wax; and we must be Heretics, for not partaking in such blasphemies. We may therefore conclude with the words of Isiodorus Pelusiota, lib. 1. Epist. 369. who saith, We ought to refuse whatsoever is taught, unless it be contained in the volume of the Bible; and with that of Cyril. Hier. in 4. Catech. Concerning, saith he, the Divine and holy mysteries of our Faith, not any the least thing must be tendered, without warrant of divine Scripture.   

Gainesayed by their own men.  
Gerson de commun. sub utraque specie: The Scripture is the Rule of our faith. And the same man saith, Li. de examine. doct. part. 2. cons. We must take heed whether the doctrine be agreeable to holy Scripture, as well in itself, as in the manner of delivery.  
Petrus de Aliaco, the Cardinal, calleth the Scriptures, the Sacred Canon.  
Clemangis, loc. 3. cap. 29. affirmeth the Scripture to be the infallible Rule of Truth, yea, the measure, and judge of all Truth.  
Durand. Episcopus, praefat. in lib. sent. The holy Scripture, saith he, setteth out the measure of Faith: we may not write, or speak any thing, which may differ from the same.  
Picus Mirand. in Apologia, was bold to say, that there was no infallible truth without the Bible.  
Our faith (saith Aquinas) doth stay upon the Canonical 
In sum. part. 1. q. 1. Art. 8. & 10.  books, and the Church doth not decree but of things not necessary to Salvation.  
Ferus, on Mat. 13. saith, that the holy Scriptures are the sole Rule of verity, and whatsoever differs or contradicteth the same, it is error and Cockle, with whatsoever show it cometh forth.  
Franciscus à Victoria, de Sacra. pa. 120. saith, I do not think it sure and certain, although all Writers agree thereto, because it is not to be found in the holy Scriptures.  
Villa Vincentius teacheth, that the doctrine of the Books 
Li. 2. de form. Conci. ca 2.  of the Prophets and Apostles is alone the Rule and foundation of Truth.  
Their Canon Law tells us, that the divine Scriptures contain 
Dist. 37. 6. Relat.  the whole and firm Rule of faith.  
Andradius, lib. 3. Defence. Trid. Con. in initio. Their opinion dislikes me not, who say, that therefore the Scriptures are called Canonical, because they contain the most ample Canon, that is the Rule and Square of Piety, Faith, and Religion.  
Bellarmine lets fall this truth; that the sacred Scripture is 
De Verbo Dei, lib. 1. ca 2.  the most certain, and most sure Rule of Faith.  
If so in the Superlative degree; then nothing there is to overrule or equal it: and therefore we may more safely cleave to it, only as the most sure and the most certain Rule. For nothing (saith the same man, a little before in the same place) is more known, nothing more certain than the holy Scriptures, which are contained in the Prophetical and Apostolic writings.  
Besides these testimonies so clear, as no Protestant can speak better in this point; I add their own practice against themselves; For whatsoever they conceit to be a Rule, whether a Traditional word, or their Pope's Definitive sentence, they are constrained to run unto the Scriptures for the ground of their assertions, and to procure credit to their supposed rule.  
The Gagger hath objected no Scriptures to disprove the Scriptures to be the only Rule of Faith.    

II. Proposition. That the Scriptures are imperfect, and insufficient to instruct us in all things necessary to salvation,  

Confuted by their own Bible.  
THeir Bible proveth the undeniable fullness, perfection, and sufficiency of the Scriptures, by setting down the true ends thereof, both for the whole and parts, which being so appointed of God, cannot be frustrated, nor insufficiency found in any means which he ordaineth: for they do perfectly conduce to their ends, except any dare imagine impiously, and will say, that either the Scriptures are not sufficient for the ends, whereto they are appointed of God, (which none but Atheists will affirm) or that the ends are not enough to make the Scriptures perfectly sufficient, to instrtct us in all things necessary to Salvation. But if the Scriptures be granted to be sufficient for their ends whereto they be appointed (as needs must) and the ends therein set down be proved sufficient in all matters necessary to salvation, it will necessarily follow, that the Scriptures are sufficient.  

The ends, why the Scriptures were written, proved sufficient to direct us in all matters necessary to salvation.  
The Scriptures were and are written for our learning, Rom. 15 4. to teach, to argue, to correct and to instruct in justice, 2. Tim. 3. 16. that we might have faith and life in the Son of God, joh. 20. 31. and hope also by the patience and consolation of the Scriptures, Rom. 15 4. which can instruct to salvation, 2. Tim. 3. 15. that the man of God may be perfect, instructed to every good work. If it can instruct and make perfect to every good work, than every good work may be learned out of the Scriptures; and that which can make a man to every good work perfect, is in itself a perfect instruction thereto. And what instruction is farther required, then to good works, and to every good work? where instruction is for every such thing, there is no defect. This were proof enough for the sufficiency of the Scriptures: but yet more.  
Moses, as their own Bible showeth, wrote that the people might learn, that they might fear the Lord their God all their days, and keep and fulfil all the words of the Law, Deut. 31. 9, 12, 13. and his words, and ceremonies, that were commanded in the Law, Deut. 17. 19  
David and others wrote the Psalms, to teach the fear of God, Psal. 33. 11. for instruction for the just, for comfort in adversity, for praising and thanksgiving in prosperity, with many other ends, which their own Bible plentifully sets out in their contents before every Psalm, according to their Douai translation.  
Solomon wrote his Proverbs, to know wisdom and discipline, to understand the words of prudence, and to receive instruction of doctrine, justice, and equity, that subtlety (that is, as they expound it) profound and solid wit, may be given to little ones, knowledge and understanding to young men, Prou. 1. 2, 3, 4.  
The Prophets wrote, to discover men's sins, to threaten judgements, to call them to repentance, to comfort the humbled, to foretell things to come, either of some particulars, or of the state of the whole Church, either then or afterwards, as the Prophecies do witness.  
The Evangelist S. Luke wrote, that we might know the verity, Luk. 1. 3, 4. of all those things which jesus began to do and teach, until the day that he was assumpted, Act. 1. 1, 2.  
S. Paul wrote to the Romans, to put them in remembrance what he had taught, Rom. 15. 15. to the Corinthians, to admonish them, 1. Cor. 4. 14. not to keep company with such as professed Christ, and lived lewdly, 1. Cor. 5. 9, 11. to instruct them how to carry themselves to an excommunicate penitent, 2. Cor. 2. 3, 9  
To the Ephesians he wrote, that by reading, they might understand his wisdom in the mystery of Christ, Ephe. 3. 3, 4. to Timothy, how he ought to converse in the house of God. 1. Tim. 3. 15. To these may be added the end and scope of all the rest of his Epistles.  
S. Peter wrote to admonish always the Saints, 2. Pet. 1. 12. to stir them up by admonition, ver. 13. and after his decease, to keep a memorial of the things taught, ver. 15. that they might be mindful of those words which he before had told them from the holy Prophets and the Apostles, of the precepts of our Lord and Saviour, 2. Pet. 3. 2. and to testify, that this was the true grace of God wherein they stood, 1. Pet. 5. 12.  
S. john, he wrote, that we might not sinne: but if any did, to let us know, that we have jesus Christ our Advocate and propitiation for our sins, 1. joh. 2. 1, 2. that we also might believe, that jesus is the Christ, the Son of God, joh. 20. 31. and that we might know, that we which believe in the Name of the Son of God, have eternal life, 1. joh. 5. 13. that so we might rejoice, and that our joy might be full, 1. joh. 1. 4. He wrote, that we might know the things which he had seen, the things that were, and that which was to be done afterwards; even to the world's end, Reuel. 1. 19  
Now therefore seeing it is clear, as before is proved; that all Scriptures are inspired of God, and he the Author thereof: as also that upon what occasion soever, or to whomsoever they were first written, that they were not written for their sakes alone, but for ours also, as their own Bible justifieth, Rom. 4. 23, 24. and 15. 4. 1. Cor. 9 10. and 10 11. Psal. 101. 19 and that they were appointed for all th●se forenamed ends, to teach the Churches to argue against errors, to correct sin and vice, to instruct in virtue, to keep us from sin; to work faith, fear, hope, love, patience, comfort and fullness of joy: to know the Author of our salvation, and what jesus Christ taught and did; to know the words of the Prophets and Apostles; also whether we stand in the true grace of God, or no; how to demean ourselves in God's Church, and to be wise to salvation, to believe in the Son of God, and in believing, to have life through his name, and to know the Church's state from the beginning to the world's end. These with other before mentioned, being the main ends of holy Scripture; what can be further desired to set out the perfection of it? especially considering fourthly, that the particulars either in express words, or by a necessary conclusion, which are in every book, do fully show the sufficiency of the whole Bible, according to these ends, so as nothing is to be held necessary for instruction and direction in God's Church, but is therein contained.  
For would we know what we are to believe?  
All the twelve Articles of our Christian faith are there to be found, almost in so many words expressly.  
Would we know our duty to God and man?  
There are the ten Commandments of God wholly set down, with the explanation thereof by exhortations, dehortations, and examples throughout the Bible.  
Would we know how to pray aright?  
There is the Lords Prayer fully set down, to teach us to pray; and holy men's prayers as a commentary for our direction.  
Would we know what Sacraments Christ ordained?  
The two, Baptism, and the Supper of the Lord, are plainly showed to be instituted and commanded by Christ, Matth. 28. 19 and 26. 26, 27, 28.  
Would we have controversies decided?  
If men without wrangling will rest in that which is sufficient to quiet the conscience, the Scriptures will end them in any necessary point of faith, and good life. I will for example instance in some between Papists and us, their own English Bible being judge.  

1. Whether public service ought to be in an unknown tongue?  
No, say we. Yes, say they. Hear the judge, 1. Cor. 14. 9 By a tongue unless thou utter a manifest speech, how shall that be known which is said? for thou shalt but speak in the air. Vers. 15. I will pray with understanding, I will sing with understanding.   

Whether any Images, or likeness of God may be made?  
Yes, say they. No, say we. Hear the judge, Deut. 4. 15, 17. Keep your souls carefully: ye saw no similitude in that day that our Lord spoke to you in Horeb from the midst of the fire, lest perhaps deceived, you might make you a graved similitude or image of male or female, etc.   

3. Whether the Sacrament of the Lords Supper be to be administered in one kind?  
Yes, say they. No, say we. Hear the judge, Mat. 26. 26. jesus took bread, vers. 26. and took the Chalice, saying, Drink you all of this, vers. 27. 1. Cor. 11. The Lord jesus took bread, vers. 23. also the Chalice, after he had supped, vers. 25. This was the Church's practice, 1. Cor. 10. 16.   

4. Whether the words, This is my Body, are to be taken properly, or figuratively?  
Figuratively, say we. No, properly, say they. Hear now the judge in the like sacramental phrase, Gen. 17. 10. God speaking of Circumcision, saith of it, This is my Covenant. Also speaking of the eating of the Lamb, and manner thereof, calleth it the Passeover; it is the Phase (that is, the passage) of the Lord, as their Bible hath it, and as ours, it is the Lords Passeover, Exod. 12 11. Saint Paul in 1. Cor. 10. 4. saith, The Rock was Christ. It is usual to call the sign by the name of the thing signified, Reuel. 1. 20. The seven Candlesticks are the seven Churches.   

5. Whether a sacrifice properly so called, is now to be offered for the forgiveness of sins?  
They say yes; else their Mass is marred: but we say no. Hear the judge: Heb. 10. 18. Now there is no oblation for sins: for 1. joh. 2. 1, 2. We have an Advocate with the Father, jesus Christ the Just, and he is the propitiation for our sins.   

6. Whether Saints be our Mediators to God, and so there be more than one Mediator between God and us.  
They say, yea: we deny it. Hear the judge, 1. Tim. 2. 5. There is one God, and one Mediator between God and man, which is the Man Christ jesus.   

7. Whether we be justified and saved freely through faith in Christ, or by works before God.  
We say yea, by faith in Christ freely. By merit of works before God, say they. Hear the judge, Rom. 3. 20. By the works of the Law, no flesh shall be justified before him. Chap. 4. 2. If Abraham was justified by works, he hath to glory; but not with God. Chap. 3. 24. For by grace you are saved through faith, and not of yourselves; for it is the gift of God. Rom. 9 16. It is not of the willer, nor of the runner, but of God that showeth mercy. Rom. 11. 16. If by grace, not now of works; otherwise, grace now is not grace. Rom. 3. 28. For we account a man to be justified by faith, without the works of the Law. Ephes. 2. 9 Not of works, that no man glory. The place in james, Chap. 2. 24. is of declaring a man to be just before men; for in the Law no man is justified with God; Gal. 3. 11. because the just liveth by Faith; but such a Faith as worketh by love, and is not a fruitless Faith, of which james speaketh.  
Thus might I run thorough all the main controversies between us and them, to show the sufficiency of the Scriptures, which they hold imperfect, and insufficient.     

Contraried by Antiquity.  
Ireneus, lib. 2. ca 47. We know very well, that the Scriptures are perfect. And li. 3. ca 1. the foundation and pillar of Faith.  
justin. in Tryph. We must fly to the Scriptures, that in all things we may be safe.  
Tertul. contra. Hermog. I adore the plenitude, or fullness of the Scriptures. And against Praxeas: The Scripture is sufficient of itself.  
Cyprian, or the Author de dupl. mart. ca 42. There is no sickness of the soul, for which the Scripture doth not afford a present remedy.  
Athanas. li. contr. Gentes. The Scriptures inspired of God, are sufficient for all discussing and manifesting of the Truth.  
August. Tract. 49. in johan. They are choice things which have been written, and thought sufficient for the salvation of believers.  
Chrysost. hom. 41. in Mat. or whosoever was that ancient Author: Whatsoever is required to salvation, is all accomplished in the Scripture, neither is there any thing wanting there, that is needful for man's salvation.  
Cyril, lib. 12. in johan. in ca 20. 31. Such things as the Apostle saw sufficient for our Faith and manners, are written.  
Hilar. li. 2. de Trinit. speaking of God's Book: What is there concerning man's salvation, that is not contained therein? What doth it want, or what is there obscure in it? All things are there full and perfect, as being of him that is full and perfect.  
Vincentius Lyrin. yields the Canon of the Scriptures to be perfect, and in itself abundantly sufficient for all matters.  
Thus we see how the Ancients ran upon the perfection of the Scriptures, and do not vilify them, putting upon them imperfectness and insufficiency, as our Adversaries very wickedly do, to get way hereby to their own inventions.   

Gainsaid by the learned on their own side.  
Antoninus, Archbishop of Florence: God hath spoken but 
In sum. part. 3. tit. 18. cap. 3.  once, and that in the holy Scriptures, so fully to all doubts and cases, and to all good works, that he needeth speak no more.  
Scotus in 1. Sent. q. 2. The holy Scripture is all true, necessary and sufficient for him that walketh here below, to bring him to salvation, in all that concerneth believing, hoping, and doing.  
Gerson in serm. in die Circum. Dom. consul. 1. The sacred Scripture is sufficient.  
Caictan. in Deut. 4. 2. willeth us, to gather from it, that the Law of God is perfect. Yea, on 2. Tim. 3. saith he: It's proper to the holy Scripture, to teach the ignorant, that he may be perfect in all things.  
Lyra on joh 20. 3. acknowledgeth the sufficiency of the Scriptures, in respect of Christ's excellency in work and doctrine.  
Trithemius the Abbot, li. 8. quaest. ad Maximil. Caesar, q. 4. It is necessary that we hold the Scriptures perfect in all things, and we must believe that they be true, right, entire, sound, divinely-inspired, and abundantly sufficient to confirm the Christian Faith.  
Villa-Vincentius de rat. stud. Theol. li. 1. ca 3. The Scriptures, and they alone are able to teach us to salvation. And he groundeth his assertion on 2. Tim. 3. 16, 17. In which words, saith he, the Apostle comprehendeth all things that are necessary to salvation.  
Canus, loc. theol. li. 7. ca 3. The Canon of the Scripture is perfect, and most sufficient of itself to every end.  
Espencaeus on 2. Tim. 3. 15, 16. If any thing be needful to be known or done, the Scriptures teach, they can instruct a man to salvation, and make him sufficiently learned.  
Roffensis, Art. 37. adverse. Luthera. pa. 411. The holy Scripture is a store-house of all truths, which are needful to be known of Christians.  
Bellarm. de Verbo Dei, li. 4. ca 11. All things are written of the Apostles, which are necessary for all, and which they openly did preach commonly to all. We here then see, that the Scriptures contain, and that sufficiently, all the things which be necessary for man's salvation, by the many witnesses among the Papists themselves.  
See Doctor 
* Reply to Fisher's answer.  White, pa. 42. producing Anselmus, Scotus, Gerson, Bonaventura, Occam, Waldensis, Gabriel, Aquinas, Lyra and Durand.  
Here may be brought in against the sufficiency and perfection 
An Objection answered.  of them, their common objection, which is, that many books are lost. Let it be so: what then? This proveth not the insufficiency of these Scriptures: for, first I have proved, that they are sufficient, to wit, these which we have: for of these now we dispute. Secondly, the ancient Father's speeches before, are of these, and their sufficiency, not regarding the Books lost. Thirdly, of these also do their own men speak in their before-cited testimonies, though they know well enough this trivial objection.    

III. Proposition. That the Scriptures be obscure and hard to be understood, even in things necessary.  
THis question is to be understood of all things necessarily to be believed, and done in the way of salvation. For we do not say, that all and every thing, and all and every word, sentence, speech and prophecy in Scripture is plain and easy to be understood: but all the places speaking of matters of faith and good life necessary to salvation, are plain and easy to be understood; and yet not of all men neither, but of all such as in humility with prayer, diligently and constantly read and hear them, having a godly purpose and a true endeavour to live after them; for such shall understand these things, Prou. 2. 1, 5. vers. 24, 9 joh. 7. 17. The question being thus conceived, to say, that the Scriptures are to such dark, and hard to be understood, in such necessary points of salvation, is untrue.  

Confuted by their own Bible.  
Psal. 18. 18. The testimony of our Lord is faithful, giving 
After our Bible, Psal. 19  wisdom to little ones, Vers. 9 The precept of our Lord is lightsome, illuminating the eyes.  
Psal. 118. 105. Thy Word is a lamp to my feet, and a light to 
Psal. 119.  my paths, Vers. 130. The declaration of thy words doth illuminate, and gives understanding to little ones.  
Prou. 6. 23. The commandment is a lamp, and the Law a light.  
2. Pet. 1. 19 We have a Prophetical Word most sure, which you do well attending unto, as to a candle shining in a dark place.  
By all these places it is evident, that the Scriptures being a light, a lamp, candle shining, lightsome, illuminating the eyes, and giving understanding to little ones, must be plain & easy, and not obscure and dark. For if it were, how can it be called light? how can it be said to enlighten our eyes, and be a lamp to our feet? And what need have we to attend to it for direction, and guideance in a dark place, if it were not a shining light unto such as attend unto it?   

Contraried by ancient Fathers.  
Clem. Alex. protrept. pa. 25. It is a common light, shining to all men, there is no obscurity in it.  
Epiphanius, Haeres. 69. All things in the Scripture be manifest to them, which repair to them with a religious heart.  
Saint August. in Psal. 8. God hath bowed down the Scriptures, even to the capacity of babes, and sucklings. And in Epist. ad Volus. The Scripture, like a familiar friend, speaketh those plain things, which it containeth without glozing, to the heart of the learned and unlearned▪ the doct. Chr. li. 2. ca 9 In these things which are set down plainly in the Scriptures, are to be found all those things, which contain faith and good manners.  
Chrysost. in 2. Thes. 2. Hom. 3. All things are clear and plain in divine Scriptures: whatsoever things are necessary, are manifest. The same Father in Hom. 1. in Matth. saith; That the Scriptures are easy to understand, and are laid open to the conceit and apprehension of every servant and ploughman, widow and boy, and him that is most simple.  
So saith Isiod. Pelusiota li. 2. epist. 5. de Lazer. and giveth us a reason of the plainness. God penned the Scriptures (saith he) by the hands of Publicans, Fishermen, Tent-makers, Shepherds, Neat-heards, & unlearned men, in that none of the simple might have any excuse to keep them from reading, that so they might be easy to be understood of all; of the Artificer, the Housholder, the Widow woman, and of him that is most unlearned; yea, the Prophets and Apostles, as Schoolmasters to all the world, made their writings plain and evident to all men.  
Origen. count. Celsum. The Scripture is delivered as common 
Theodoret & Socrat. lib. 1.  meat, in such sort, as it is fitted altogether to the capacity of the multitude. The Fathers therefore clear the Scriptures, in all necessary matters to salvation, from obscurity.  
Constantine prescribing laws for the disputation in the Council of Nice, said, That the Evangelicall and Apostolical books, and the Oracles of the ancient Prophets do plainly teach us, what is to be judged of divine matters.  
See more testimonies of Austin, Chrysostome, Jerome, Fulgentius, Hugo, Victor, Theodoret, Lactantius, Theoph. Antiochenus, 
In his reply to Fisher's answer.  Clem. Alexandrinus; cited by D. White, pag. 36.   

Gainsaid by learned men of their own.  
Scotus 1. sent. q. 2. The Scripture is clear and sufficient, and the undoubted way to salvation.  
Espencaeus in 2. Tim. 3. allegeth out of Prosper, that little ones and great ones, strong and weak, may be nourished and fully satisfied.  
Gregory de Valentia: Such verities concerning our faith, as are absolute and necessary to be known, and to be believed of all men, are plainly taught in the Scriptures themselves.  
Saunders in his Rock, pa. 193. We have most plain Scripture in all points for the Catholic Faith.  
Costerus in Enchir. We deny not, but that these chief points which are necessary to be known of all Christians for salvation, are clearly enough comprehended in the Apostles writings. It is not to be denied, that many things are perspicuous in the holy Scriptures.  
Laurentius justinianus, serm. de natiu. joh. Baptist. The Scripture is a fair burning lamp, illustrious and conspicuous. See in 
* Reply to Fisher's answer.  Doct. White, pa. 36. Aquinas, Vasques, Gonzales.   

Objected Scriptures answered.  
2. Pet. 3 16. In which are certain things hard to be understood, which the unlearned and unstable deprave, as also the rest of the Scriptures to their own perdition.  
Answ. 1. This place is alleged by Papists, to deter from the reading of the Scriptures, contrary to Saint Peter's meaning: for he knew this that here he writeth, before he did sit down to write this Epistle: and yet in chap. 1. 19 he commendeth the care and study of the Scriptures to all, which by their allegation, this place should cross, and so should he be made to write contrary to himself: thus they abuse him and this his text of Scripture.  
2. The words hard to be understood, are to be referred to things, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and not to Paul's Epistles, nor to the Scriptures which do treat of those things: for the words may be plain, & yet the matter sometimes hard: obscure things may be expressed in evident speech, and in words that may easily be understood; so as here they confound words and matter, the manner of delivery, and the thing delivered.  
3. It's said, that certain things are hard to be understood, not all things; so that from some things to all things, is no good conclusion. And we ourselves confess, that some things are hard to be understood, and some places, yea, many; but they are not so necessary to salvation. And in that which concerneth the Gospel and saving knowledge, the obscurity is not in the style of the Spirit, but in the perversity and hardness of man's heart, 2. Cor. 4. 3, 4 and 3. 14, 15, 16.  
4 Saint Peter by only saying, that certain things are hard, he yields, that all the rest are easy to be understood: for exception only to some, cleareth the rest from obscurity: and if for some things hard, they will conclude the obscurity of Scripture, how much more may we conclude the clearness of Scripture, from the easiness to understand all the rest? for all the points of life and salvation are in Scripture: and if only some things be hard, than many things are easy; therefore from the great part of the Scripture easy to be understood, we may rather conclude the Scriptures plainness, then from some things hard, to put obscurity upon all the Scripture.  
5. Saint Peter telleth us to whom, and to what sorts of persons these hard things come to be mistaken, yea, and not only the hard, but also the rest, the things easy to be understood; even only to the unlearned and unstable. Therefore not to other which be learned and stable, such as be taught of God, and do constantly endeavour to know the Lords will. Is this good reasoning, Some men understand not: Ergo, None can? Some abuse the Scripture: Ergo, All do?  
6. To whom did Peter and Saint Paul, and the rest of the Apostles write? To whom were the Epistles sent to be read? Only to the Clergy, or to the Laity also? Verily to all sorts, as we may read, 1. Thes. 5. 27. Col. 4. 16. And therefore they were not hard to be understood, but might be understood of all sorts, else had it been vain to read them unto all.  
7. If we consider it well, the Scriptures are clear to all sorts, as they come prepared to the reading thereof. Let the natural man come with the Law within himself, Rom. 2. 14. and with such common principles as are left in all by nature, and he reading, will find those things easily, and with understanding speak of them. Let the honest Moralist come and read, and he will easily understand the places of virtues and vices, the examples of both, the threats and promises, the rewards & punishments; in which things a great part of Scripture is spent. Let Artists come, one with the Grammar, and another with Logic, another with Rhetoric, and they will see easily the Grammar, the Logic, the Rhetoric therein contained; and so will other learned in other Sciences; The natural Philosopher will see the Philosophy; they that have skill in Laws, in Military affairs, in Chronologies, and many other things, too long to recite, will see by their skill these things easily in the Scriptures. Now let in like manner a man endued with knowledge in Divinity, and acquainted with the ground of Christianity, and catechised therein, come to the Scriptures so furnished and prepared, and he shall find them clear and easy to be understood, in all necessary points of faith, as experience giveth witness, and every true Christian can testify.  
Lastly, if the Scriptures be obscure, then much more the writings of men; and if Scriptures be hard to be understood, then much more men's writings. For man, when he hath written, is not at hand to instruct his Reader, but is either absent far off, or perhaps dead; so that he cannot inform the Reader of his mind: but God is ever the living God, and both can and doth inform by his holy Spirit, such as in reading his books do read devoutly, and beg of God humbly his gracious direction. Man's knowledge is but in part, he cannot certainly foresee all his Readers, what they shall be, how they will understand him: but God's knowledge is as himself, infinite, and he foreknoweth all that shall read his book, and thereafter frameth his Word, as is best for their profit.  
To conclude therefore, let our Adversaries impute to the Scriptures what they will, let them (if they will be still so wickedly blasphemous) call them a dumb judge, inky divinity, a leaden rule, & what else, the very same and more also may be spoken of men's writings, upon the forenamed reasons; what way soever they do weaken the credit of the Scriptures, by the very same do they much more take away credit from men's writings. And therefore let them lay all writings aside, Pope's decrees, and Decretals, Canons of Counsels, the writings of Fathers, of Schoolmen, of Doctors, of Priests and jesuites, and other petty Writers, Pamphlets whatsoever, if the Scriptures be neglected.  
Act. 8. 30. Philip said, Understandest thou what thou readest? And he said, How can I, except some man should guide me?  
Answ. 1. Here is a Layman well exercised, and had his liberty, without dispensation for money, to read the Scriptures, vers. 28. which was never denied to any of the jewish, or Christian Church, till the times of this Romish Antichrist.  
2. This place is spoken of a Proselyte, a Noucie in Religion, one that dwelled not amongst God's people, to hear the Law and Prophets daily read and expounded, as they were in judea, Act. 15. 21. and 13. 15. Will it follow therefore, that what was obscure to him, was, and is yet obscure to others, living in the bosom of the Church? It will perhaps follow among Papists, who have Scriptures read in an unknown tongue, and are prohibited to have them translated, and freely to be read of all, but not elsewhere.  
3. This is but one place, and that Prophetical too. What will they hence conclude? One place, & that Prophetical, was not understood of one man, a young beginner, and that at the first: Ergo, all the holy Scriptures are obscure to all the people, and that for ever? In Romish Divinity, a goodly conclusion.  
4. He understood it after by Philip's guiding, and believed in Christ, vers. 36. 37. We acknowledge the people to need a guide; but let them read freely, as the Eunuch here, and where they doubt, let them ask their Teachers, or let Teachers, like Philip, go to them, and direct them in reading; but take not Bibles from them, and burn both them and it, as furious Firebrands have done, without all example of any good men from the world's beginning.  
Luk. 24. 25, 27. O Fools and slow of heart, etc. Beginning at Moses and all the Prophets, he expounded unto them in all the Scriptures, the things concerning himself.  
Answ. 1. Christ reproveth not simply their ignorance of Scripture, but rather their slowness of heart to believe and apply all that the Prophets had spoken.  
2. Expounding argueth not obscurity in the Scriptures, but want of understanding in the men, and yet not that altogether, but in some degree or measure.  
3. The things were not every thing in the Scripture, but that which concerned Christ himself, touching his suffering and rising again to glory, which being then unperformed and future, were the more obscure, even to the Disciples themselves before their illumination. Christ's words therefore are proper to those persons, and to that time, till he had better informed them, and not to be applied to this time, when all those things are plainly taught us by the publication of the Gospel, and doctrine of those Apostles and Disciples, who therefore received miraculous illumination by the spirit, that they might preach and write clearly to us, even to all people, of those things.  
Reuel. 5. 4. And he (to wit, john) wept much, because no man was in Heaven or in Earth found worthy to open the book, and to read the book neither to look thereon.  
Ans. 1. This may be meant metaphorically of some other book of God's Counsels and Decrees; and if of the Bible, yet not of the whole Bible, but of the book of the Revelation, except the Papists will have john at this time one that never had been worthy to open, or to read, or to look into God's Word. What, none, neither in Heaven nor earth? Never a Prophet? Never an Apostle, to have hitherto opened the Bible? How then was Moses and the Prophets read unto the people, before john was in Pathmos?  
2. This speaks not of the obscurity of the book, but of the unworthiness of any, save jesus Christ, to unloose the seals, and to open it, vers. 9  
3. This is but of one book, and that, before it was unsealed and opened; will it therefore follow, that all the rest of the books are hard to be understood, being all open, and none prohibited by God to read them?  
2. Pet. 1. 20. No prophecy of Scripture is made by private interpretation.  
Ans. 1. Who will deny this, or which of us holdeth the contrary?  
2. Here is nothing for the Scriptures obscurity, but rather this proveth their plainness: for it speaks of their interpretation, accounting holy men's speaking in the Scriptures, as they were moved by the holy Ghost, to be an interpretation, and that not a private, but a public interpretation, not made of their own will, or of man's will, but of the will of God, as his Spirit led them.  
Mat. 13. 11, 36. To you is given to know the mysteries, etc. Expound to us the Parable, etc.  
Answ. 1. This place may be brought as well against the Word unwritten, as written: for Christ wrote not, but spoke the Parable, which they desired to have expounded; what will become then of their unwritten word, if that be obscure too? He that alleged this against the plainness of the written Word, much forgot himself, and his unwritten word.  
2. Understanding this of the written Word, nothing can be more against themselves: for here it is said, that it is the gift given to the Church to understand the Mysteries of the kingdom of God.  
3. They desired Christ to expound the parable. What then? Ergo, the Scripture is obscure? A gross conclusion: for it was Christ's not written, but as then his unwritten Word, and a Parable which they understood not, but he plainly expounded it afterwards, vers. 37. 43. and now it is written. So that, what at first was not understood, was after explained, understood, and the same also written; And therefore the Scripture is not obscure by this Parable, but rather the more clear, because it is written, and the interpretation thereof also.  
Luk. 24. 45. Then he opened their understandings, that they might understand the Scriptures.  
Answ. 1. This place is to be understood of such things as concerned the Messiah, touching Christ his suffering, as afore in vers. 25. 26.  
2. This is nothing to the obscurity of the Scripture: for the Scripture was clear, but their understanding was not, till he opened it, and what they then understood not, now every ordinary Christian doth know, and can find it laid down plainly in the Scriptures of the New Testament, by the Apostles themselves. Therefore if their ignorance at that time of those things may conclude obscurity of Scripture, than the same after known of them, and taught fully to us in Scripture, may make for the Scriptures clearness.  
3. We acknowledge, that all need to have their understandings opened by Christ, to read the Scriptures; because the natural man perceives not the things of God, but are spiritually discerned, 1. Cor. 2. 14. But is the Sun dark, because God doth make a blind man to see it? Yet thus our adversary's reason, The Scriptures are obscure, because God opens men's understanding to see the things therein delivered.  
1. Cor. 12. 20. To another, discerning of spirits; to another, kind of tongues; to another, interpretation of Languages.  
Answ. Here is not a word of the obscurity of holy Scriptures, but of extraordinary gifts then by God's Spirit bestowed upon some, for the Churches good, to make the Scriptures easy.  
Luk. 8. 10. To you it is given to know, etc.  
The answer to this is, as to the place in Mat. 10. 11. but they allege moreover, Luk. 18. 34. And they understood none of these things.  
Answ. 1. This place is not against the Word written: For all those things then not understood, they after understood, and wrote them, and we plainly do understand them in Scriptures.  
2. This place speaketh of the Word delivered by Christ's mouth: I hope they will not have that Word obscute too: what will then become of the Traditional word, which they so prattle of? But the Gagger heaps up any thing to make a show, though he speak at unawares against themselves.  
3. Still here is of things, and not of the Scriptures; and of only some things; but not of all. They cannot therefore conclude the general, that the Scriptures are obscure.  
Luk. 2. 50. And they understood not the Word he spoke unto them.  
Answ. 1. The fault is laid upon their understanding.  
2. It is not of the Scripture but of a word then not written.  
3. joseph and Mary understood not then that Word. Ergo, none now? Is it not now written? and do not every one now know, that he spoke of his heavenly Father's business? Belike, if the blessed Virgin Mary were now upon the earth, the papists would not allow her to read the Scriptures.  
2. Tim 3. 7. Always learning, and never attaining to the knowledge of truth.  
Answ. 1. Here is no Scripture mentioned.  
2. If they will have this to be of their learning the Scriptures, than this showeth that women in those days, meddled with Scriptures, which the Papists now cannot abide to hear of.  
3. The fault is not laid upon the truth; but upon those learners negligence or dulness.  
4. Consider what learners they were. First, silly women: Secondly, loaden with sins. Thirdly, led with diverse lusts. Fourthly, led captive by false Teachers, verse 6. It is no marvel that these could not come to the knowledge of the truth: and because such could not attain to it, therefore is it hard to be attained to of all others? This is an excellent Scripture, to show why the collapsing women, and such Apostates as fall from us now to them, cannot attain to the knowledge of the truth; because indeed, they are laden with sins, led with diverse lusts, and by false Teachers led captive to their destruction, because here they never had a true love to the Truth.  
1. joh. 4. 6. He that knoweth God, heareth us: he that is not of God, heareth us not: in this we know the Spirit of Truth and the spirit of error.  
Answ. What they can conclude hence touching the Scripture, I see not: The Spirit of Truth in man, which teacheth him to know God, teacheth him also to hear those which are sent of God: and likewise, where the spirit of error is, and such as are not of God, cannot listen and give ear to such as are of God: for the spirit of error opposeth the true Teachers; as Papists do us.  
Psal. 119. 18, 34. Open thou mine eyes, etc. and give me understanding, etc.  
Answ. We teach, that to come to knowledge, all must pray to God to instruct them, even the best learned.  
2. David, that now prayed, had a great deal of understanding, as he confesseth in vers. 11. 54, 97, 98, 99, 100, 104, 105. therefore here he prayeth to be more and more acquainted with heavenly knowledge, desiring the increase thereof: for the godliest have not all knowledge at once. It is not the word of Scripture, that David desires understanding in, nor to have his eyes open to see what the Words of God's Laws were; but he would see the wondrous things thereof. And, trow we, when your infallible Doctor, the Pope, shall take upon him to expound Scripture in Cathedra, will he not first pray to God to open his eyes, and give him understanding? Surely his eyes were not open that made this objection.  
3. There is a literal, Historical, and outward knowledge of the holy Scriptures, which David was not ignorant of; but there is also an internal, a spiritual and heavenly understanding thereof, which God only must open our eyes to see; and this David prayed for, and these things so heavenly and spiritual, he held to be marvellous; and these prayed he to have his eyes open to see, also to increase in the understanding of them.    

iv Proposition. That the Scriptures do not interpret themselves, and that the true sense may not be fetched out of themselves:  

Confuted by their own Bible.  
1. THeir Bble teacheth us, that the Scriptures are of God, 2. Tim. 3. 16. that he himself wrote some, Exod. 24. 4. Deut. 9 10. Hos. 8. 12. othersome his Prophets, Exod. 24. 4. Deut. 31. 9, 24. Esay, 8. 1. and 30. 8. jer. 29. 1. his Evangelists, Luk. 1. 3. his Apostles, 2. Cor. 10. 11. And these the Lords Scribes were so commanded to write, Exod. 17. 14. and 34. 27. Deut. 27. 8. and 31. 9 jer. 30. 2. Heb. 2. 2. Reu. 1. 11, 19 The Scriptures therefore are called the Oracles of God, Rom. 3. 3.  
Now thus then I reason, All wise men's writings carry such a coherence and dependency in them, whether they be Wills, Letters, Histories, or other learned speeches, either of humane or divine matters, as the judicious Readers may, and do collect the Author's true meaning out of them, though the Authors themselves be not there, to give their own meaning. And shall we think, that the Writings and Scriptures of our God, wherein is his Will, his Laws, his Histories, and other holy Instructions given of purpose to teach all, in all ages, to the world's end, will not afford us the sense of them out of themselves? especially if we do consider him ever living, and aiding his humble and godly Readers with his holy Spirit to understand his mind? To deny this to God's Word, were to make it herein inferior to men's writings.  
2. Their own Bible showeth us, that the Scriptures do plainly interpret themselves, expounding words, jud. 15. 17. Ramach lechi, which is interpreted, the lifting up of the jawbone, jud. 12. 6. Schibboleth, which is interpreted, an ear of corn. So in Mat. 1. 23. Mark. 5 4. joh. 1. 38, 41, 42. and 9 7. Act. 4. 36. and 13. 8. Heb. 5. 4. Thus it expounds its own words.  
3. Short sentences, as Mark. 15. 34. Eloi, Eloi, Lamasabachtani: which is, being interpreted; My God, my God, why hast thou forsaken me? So in Dan. 5. 25, 26, 27.  
4. Whole Speeches and Parables, as Mat. 13. the Parable in vers. 3. to the 9 is expounded in vers. 18. to 23. so the Parable in vers. 24. to 30. is expounded in vers. 37. to 42.  
5. Visions, and Dreams & Prophecies of things to come, as in Gen. 40. 9 12, 13. & 16. 19 & 41. 2, 8. & 25. 32. jer. 24. 1, 3. & 5. 8. Dan. 4. 16. 27. so in the 8. Chapter, and in other Prophets; yea in the Revelation, the words and things in it are in many places interpreted very plainly, as in Chap. 1. 12, 20. & 17. 1, 15. verse, 3, 9 10, 18. and 4. 5. and 5. 6. and 19 8.  
6. Whole books. For what is Deuteronomie, but an explanation of Exodus, and other places of Moses? What are the Prophets, but interpreters and appliers of Moses to the times, places, and persons? What is the new Testament, but a large and clear Commentary upon the old? In which was the Gospel, Rom. 1. 2. and the mystery kept secret in a manner, but now made manifest by the Scriptures, Rom. 16. 25, 26.  
Lastly, the Scripture every where expounds itself, either the 
See S. Austin. de Verbo Dei, ser. 49.  place considered by itself in the full circumstances thereof, or by some other being conferred with it.  
The places which might be produced for proof, are infinite; 
Origin, on Mat. chap. 13.  concerning any necessary point of controversies in Christian Religion.  
The Answers of our learned men to their objected Scriptures against our Tenants, may be instance for evidence of these things, even out of their own Bible. See these answers before, and the rest following, and consider thereof without partiality.   

Contraried by the Ancients.  
Irenaeus lib. 4. adverse. Haeres. cap. 63. The most lawful exposition of the Scriptures, and without danger, is that which is according to the Scriptures themselves. In lib. 2. cap. 46. the Scripture expounds itself, and suffereth none to err.  
Hillar. lib. 1. de Trinit. saith, God is a sufficient witness for himself, and who is not to be known, but by himself; and further he saith: It is unlawful to impose a meaning, but we must rather receive a meaning from holy Scriptures.  
S. August. de doct. lib. 2. cap. 6. There is almost nothing in these obscurities, but in other places one may find it most plainly delivered. And in Ser. 2. de Verb. Dom. he saith, that the words of the Gospel carry their exposition with them.  
Basil. Regul. contract. qu. 267. The things which are doubtful, and seem to be spoken obscurely, are made plain by those things, which are evident in other places.  
Chrysost. Hom. 13. in Gen. The holy Scripture expounds itself. And in Hom. 9 2. Cor. The Scripture every where, when it speaketh any thing obscurely, interpreteth itself again in another place.  
Hieron. Com. in Esa. cap. 19 It is the manner of Scripture, after things obscure, to set down things manifest.  
Ambros. in Psal. 118. Ser. 8. If thou knock at the gate of the Scriptures with the hand of thy mind, thou shalt gather the reason of the sayings, and the gate shall be opened unto thee; and that by none other, but by the Word of God. And the selfsame saith Aug. lib. 2. contra Donatist. cap. 6.  
What can be more fully spoken against this their false Tenent, then here is uttered by these Fathers?   

Gainsaid by the learned on their own side.  
Gerson, tract. contra assertiones Mag. joan. parui. The sacred Scripture doth expound her rules by themselves, according to the diverse passages of the Scripture.  
Steuchius in Gen. 2. God was never so inhuman, as to suffer the world in all ages to be tormented with the ignorance of the sense of the Scripture; but if we consider it well, we may interpret it: and for this he citeth Theodoret, who saith, that the Scripture useth, when it teacheth any high matter, to expound itself, and not to suffer us to run into error.  
jansenius, Episc. Gandau. on Mat. pag. 413. part 2. Christ hath taught to confer Scripture with Scripture, if we will not err in reading of the Scriptures.  
Acosta the jesuite, lib. 3. de Chro, Revel. cap. 21. pag. 479. There is nothing seemeth to me so to open the Scripture, as the Scripture itself.  
Canus loc. Theol. lib. 7. cap. 3. num. 13. citeth out of Pope Clement, Epist. 5. ad discipulos Hier. these words: You must not from without seek a foreign and strange sense, but out of the Scriptures themselves receive the meaning of the truth.  
What Scriptures our Adversaries have to object against us, and to defend this their falsity by, I find not in the Gagger.  
1. I know, they babble much against a man's private spirit, and a man's private interpretation, which we also disallow: but God's Spirit is not any private spirit, but the public spirit; and the same also in every member of the Church, 1. Cor. 12. neither is the Scriptures interpretation, any private interpretation, though shown out of a private man's mouth, according to that of Panormitan, in cap. signif. Extra. de electis In things concerning faith, the saying of one private man, is to be preferred before the words of the Lord Pope, if he bring better reasons out of the new and old Testament. To which agreeth that of Gerson part 1. de examine. doct. More credit is to be given to a private simple man alleging the Gospel, then either to the Pope, or Council.  
2 Also that they allege, how Moses did judge causes, the Priests also and the Levites, and that the people ought to learn of them. But this is to be understood, as Moses spoke from God, and as the Priests and Levites judged and taught according to the Law, as in the place of Deuteronomie is before answered.    

V Proposition. That the Scriptures are not to be allowed to be read of the people, nor heard by them in a known tongue:  

Confuted by their own Bible.  
1. IT teacheth, that the Scriptures were written to all sorts: the books of Moses to all Israel, Deut. 31. 91 9, 22, 30, 32. So the Prophets, Psalms, and Historical books, and all these were commended to the Churches keeping, Rom. 3. 2. Act. 7. 38. We see in the new Testament, some books written to noble Personages, Luk 1. Act 1. to Ladies, 2. joh. ver. 1. to Bishops and Deacons, Phil. 1. 1. to Pastors over Congregations, Reuel. 1. 11. and 2. & 3. to old men, 1. joh. 2. 14. to young men, 1. joh. 2. 13, 14. yea generally to all the Saints, Rom 1. 7. 1. Cor. 1 2. As the general Epistles of james, Peter, john, and jude do witness.  
2. It teacheth, that they were written for the benefit and guiding of all sorts: for kings, Deut. 17 18 19 Iosh. 1. 8. for Elders, and Magistrates of the people, Deut. 31. 9 and for others to make use of, Pro. 1. 4.  
3. It teacheth, that the reading, searching, and attending to them, was commended to all sorts without any exception, Deut. 30. 10. Iosh. 23. 6. joh. 5 39 2. Pet. 1. 19 Eph. 6. 17. Reuel. 1. 3.  
4. It teacheth, that they were commanded to be read unto all sorts, Deut. 31. 11, 12. jer. 36. 6, 10. Col. 4. 16. 1. Thess. 5. 27. and so were read to them, Exod. 24. 7. Iosh. 6. 34, 35. Neh. 8. 2 3. and 2. Chron. 34. 30. Act. 13. 15. and 15. 21.  
5. It showeth us, that they were read of all sorts, and never reproved for any evil in them; as of josias, 2. Chron. 34. 30. of the noble Eunuch, Act. 8. 32. of the noble Bereans, Act. 17. 11. of godly women, as Lois, and Eunice, training up Timothy from his childhood therein, 2. Tim. 1. 5. with 3. 15. It is clear therefore by their own Bible, that all and every one might read Scriptures, that could and would read them, and that without hindrance.  
The Papists are fare from Moses spirit; who wished from his heart, that all the Lords people could prophesy, Num. 11. 29. But they that do evil, hate therefore the light, and will not permit people to come unto it, lest thereby their deeds be reproved, joh. 3. 20.   

Contraried by Antiquity.  
S. Augustine, l. 3. c. 1. de doct. Christ. A man that feareth God, doth diligently inquire after his will in the Scriptures. And in Serm. 55. it is not sufficient, that ye hear the Divine Scriptures in the Church, but also in your houses, either read them yourselves, or else desire some other to read them, and give you diligent ear thereto.  
The Nicene Synod (saith Corn. Agrippa. lib. de van. Scient.) decreed, that no Christian should be without the Bible in his house.  
Chrysost. exhorteth men to get the Bible, the most wholesome remedy for the soul, if not all, yet some part; to take the holy books into their hands, before and after meat at home, and not in the Church only; Yea, he telleth his hearers, that, to think God's Word needless, comes of the devil, & the it was as an infecting Pestilence for the people, to think that it appertained to men of the Church to read them, and not to others, whereas he telleth them that it was much more necessary for them, then for the other. See for these his speeches at large, Hom. 10. on Gen. & 29. Hom. 1. on joh. Hom. 13. on Mat. Hom. 2. on 2. Thess. Hom. 3.  
S. Jerome, on Col. 3. 16. We see hear (saith he) that lay people should not have only knowledge of the Scriptures sufficiently, but abundantly, that so one might be able to teach another: many of his writings were written to women, as to Paula, 
Epist. 8. 9 10. 12. 14.  Eustochium, Saluina, Demetria, Furia, Celantia, and others, commending them for their reading and study of Scriptures: 
Epist. ad Laetam.  yea, he instructed one Laeta, how she should bring up her daughter in holy Scriptures, to learn the Psalter, then Proverbs, than Ecclesiastes, than job, and so to go to the Gospels; after these, the Prophets, Moses, and Historical books. He herein was then no Papist.  
S. Basil regul. contract. q. 95. It is necessary and consonant to reason, that every man learn that which is needful, out of the Scriptures, whose Nurse (one Macrina) taught himself the Scriptures from a child, Bas. Epist. 74.  
Theophylact on Eph. 6. Say not (saith he) that it belongeth 
Lib. 5 de curand. Graec. affect.  only to Religious men to read the Scriptures: for it is the duty of every Christian, and most of all, of such as deal in worldly affairs, because they being as it were shaken with a tempest, have greater need of spiritual succour. And Theodoret writeth of his times, that Cobblers, Smiths, Websters', and all kind of Artificers, all the women, not only such as could read, but 
See also, Euseb. lib. 1 cap. 6. de demonstrat. Euangel.  Sempsters, maidservants, and waiting-women, Citizens, Husbandmen, Ditchers, Neatheards, Woodsetters, understood the points of faith, and could discourse of them. What can be more clear than this, that in former ages from the beginning, every one had liberty to read the Scriptures? & for their help 
Socrat. lib. 4 cap 33.  were they translated into vulgar tongues into all languages. For the truth of this, see Aug. de doct. Chri. lib. 2. cap. 5. Theodoret in his forenamed Book. Beda, Hist. lib. 1. cap. 1. Chrysost. Hom. 1. in johan. Yea, do we not know, how Lay men, for their divine Knowledge, were chosen to be Teachers in the Church? Nectarius a judge, made Bishop of Constantinople; Ambrose, a deputy, Bishop of Milan; with other more.   

Gainsaid by some of themselves.  
The Rhemists, though they hold the false Tenent, yet in their Preface before their translation, cannot deny the Scriptures to have been in the vulgar Languages of diverse Nations: as in the Armenian, the Sclavonian, Gothick, Italian, French, English tongue; yea, in the Languages of almost all the principal Provinces of the Latin Church of later times. The mere Politic caution and limitation of the Trent Conventicle was not devised in former ages, that the Scriptures should not be read indifferently of all men, but of such as have licence. Licence to read holy Scripture, was not thought of in the Primitive Church, nor many hundred years after. The very translation of the Scriptures aforetimes show, that the godly Translators minded to put God's Bible into all men's hands, without any Pope's licence.  
Acosta li. 2. de Chron. Reu. ca 2. pa. 65. is enforced to confess, that our gracious God hath maruerlously provided in holy Writ, that the most rude, reading in humility, may profit thereby: and in chap. 5. speaking by experience, I have seen (saith he) some men utterly unlearned, and scarce knowing Latin, who have gathered out of Scripture such profound knowledge, that I marvelled at them: but the spiritual man judgeth all things.  
Espencaeus in 2. Tim. 3. pa. 116. testifieth, that the jews did use to instruct their children from five years old. A custom continued till this day. So that (saith he) many Christians may be ashamed of their negligence, which is not only my complaint (saith he,) but also of the ancient Fathers; marveling that that custom should be judged now dangerous and pestiferous, which the Ancient so often commended for profitable and wholesome.  
Lorinus on Acts 17. 2. (speaking of the Act of the noble Bereans) saith, That it was no more than Christ commanded, when he said, Search the Scriptures, that is (saith he) as Chrysostome and Euthymius expound it) not only to read it, but also exactly and diligently to discuss it.  
But I need not speak more of this; for among us, we see many of them take liberty to read not only their own Translations, but ours too.  
Their practice then here with us, is against their doctrine, and their practice elsewhere: for in other places their doctrine is against reading of Scriptures translated: and they also do not suffer them to be read. See plentiful testimonies cited by Doct. White in his Orthodox Faith, pag. 47. 48. So they disallow, and allow; some of one mind, some of another; here with us, differing from themselves in Papistical Countries: for all is as the juggler plays fast or lose, for their grand Master's advantage.   

Objected Scriptures answered.  
Deut. 10. 5. The two Tables were written by God, and put by Moses into the Ark.  
Answ. What then? Therefore the Scriptures are not to be common and freely read of all? If the putting of the Tables into the Ark might force such a conclusion, the Scriptures might not only be kept from the people, but from the Clergy too: for those put into the Ark, were neither for Priest nor people to read. But I answer more particularly:  
1. That these were not all the Scriptures of God, although all that God himself did immediately write with his own finger.  
2. These commandments in the Tables were also written out by Moses in Exod. 20. and in Deut. 5. which Books after were also copied out, and so were in the hands of the Priests, Princes and people.  
3. The putting them into the Ark, was not that thence man should learn not to meddle with holy Scriptures, which none ever dreamt of, but these Romists. For God commanded to teach them to his people, Deut. 6. 1. and they were to instruct their children therein, Deut. 6. 7. but they were put into the Ark for other ends:  
1. To keep them safe there, as a testimony against Israel.  
2. To learn to keep them in their heart, as they were kept in the Ark.  
3 Because the Ark was a type of Christ, in whom this Law of commandments was written, and in whom the Lords people should be accounted observers of the same.  
Deut. 31. 9, 26. There was but one copy of the Law, and it was committed to the Priests of the Levites to keep, and was hid for a long time, till it was found in josias days, 2. King. 22. 8.  
Therefore the Scriptures were not common to all.  
Answ. It's true, that there was but one original that was kept: but other copies were commanded to be written out, Deut. 17. 18. and the same to be read diligently, vers. 19 joshua had a copy of it, Iosh. 8. 34. Esdras had so, Neh. 8. 2. In Iehosaphats 
See the Dowaies on Neh. 8. 2. for Copies.  time a copy was carried up and down, 2. Chron. 17. 9 Daniel had books, Dan. 9 2. Christ telleth us in the Parable, Luk. 15. 29. that they had Moses and the Prophets. The Law and Prophets were read in their Synagogues from old time, Act. 13. 15. and 15. 21. How also could the Bereans search the Scriptures, if they had not had them? Act. 17. 11. And S. Paul saith, that to the jews were committed the Oracles of God, Rom. 3. 2. The book of the Law was written, to be read and heard of the people, Deut. 31. 11, 12. So were also the Prophet's writings, jer. 36. 6, 10, 14, 15. and free for any to read them, that could get copies of them, as we may see in the Eunuch, Act. 8. 28. By all which it is clear, that the Scriptures were common for all.  
Nehem. 8. Here they would gather, that the Scriptures were read in Hebrew, and yet the people understood not the language: so by certain words in the Evangelists, not Hebrew, which were then spoken of the people, as Golgotha, Mat. 27. 33. Talitha cumi, Mark 5. 41. Acheldama, in Act. 1. 19  
Answ. That the Scriptures of the old Testament were in the Hebrew tongue, is true: but that the people understood not that tongue, is as false as the other true: for it's said, as their own Bible hath it, Neh. 8. 3. that Esdras read plainly in the presence of the men and women, and of those that understood, and the ears of all the people were attended to the Book, vers. 8. and they understood when it was read. And though they were 70. years in Captivity, yet had they not lost the knowledge of the Hebrew tongue: for many thousands, and not a few, of note and place, which went into captivity, lived to return again, Esdras 2. 1, 2, 3, 42, 65. and 3. 12. And shall we think, that these had lost their native tongue? After their return, they had some strange words mixed with the Hebrew; but yet they generally spoke the jews language, Neh. 13. 24. and the Prophets Haggai, Zacharie, and Malachi, wrote in the Hebrew: and the people hundreds of years after understood the Hebrew tongue when it was spoken, Act. 21. 40. and 22. 2. and could read it written, joh. 19 20. yea, it was so common, that Christ spoke Hebrew, and in no other Language to Paul from Heaven, Act. 26. 14. And as for the words of Christ on the Cross, Matth. 27. 46. which some hearing, said, He calleth for Eliah: if they were spoken of the jews, they did it in mockage. If of the Roman soldiers, they being strangers, and not understanding him, it maketh nothing to the purpose, or point in question.  
joh. 7. 49. The people which knoweth not the Law, are cursed. Hence they would gather, that the jews understood not the Hebrew language, in which the Law was written.  
Answ. 1. The Pharises arrogated knowledge to themselves, and contemned the people for want of knowledge, to wit, of the sense and meaning of the Law, but not of the letters, words and language, wherein it was written.  
2. Neither is it true, that the people knew not the Law, because these enemies of Christ said so; no more than that they were cursed, because they so said of them, in hatred against them for following Christ.    

VI Proposition. That the common liberty for all to read the Scriptures, doth breed heresies:  

Confuted by their own Bible.  
1. IT teacheth, that the ignorance of the Scripture, is the cause of error, Mat. 22. 29. Ye do err, not knowing the Scriptures. Error then is from ignorance of the Scriptures. The Apostles doubting of Christ's resurrection, a main point of Faith, without which all is vain, 1. Cor. 15. is ascribed to their ignorance of the Scriptures: for as yet (saith their Bible) they knew not the Scriptures. The Israelites erring in heart so continually, is ascribed to the want of knowledge in God's ways, Psal. 94 10, 11. These always err in heart, and these have not known my 
Psal. 95.  ways.  
Secondly, it telleth us whence otherwise errors proceed, from Philosophy, vain fallacy, Col. 2. 9 from humane traditions, 
Whence proceed errors.  Mark. 7. 8. from pretended Apostolical traditions, Acts 15. 24. from pretended revelations of the Spirit, a feigned word, and forged writings, 2. Thes. 2. 2. from Satan's strange delusions in the Man of sin and his followers, 2. Thes. 2. from lying signs and wonders, seducing people, Reuel. 13. 13, 14. 2. Thes. 2. 9 from doctrines and commandments of men, Col. 2. 22. from unlearnedness and unstableness of men's own selves, 2. Pet. 2. 16. from false Teachers, Act. 20. 29. jude, vers. 4. 2. Pet. 2. 2. Tim. 3. 6. from men's giving heed to Seducers, 1. Tim. 4. 1. and such like means, God giving men over to believe lies, because such have not a love of the truth, 2. Thes. 2.  
3. Their Bible cleareth Scriptures from being cause of error: for it telleth us, that no lie is of the truth, 1. joh. 2. 21. Now, error in divine matters is a lie: the Scriptures are God's Word inspired by the holy Ghost, 2. Tim. 3. 16. God's Word is truth, joh. 17. 17. and therefore no error can arise from it; and to reason from abuse, to hinder the use, is absurd.  
4. It telleth us, that the holy Scriptures are the Rule of faith and life, as before is proved, and therefore cannot be the cause of error.  
5. It pronounceth the Readers blessed, Reu. 3. 3. How can this be, if it breed errors in men?  
6. It telleth us, that by Scripture Christ confuted Satan, the false doctrine of Scribes and Pharises, the heresy of the Sadduces: so did the Apostles the jews, Act. 17. 2. and 18. 28. Therefore heresies are overthrown by Scripture, and get no ground at all from Scripture.   

Contraried by Antiquity.  
Chrysost. Hom. de Lazar. The ignorance of the Scriptures hath bred heresies: In Hom. 58. on john. The Scriptures do lead us to God, do drive away heretics, and do not suffer us to go out of the way.  
Tertullian. de resurr. telleth us, that heretics fly the light of the Scriptures. Surely hereby its clear then, that this Father did not believe, that the Scriptures would make heretics  
S. Jerome in Esay c. 8. willeth us in things doubtful to have recourse unto the Scriptures to know the truth; otherwise, saith he, ye shall not have the light of truth, but remain ever in darkness of error. Therefore Scriptures expel the mist of errors, and do not breed them in the judgement of Saint Jerome. It is witnessed before by Augustine, Chrysostome, Tertullian, Basil, Jerome, Gregory-Nyssen: that the Scriptures are the sound Rule of Faith; therefore cannot they be any ground for error.   

Gainsaid by some of their own.  
Petrus de Aliaco saith, The new Testament is the hammer that killeth all heresies, the Lantern that lighteneth us.  
Gerson in tract. de distinct. The sacred Scriptures are the shop wherein is laid up the royal stamp of spiritual coin: if a penny differs from the stamp never so little, undoubtedly its counterfeit. It is also witnessed before by Gregory, Gerson, Clemangis, Aliacus, Durand, Mirandula, Aquinas, Ferus, Villa-Vincentius, the Canon law, and by Bellarmine, that the Scriptures are the Rule of Faith: how can they then breed error?  
Our Adversaries have here no Scripture against us: for indeed the Scripture speaketh for itself, and not against itself. But Papists will here say, they mean, that the Scriptures breed heresies, when they are misunderstood or abused, or not rightly interpreted.  
Answ. If thus they mean in good sooth, 1. why blame they the Scriptures, when the fault is in men, and not in them?  
2. Why do not they likewise so accuse all men's writings whose soever? are not they subject to be mis-conceived, misunderstood and perverted?  
3. Why do they, in this respect, fear the Scriptures to breed heresies more in the people, then in the Priests? Were 
Arius, a Presbyter; Macedonius, a B. Pelag. a Monk, and Eutyches, an Abbot.  they of the Lay-people only, which were the Authors of former heresies, or of the Clergy? Was Arius, was Macedonius, was Eutyches, Pelagius, and other damnable first-broachers of heresies, Laymen? No man, saith Jerome, can frame an heresy, but he that is of excellent gifts. Gerson and Aeneas Silvius do 
De defect viror. Eccles 48 Hist. Austr. 8 52.  allege the same saying of Saint Jerome, That there never happened any notorious evil in the Church, but Priests were the cause thereof.  
Lastly, by thus reasoning from the abuse, either through ignorance, or wilfulness in any thing, we should disallow every thing; we should not eat, because some gluttonize at meat; nor drink wine nor strong drink, because some thereby become drunk; nor wear costly apparel, as men of place may, because some grow thereby proud; nor use the Art of Rhetoric, because some men abuse it, setting their tongues to sale; nor Logic, for that some pervert it from the right end, to jangling Sophistry. jesus Christ saw how Satan abused Scripture, yet he did use it, and exhorted other to search the Scriptures. This point of Popery Christ then knew not, nor any of his Apostles.    

VII. Proposition. That the Scriptures cannot of themselves be known to be the Word of God, unless the Church do give witness unto them, that they are so;  

Confuted by their own Bible.  
1. IT plainly avoucheth the contrary: 1. By teaching that Christ's sheep knew his voice, joh. 10. 4.  
2. That Christ hath promised, that such as do his will, shall understand all the doctrine, whether it be of God, joh. 7. 17.  
3. That to his Disciples it is given to know the Mysteries of the kingdom of heaven, Mat. 13. 11. Now, the Scriptures inspired of God, 2. Tim. 3. 16. are his voice, are his doctrine; and there are the Mysteries of the Kingdom of heaven, even that great Mystery, opened by the Scriptures, Rom. 16. 26. in the Law and Prophets, Acts 28. 23. Therefore if Christ's sheep and Disciples can know his Voice, his Doctrine, and the Mysteries of the Kingdom of Heaven, than they can know the Scriptures to be the Scriptures of God.  
II. It telleth us by whom, and by what we have this knowledge. 1. By the Spirit of God: for what things God hath prepared for them that love him, hath he revealed to us by his Spirit, which we have received, that we may know the things, that of God are given unto us, 1. Cor. 2. 9 10, 12. Now, the Scriptures are of those things which God hath given unto us: therefore by the Spirit of God can we know them to be of God. And indeed all Scripture being inspired of God's Spirit, who can better inform our knowledge of them, than the blessed Inditer and Author of them?  
2. By the Scriptures themselves, which bear witness of themselves, that they are justified in themselves, Psal. 18. 10. that 
Psal. 19  they are all inspired of God, 2. Tim. 3. 16. that they are holy Scriptures, Rom. 1. 6. the Scriptures of the Prophets, Rom. 16. 26. who were guided by the holy Ghost, 2. Pet. 1. 20. as also were the Apostles, Mat. 10. 20. Mark. 13. 11. And Paul telleth us, that he wrote the Commandments of God, 1. Cor. 14. 37.  
III. As their Bible telleth us, that by the Spirit, and by the Scriptures themselves, we know the Scriptures to be of God; so also the same Bible teacheth us: 1. That the testimony of the Spirit is truth, 1. joh. 5. 6. and is no lie, 1. joh. 2. 27. which Spirit of Christ all the Children of God have, Gal. 4. 6. and all that are Christ's; else they are none of his, Rom. 8. 9  
2. That the testimony of the Scriptures are of more credit than the testimony of men; for the witness of God is greater than men, 1. joh. 5. 9 And Christ preferred the testimony of the Scriptures before man's testimony, yea, though a Prophet: for he saith, he received not testimony of man, speaking of john Bapt. joh. 5. 33, 34. and yet he referred himself to the testimony of the Scriptures, testifying of him, vers. 39 Yea, he saith, that his own words would not be believed, if the Scriptures be not believed, ver. 47. So that the Scriptures testimony of themselves, being the Word of God, & so the testimony of God, are sufficient witness to take them for the Scriptures of God; which whoso refuseth or questioneth, the testimony of no men, no, not of Christ, if he were here on earth, would be believed, to make us to receive them for God's Word. This their own Bible doth teach us.  
iv Their Bible doth not only show, how the Scriptures give witness of themselves thus in general terms, but more particularly informeth us, that the Scriptures do prove the particular books of holy Writ to be the Word of God. Moses witnesseth of his own writings, that he wrote by commandment, Deut. 31. 9, 19 and what he delivered, was that which was commanded him Exod. 34. 34. All the Prophets witness their Prophecies to be of God, Esay 1, 2. jer. 1. 2. Ezech. 1. 3. Dan. 10. 1. Hos. 1. 1. joel 1. 1. Amos 1. 3. Obadiah 1. 1. jonah 1. 1. Mich. 1. 1. Nah. 1. 1. Hab. 1. 1. Zeph. 1. 1. Hag. 1. 1. Zach. 1. 1. Mal. 1. 1. jesus Christ gave approbation to the authority of Moses, the Prophets, and the Psalms, Luk. 24. 26, 24. And so the Apostles, Act. 26. 22. Rom. 16. 23. not only in expounding, but also by alleging one where or other some thing out of every book; as out of Genesis, Mat. 23. 35. Act. 7. 3. and 3. 25. joh. 4. 5. out of Exodus, Mat. 5. 38. and 22. 32. Act. 13. 17, 18. Leviticus, Rom. 10. 5. Mat. 5. 38. Numbers, joh. 3. 14. and 6. 31. Deuteronomy, Mat. 4. 4, 7. and 5. 31. or 7. 37. joshua, Act. 7. Heb. 11. 31. jam. 2. judges, Act. 13. 20. Heb. 11. 32. Ruth, Mat. 1. 2, 3 12. Samuel, Kings and Chronicles, Mat. 1. 2, 3, 6, 7. and 12. 3, 42. and 23. 35. Luk. 4. 25, 26, 27. Act. 13. 21, 22. Rom. 11. 3. Heb. 11. 32. job, jam. 5. 11. Psalms the whole book, Act. 1. 16, 20. and parts thereof, Mat. 13. 35. and 21. 16, 42. Proverbs, Rom. 12. 26. jam. 4. 6. Heb. 12. 6. Esay, Mat. 21. 5, 13. joh. 12. 38. jeremy, Mat. 27. 9 Ezechiel, 2. Cor. 6. 18. Reuel. 4. 7. and 20. 8. Daniel, Mat. 24. 15. So might I go thorough all the small Prophets, but that whole book of the Prophets is approved, Act. 7. 42. And all the Scriptures of the old Testament, are called by Saint Paul, the words of God, Rom. 3. 2. and are confirmed in particular, as the rest: as Hosea, Mat. 9 13. and 12. 7. Ro. 9 25, 26. joel, Act. 2. 16. jonas, Mat. 12. 40. Amos, Act. 7. 43. Micha, Mat. 2. 6. Zacharie, Mat. 27. 9 Habacuk, Rom. 1. 17. Gal. 3. 11. Nahum, Rom. 10. 15. Haggai, Heb. 12. 26. Malachy, Mat. 17. 11, 12.  
Thus the old Testament beareth witness to itself, and the New also to the Old; so doth the Old to the New, foreshowing what in the New is revealed, besides the record it beareth of itself: For john telleth us, that his writings are the truth of God, joh. 19 35. Reuel. 1. 1. Saint Paul, that his are the commandments of God, 1. Cor. 14. 37. Saint Peter confirmeth the authority of all Paul's Epistles, 2. Pet. 3. 16. And thus must we think of all the Apostles writings, as the divine truth of God, because they were all led by the same Spirit, joh. 15. 26. into all truth, joh. 16. 13. which called the words of Christ to their remembrance, joh. 14. 26. which Spirit Christ gave them, and they had received, joh. 17. 8. Neither is it to be doubted, but as their words in their Ministry were the words of God, Mat. 10. 20. Mark. 13. 11. so were their words written of God also, seeing they wrote what they taught, as these places show, Luk. 1. 1, 3, 4. Act. 1. 1. 1. Cor. 15. 1. 2. Cor. 1. 13. Phil. 3. 1. 2. Thes. 2. 5. and as before is proved at large.  
V Their own Bible telleth us, that the Word is a lamp and a light, Psal. 118. 105. 2. Pet. 1. 19 This is spoken of the written 
〈◊〉. 11 9  Word. Now a lamp and a light need no man to point to them, that hath eyes to see, if the same be before them, but they show themselves to such clearly enough; even so doth the light of God's Word in Scripture show itself. God's works show themselves to be his works out of themselves, Act. 14. 16. He lest not himself without testimony, Rom. 1. 20. Psal. 18. 1. His 
Psal. 19  works show him, and show themselves to be his; and shall not God's Word show itself to be God's Word? Is there to a godly man a less print of the Deity in his Word to discern it, then in a very natural man to discern his works? Moreover, shall the writings of men discover their Authors, of what profession and learning they be and shall not God's Word be able to show itself to be of God? For let one man write like an Artist; another, as a Philosopher; the third, as a Moralist; the fourth, as a Statist; the fifth, as a Divine: No man that is an Artist, a Philosopher, a Moralist, a Statist or Divine, but he can discern of all these writings distinctly, though he have not some to tell him, what they be. So let a man, endued with God's Spirit, and spiritual understanding, come to the holy Scriptures, he will discern them to be of God, and of his Spirits inditing, though none bear witness to them, and tell him so much. For the spiritual man judgeth all things, 1. Cor. 2. 15. and if he can judge, he also can discern of them. Weigh also, that those which be good Bankers, know money at the first sight, whose image and superscription it beareth. The work of an Apelles is easily discerned from that, which is an ordinary Painters. And we know, that men well read, are so quicksighted, as that they can discern learned men's writings from the counterfeits of them. How much more than may the writings of God, so infinitely surmounting all others in all manner of grace, dexterity and majesty of themselves, be severed and sundered from all other writings, and be known to be of the Lords own inditing?  
Lastly, as in general the Scriptures show themselves to be God's Word, and also more particularly, that the several books thereof are his Word: So these very books, which we at this day acknowledge, and have in account for God's Word, and so believe them to be, do witness for themselves, that they are indeed the very Word of God, though the Church should be silent in her duty so to profess, and teach them to be. And this is clear:  
1. From the Penmen, who according to the wisdom given to them, as Peter speaketh, 2. Pet. 3. 15. have written the truth of God, joh. 19 35. and the commandments of God, 1. Cor. 14. 37. Now, who were the Penmen of these books, we know: 1. By the titles of them. 2. By the inscriptions, as that to the Rom. chap. 1. 1. to the Corinth. chap. 1. 1. 2. Cor. 1. 1. to the Gal. chap. 1. 1. and so of the rest of the Epistles of Saint Paul. Likewise that of Saint james, Peter, and jude, and the Reuel. 1. 1, 4. are known by their inscriptions. 3. By the subscription in some, as 1. Cor. chap. 16. 21. The salutation of me Paul with mine own hand. 4. By apparent testimony within them, telling us who wrote them. john saith, he wrote the Gospel ascribed to him, joh. 21. 24. So Saint Paul his Epistles, 2. Cor. 10. 1. 1. Corinth. 15 9 1. Tim. 1. 13. That to the Hebrews, in many places discovers itself to be Saint Paul's. So the Gospel to be Saint Luke's, and the Acts too; for he that wrote the one, wrote the other also, Acts 7. 7.  
2. From the purity, the verity, the integrity, the godly plainness and simplicity, and yet powerful majesty thereof, evincing all gainsayers, and manifesting these very books to be the Word of God. What true and evident properties soever can be showed to be the properties of God's Word to know it by, the very same these books challenge to themselves, to approve themselves to be God's Word to the conscience of every true Christian. See Scotus his ten arguments, 1. Sent. prol. Art. 1. Also Gregor. de Valent. tom. 3. p. 329. Let our adversaries speak herein.  
3. From the witness of God's Spirit, making the reading, studying, meditation, preaching, and hearing of the things contained in these books, very powerful upon men's consciences, working conversion to God, and so persuading to believe them to be of God, as hereupon they do yield obedience thereto, fear to offend against the commandments therein, believe with comfort the promises, yea, and so fully to give themselves to the guiding thereof, as they think in them to find eternal life, and are so persuaded, as that they can forsake all, yea, if need were, also to suffer death upon the faith of these saving truths therein contained, as holy Martyrs have done very cheerfully and constantly through the Spirits assistance, bearing witness to them, and by which they and we know them to be the things given us of God, 1. Cor. 2. 12.  
This worketh faith, and maketh us believe them, and therefore is called the Spirit of Faith, 2. Cor. 4 13. This teacheth us, joh. 6. 45. and is truth, 1. joh. 5. 6. and ever accompanieth the Word, Esay 59 21. to make it the power of God to salvation, Rom. 1. and the savour of life unto life, to them that are saved, 2. Cor. 2.  
The Church is to testify of them, to interpret them out of themselves, to keep them, and to defend them; but she cannot either make them to be God's word, if they were not so already: for she cannot make a word to be man's, if man never spoke it; neither can she make God's word to be his word unto us upon her own credit, if itself bore not witness of itself, and the Spirit did not confirm the same, and not work this faith in us. If her authority could work this belief, than were she to blame for not bringing all to the faith of them. To work divine faith in our hearts, is of God, and not of men.   

Contraried by Antiquity.  
Saluianus, lib. 3. de providentia, saith, All that men say, need reasons and witnesses; but God's Word is witness to itself: for whatsoever the incorrupt Truth speaketh, must needs be an incorrupt witness to itself.  
Ambrose. lib. 5. Epist. 31. Whom may I believe in the things of God, better than God himself?  
Hilary, lib. 1. de Triniate. God is a witness for himself; and he is not to be known but by himself. Now, God and his Word is one; and therefore saith Nilus, it is all one to accuse God, as 
Decausis dissent. Eccl. pag. 2.  to challenge the Scriptures.  
Origen, lib. 4. cap. 2. de Princip. Whosoever with all diligence and reverence, as is meet, shall consider the words of the Prophets, it is certain, that in the reading and diligent view thereof, having his mind and understanding knocked at by a divine inspiration, he shall know that the words which he readeth, were not uttered by man, but are the words of God; and of himself shall perceive, that these books were written, not by humane Art, not by the word of mortal man, but by a Majesty Divine.   

Gainsaid by some of their own.  
Gregory de Valentia, Comment. in Thom. cap. 3. pag. 31. The Revelation of the Scripture is believed, not upon the credit of another Revelation, but for itself.  
Canisius citeth, cap. de precept. Eccl. Num. 16. We believe, adhere, and give the greatest authority to the Scripture, for the testimonies sake of the holy Ghost speaking in them.  
Bellarmine, de Verbo Dei, lib. ca 2. Nothing is more known, nothing more certain than the Scripture, that it were the greatest madness in the world, not to believe them. If he saith truth, as he doth; then is it madness, not to believe the Scripture bearing witness of itself, that it is all of itself inspired of God. What farther Testimony need we? A Papist now of late in His guide of Faith, saith thus: We believe the Scriptures 
S. N. Guide of faith. chap. 7. num. 3.  for the divine Authority, which is the formal object of Faith, and of infinite force and ability to persuade immediately by itself, without the help of any formal inducement whatsoever.  
Stapleton saith, That all the former writings of the Bible may 
Defence. Eccl. Autho. lib. 1. cap 9 Tripl incoat. Adverse W●itak. in admonit.  be assured to us by the latter; the old Testament by the new: and the inward Testimony of the Spirit is so effectual for the believing of any point of faith, that by it alone any part may be believed, though the Church hold her peace and never be heard. Note this saying well, you Papists, that persuade yourselves, that the Scripture is not Scripture to you, but because the Church tells you so.  
They have no Scripture for defence of this their Position, to 
S. N. Guide of Faith. chap. 7. num. 2. and 3.  object against us. Atheistical objections some have made, as if they would uphold the Turkish Alcoran, unworthy any Christian, and no more worthy any answer, than the blasphemy of Rabshekah, 2. King. 18 36. against which King Hezekias commandment was; Answer him not a word, Esa. 36. 21.    

VIII. Proposition. That traditions, which they call the unwritten word, are the Rule of Faith:  

Confuted by their own Bible.  
I. IT hath been proved before, that the word delivered by mouth, both before and under the Law, and after, till the new Testament was written, in all substantial and necessary points of faith, is now either expressly set down, or by a necessary conclusion comprehended in the Scriptures.  
II. That therefore the Scriptures are the only Rule of Faith, which before also is fully proved.  
III. Their own Bible in many places, & diverse ways, doth condemn traditions: 1. In calling them traditions of men, Col. 2. 8. of Fathers, 1. Pet. 1. 18. your traditions; that is, the traditions of Scribes and Pharises, Mat. 15. 1, 3. commandments and doctrine of men, Mat. 15. 9 Rudiments of the world, Col. 2. 8, 20. not calling them the tradition, doctrines, and commandments of God, or his Word, or the word of his Prophets any where.  
2. In declaring to us, that the worship which is after such traditions, is a vain worship, Mat. 15. 9 and but a show of wisdom in superstition, Col. 2. 23. and that the conversation also which is after Father's tradition, is but vain, 1. Pet. 1. 18. So as we see, traditions may not be either a Rule of worship, or of conversation of life.  
3. In setting down the evils which have come to the Church, and true Religion of God by such traditions. Their Bible telleth us, that for traditions the Commandments of God were left, transgressed, made frustrate, and his Word defeated, Mat. 15. 3. Mar. 7. 8, 9, 13. It was tradition, by which the Scribes and Pharises had diminished the integrity of the Law, taken from it, added to it, and corrupted the meaning thereof, which Christ freed it from, Mat. 5. 18, 20, 22, 23, 28, 29, 34, 35. It was a pretended Apostolical word, which first greatly troubled the Church of Antioch, and was the cause of gathering the Council at jerusalem to confute and condemn the same, Act. 15. 1, 2, 5, 6, 23, 24. The decrees thereof were written; the Epistle sent abroad, vers. 30. 31. and so they had a written Word to strengthen them against that traditional, corrupt and counterfeit Word.  
Lastly, it was a pretended Apostolical word, which troubled the Thessalonians, 2. Thess. 2. 2. which by his Epistle, and so by the written Word was confuted.  
If I should add out of Story, to this out of Scripture, what evils have hereby happened to the Church in and among Heretics, who used traditions, to defend their Heresies, in and 
Irenaeus. l. 5. c. 66. l. c. 13. ●ert. de prescript. Epiphan. de Haeres. l. 1. c. 23. 24, 38.  among the Fathers misled and misleading others by false traditions, whereby some of them became Chiliasts; and now in and among the Papists, who, under the colour of traditions, fill the world full of their inventions, superstitions, and Idolatries; I should be overlong, and so prove tedious. But let the desirous Reader peruse D. whitaker's De traditionibus.  
4. In teaching us, that the Apostle giveth the Church warning not to be deceived by word, by Philosophy, by vain fallacy according to men's traditions, 2. Thess. 2. 1, 2, 3. Col. 2. 8.   

Contraried by Antiquity.  
justine in Triphonem: If we will be safe in all things, we must fly to the Scriptures: we must believe God only, and rest only upon his institutions, and not on men's traditions.  
Irenaeus li. 3. ca 13. saith of the Apostles, that what they preached by mouth, they left us in writing, to be the pillar and groundwork of our Faith.  
Tertul. de praescrip. It were a folly to think that the Apostles knew all things, but revealed the same to few, delivering some things openly to all, reserving some other things to be spoken in secret to some. What can more plainly be delivered contradictory to Papists, and to tax them of folly and falsehood in this point?  
Theoph. Alexand. in 2. Paschali: It is a devilish spirit to think any thing divine, besides the Authority of the holy Scriptures.  
Basil. in serm. de fide: It is a manifest defection from the faith, to bring in any thing that is not written. When he uttered this, did he dream of a traditional word?  
Jerome in Hag. cap. 1. All traditions, pretended to be Apostolic, if they have not their authority from the Scriptures, are cut off by the Sword of God.  
Nazianzen in Epimedio Athanasijs, calleth this unwritten word, An invocation, and opposite to written Piety.  
See further Tertul. Origen, Hippolytus, Athanasius, Ambrose, Basil, Greg. Nissene, Jerome, Augustine, Cyril. of Alexan. S. Antony, and Theodoret, cited by Bishop Usher in his last book, in the Controversy of traditions.   

Gainsaid by some of themselves.  
This is to be seen in the words of Gregory, Gerson, Petrus 
See question the first before.  de Aliaco, Clemangis, Durandus, Picus-Mirandula, Aquinas, Ferus, and other, avouching the whole Scriptures to be the Rule of faith. Also of Antoninus, Scotus, Gerson, Trithemius, Villa-Vincentius, Caictan, Lyra, and other, who maintain that the the Scriptures be perfect and sufficient every way: their words 
See question the second before.  are cited before, and so do gainsay this traditional word.   

Objections out of the Scriptures answered.  
2. Thes. 2. 15. Stand fast, and hold the traditions which ye have been taught, whether by word, or by our Epistle.  
Answ. This place, though in show, at the first sight may seem to help them; yet considering well what they in the Question understand by traditions, it helps them nothing at all.  
1. Traditions here are such, as all the Thessalonians received, and which the Apostles had taught to them all: but traditions which the Papists maintain, are certain secret traditions delivered, not to all, but to some sorts of men, for the better guiding of the Church. Therefore these traditions here, are not those, these being common to all, and theirs proper to some only.  
2. This place speaks of Traditions written, which we maintain: but they in this question understand traditions; beside Scripture, or a word not written in the Scriptures: how then doth this place help them?  
3 This place doth speak indeed of traditions delivered by word and by writing, but not of diverse traditions; as one sort spoken, and another sort written: but of a diverse way of delivering the very same traditions: for first, traditions are but once here named, and applied to both Word, and Epistle. Secondly, the word Whether may be as well taken coniunctively, as it is in 1. Cor. 15. 11. & 13. 8. Rom. 14. 8. Col. 1. 20. as disiunctively: and albeit here it be taken disiunctively, yet it proveth not diversity of traditions, but the same diversely delivered.  
5. By this place it is clear, that traditions were first by word: but will it therefore follow that they were not written? The contrary is to be showed from the beginning. 1. Before the Law the Word was not written, but as before is proved, it was afterwards written. 2. Moses and the Prophets delivered Gods will, first by word of mouth, but afterwards the same was written. Thirdly, Christ taught by word, which afterwards the Euangilists wrote, Luk, 1. 2, 3. Fourthly, the Apostle Saint Paul taught by word as other did, but Saint Paul telleth us, that he was set apart to teach the Gospel, Rom. 1. 1. which he calleth the Word of God, 1. Thes. 2. 2, 13. This Word of the Lord jesus he only taught every where, and by him it was spread abroad, Act. 18. 11. & 19 10. to which he commended the Church, Act. 20. 32. This Word and Gospel spread so fare by him, Rom. 15. 19 he telleth us, was written before in the holy Scriptures, Rom. 1. 2. so that he taught not an unwritten, but a written Word, and a written Gospel, Act. 26. 22. and 28. 23. Rom. 16. 26.  
5. The traditions here mentioned, first taught by word, are written traditions, which he calleth in 1. Thes. 4. 2. Commandments; but these Comandements given by word of mouth before, after in writing to them, he here setteth down vers. 3. 4, 5, 6, 10, 11, 12. yea, what letteth to understand these traditions by word to be those things, which in the 5. verse of this chapter, he saith, He remembreth them of, set down in vers. 3. 4? If so, then are these traditions written, and not now unwritten, though at the first taught by word.  
6. Though it were granted, that the traditions taught by word, were not all written by the Apostle then, in neither of these Epistles; I demand first, how can they be able hence to prove, that neither he elsewhere, nor any other Apostle wrote them, but that they remain to this day unwritten? Secondly, how can they tell what these were, if they be not written? Thirdly, how are they able to prove, that these traditions not written and taught by the Apostle, are their Popish traditions, which they stand for? Three necessary questions unresolued hitherto.  
7. And lastly, If they thus will reason, that there is yet an unwritten word to be a rule, because S. Paul taught traditions first by word; then is there much more a written word to be a rule, for that those spoken, were after written: for that which is spoken and written, is with all men more certain and sure then that which only is spoken. Now, of one and the same thing to be ruled, there cannot be two rules, as before is proved. Therefore let us cleave to the Word written, as the most certain and surest rule, because it is both the word spoken and written.  
2. Thes. 3. 6. And not according to the tradition which they have received of us.  
Answ. Here is mention of a tradition, which the Apostle had taught, and the Thessalonians had received; but this is not an unwritten tradition, but written: for the Apostle in vers. 10. sets it down, and tells us plainly what it was, to wit, That if any would not work, let him not eat. So as this is nothing for their unwritten traditions.  
1. Cor. 11. 2. And I pray you, brethren, etc. that you keep the precepts as I delivered them unto you.  
Answ. 1. We grant, that the Apostle delivered and taught by word of mouth, before he wrote: but the question is, whether the same he taught, be writ, or no? They say, they be not: which this place proveth not, neither can they bring any place either expressly, or by necessary conclusion. To this purpose, we say they be, and do prove it by many Scriptures afore set down, as also in answer to the first place, of which nature is this Scripture: for the Apostle saith here, I delivered them unto you: and in vers. 23. he hath the very same words, and withal setteth down, what he delivered to them, in vers. 23, 24 25. So that what he delivered by word, is now in his writings.  
Secondly, this place, according to their translation, is of precepts, they here avoid the word traditions: if it be not for traditions, why do they allege it? And if it be for traditions, why do they not name the Word here; as elsewhere in other places? But let them be precepts: what then? If precepts of necessary and substantial matters of the Gospel, than were the same written: for Paul preached them only out of the Scriptures, Act. 26. 22. and 28. 23. according to the Scriptures, 1. Cor. 1 5 3, 4. For, as is proved, his Gospel was a written Gospel, and what he preached, the same substantial points himself did afterwards write, as appeareth in the same Epistle, chap. 15. 1, 2, 3, 4, etc. And 
Eadem scrifiere, hoc e●, eadem repetere quae praseus dixeram.  in Phil. 3. 1. as also Saint Jerome expoundeth the place. Being then written precepts, here is no proof for their unwritten traditions. If they understand them of precepts, in and about matters of indifferency, rites, and decences in the Church, etc. the place is nothing to the question in hand; and yet precepts in such matters are also written, 1. Cor. 6. 12. and 8. 9, 13. and 10. 23, 31, 32. and therefore taken which way they please, they are now written, and not unwritten precepts.  
1. Tim. 6. 20. O Timothy, keep the depositum (that is, say the Rhemists) the whole doctrine of our Christianity, and Catholic truth descending from the Apostles by succession of Bishops even unto the end, & is all one with tradition (say they, in their annotation) given to the Bishops to keep, and not to Laymen. The Gagger allegeth the third verse also, and so, as it seemeth, doth take the word doctrine, as here the word depositum, that is, as Bellarmine expounds it, the treasure of unwritten doctrine.  
Answ. 1. Here is no mention of tradition, neither doth this place prove, that this depositum is now an unwritten doctrine.  
2. He speaks of a depositum committed to Timothy his trust: but whether written, or only spoken, is not set down here, and so proveth not the point in question.  
3. Of themselves there be that expound this depositum fare otherwise. Caietan expounds it of the flock committed to him So also Lyra: their Gloss takes it to be his office. So Hugo Cardinalis: Aquinas interpreteth it of every good thing, which any man hath committed to him of God to keep, and to increase. Thus they agree not among themselves: if they cannot agree about the sense of the word; is this then a sound proof of so great a point as is in question? Must a Rule to rule holy Scripture, and the holy Church, be grounded upon such an uncertain meaning?  
4. But let the Rhemists' interpretation of the word go for sound; it is enough to overthrew their tenant: for this depositum they make the whole doctrine of our Christianity. If this be the Treasure of unwritten doctrine, as Bellarmine will have it, what doth the Scripture contain? Saint Paul telleth us, 1. Tim. 1. 11. that the glorious Gospel was committed to his trust, as this depositum was committed to Timothy his trust; if these two be one, as they are: for was another thing committed to the trust of Timothy, then was committed to Saint Paul's trust? Then the Gospel is the whole doctrine of our Christianity, except there be doctrines of Christianity which are not Gospel: but the Gospel is written, as before is proved, and therefore also is this a written depositum, and not an unwritten doctrine.  
5. This place wicked heretics so expounded; and to defend 
Tertul. de prescript. adversus Haeret. ca 25.  their heretical falsities, feigned such a sense of this place, of certain unwritten traditions, as the Papists do; by which they may see whence they be.  
2. Tim. 1. 13. Have thou a form of sound words, which thou hast heard of me: the same is mentioned, Rom. 6. 17.  
Answ. 1. This showeth, that a form of words were delivered by mouth; but hence will it not follow, that the same is not now written. Saint Paul instructed by word of mouth; Ergo, may it be concluded, that he wrote not the same? How in reason will this follow? And yet this is the thing to be proved, or else nothing to the purpose.  
2. The place showeth in what things this form of words is to be kept, to wit, in faith and in love; but the form of the words of our belief is in the Scripture, joh. 20. 31. Act. 8. 37. and also of our love, Mat. 22. 37, 39  
3. If by form of words they will understand the compendium of Christianity concerning Faith, Obedience, Prayer, and form of administering the holy Sacraments; all these be also in the Scriptures, as our Creed, the ten Commandments, the Lords Prayer, as before is showed. For baptism, read Mat. 28. 19 and for the Lords Supper, Mat. 26. 26, 27, 28. 1. Cor. 11. 23, 24 25. Therefore here is no form of words left unwritten, as out of this place the Papists pretend.  
2. Tim. 2. 2. And the things which thou hast heard, etc.  
Answ. 1. This still speaks of Paul's preaching, but proveth not the same not to be written.  
2. It hath been before proved, that Paul preached openly the Scriptures, and therefore by the things heard from him, must be meant those which he taught out of the Scriptures.  
3. It is probable, that S. Paul himself preaching out of the Scriptures, and only according to the Scriptures, also highly commending Scriptures to Timothy, to be able to make perfect the man of God to every good work, 2. Tim. 3. 16, 17. that he would have any thing commended by Timothy to other Teachers, but what was to be found in holy Scriptures?  
This place therefore helps not for unwritten traditions.  
joh. 20. 30. Many other signs did jesus, etc. which are not written in this book.  
Answ. 1. The Evangelist saith, they were not written in this book. But what then? May they not be written in other Evangelists?  
2. Here he speaks of signs, and Acts of Christ, and not of his doctrine by tradition, which is the matter in question: and so this text is nothing to the purpose.  
joh. 21. 25. There are many other things which also jesus did, etc.  
Answ. This place also speaketh of that which jesus did, and not of that which he taught. Here is not one syllable of a traditionary word.  
joh. 16 12. Many things I have to say to you, but you cannot bear them now.  
Ans. 1. This place tells us not what Christ said, but what he concealed, to wit, many things which he had to speak, but then spoke not: so as this proveth not a traditional word, nor any word at all, except they will conclude, that what one can say, therefore he doth say it.  
2. If Christ had said all things to the Apostles then, yet would it not follow, that the same were not at all written in Scripture: for jesus Christ taught, what was written in the Scriptures, expounded them, cited them, and by them confuted the Adversaries. And Saint Luke makes a profession, that his Gospel was A Treatise of all that jesus began both to do and speak, unto the day of his Ascension, Act. 1. 1, 2.  
3. Can our Adversaries tell what things Christ had to say? If they can; first, let them show to us what they were: secondly, that they were differing from those things taught by him, and written now in the new Testament: thirdly, that they were never written by the Apostles. If these they cannot demonstrate to us, they gain nothing hence for their pretended traditionary 
August. 77. tract. in john.  word. This place heretics abused for their traditions.  
1. Cor. 11. 16. We have no such custom, nor the Church of God.  
Answ. 1. This speaketh not affirmatively of a custom, but negatively of no such custom.  
2. Though it had spoken of a custom, what is this to a traditional word? Is custom, doctrine? Or is it not rather applied to actions, as in Gen. 31. 35. joh. 18. 39?  
3. The Scriptures allow not custom to be a Rule, Leu. 18. 2. 
See Douai Translation.  jer. 10. 2. 2 King. 17. 40.  
1. Cor. 11. 34. The rest will I dispose, when I come.  
Answ. Here is no speech of any word of Doctrine, but of order among the Corinthians.  
joh. 2. 12. and joh. 3. 13. Having more things to write unto you, I would not by paper and ink: For I hope that I shall be with you, and speak mouth to mouth.  
Answ. These places show indeed, that in the two short Epistles john wrote not all those things, which he might have written, because he would speak to them of them. But can our Adversaries prove; first, that john ever came to utter the things unwritten? If he did, what were they? If he did not, then so much of their conceited traditional word is lost. Secondly, that those more things left unwritten, were either things necessary, or they were not things already written. Till they can show these things, this place doth them no good.  
Acts 16. 4. They delivered unto them the Decrees, which chap. 15. 28. were decreed by the Apostles.  
Answ. What of all this? The Decrees were written. The Apostles wrote letters, Acts 15. 23. and the Epistle was sent, vers. 30. and read with comfort, vers. 31. Here is then no traditionary unwritten word.  
Thus we may see, how their traditional word unwritten, is confuted by their own Bible, and hath no footing at all in holy Scripture.    

IX. Proposition. That the present Church's determination, is the absolute unquestionable Rule of the people's Faith, on which they are to rest, believing their Teachers, without farther enquiry:  

Confuted by their own Bible.  
ROm. 12. 6. Prophesy according to the Rule of Faith. Here is a gift bestowed upon the Church, which is Prophecy, expounded by the Rhemists to be the interpretation of the Scriptures. Then here is mention of a Rule, according to which, they that have the gift of interpretation, are to expound. Where we see the Church's action, and the rule to be two distinct things, Phil. 3. 16. Let us continue in the same rule. Here in the word us, is to be understood the Church; in the word continue, the Church's duty. Here is also mention of the Rule, a thing distinct from the Church, Gal. 6. 16. And whosoever shall follow this Rule, peace be upon them, and mercy, and upon the Israel of God. The Church is here the Israel of God. The Rule is that, which she, and all that look for peace and mercy, must follow. The Church therefore, and the Rule, are two distinct things. In Gen. 26. 5. Abraham is commended for his obedience; he and his were the Church. But what was now the Rule? Even the Voice of God, his Charge, Commandments, Statutes and Laws.  
These places sufficiently teach, that the Rule and the Church are two things. The Rule being that, according to which she is to be ruled in teaching and living. Yea, so fare is the practice, custom, and voice of the Church (speaking only from herself) from having the honour to be a Rule in necessary points to salvation, as she hath not absolute unlimited authority in matters of any inferior kind, but therein is tied to certain observances, as these Scriptures teach, 1. Cor. 6. 12. and 8. 13. and 10. 32. Rom. 14. 19 1. Cor. 9 19, 22. and 14. 14. and 10. 31.   

Contraried by Antiquity.  
See before in the first question, Jerome, Basil, Tertullian, Chrysostome, Austin, Greg. Nyssen, Isi dorus, Pelusiota, and Cyril of Hieros. who make a difference between the Rule and the Church: affirming the Scriptures to be that Rule, and the same the Church's limits, out of which she may not go.   

Gainesayd by their own men.  
See also in the same question, twelve or thirteen testimonies from among themselves; that the Scriptures are the Rule: and therefore not the Church, which is to be ruled by the Scriptures.   

The Scriptures objected answered.  
Matth. 23. 2, 3. Upon the Chair of Moses have sitten the Scribes and Pharises: all things therefore whatsoever they shall say to you, that observe and do ye.  
Answ. The scope is not to tie men to whatsoever they should teach, without any exception, but to take away the scandal of their ill lives, that they might not offend the hearers, when they taught that which was right and good. This is evident by the reason added; But according to their works do ye not, for they say, and do not. That in every thing they taught, they were not to be heard, it is clear:  
1. If we consider the ground of the speech in the word therefore, that is, for that they had sitten in Moses Chair: what is that? Let the Papists tell us, who say, To sit in Moses chair, is 
Gloss. in Mat. 23. 2. Gorham. ibid. Arias Montan. elucid, on the same.  to teach according to the doctrine and Rule of Moses Law, and to command things agreeable thereunto. And so say the ancient Fathers.  
Cyril, Catech. 12. The Chair of Moses, is the power of doctrine.  
Origen, Hom. 24. on Matth. They sit in Moses Chair, which interpret Moses sayings well, they sat well that understood the Law.  
So Theophylact on Mat. 23. They sit in Moses Chair, that teach the things that are in the Law; with this consideration than they are to be heard, and not otherwise.  
2. It is manifest, that Christ's words cannot be taken without restriction, because in this same Chapter he calleth them foolish blind guides, and taxeth them for false doctrine, ver. 16, 22. shutting the kingdom of heaven before men, ver. 13. labouring to get a Proselyte; and then to make him the child of hell double more, than themselves. ver. 15 He also calleth them Hypocrites, Serpents, Viper's brood, ver. 33. denouncing many woes against them, and foretelleth how they should scourge, persecute, kill, and crucify such faithful Teachers as he should send amongst them, ver. 33.  
These things duly considered, is it any way likely that Christ should speak without limitation, and will them to do whatsoever such should teach? whom First, he calleth foolish Blind-guides, Hypocrites, Serpents, Vipers-brood, and persecuters of faithful men; Secondly, whom before he had confuted for their foul corrupt glosses, and vain traditions, by which they have broken the Commandments of God, and made them of none effect, Mat. 5. 43, 44. and 15. 11, 14. Mark. 7. Thirdly, whom he plainly gave his hearers a Caveat to take heed of touching their leaven, Mat. 16. 6. that is, their doctrine, vers. 12. Fourthly, Christ in so an unlimited speech should have overthrown his Doctrine, and so his own heavenly Kingdom, for then the people should have taken him for a deceiver, for a companion of Publicans and sinners, for one that had a devil in him, and for such a one as had cast out devils by Belzebub, the chief of the Devils, all which they broached, yea and in a full Counsel condemned Christ for a wicked blasphemer.  
3 If this speech had been to be understood without limitation, why did the Apostle refuse afterwards to observe and do what these (sitting in Counsel) commanded them? Act. 4. 18, 19 & 5. 28.  
4. And lastly, Papists themselves on this place do comment 
jansenius. Em. Sa. on this place, Barradut & Maldonat. Canus loc. l. 5. c. 4. Ferus on this place.  thus; This place bindeth not us to obey them, if they teach that which is evil, for that is to teach against the chair. All things are here meant, which are not against the Law and Commandments of God.  
All things keep (saith another) when the Scribes and Pharises do recite, explain, teach and propound them. This place therefore is rather for the Authority of holy Scriptures, and nothing at all to establish men's doctrine contrary or beside Scripture.  
Luk. 10. 16. He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me.  
Answ. These words are not to be understood as spoken absolutely, that whatsoever the seventy Disciples (to whom these words were spoken) should teach, and the people hear from them, should be taken as Christ speaking in them, but with condition, as they should teach, what he charged them to teach. For the Apostles had their lesson given them, to teach whatsoever Christ commanded them, Mat. 28. 20. And these seventy were taught what to do and say, Luk. 10. 3, 12. which they observing, Christ was heard in them. So the meaning is; He that heareth you delivering my message, and teaching what I command, heareth me, as if I were there in very person; and he that shall despise you so discharging your duty, despiseth me, and him that sent me, even God himself; as also Saint Paul speaketh, 1. Thes. 4. 8. For albeit the Apostles had an vn●rring Spirit, assisting them in the Ministry, Mat. 10. 20. Mar. 13. 11. john 16. 13. of whom these words may be taken absolutely, yet of all other succeeding, they are to be understood with the former limitation. Else why are we allowed, yea, & charged not to believe every spirit, but to try the spirits, 1. joh. 4. 1. to try all things, 1. Thes. 5? And why are the Bereans (who not knowing Paul's Apostolical function, but taking him as a Teacher, as other were) commended (as Bellarmine confesseth, l. 1. de Verbo Dei) for searching the Scriptures, and left as an example for us to follow, Act. 17. 11. if the Teacher were to be credited in every thing he should speak?  
Mat. 16. 19 Whatsoever thou shalt bind in earth, shall be bound in heaven, etc.  
Answ. This is to be done by the Keys which Christ gave him, as the words before going show: I will give thee the keys of the Kingdom of Heaven: then followeth whatsoever thou shalt bind, etc. to wit, by these keys of Christ. Not then by his own power and will, as himself pleaseth, but as those keys do help him to open and shut, to bind and lose; by and with the authority of these keys must he proceed, and not otherwise.  
Now let us see, what these keys be, by which he openeth and shutteth, bindeth and looseth, forgiveth and retaineth sins. These Keys are these two, Christ's Word and Christ's Spirit, 
Mat 18. 18. joh. 20. 23.  which I thus prove:  
1. For that in this Text is a promise of giving the keys, I will give the keys, etc. Now, seeing that here they are not given, but promised, let us see, what Christ gave to Peter, and other the Apostles, and we shall find, that he gave them two things; his Word, which he calleth the words of his Father, and the Word of reconciliation which he put in them, and they received, joh. 17. 8. 2. Cor. 5. 19 and his Spirit, joh. 20. 22. which they also received, when he said, Receive ye the holy Ghost, breathing on them. These are the two things which we find that he gave them: therefore they are either the keys, or inseparable companions of the keys.  
2. Christ, in joh. 20. 21. saith, As my Father hath sent me, so I also send you; so in Chap. 17. 18. But with these two did his Father send him; with his Word, joh. 7. 16. and 8. 26, 28, 38. and with his Spirit, Luk. 4. 18. Mat. 3. 16. Esay 11. 2. and 42. 1. and 61. 1, 2. Therefore these two are the keys.  
Keys are by Bellarmine's interpretation, here taken for great authority and power, as in Esay, 22. 22. in Eliakim, shadowing the great power and authority in Christ, Reuel. 3. 7. exercised in his Church. But what greater power and authority than his Word and Spirit, can there be in Christ his Church? whatsoever it be, it is comprehended in these two. Therefore these be the keys.  
4. He speaks of keys, as of more than one linked together; so that they are given as inseparable: and so these two be: For the Spirit teacheth the Word of Christ, joh. 16. 13. and 14. 26. and the Word is with the Spirit, Esay 59 21. these two keys are tied together and given by Christ.  
5. The keys promised here, are the keys of the Kingdom of Heaven: In this spiritual Kingdom, by these to bear rule, by these to bind and lose in earth; is so verily and as surely done in heaven. For what in this Kingdom here can bear Rule, but his Word, and his Spirit? What truly can bind and lose in heaven, but these? We may be assured, that what the Word and Spirit of God bindeth, they are bound indeed, and what these lose, remit, and forgive, they are loosed, remitted, and forgiven of God in heaven: of no other keys can we be so assured hereof. These than are the keys here promised to Peter, and were given to all the Apostles, and to the true Church of God.  
This place therefore helpeth nothing our Adversaries, who boast of an unerring spirit, leading the Pope and his Prelates, into all truth: if they brag of this key, let them show us the other, the Word of God, and the same written now in the Scriptures; or else their boasting is in vain, and their binding and losing of no force.  
Deut. 17. 8. If there arise a matter, etc.  
Answ. This place is for us, and against them: for here judgement must be given, not as men think, out of their own brain, but, saith the text (according to their own translation) Thou 
See also Ezec. 44. 24.  shalt do whatsoever they that are Precedents of the place, which our Lord shall choose, shall say and teach thee according to his Law: now that Law was written, 2. Chro. 17. 9  
This is it then we desire, that the truth of judgement may be from the written Word of God, which this place approveth: yet though they produce it and urge it so often, nevertheless it speaks not of the necessary points of faith, but of controversies in matters of another nature, as the eighth verse plainly showeth.  
Hag. 2. 12. Thus saith the Lord of hosts, Ask the Priests the Law.  
Answ. This place is also for us, and against themselves: for what were the Priests to be asked? what, their own opinion and judgement? No, but they were to be asked the Law, that is, the Law written, and according to which they did answer, in vers. 13. 4. We teach, that Pastors are to be heard speaking to us, out of the Word written, and accordingly as it teacheth them to speak, we must obey with all reverence.  
2. Chro. 19 8, 18. Moreover in jerusalem did jehosaphat set of the Levites, etc.  
Answ. It is one with that in Deut. 17. 8. and here, contrary to the Popish practice, the Priests and Levites were subject to jehosaphat the King, who had an inspection over them, and gave them a charge: so 2. Chron. 17. 7, 8.  
2. Thes. 2 15. Stand fast, and hold the tradition, etc.  
This place is answered fully and at large before, in handling the former question.  
Mal. 2. 7. For the lips of the Priest shall keep knowledge, and the Law shall they require of his mouth.  
Answ. 1. This place proveth not that the Priests lips ever did keep knowledge, (though it be thus read in a Commandment) but teacheth what his duty was to do: For the next verse following telleth us, what the priests than were; But you have departed out of the way, and have scandalised many in the Law, Vers. 8. Therefore he made them contemptible, and base, vers. 9  
2. This text maketh for every Priest without exception: but will they have every Priest in his teaching to be without error, and his word the rule of faith?  
3. This telleth us what the people are to seek for, to wit, the Law, but this as before is proved, was written.    

X. Proposition. That the Church is no where in Scriptures taken for the invisible Church:  

Confuted by their own Bible.  
Heb. 12. 23. ANd the Church of the first borne which are written in Heaven: which in the former vers. 22. he calleth Mount Zion, & the city of the living God, heavenly jerusalem, and the assembly of many thousand angels. Is this the visible, or invisible church? doth man's eye look upon this heavenly company? Reu. 14. 1, 3. There is the Lamb with his company redeemed from the earth upon Mount Zion, having his Fathers Name written in their foreheads, Mat. 16. 18. Rom. 8. 29. Eph. 1 22. and 5. 23, 32. Col. 1. 18. 1 Pet. 2. 5. Revel 21. 10 In which places is to be understood the invisible Church, and wheresoever it is understood of the mystical body of Christ, it is there the invisible Church.   

Contraried by Antiquity.  
The Ancient Fathers found in Scripture an invisible Church.  
Saint Augustine, in Psal. 92. contion. 2. part. 2. of the same Psalm, maketh only the elect from Abel to the world's end, to be the Church, this Church is invisible to man.  
Saint Cyprian saith, in Epist. 55. That those are the Church, which abide in the house of God. But can man see, who will abide therein.  
Origen, in Math. 16. 18. understandeth the Church, of such as fall not away, but do overcome, and are not overcome of those gates of hell: but such are known only to God, and not discerneable by men, nor seen with bodily eyes.  
Saint Gregory, in Hom. 19 in Euang. calleth the Catholic Church the Lord's Vineyard, from just Abel, to the last of the elect in the end of the world. Doth Gregory understand this of the visible Church? What mortal eye can see this Church of the Elect? On job, cap. 9 in l. moral. 35. He writeth, that Christ and the Church, the Head and the Body are one person. But who ever saw this with his eyes? Gregory therefore found in the Scripture an invisible Vineyard and Church of Christ.   

Gainsaid by their own men.  
Caietan taketh that of Mat. 16. 18. for the congregation of the faithful.  
Ferus expoundeth it of the Elect: now the Elect are visible to the eye.  
Our Adversaries allege many places to prove the Church most properly to be called visible, as Num. 20. 4. 1. King. 8. 14. Act. 20. 28. and 15. 3, 4. and 18. 22. and many other Scriptures.  
Answ. 1. All these are of particular visible Churches, and not understood of the Catholic: the former we affirm to be visible; but not this.  
1. The places contradict not this which we hold, that the Church, somewhere in holy Scriptures, is taken for the invisible Church, which they by bringing places to prove a visible Church, do not gainsay.    

XI. Proposition. That the Church is ever gloriously conspicuous to the world.  
What we mean, when we say, that the Church is sometime hidden.  
WHen we speak of an invisible Church, we mean the Church Catholic in our Creed, which we do believe, and do not see, nor can see: for faith is the ground and evidence of things not seen, Heb. 11. 1. also faith and sight are opposed, 2. Cor. 5. 7. but we only believe the Catholic Church, as in our Creed we confess, and therefore is it invisisible, partly in heaven triumphing, partly here on earth militant, known only to God, 2. Tim. 2. 19 and not discerned of men, because they be only the Elect of God. This is the Church spoken of, Heb. 12. 22, 23, 24. Rom. 2. 28, 29. Mat. 16. 18. Eph. 1. 22. and 5. 23. Col. 1. 18. and the hidden ones, Psal. 83. 3.  
Besides this Catholic, we hold also a particular Church visible. For beginning in Paradise, we may find such a visible Church till the flood; from thence to Moses: from him (under whom it mightily increased into thousands of families) till the same was planted in Canaan, where it became a Nationall Church, and never wanted some degree of visibility in more or fewer of the members thereof, unto the coming of Christ, who taught the people, and gathered Disciples, which professed him, and after his Ascension, were the first of those, which after were called Christians; all being then together in jerusalem for a time, and the only visible Church of Christ upon earth, which visible Church through persecution, began to be scattered abroad, and the Apostles and Teachers being also dispersed, this one Apostolical Church spread fare and wide into the world, never being any more entire at once in one place, as before it had been in jerusalem, but from that time to this day, hath been, and is in several Congregations, which are called Churches, every one bearing the denomination of the whole, because all of them do make but one Church, as also for that every one of them should lively represent that first Church in jerusalem, (from whence these other came into the world) in doctrine of the Apostles fellowship, Sacraments, and prayer with one accord, Act. 2. 42, 46.  
This Church taken in a general notion, for all those that profess Christ any where, in any sort, hath ever been visible in the world, & also to the world, to jews, Turks and Pagans.  
But thus taken in so superficial, bare, and naked apprehension, it comprehendeth all sorts of Assemblies professing Christ, whether purely or impurely, Orthodoxally, or Heretically, uniformly, or Schismatically, and so hath several names; Sometimes taken from the City where such Assemblies be, as the Church of jerusalem, Antioch, Corinth, Ephesus, Philippi, Thessalonica, and Colosse; Sometime according to the Countries, as the Churches of Galatia. So we say now, The Church of France, of England, Scotland; Sometime from the Sect-Masters names, as Arians, Macedonians, Eutychians, Nestorians, Donatists, as now, Brownists, Separatists, etc. Sometime from the People, according to their Country where they were borne, though dwelling elsewhere, as we have here in London, and some other coasts of England, the Dutch, the French, and Italian Churches; Sometime from the Coasts, as the East and West Church; Sometime from the Language used in the public worship, as the Greek Church, and the Latin Church; Sometimes from the opinions held, as Anabaptists, Ubiquitaries, and Familists. And thus come we and our Adversaries to be diversely named: though we be all in general called Christians, yet we call them that are yoked under the B. of Rome, Papists, for their Pope and Romanists from their City; but they themselves usurped the name of Catholics. They call us Lutherans, and Caluinists; but we make none save only Christ the author of our faith: commonly we are called Protestants, because we continue our protestation against the enemies and abominations of the Romish Church.  
Such a Church thus taken in this general manner, professing Christ under one name or other, hath ever been visible, even to the world. Thus we teach that the Church is ever visible one where or other, and never wholly hidden at any time.  
But here in the question, the name Church we take more strictly, for a company wheresoever assembled in public, together worshipping the true God in jesus Christ, as God himself only hath prescribed by his Word, whereto outwardly they profess conformity, both for doctrine, and conversation also in good measure.  
This true Church of God, we say, is visible; First, in respect that it consists of men, making open profession. Secondly, in respect of the place being public, where such obtain liberty to meet together. Thirdly, in respect of the external actions in and about the worship of God; Thus this Church is visible, but not alike gloriously conspicuous at all times, in every place where God planteth it; This Church we affirm not to be at any time invisible: but we only say, it is sometime hidden; neither yet do we mean hereby, that it is so hidden, as not to be found any where, of them that seek after it by due means, as if it were utterly extinguished: nor so hidden, as not to be seen of any, in any place: for such a hiding we never dream of, as our Adversaries interpret falsely against us: but when we say it is hidden, we mean, that it is not acknowledged, but contemned by the evil ones, which love not the truth, by reason of the fewnes of the followers 
Mat. 10. 23. and 23 34. Heb. 11. 38. Act. 1. 13. and 12. 12 and 20. 7, 8.  thereof, and their secret meetings in time of persecution, and their decay of outward government, and public exercises in open places. For these reasons, she is said to be hidden; and this hidden estate of the Church cometh to pass,  
1. For that she consisteth of a mixed company, the worse sort sometime, and for a long time coming to be the greater and a prevailing faction.  
2. As they prevail, so they diminish the number, weaken the credit of those professing the truth, and do bring cunningly their own will, their own inventions and ways, into estimation with the worldly minded.  
3. This prevailing faction and greater number increasing, engross and arrogate to themselves the name of the Church, and so encroach upon credit to their own devices, as vaunting to be the only true Church, and their profession and practice, the only true and sound Religion.  
4. Hereupon they condemn the other as Schismatics, and Heretics, and their way as heresy, and so raise up against them persecution, inhibiting their meetings in public, scattering their Assemblies, punishing their Teachers, and making them to be generally evil spoken of, and putting bynames upon them full of reproach, to cause them to be the more detested of the worst, and distasted of indifferent minds, by forging many lies and falsities upon them, both in life and doctrine.  
5. By this it cometh to pass, that now they are glad to fly away, to hide themselves, to meet in secret places, where they may with any safety come together, till God raise such as be in authority to afford them public meetings again.  
In the mean space they are as it were hidden: and this is all we mean, when we speak of the hidden Church; which is not so hidden, but that the members of her are seen one to another, 
See D Whites te a●d cable observations of the Church, i● 〈◊〉 Reply to Fisher, pag. 51.  and do often meet together: yea, some of them are espied by this prevailing faction sometime, whom they cruelly persecute, and put to death, if they do not recant, and turn to them.  

Their assertion, that the Church hath been ever to the world gloriously visible, is most false:  

Confuted by their own Bible.  
1. By Prophetical speeches, foretelling that the Church shall lose her glorious conspicuousness to the world, 1. Chr. 15. 3. And many days shall pass in Israel without the true God, and without Priest and Teachers, and without the Law, Osea. 3. 4. Many days shall the children of Israel sit, without King, without Priest, without Sacrifice, without Altar, and without Ephod, and Teraphim. See also Mich. 3. 6, 7. and in Mat. 24. 24. Christ foretelleth that false Christ's, and false prophets shall arise, and so fare seduce, as to deceive the very elect, if it were possible; which could not be, if the true Church should be ever gloriously conspicuous. S. Paul, 2. Thess. 2. 3, 4. telleth us of such a revolt, as Antichrist shall be exalted and sit in the Temple of God. And S. john in the Revelation, Chap. 9 2. telleth of such a darkness, that should obscure the Sun and Air, of such an oppression of the Church, as she should be trodden under foot, Chap. 11. 2. of such a persecution, as she should be glad to fly into the wilderness, Chap. 12. 6. and lastly, of such a prevailing of the Beast that enemy, as the whole earth should adore, and follow after him, Chap. 13. 7, 8. Which Word of God must needs be true. And therefore the Church is not ever gloriously conspicuous to the world, as an earthly Monarchy or estate.  
2. By Historical narration, 2. Chron. 15. 3. Heb. 11. 37, 38. judg. 6. 2. in the kingdom of judah, in Ahaz his days, in the days of Manasses his revolt from God; for than was there no glorious conspicuity of the Church any where. What a low ebb was God's Church come to in Israel in Eliah his days? About the time of Christ's suffering, what glorious face of the true Church we● there then? Christ was condemned: the Apostles were stead 〈◊〉 scattered: Peter forswore Christ. Was here a glorious true Church in the eye of the world? We see then, the Church hath not ever been in a pompous visibility.   

Contraried by Antiquity.  
S. Augustine, Epist. 80. ad Hesych. towards the end, and Epist. 48. ad Vincent. saith, When the Sun shall be darkened, and the Moon shall not give her light, and the Stars shall fall from heaven, (as is prophesied, Reuel. 6. and 9 1.) then the Church shall not appear, for that then the  persecutors 
See more of this his opinion in Enarrat. in Psal. 10. the bapt. also contra Donat. lib. 6. cap. 4.  shall rage's out of measure.  
S. Chrysostome on Mat. Hom. 49. saith, that since the time that Heresies invaded the Church, it can no ways be known which is the true Church of Christ, but by the Scriptures only: in this confusion it can no otherways else be known. This showeth then that the true Church of God is not ever visibly glorious. And this is manifest, if we consider the estate thereof in the time of the Arian Emperors; the world almost being turned Arian, as S. Hierome complaineth.   

Gainsaid by some of themselves.  
Alex. Hales part. 3. q. vlt. num. 5. Art. 2. saith, that about the time of Christ's passion, the true faith remained in none, but in the Virgin Marie.  
So Durand. Rat. lib. 6. cap. 72. num. 25.  
So Panormit de elect. & elect. potest. cap. sanctificasti.  
So Turrecramat. de Consecrat. d. 2. semel Christus, Num. 4.  
It was a poor visibility then, fare from glorious conspicuousness.  
Many Papists writ of a miserable estate of the Church in the time of Antichrist: that the Mass shall be celebrated in few places, and very privately in caves and secret places, yea, perhaps the Pope shall then profess his faith in secret. See for these things, Pererius on Daniel, pag. 714. Ouandus in Breviloqu. in 4 sent. D. 18. prop. 3. pag. 602. Suarez. lib. 5. Contr. sect. Angli. cap. 21. Acosta de Temp. novis. lib. 2. cap. 15. Rhem. on 2 Thess 2. 3. All these speak of the Churches almost utter ex●●pation. See more testimonies, of Occam, Caietan, Maluenda, Barradius, and others in D. Whites Reply to Fisher, pag. 77.  
This they do mean of their Romish church-service, Mass, and Religion; which I pray God to hasten, and make them true Prognosticators of their own downfall and ruin, Amen, Amen.  
But that Romish Antichrist hath played his part against the true Church already, as is foretold in 2. Thess. 2. Reu. 9 and 11. and 12. and 13. which these men cannot, or will not see, being made drunk with that whore's cup of her fornication,   

The Scriptures objected answered.  
Mat. 5. 14. Yet are the Light of the World, a City set on a hill cannot be hidden: Neither do men light a Candle, and put it under a Bushel, but on a candlestick, and it giveth light to all that are in the house.  
Answ. This place doth not prove the Church visible or unhidden at all times, and to all; the successive perpetual Church is not expressed nor intended: for Christ spoke this to, and of his Disciples then. So Chrysostome taketh it: and yet even they 
In Psal. 38.  (when they fled from Christ) were hidden for a time. But here is a threefold similitude, by which our Adversaries go about to prove the ever-glorious visibility of the Church.  
1. From the word light; ye are the light of the World. What light is there in nature, which is always seen? The very Sun's light is not so in the same place: for it goeth down at night, and in the daytime it is often beclouded, and at some times eclipsed, neither do all see it, though it shine forth; for the blind man cannot; he that is a sleep, or winketh, doth not; and they that are out of the Horizon cannot. So then, let the Church be the Sun's light; yet she therefore cannot be proved to be ever gloriously visible to all, every where: when the estate of the Church shall be, as is said in Reuel. 6. 12. the Sun being black as Sackcloth: and in Chap. 9 2. the Sun and Air darkened with the smoke coming out of the bottomless pit, 
Epist. 80. ad H●sych & 48. add Vincent.  than (saith Saint Augustine) the Church shall not appear.  
2. From a City set upon an Hill, which cannot be hid: true, totally, and finally to all and every one at all times; for so we say, the Church cannot be hid: but such as truly seek● unto her, and in sincerity desire to see her, shall come to the sight of her. But yet a City set on an hill, is ever hidden to those that want sight, to such as be fare off from it, to such as be near to it, is it sometime hidden, when foggy mists arise and hinder the sight. This simile therefore proveth not a perpetual visibility of the Church.  
3. From the Candle on a candlestick; but the candle often burneth dimly, and needeth snuffers to snuff it. Again, it lighteneth only those that have eyes to see; and have their eyes open to see, else it doth not give them light. Thirdly, it giveth light only to them that are in the house, to wit, in the same room, but not to other, in another room, in the same house, if a wall be between them. We see then, that these similes do not expressly prove a continual clear visibility of the Church.  
Mat. 18. 17. Tell the Church: if he neglect to hear the Church, let him be to thee as a Heathen.  
Answ. This place the Gagger allegeth before for to prove, that the Church could not err, and now that she is ever gloriously visible, yet here are no express words, nor direct intent of her visibility or hiding.  
1. Christ here did speak of the jewish Church then, which was not the Catholic, but a particular Church visible.  
2. If applied to us, it cannot be meant of the Catholic Church, for that cannot be seen with our eyes, but believed; neither if it could be seen, can she be gathered into one place, to hear private causes, as is here meant.  
3. This therefore being understood of a particular Church, as it needs must, and that also of the only Ecclesiastical Governors therein; what is this to prove the visibility of the whole Church?  
4. This telling of the Church, may be done by such as be of her, when she is in the wilderness, seen to her own, and not to the world, even where only two or three be gathered together in Christ's Name, to hear such complaints, Vers. 19, 20.  
2. Cor. 4. 3. If our Gospel be hid, it is hid to them that are lost.  
Answ. Here is no word of the Church; but the wise Gagger taketh the Gospel and the Church for one and the same. If so, than the place is flat against himself: for he saith, that the Church cannot be hid; but Saint Paul saith, the Gospel may, to them that are lost, blinded by Satan, and do not believe: and therefore the Church may be hid, if it and the Gospel be one.  
Esay 2. 2. And it shall come to pass in the last days, that the Mountain of the Lords House shall be established in the top of the Mountains, and shall be exalted above all the Hills, and all Nations shall flow unto it.  
Answ. They expound this, and that of Mich. 4. 7. Dan. 7. 14. of Christ's Kingdom; which they will have to be sensibly and corporally visible, when it is altogether spiritual. This spiritual Kingdom is not a visible Mountain, which the Nations with their bodily eyes flow unto; but with the eyes of their mind. But they object and say, that a Prophecy must be of things which may be seen and perceived by our senses But who ever saw with his corporal sense any such thing as is here foretold? Who ever saw men beat their swords into ploughshares, their spears into pruning-hookes? Vers. 4. Whose sense ever saw the Wolf lodging with the Lamb, the Leopard with the Kid, the Calf with the young Lion, the Cow with the Bear, and the Lion eating straw like an Ox? etc. and yet these be Prophecies, Esay 11. 6, 7 see chap. 60. 20, 21. and many other places speaking of Christ's Kingdom, and spiritual comforts thereof.  
Esay 61. 9 And their seed shall be known among the Gentiles, etc.  
Answ. Here is spoken of the Church's seed to be seen among the Gentiles; but whether openly or secretly is not mentioned: but the very text saith, All that see them, shall acknowledge them. Mark, all that see them. So first, here is no speech of the whole Church, but of her seed. Secondly, that they are to be known and seen: but this may be as well in secret as openly. And thirdly, of all that see them. To some than they are not seen. We confess, that all that by faith see the Church, to them is she spiritually visible. And this is all that this text affordeth.     

XII. Proposition. That the Church cannot err?  
THe Church here taken for the visible Church, consisting of a mixed company, we say, may err. This their opinion taught and believed of the people, is the mother and nurse of all the mischiefs in that Romish Synagogue, which arrogateth the name and privilege of God's Church, and that Church only is intended by this perverse Teacher. For this is the Mystery of iniquity, and secret Cabala of the Roman Rabbins: when they give the glorious title of inerrability to the Catholic or general Church, they all the while mean none other than their Mistress, the Lady of the seven hilled city, and other Churches, as subjugated to her, and made her handmaidens, or rather slaves. But we will follow this question in the general style and appellation of the Church, as it is here propounded in terms.  

Confuted by their own Bible.  
First, we find in it the Church's defection foretold by Moses, Deut. 31. 16. This people (meaning Israel the Church of God then) will fornicate after strange gods, forsake me, etc. Foretold by the Prophet Azariah, 2. Chron. 15. 2. Many days shall pass in Israel without the true God, without Priest, a Teacher, and without the Law. Foretold by Saint Paul, 2. Thes. 2. 2, 12. where he speaks of a revolt, and such a revolt, as thereby the Man of sin gets up to seat himself in the Temple of God, drawing to him such as have not a love of the truth. Foretold by Saint Peter, 2. Pet. 2. 1. In you, lying Masters, which shall bring in sects of perdition. By Saint john in his Revelation, where the Church is foreshowed to prove a bloody Whore, Chap. 17. Now what is foretold, certainly doth, or shall come to pass. Therefore the Church may err.  
Secondly, we find in their own Bible, that the Prophets in old time found the Church guilty, not only of moral crimes, but also of errors in doctrine, Esay 48. 4, 5, 8. and in Ezech. 16. 15, 35. where she is set out as a lewd Strumpet. And in Chap. 20. 8. raxed for idolatry aforetime. The Prophecy of jeremy condemneth the Church in his time for many abominations committed in jerusalem, and in Egypt. Our Saviour found the Church at his coming corrupted with false doctrine, the leaven of the Scribes and Pharises; warning his Disciples to take heed thereof, Mat. 16. 6, 12. How the Churches of Galatia did err, and were bewitched, Saint Paul telleth us, Gal. 1. and 3. and 4. And the Churches in Asia, as Pergamus, and Thyatira are taxed, and found fault with, Reuel. 2.  
Thirdly, we find in their Bible by the history thereof, that the Church hath erred even from the very beginning.  
I. In Paradise our first Parents, the first Church that ever God had, and the most perfect for knowledge, holiness and righteousness; yet this Church erred, and fell fearfully; in adding to God's Word, in taking from it, and in believing the devil before God. What Church is it then, which may not err?  
II. After their casting out of Paradise, till the Flood, the Church, that is, the sons of God, went unto the daughters of men, by which mixture the whole earth became corrupted, Gen. 6. which error in fact came out of a dogmatic error in judgement.  
III. From the Flood to Abraham; in which space we read of open rebellion against God, Gen. 11. and that there was idolatry committed in the Church by There and Nachor in Mesopotamia, from amongst whom Abraham was called out, Iosh. 24. 2, 14.  
iv From Abraham's coming into Canaan, till Israel's coming out of Egypt. In this space idolatry was crept into the Church; into jacobs' Family, Gen. 35. 2. And Israel is taxed for committing idolatry in Egypt, Iosh. 24. 14. and for being obstinate therein, Ezech. 20. 8. and 16. 15, 35. and 23. 8.  
V In Israel's going into Canaan, during their abode in the Wilderness; they erred in heart always, they knew not the Lords ways, but mightily provoked him, Psal. 94. 9, 10, 11. and they committed horrible idolatry, both Aaron the chief Priest, the Heads of the people, besides the rest, Exod. 32. 4, 5, 8, 31. They were a perverse generation, of which read Psal. 77. 8. 10, 16, 17, 18, 19, 36, 40, 41, 56, 57 the whole Psalm showeth, that they greatly erred.  
VI In Canaan in the days of the judges, how often fell they into horrible idolatry, serving other gods, and doing what liked themselves, judg. 2. 10, 11, 12, 13. and 5. 8. and 6. 25, 26. and 8. 33. and 9 4. 27. and 10. 6. and 21. 25. In Ely his time was a miserable state of the Church and Religion, 1. Sam. 2. In saul's time men did not seek to the Ark of God, 1. Chron. 13. 3.  
VII. From salomon's reign, to the captivity, were great abominations. Solomon set up, or favoured in others the setting up of idolatry, the remainders whereof continued unto josiah his days. The ten Tribes fell to idolatry, and never returned. judah often committed great wickedness, as in the days of Rehoboam, jehoram, Amaziah, joas, Ahaz, Manasses, Amon, and other Kings, which succeeded godly josias; and the people are often complained of to have done corruptly, and to have sinned against God, even in good Kings days, 2. Chron. 17. 2. and 33. 17. and 36. 14. for which God heavily plagued them, 2. Chr. 28. 6. For more evidence of the evils in this space, read the Prophets, Esay 48. 45. and 56. 10, 11. jer. 2. 27, 28. and 3. 1, 2. and 5. 31. and 6. 14. Ezech. 69, 11, 12, 15. Hosea 2. 2.  
VIII. From thence to Christ: The Priests, as Malachi witnesseth, had departed out of the way, and made voide the Covenant, Mal. 2. 8. had despised and polluted his name, Mal. 1. 6, 12. they did not lay to heart his commandments, Mal. 2. 2. judah is accused to have transgressed, and that abominations were done in Israel, and in jerusalem, that they had contaminated the sanctification of the Lord, and had the daughter of a strange god, Mal. 2. 11. In the second of Maccabees we may read of horrible corruptions in the high Priests. jason got the office by money brought his Countrymen to the Heathen rites; the Priests were not occupied about the offices of the Altar, but the Temple and Sacrifices were neglected, 2. Machab. 4. 7, 11, 14. And when our Saviour was come, he found many sects, false Teachers corrupting the truth, Matth. 6. and 16. 6, 12. and 23. 16, 22. & was by the outward pretending domineering Church then in Council condemned, and put to death. To conclude of the chief Rulers in this Church, the saying of Steven, that they were stiffnecked, and uncircumcised in heart and ears, always resisting the holy Ghost, Act. 7. Who can read these things, and think yet, that the Church cannot err; if withal they would consider, how this Church of Israel had the most excellent means for direction and confirmation?  
I. They had the written Word, and ordinary Teachers, the Priests and Levites daily instructing them, Deut. 33. 10. Acts 15. 21.  
II. They had extraordinary teaching; 1. By God himself from Heaven, Exod. 20. By Vrim and Thummim, by Vision and Dreams. 2. By Prophets, Moses, Samuel, Eliah, Elisha, and very many more. 3. By Kings endued with a Prophetical Spirit, as David and Solomon. 4. At length, by jesus Christ himself personally. 5. By the twelve Apostles, Mat. 10. 6. By the 70. disciples, Luk. 10. 1. Never such, nor so many in any Church, since God had a Church.  
III. They had Miracles and wonders in bringing them out of Egypt, in the fearful giving of the Law, in carrying them thorough the Woldernesse, in planting them in Canaan, and in strange Miracles wrought in Eliah and Elisha's time, and in some of the Kings of judah. Christ confirmed his doctrine, and so did the Apostles and Disciples their teaching by Miracles, Luk. 10. 17. No Church under the Heaven had ever the like.  
iv They had great mercies and unheard of deliverances from their Enemies: from Pharaoh and his Host drowned in the Red Sea: from the Amalekites, discomfited by Moses prayer: from the innumerable multitude of Enemies, the Kings of Canaan, of Midian, Philistims, Syrians, Assyrians: from the Host of Sennacherib nine score thousand slain by an Angel in one night, Kings thirty two, besides Benhadad, with an infinite Host defeated, by only 7000. and odd: jonathan and his Armour-bearer did terrify an whole Camp: Gideon and three hundred men made an innumerable multitude to she away, and with a few other of Ephraim, did slay of them in one day one hundred and twenty thousand: Asa vanquished the Army of the Ethiopians, ten hundred thousand, besides three hundred Charets. jehosaphat gathered the spoil of his enemies, three Kings coming with their Hosts against him, whom God set one against another, to destroy utterly one another for his safety and enriching. What shall I speak of Hosts flying for fear without any pursuing of them? For other blessings and mercies they are not to be numbered.  
V They had strange and most terrible punishments upon them, to keep them in the fear of God, to make them to know him, and to walk in his ways: fire from Heaven devouring up some, the earth swallowing up quick othersome, the giving of them often into the hands of Heathen Kings to oppress them, that they might turn from Idolatry; yea, at length sent them all into captivity for 70. years.  
Thus we see, for Teachers, for Wonders and Miracles, for Mercies and judgements, none ever to be compared to them. Papists may fame Legends to parallel these; but these are truths, having witness from God's Word itself. And yet this Church erred, and as Esay saith, chap. 48 4, 8. was stubborn, had a neck as an Iron sinew, and her forehead as brass, and was a transgressor from the womb.  
If the Papists make little account of these reasons, as nothing to keep a Church from erring; yet is it much more than their Romish Church can say for herself. Let them say what they can for the Churches not erring, and we will see whether this Church of Israel cannot say the same also.  
Will they plead: 1. A Covenant? Israel had so, Deut. 29. 10, 15. 2 Or, a Covenant written in the heart? So was it then, jer. 31. 33. Esay 5. 7. 3. Or, a Covenant with their Priests? So had the Priests then, jer. 33. 20. 4. Or, that the Priests lips should preserve knowledge, and the people learn of them, and they teach the people? So the very same might Israel allege, Mal. 2 7. Deut. 33. 10. Neh. 8. 7, 8, 9 Levi. 10. 11. Ezech. 44 23. yea, and did boast of, jer. 18. 18. 5. Or, succession of persons from time to time, in the same Chair, or Seat? This could she plead to the full, from Aaron the first appointed immediately by God himself with his office, place, service, ornaments, and maintenance, his next successor to be also named by God himself, Num. 20. 28. 6. Or, the Continuance of this Covenant to uphold succession? This had it in plain words; and therefore was for ever the Priesthood appointed to him and his seed, Num. 25. 12, 13. 7. Or, the presence of God with them? So could and did Israel, M●ch, 3. 11. 8. Or, the name of the Church? So they, jer. 7. 4. 9 Or, that it is called holy, the Ground and Pillar of truth? So was jerusalem the holy City, Esay 48. 2. the City of truth, the sanctified Mount, Zach. 8. 3. 10. Or, that the Word did go out from them to convert other Nations? So could they, as they were taught by Esay, Chap. 2. 3. & of making Proselytes could the Pharises boast, Mat. 23. 11. Or, the Spirit to be in them to keep their Teachers from erring? Who could thus speak, as Israel might? Nehe. 9 20. Esay, 6. 3, 11. Zach. 7. 12. as Peter witnesseth, 2. Pet. 1. 21. 12. Or, that they are called the Church, and are come from the Apostles, & Church at jerusalem? So they by Stephen, Act 7. 38. also saith Isaiah, Esay 48. 1. Hear ye, o House of jacob, which art called by the name of Israel, and are come out of the waters of judah. So could the Scribes and Pharises boast of their Original, joh. 8. 33. 13. Or, that they are Catholics, and the world spread over with them? And could not the jewish Church say so? Of their Religion were some of every Nation under heaven, Act. 2. 5, 9, 10, 11. they were dispersed in all the Persian Monarchy, Este● 3. 8. Chap. 1. there were many Proselytes made: such was the Eunuch of Ethiopia; and to make them, they travailed Sea and Land, Mat. 23. 14. Or, that they have ever had the holy Scriptures in their custody? So to the jews were committed the Oracles of God, Rom. 3. 2. 15. Or, that the Church now hath many excellent promises? What? more than Israel had? to be their God, they to him a peculiar treasure above all people, a kingdom of Priests, an holy Nation, Exod. 19 5, 6. to come to them and bless them, Chap. 20. 24. to be high above all Nations to praise, name, and honour; to be a holy people, Deut. 26. 19 to circumcise their heart, and the heart of their seed; to love him with all their heart and soul, Deut. 30. 6. to be with them, not to leave them, nor forsake them, Deut. 31. 8. yea, he promised, that no new god should be among 
Psal. 81. 9  them, nor they to adore a strange god, Psal. 80. 10. Mount Zion was not to be removed, but to abide for ever; and peace to be on Israel, Psal. 105. 1. whom he would redeem from all 
Psal 1ST. 1. Psal. 13●. 8. Psal. 132. 13, 14  iniquities, Psal. 129. 8. He chose Zion, and that to be his rest for 〈◊〉 〈◊〉, Psal. 13●. 13, 14. their way was to be the way of Holiness, and so direct that fools should not err by it, Esay 35. 8. and such as erred in the Spirit, should know understanding, & the mutterer should learn the Law, Esa. 29▪ 24. and they should have Pastors according to the Lords own heart, which should feed them with knowledge and doctrine, jer. 3. 15. To conclude, Israel had a promise to be saved with eternal salvation, they should not be confounded and ashamed for ever and ever, Esay 45. 17. yea, that we may know, that the promises were not to the people then living only, the Lord saith, I will pour out my Spirit upon their seed, and my blessing upon thy stock, Esay 44. 3. and touching the Temple, thus saith God to Solomon, I have sanctified this House, to put my Name there for ever, and mine eyes, and my heart shall be there 
1. King. 9 3.  always, 3. Kin. 9 3.  
Yet for all these so gracious promises, she erred, she hath fallen away, and remaineth in her sins.  
We have heard out of their own Bible; First, how the Church's defection hath been foretold.  
Secondly, how she also hath been found guilty.  
Thirdly, the same proved by History of the Bible, from the beginning in Adam and Eve, till Christ, though the Church of Israel had admirable means to uphold it: to which I do add this last.  
From Christ's coming, till john's being in Pathmos. In this space we may find errors in the Church. The Apostles themselves before Christ's Ascension, were in an error touching Christ his Kingdom, dreaming of a temporal kingdom, Act. 1. 6. Luk. 24. 21. of restoring the kingdom to Israel, and redeeming them: so as they did strive among themselves, which of them should be greatest, Luk 22. 24. and hereupon it was, that the mother of Zebedees' children desired of him for her sons, that one might sit in his Kingdom, on the right hand, and the other on the left, Mat. 20. 20, 21. Their knowledge was very imperfect; for it is said often, that they understood not many things, Mat 15. 16. Luk. 9 45. and 10. 34. joh. 12. 16. and 29. yea, so slow of heart, and dull of hearing they were, that Christ telleth them, that he had many things to say to them, but that then they were not able to bear them, joh. 16. 12. their faith was very weak, as appeareth by his calling of them, Ye of little faith, Mat. 8. 26 and 16. 8. Slow of heart to believe what the Prophets had spoken, Luk. 24. 25. Also by their forsaking him, and flying from him when he was taken, Mat. 26 56.  
After Christ's Ascension, and the coming down of the holy Ghost, they were ignorant for a time in this, that they did not think it was lawful to go to the Gentiles; as we may see in Peter, Act. 10 15. 20. and the other jews, vers. 45. compared with Cap. 11. 2, 3, 18, 19 The Churches of Galatia erred so, as S. Paul said, that he feared lest he had laboured in vain, Gal. 4. 11. I need not here speak of errors, and Heresies creeping in, troubling the Church, and deceiving many, as in Act. 15. 2. 1. Tim 1. 3 6, 7, 19 20. 2. Tim 2. 18, 19 1. Cor. 15. 12. Ephesus fell from her first love, Reu. 2. 4 Pergamus had in her such as upheld the doctrine of Balaam, and of the Nicolaitans, Reu. 2 14. Thyatira tolerated jezabel to reach and seduce Christ's servants, Reu. 2. 20. Sardis was an hypocritical Church, and in a dying condition, and Laodicea lukewarm, rich in conceit, but miserable; naked, blind, and poor in condition, Reu. 3. 2, 16 17. S. Paul telleth Timothy, that all that were in Asia were departed from him, 2. Tim. 1. 15. Thus was the Church's state even in the Apostles days. By which we may see the Church subject to err: and to hold the contrary, that she cannot err, Antiquity is against.   

Contraried by Antiquity.  
Origen, Hom. 6. in Ezek. The City of God, as long as she erreth not, or doth not sin, hath God to her Father: but when she beginneth to err, her father is an Amorite, and her mother an Hittite: he than thought she might err.  
Jerome complaineth in Dialog. adverse. Lucifer. That the whole world groaned and wondered to see itself Arian. Did not he think then that the Church might err?  
Aug. lib. 2. cap 18. Retract. speaking of the Church on earth, saith, that by reason of ignorance and infirmities of her members, the whole Church hath cause to say every day, Forgive us our trespasses. Basil, epist. 70. telleth us, that Satan had in his time begun to sow the seeds of Apostasy in those places, where the Gospel of the Kingdom first arose up, striving to spread it into the whole World. He speaks of Apostasy, which is more than erring.  
What meant Hilary, count. Auxentium, when he said, The Church is lost, and we are fallen into the time of Antichrist, whose ministers do transform themselves into Angels of light, without all feeling, or conscience of Christ?  
Vincent. Luren, adversely. profan. Nou. ca 4. hath said, that not only some portion of the Church, but the whole Church itself is blotted with some new contagion.   

Gainsaid by some of their own.  
Pope Innocent saith in the Canon Law; The Church's judgement 
Decret. Greg. li. 3. de sent. excom. ca 28. A nobis est saepe. Super 5. de sent. excom. Anobis 2.  oftentimes followeth opinion, which many times falleth out both to deceive us, and to be deceived itself.  
Panormitan thus writeth: A general Council representing the whole Church, may err in excommunicating him, that should not be excommunicate. If in a matter of this nature, where proofs may be brought before sentence pronounced, how much more in points of a higher nature, without the Scripture for the guide? A general Council is called the whole Church representadue. If therefore this err, them may the Church err; for how can the Church's voice else be heard, except in 
Can. 6.  the Scriptures? But by their own confession, general Counsels have erred; for the first Council at Nice of 318. Bishops, made the Bishop of Rome's government no more, then that of Alexandria. That at Ephesus of 200. Bishops, with the Council at Chalcedon of 630. Bishops, gave to the See of Constantinople equal privilege with Rome. But in these things, say the Papists, the Counsels erred; therefore in some things general Counsels may err, even in that point which to the Papists is most fundamental, being the very soul and essence of Popery in that part which consisteth in usurpation, and tyrannous dominion over all other Churches.   

The Scriptures objected, answered.  
Esay 59 21. This is my Covenant with them: My Spirit that is upon thee, and my words, which I have put into thy mouth, shall not departed out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth, and for ever.  
Answ. 1. I answer, that the Prophet speaks here of God's Covenant with them, that is, with those that turn from transgression in jacob, and so of the faithful and elect, and not of the Church visible, of which we speak.  
II. Here is no promise, that the Church shall not err; but that he will bestow on them, which exercise the Ministry, his Spirit, and his Word continually for the Churches good.  
III. If he will needs hence conclude, that the Church cannot err: 1. He must prove, that the Teachers do ever teach the truth by God's Spirit, and by God's Word, which are to go together, joh. 14. 26. and 16. 13. Mat. 18. 19, 20. 2. That the hearers, the members of the Church, do ever receive, believe and follow their Teachers thus teaching by the Word and holy Spirit, which two things rest for him to make good ad Graecas Calendas.  
iv This promise made, must needs be understood conditionally of the visible Church, and of an ordinary Ministry: for Esay tells us afterwords, how they vexed God's Spirit, chap. 63. 10. We see how the Church of the Israelites, and that at jerusalem hath been cast off of God, and hath now neither Word nor Spirit of God to direct it. Christ found her Teachers in his time full of errors, as they grievously erred before, 2. King. 16. 11. 2. Chron. 36. 14, 16. Esay 56. 10. jer. 5. 1. Mal. 2. 8. And we know by experience in our times, and by faithful relation aforetimes, that Teachers have erred; and people have not ever embraced the truth, when sound Teachers have delivered it; let Christ's hearers be instance for all, and those in jury which heard the Apostles.  
V If this were a good argument, where God's Spirit and his Word is, there can be no error; then would it follow, that no ordinary member of Christ should ever err; for such a one hath Gods Spirit, 1. joh. 2. 20, 27. Rom. 8. 9 2. Cor. 1. 21. and his Word, Deut. 33. 3. by which they become believers, joh. 17. 20. But this, I hope, a Papist will not grant, and yet the argument is the same.  
joh. 14. 16. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth.  
Answ. 1. This place is primarily to be understood of the Apostles, to whom the promise of guiding into all truth, was a special privilege, Mat. 10. 20. joh. 14. 26. and 16. 13.  
2. Of the succeeding Teachers, but with no such special privilege: for first, there are no such promises made to them. Secondly, experience teacheth, that they have wanted this privilege. Thirdly, the hearers have liberty to search and try that which is delivered, if they doubt, 1. Thes. 5. 21. 1. joh. 4. 1. joh. 5. 39 Act. 17. 11. Waldensis, one of their own side, saith 
Li. 2. ca 19 de Doct. sid.  of particular Pastors and Bishops, We know that these have often erred.  
3. Neither the abiding of the Spirit for ever where it is, nor the title of Spirit of truth will enforce ever an infallibility in teaching; for it is called the Spirit of sanctification or holiness, Rom. 1. 4. for that he worketh in us holiness, and is ever abiding in the godly, who are the Temple of the holy Ghost; and yet are they not so sanctified, but they often offend in life. So is it the Spirit of truth, because it enlighteneth the minds of men with only that which is truth, and guideth them in the truth, if they follow their guide: but if they do not, they may, yea, and do err from the truth.  
Mat. 18. 17. If he neglect to hear the Church, let him be to thee as an Heathen, and a Publican.  
Answ. 1. This is meant of an evident case proved by witnesses before the Church in matters of offence, between one private man and another; wherein the Church may give right sentence, if she will; yet we see, such as meddle in the Church's censures, do not ever proceed aright. This place therefore is not to the matter of doctrine and determination of faith, the point in question; neither doth it prove, that in her censure the Church cannot err: for saith their own Panormitan, as before is cited, A general Council representing the whole Church, may err, in excommunicating him that should not be excommunicate. These words speak not of the Churches either not erring or erring, but of other hearing the Church, and how they should carry themselves towards such, as will not in so clear a case hear the Church's admonition.  
3. It's not here commanded, that he should be held as a Heathen and Publican, that would not hear the Church in whatsoever she saith: for Christ here speaks of the jewish Church then, as appeareth by the name Heathen and Publican, which were abhorred of the jewish Church. Now, that Church (we read) did excommunicate a blind man (which received sight) for his professing of Christ, joh. 9 34. and had agreed to put any man out of the Synagogue, which should confess jesus to be Christ, v 22. and did also forbid to teach in his name, Act. 4. 18.  
4. This place is spoken of some Ecclesiastical Governors, (if it be extended to us) having the power of censures in a particular Church; which the Learned in their Church do confess, may err; and therefore this helps not to prove, that the Church cannot err.  
Esay 35. 8. And a high way shall be there, and away, and it shall be called. The way of holiness, the unclean shall not pass over it, but it shall be for those: the way-faring men, though fools, shall not err therein.  
Answ. I. This verse is wholly allegorical, and therefore cannot so well be enforced for dogmatic proof, without a full explanation of the words; which the Gagger should have done.  
II. It is altogether against himself in the exposition, if he either durst, or had been able to have set it down: for by highway may be understood the common profession or points of Religion, for good and bad, as the highway is for all; then the way of holiness is taken for a more strict profession, or more strait Rules of Religion. If so, then consider the persons who they be, that shall not err in this way: he doth not say, The Church, or the learned Church men, or men in holy Orders; for are these fools? but wayfaring men, though fools, shall not err. Here is a promise, that the simple Laiety shall not mistake their way; which Popish Teachers cannot abide to hear of. Neither shall any unclean pass over this way: but they teach, that their Church Catholic consists of elect and reprobate, both good and bad, clean and unclean. Therefore in a spiritual sense the words are to be understood of the only sanctified by God's Spirit, here travelling in this World as wayfaring men; and though esteemed as fools, yet are so guided in their holy profession, as they shall not be suffered to wander out of the way of life, neither totally nor finally. But he will say, If these shall not err, then much less shall the Church. True, who denies it? we do not say, that all the whole Church, and all the holy that ever have been, such as this place speaketh of, have all erred this thousand years, as the Gagger bears his Reader in hand, making him believe, that we so teach. Here the Prophet speaks of the Lords redeemed separated from the unclean, in a spiritual estate, in and by Christ; but in our dispute we speak of the visible Church of clean and unclean, good and bad, and of a mixed company.  
III. This verse, and the whole chapter, speaks in the first place, of the return from Captivity, which the Prophet doth express in figurative speeches, to set out the comfort thereof most lively: and so it is nothing to the purpose, for which the Gagger brings it. In a high sense it sets out the spiritual happiness of the redeemed by Christ, partly here begun, and fully to be perfected in the day of the Churches perfect redemption.  
iv It speaks not here of the Churches teaching, but rather of the Saints travailing towards Heaven: But the word, not err, made the Gagger think, he had obtained his purpose, and an express text for not erring in Doctrine, when the words speak of a way, a highway, of travailing men, and others not passing over it, and of the redeemeds walking, vers. 9 Then being understood of not erring in life, it cannot be taken absolutely: for error of life is in the best, but they err not to final destruction.  
Ephes. 5. 27. That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish.  
Answ. 1. Our dispute is of the visible Church, and mixed company; this is to be understood only of the body, whereof Christ in the most proper sense, is the Head and Saviour, vers. 9 which he nourisheth and cherisheth, vers. 29. between whom and Christ thereiss such an union, as it is called a great Mystery, vers. 32. which cannot properly be meant of visible Churches, consisting not only of Elect, but also of Reprobates, who are not cleansed, nor nourished, or cherished, as members of his body, nor made ever glorious.  
II. The Apostle speaks here of the Church either as triumphant, or, if as militant, then as it is in preparing, and as it shall be hereafter in Heaven: for in this life, it is not altogether spotless, without wrinkle or blemish, Cant. 1. 5, 6.  
III. This place doth serve rather to prove her purity in life, than infallibility of judgement in teaching: this latter is hence fare fetched; the former may seem more apparent. But will any believe, that God's Church for life and conversation, is in this life without spot, wrinkle or blemish?  
1. Tim. 3. 15. The Church of the living God, the ground and pillar of truth.  
Because this place is much urged by others, and the last of this Gaggers, I will more fully make answer unto it. Hence he would conclude, that the Church cannot err; he meaneth the Church of Rome, the Pope, at least, the virtual Church; for they defend not now any Church from error, but their own. But this they can never prove out of the place.  
I. Saint Paul wrote to Timothy, how he should behave himself in the Church, 1. Tim. 3. 14. So his Epistle, that is, the Apostolical written Word, was made to be Timothy's rule, to guide him from erring, and not the Church's determination. S. Paul, for all this his praise of the Church, sent him not to Her, but prescribed him a written Word, to direct him in governing of her, which he would not have done, if by calling the Church, the pillar and ground of truth, he had meant she could not have erred.  
II. Saint Paul speaketh thus of the then present Church of Ephesus, where Timothy was, chap. 1. 3. built upon the foundation, Ephes. 2. 20. and yet she soon left her first Love, Reuel. 2. 4. and after fell away.  
III. The word Church comprehendeth all the faithful together at Ephesus: so the Church of Ephesus is taken, Reuel. 2. 1. But our Adversaries will not have the people (as the Apostles allowed, Act. 15. 22.) with their Bishops and Pastors, to be the Church, and with them to approve of matters of Faith: For the Romish Clergy think of the people, as did the hypocritical Pharises, that they know not the Law, and are cursed, joh. 7. 49. Except they allow the people also with the Teachers, to be the pillar and ground of truth, this place doth not serve their turn.  
iv If the word Church be taken for any other particular Church, to which Timothy, as an Evangelist, might go, after the Apostles planting of them, then from hence the Papists cannot conclude that which they would: for first, they acknowledge, that particular Churches may err. Secondly, its evident by Scripture, in the Churches of Galatia, Gal. 1. and 3. 1. and 4. 10, 11. by history, and by experience. Now, the Church of Rome was never other then a particular Church, in the best spiritual estate thereof. Saint Paul writes to it no otherwise, then to a particular Church.  
V If it be taken for the Universal Church; this helps not them. For first, theirs is not the universal, but a particular Church, as is proved after in the sixteenth question.  
Secondly, it is absurd to reason from that which is not questioned, nor can ever assemble together to come to the trial, if it were questionable.  
VI The intituling of the Church, to be the pillar and ground of truth, will not afford the conclusion of not erring, and that for these Reasons. First, because the words are metaphorical, and a similitude must be extended no farther then is in ended. Now, the Church is called the pillar and ground, not because she cannot err: but first, for that she hath the Apostles writings committed to her, as were the Oracles of God to the jews, Rom 3. 2. which Apostles writings are (saith Irenous) the pillars and supporters of our faith; the proofs, foundations, 
Li. 3. ca 1.  and the grounds of our cause, as Saint 
* De unit. Eccl. ca 16. On this 1. Tim. 3.  Augustine speaks. Secondly, as Lyra thinks, it is so called, for that the Church doth maintain the truth of the Gospel, even in the greatest persecutions: and, as other judge, for that it upholdeth the truth, that it may not fall to the ground, though it be afflicted; and because by words and examples it confirms our Faith. Thirdly, the Apostle speaks according to the use of pillars in old time among the Gentiles, on which their Laws, written in Tables, were hanged up for people to read: yea, some wrote the Laws upon pillars themselves. So as the Church here is resembled to those pillars, which hath the Books of holy Laws, to show them, and to uphold them, and to exhibit them out unto all to be seen and read.  
Secondly, because Saint Peter was counted a Pillar, Gal. 2 9 and yet he erred, even in not walking according to the truth of the Gospel, vers. 14.  
Thirdly, because Saint Paul calleth so the Church at Ephesus then, as she was, and so long to be so esteemed as she should continue. Thus Saint Paul to the Hebrews telleth them, that they with himself and others, are the House of Christ, if (saith he) we hold fast the confidence, and the rejoicing of the hope firm unto the end: implying, that if they did not, they should not be so. Can any well conclude from that, which one is at the present, that he shall ever be the same? Then had not our first Parents fallen; nor Solomon been an Idolater; nor the Israelites now, none of God's people; nor Rome, (as she is) spiritual Babylon.  
Fourthly, because not the name and title of the House of God itself (by which name the Church is called here, in 1. Tim. 3. 15. as also believers are called by the name of the household of God, Ephes. 2. 19) will afford this their conclusion. For the Church of Ephesus, so called, did err. Now, may it not be inferred from hence, that she is called the House, and believers the Household? and may it be inferred, because she is called a pillar only, or stay, to uphold the house? Will not the whole house, nor the household yield it? And will a pillar, or prop, make it good? Very unlikely.  
Fifthly, it is only upon the praise given to the Church, that this conclusion is made. Is this then good arguing; Whatsoever praises the Church hath, that for which, or wherein she is praised, she hath it in perfection? Here she is called the pillar and ground of truth: Ergo, (say they) she cannot err. See the like reasoning; She is the household of Faith, Gal. 6. 10. Ergo, she never hath any doubting. Yet this they deny, and hold here to have no certain assurance.  
Lastly, consider the truth, of which she is the pillar and ground. 
* On this place, joh. 5. 23  Oecumenius understands it in opposition to the shadows in the Temple under the Law; there the type, here the truth; there the shadow, here the substance. But the Temple was only the pillar and ground, that is, the appointed place where the knowledge and use of the Ceremonial Law was had and upheld: so only is now the Church, the place where the divine truth is to be found, and is in practice, and no where else. Truth in Scripture is taken for the Word of God, joh. 17. 17. and 8. 31, 32. the Gospel, the Word of truth, Col. 1. 5. Gal. 5. 7. even the Mystery of godliness, as Saint Paul in this place of the 1. Tim. 3. 16. interpreteth the Word, Truth.  
So then, the Church of God is the pillar and ground or stay of God's Word and his Gospel, even the mystery of godliness. This she receiveth, keepeth, beareth up, publisheth to the world, and is the ground whereon it doth rest, and no where else in the world. What then? Is she, or it the Rule? Is her authority above it, or it above her? The King committeth to some the public Records, to keep and to publish to other. Is their authority greater than these? Are their words of force, without the warrant of those Records? Or is it not possible for these keepers of them, to err in their proceed? We know the contrary. The jews had the Oracles of God committed to them, Rom. 3. 2. but have not they erred? The Church of Corinth, Ephesus, Galatia, Philippi, Colosse, Thessalonica, Hebrews, and other Churches in the East, had the new Testament committed to them; yet have they, we see, erred. So hath the Church of Rome very shamefully, as the Epistle written to them doth testify, if her now new doctrine be examined by it. The Church therefore, the visible mixed company, of whom all our dispute is, may err.    

XIII. Proposition. That the Church of Rome cannot err:  

Confuted by their own Bible.  
I. IN it we read, that she is in particular forewarned to take heed of falling, Rom. 11. 20. which admonition proveth her possibility of erring.  
II. It foretelleth of her Apostasy. Yea, this Church, which 
See his Majesties broke, and Bishop Downham de Antichristo & Respons eius ad ●essiam de Antic●r.  they say cannot err, and whereof the Pope is Head, is called the great Whore, named Babylon, drunken with the Saints blood, sitting upon the Beast with seven heads, having ten horns, expounded by their own Bible to be Rome, Reuel. 17. 1. 5, 6. the great City, situate upon seven Hills, and which in john's days reigned over the Kings of the earth, vers. 9, 18.  
III. Their Bible telleth us, that there were begun in her uncharitable disputations about eating, and not eating of some things; about observation of days, Rom. 14. men, for these things condemning and despising one another. There were such then, as were authors of divisions and scandals, contrary to the doctrine which the Saints than had learned, Rom. 16. 17. so that a defection was then breeding, and a beginning to err from the Apostles doctrine in his days.  
iv The Epistle of Saint Paul written unto them, sheweth, that she hath erred: for his and her doctrine are at odds in many things; as for example in these for instance.  
The Romish Church. Saint Paul. She calleth not herself, A Church, but, The Church, and is ever boasting of that name. He never calleth them at Rome then, The Church, as in other Epistles he useth to call others; the Corinthians, Galatians, Ephesians, Reuel. 2. 1. etc. a point for Papists to note and to observe, why this title is not given her. She saith, that God may be represented like an old man. He teacheth it to be a Heathenish practice, for which God plagued them, Rom. 1. 23. She teacheth, that all sins deserve not death, but in themselves many are venial. He nameth 23. sins, Rom. 1. 29, 30, 31. worthy of death; not for the Act, but for the consent of heart, vers. 32. and Rom. 6. 23. He saith, that the stipend of sin is death; he excepteth none. She teacheth, that the Virgin Marie was without sin. He teacheth otherwise; All to be under sin, Rom. 3. 9 All to have sinned, ver. 33. and he exempteth none, of either jews or Greeks'; neither there, or any where else, save jesus Christ only, Heb. 4. 15. She teacheth, that they are just fied by works, and that before God. He contrarily, Rom. 3. 24. We are justified gratis by grace: for we account a man to be justified by faith, without the works of the Law, verse 28. For if Abraham were justified by works, he hath to glory; but not with God, Rom. 4. 2. She teacheth, that concupiscence in the regenerate is not sin. He contrary calleth it sin, Rom. 7. 7. She teacheth, that a man may perfectly fulfil the Law, and do works of supererogation. He teacheth the contrary, and that out of himself, Ro. 7, 15, 16, 18, 25. agreeing with our Saviour's teaching, Luk. 17. 10. She teacheth, that the sufferings of the Saints here, are worthy of eternal glory. He teacheth, that the passions of this time are not condign of glory to come, Rom. 8. 18. 2. Cor. 4. 17. She teacheth, that the Church cannot err. S. Paul showeth the contrary in Rom. 11. 19, 20, 21. by example of the Israelites, and doth forewarn the Romans to take heed that God do not cast them off. She teacheth, that the Pope and his Clergy is not subject to Civil Authority. He teacheth the contrary, not exempting any, Rom. 13. 1, 3, 4, 6. with Tit. 3. 1. She teacheth, that holiness is to be put in the observation of days, and difference of meats. He maketh this as a thing indifferent, and teacheth that none are to contend about such things, and that the kingdom of God stands not herein, Rom. 14. 1, 2, 5, 17. She teacheth, that it is not profitable for all to read the Scriptures. He teacheth, that it was written for the use and comfort of all, Rom. 4. 23. & 15. 4. She teacheth, to pray to Saints, Angels, and to the Virgin Marie, and to give them praises for many things. He teacheth to pray to God, Rom. 15. 30. and so prayeth he, Rom. 15. 5, 13, 33. and 16. 27. to none other prayeth he, nor giveth praises, but to God for his mercies.  
Thus we see them to be at odds with the Apostle, by the witness of their own Bible, laid to their doctrines. The like might be showed out of the Epistles of Saint Peter, whom the Pope's claim for their Rock, and therefore their Church not only may, and doth err.  
And to make yet this more clear, we will view them first in their virtual Church, and then in their Church representative.  
The cream or quintessence of their Church (as it is reduced to an Elixir by the Refiners and Alchemists the jesuites) is squeczed into a little room, and comprised in the Pope, whom they call the Virtual Church. Of his Holyhood they avouch,    

XIV. Proposition. That the Bishop of Rome cannot err:  

Confuted by their own Bible.  
IT giveth us to know, that Peter (whom forsooth they do make the first Pope of Rome) did err; first, in mistaking Christ's Kingdom, as terrene and earthly, Act. 1. 6. Secondly, concerning the person of Eliah, that he should come before the Messiah, misunderstanding Malachi. Mat. 17. 10. Thirdly, touching the resurrection of Christ, Luke 18. 34. john 20. 9 Fourthly, in having conscience of the difference of meats, after Christ's Ascension, Acts 10. 14. Fifthly, in not understanding his full Commission to go to the Gentiles, Act. 10. 20. Sixthly, in not walking rightly to the verity of the Gospel, Gal. 2. 14. If then this first Pope (as they make him) did so err, than the after-popes' may, except they can show some privilege before him.   

Contraried by Antiquity.  
For it is manifest by History, that the Pope's judgement was not held to be infallible but that he might err.  
1. For we may find such to have been made Popes, as may easily persuade any wise man that they might err. Some have 
Alphonsus de Castro, haeres. li. 4. ca 4. Platina in jul. 1. * See Master Alex. Cook his book of this, which no Papist hath undertaken to answer. See such Authors as have set out the Pope's lives. Platina and other.  been unlettered Idiots, no Grammarians, that could hardly write their names in Latin; some, Laymen, as Constantius the second, and Bennet the eighth; and once a woman, Pope * joane: and very boys for age; Bennet the ninth, a child of ten years old; john the twelfth, a bastard, a mad Lad, about eighteen years old. Can not these yonkerrene, think you?  
2. Some have been most abominable persons, Atheists, blasphemers, poisoners, sorcerers, and such like. Is it like that God's holy Spirit would reside in such filthy monsters to keep them, forsooth, from erring?  
3. Some of them fell fearfully. Marcellinus worshipped Heathen Idols: Zepherinus was a Montanist: Liberius and Felix, Arians; Anastasius the second, an Acatian; Vigilius, an Eutychian; and Honorius, a Monothelite. And cannot yet Popes err?  
4. Some Popes have abrogated the Decrees one of another: 
Benno. Platina. Supplementum Chronic.  Gregory the first abolished the Decrees of Pelagius: so Sabinian and Innocent those of Gregory: Steven abolished those of Formosus: so Romanus those of Steven, and so forth. And cannot yet Popes err?  
5. Some have decreed flat against Scripture. Celestine ordained 
Alphons. li. 1. ca 4. de haeres. Trent. Conc. sect. 8. can. 3. sub Pio 4.  Marriage to be void, when either party fell into heresy. Pius Quartus decreed, that it should be lawful for him to allow degrees of Marriage forbidden in Leviticus, and to forbid what God allowed. And cannot Popes err?  
6. Eastern Bishops and ancient Fathers have very sharply 
Euseb. li. 5. c. 26.  reproved the Bishop of Rome; as namely, Polycrates the Bishop of Ephesus; and as Ireneus the Bish. of Lions did Victor, for his rash proceeding against the Eastern Church. And yet do not Popes err?  
7. Ancient Counsels have withstood him; as that of Chalcedon, 
Acts 16.  wherein were 630. Bishops, withstanding Leo in the question of supremacy. The sixth Council of Carthage, of 217. 
Can. 105.  Bishops, resisted three Popes one after another, in that they would do contrary to the Council of Nice. These judged that Popes might err, else would they have yielded to the Popes.   

Gainsaid by Papists themselves.  
1. Pope Andrian the sixth, the sacr. confir. ar. 3. ad. 2. pag. 55. saith, It is certain that the Pope may err. So judged Innocentius 
Arbour. Theosoph. li. 4. ca 32. De potestat. Ecclesiae consid. 10. 11. De signis Ecclesiae li. 18. ca 6.  the fourth. So also have learned men formerly held; as Gerson (of which opinion are the Sorbonists,) who hold, that the Pope might err.  
Bosius dares to write, that the Pope may be an heretic, writing, teaching, and preaching heresies.  
Stapleton confesseth it to be no matter of Faith, but of opinion 
Controuers. 3. qu. 4.  only, because so many famous and renowned Divines have ever held the contrary; as Gerson, Almain, Occam, almost all the Parisians, Durandus; whereto may be added Waldensis, Turrecremata, and Erasmus; yea, Alphonsus de Castro holdeth 
De haeres. li. 1. cap. 4. De certitud. Grae. assert. 13.  them impudent flatterers, which say otherwise. And Catharinus giveth this reason, because the holy Ghost doth not always, and in every work assist him.  
They which flatter the Pope, hold, that he may err; First, as a man. Secondly, as a private Doctor; so Gregory de Valentia; 
Analys. li. 8. on Gal. 2. ca 7. diuis. 5. pa. 355.  and this, saith Salmeron, is a common opinion. Thirdly, as a Bishop; so Hart yields it in his conference with Doctor Raynolds. Fourthly, as Pope in a matter of fact, so acknowledgeth Bellarmine. 
Li. 4. de P. Rom. cap. 12.  Fifthly, as Pope, in discoursing about matters of Faith, his reasons may not be apt nor necessary, and it is not worth the labour to rip them up to the quick, or to rest in them. Thus writes Canus and Stapleton, In arguing he may be deceived 
Loc. Theol. l. 6. cap. 8. princ. doct. l. 8. ca 14. & 15.  and err. Only they hold, that he cannot err in the conclusion. How likely is this? What wise man will believe it?  
2. Martin the fifth consented with the Council of Basil and Constance, that the Pope might err. But Eugenius the fourth, with the Council of Ferrara and Florence, held the contrary. The one side must needs err.  
3. The Papists do not rest, in showing full obedience to the Pope's decrees, which argueth, that they believe not all things to be infallible truths which they decree. As for example.  
The Pope, in the Council of Trent, decreed the Apocrypha books to be canonical: and yet since then, Driedo, Sigonius 
De Script. & Dogm. Eccle. li. 1 〈◊〉. lt Comment in Seu 〈…〉 Bibl 〈…〉 4. 44. De a 〈◊〉 li. ●. ca 7. Loc li. 11. ca 5. pag. 3●1. Digres 26. sect. 7. pa. 169.  and Sixtus Senensis have questioned and re●ected them. He also there decreed, that the Latin vulgar translation should be authentical, and in all public readings, disputations, preachings and expositions so used, and none under what pretence soever, to reject it. Yet Galatinus and Canus are bold to tax it of corruption.  
If any desire more particulars of the Pope's decrees in Counsels, and yet how Papists do vary from the same, read Doctor Whites Way.  
By this their dealing, it is very clear, that they hold no such infallibility in Popes, no, not decreeing things in general Counsels.  
4. Counsels of the Popish Church, have condemned and deposed some: As joh. 22. who made a mock at the Gospel, and at the immortality of the soul, and was condemned by the Council of Constance, which calleth him an incarnate devil.  
So Eugenius the fourth, condemned by the Council of Basil, as an heretic, an infidel, a limb of the devil, and as a capital enemy to the truth.  
The Council of Pisa, consisting of 1000 Divines and Lawyers, deposed two Popes, Gregory the twelfth, and Bennet the 
Theod. Niem. de schiss. li. 3. ca 44. pa. 91.  thirteenth, for schismatics and heretics.  
Lastly, the complaints uttered by Papists, do show how Popes may err.  
Francis. Victoria speaking of immoderate dispensations, saith, 
De potestat. pap. & Concil.  that a Council should do well to bridle him.  
Saint Bridget speaks thus of the Popes, They are tormentors 
In her Revel.  of souls, and do tear in pieces the flock of Christ, etc.  
The Council at Rheims, under Hugh Capet, having complained of the times and Popes differing from their predecessors, saith thus, And must so many servants of God throughout the World be subject unto him? So wicked they were, as Platina, after a long deploring of the Tyranny, impiety and hypocrisy, which then reigned in Popes, broke out into these speeches, There can hardly be mercy enough in God for the Popes. and Petrarch durst to say, that the greatest harm that one can wish to a man, is, to be Pope. All these things considered, we may believe without doubting, that the Pope may err.  
So then, the Papists virtual Church may err.   

The Scriptures objected answered.  
joh. 11. 49, 51. Caiphas spoke this not of himself, but being high Priest that year, he prophesied, that jesus should die for the Nation.  
Answ. Caiaphas' was a wicked man many ways, and in part an usurper, as the Rhemists confess: a very fit pattern & Patron for the Pope. But to answer to the place objected, for the Popes not erring: First, this was but once by special direction, and therefore cannot hence be concluded any perpetual assurance of direction. It's clear by that which followed: for this man in another Council, Mat. 26. 57, 59 heard and accepted of false witnesses, condemned Christ for a blasphemer, vers. 60. 62, 65. and in another Assembly took counsel to put him to death, Mat. 27. 1. Secondly, this speaketh of prophecy, an extraordinary gift to this man then. Thirdly, though the man here was a lewd wicked usurper; yet was his office of Gods own appointment. What is this to the Pope's Antichristian supremacy, an office of the devil, and not of God's ordinance? Fourthly, If this place afford assurance of an unerring spirit to the Pope, it must be either in respect of the man's person, or office, or chair he sat in. But none of these. First, not of his person, who was a wicked usurper, and Christ's enemy. And will the Pope plead his person? Secondly, not of his office, for that is changed, as the Apostle in Hebrews doth witness. Thirdly, not of the chair; for the seat had no such virtue in it to keep him safe from error, as before is noted in Mat 26. 57, 59, 61, 62, 65. and 27. 1. for the chair either had then lost his virtue, and then can it not keep from error: or it was not the chairs virtue which made Caiaphas to prophesy; and then is it idle to boast of the chair: or else peradventure the virtue was in it, but not always operative; and then is it uncertain, when it will work, to keep the man from error which sits therein, so as he may some time or other err, or be left in doubt whether he doth err or no. This being the state of that chair, how can the Pope claim an unerring spirit from this? Fourthly, though the Evangelist john, guided by God's Spirit, did expound the meaning of the words otherwise then Caiphas ever meant them; yet those in Council with him, understood them not spiritually, but took them as uttered in State policy, for outward peace and safety of the Nation; as is clear in joh. 11. 48, 53. So as he erred in his own scope, and they in apprehending the words in another drift and sense, than God did intent by them. Therefore as Caiphas and his company herein erred, so may the Pope and conclave of Cardinals, for any help to the contrary that they can get from this place.  
Luk. 22. 31. I have prayed that thy faith fail not.  
Answ. 1. This is spoken of Peter, and not of the Pope. 2. This was in respect of a future lapse in Peter, which Christ foresaw, more than in any of the Apostles, as the event declared. 3. This is meant of Peter's own particular inward grace of faith, which was terribly shaken, when he denied and forswore his Master, and not of his teaching in the execution of his ministry. For why should Christ pray more for Peter's teaching, then for the rest, whom Christ sent out as well as him, to teach all Nations?  
Mat. 16. 18. This text is spoken unto Peter, of the Church's preservation against the gates of hell: but speaketh nothing of Peter not erring, much less of the Popes; of whom Christ in this place never dreamt. And its clear by Scripture, that the gates of hell prevailed against Peter, after Christ had uttered these words unto him, though not totally and finally to destruction, yet in a great measure to transgression, and fearful falling.  
Mat. 23. 2. This is very largely answered before; and there is it fully proved, that these Scribes and Pharises erred grossly in many things.  
joh. 21. 15, 16, 17. This text speaks of Peter's duty, that as he loved Christ, he should feed his lambs; but speaks not a word of his not erring, who after this was found ignorant in some things of the nature of Christ's Kingdom, Act. 1. 6. of going to the Gentiles, and eating things forbidden by the Law, abrogated by Christ, Act. 10. 12, 14. and he also erred at Antioch, Gal. 2. But if this did clear Peter, what maketh it for the Pope, who shows no love to Christ in feeding his lambs? If he never teach, than he may be sure never to err in that kind.  
Exod. 28. 30. First, what this Vrim and Thummim was, can no man tell. Secondly, though Aaron had it, yet he foully erred in the golden Calf, in making it, in building an Altar before it, and proclaiming a feast thereupon to the Lord, Exod. 32. 4, 5 And did not Vrijah err in the days of wicked Ahaz, 2. King. 16. 11, 16? So the high Priest in Christ's time? Therefore this place alleged to prove that the high Priest could not err, is much abused. Thirdly, what is this to the Pope, who is neither Gods high Priest (for such is there now none, but jesus Christ only;) neither hath this Vrim & Thummim, which Aaron had?    

XV. Proposition. That Counsels may not err, being confirmed by the Pope:  

Confuted by their own Bible.  
The Council at jerusalem, gathered under the high Priest, against Christ, Mat. 26. against the Apostles, Act. 4. 5, 6. against Steven, Act. 6. 12. and 7. 1. against Paul, Act. 22. 30. erred. The Assembly gathered under Aaron, who consented to them, and made the golden Calf, erred, Exod. 32. 1, 2, 3, 4, 5. The great congregation, gathered under David, and the high Priest then, erred, in not seeking the Lord after a right manner, 1. Chro. 13. in putting the Ark in a new Cart, vers. 7. and Chap. 15. 13, 14, 15. The Assembly of the Priests, Prophets, and people gathered against jeremy, erred, jer. 26. 8, 9, 11. And yet this Church had large promises, as before is declared, and the high Priests better assurances than the Pope: For the high Priest was first nominated by God himself, after confirmed by a miracle, Num. 17. 8. he had upon his breast the Vrim and Thummim, and warrant in express terms to hold him for the Lords high Priest. No such assurances hath the Pope. And therefore if the Counsels thus erred under the high Priests, so may they under the Pope.   

Contraried by Antiquity.  
1. It's clear that general Counsels have erred, as that of Arimine of 600. Bishops in defence of Arius; yea, Bellarmine 
Lib. 1. de Concil. cap. 6. 7.  nameth general Counsels rejected, as the general Council at Antioch, Anno 345. the general Council at Milan of above 300. Bishops, Anno 354. the second Ephesine, Anno, 449. and many other.  
2. Counsels have contradicted one another; the first Nicene condemned worshipping of Images; and the second Nicene allowed it: Chalcedon condemned Eutyches; the Ephesin confirmed his heresy. In contradictions must needs be error.  
3. S. Augustine, lib. 2. de bapt. Contra Donat. cap. 3. saith, that former general Counsels may be corrected by the later, when that is known, which before was hid. He therefore believed that Counsels might err.  
4. Even Counsels confirmed by the Pope, may err, and have erred. The Council of Neocaesaria confirmed by Pope Leo 4. condemned second marriage, contrary to 1. Cor. 7. The second Nicene approveth worshipping of Images, contrary to Exod. 10. If any desire more instances, let them read our learned Whitacres de Concilijs.  
5. Counsels approved by Popes, have contradicted one another. The Counsels of Constance and Basil determined that the Council was above the Pope, & that the Pope might err. Pope Martin the first, chosen by the Council of Constance, was of the same judgement: but the Counsels of Ferraria and Florence determined the contrary, that the Pope was above the Council; and Eugenius the 4. which gathered the Counsels, was of the same judgement with them. And therefore the one side must needs err; and so Counsels approved by Popes may err. And what doubt can be made of this, when this their virtual Church is proved before, not only to be subject to error, but also to have erred? And can his approving of Counsels preserve them from error, who cannot preserve himself from it?   

Gainsaid by some of themselves.  
The Council of Florence and Ferraria held that a Council might err; and so thought Pope Eugenius the fourth.  
Their learned men have held that Counsels may err. General Counsels may err, saith Waldensis! Cusanus also Concord. 
In doctrina sid. lib. 2. cap. 19 Loc. Theol. lib. 5. cap. 5. Dialog. part. 1. lib. 6. cap. 25. 26.  Catho. lib. 2. cap. 3. yea, (saith Canus) and prescribe some laws to the whole Church, that are not right, profitable, and just. Occam holdeth that they may err, though the Pope confirm them. For as is afore proved, the Pope and Counsels have erred. Pighius saith of the Council of Constance, that it decreed 
In Hierarch.  against the order of nature, against manifest Scripture, against the Authority of all Antiquity, and against the Catholic faith of their Church.  
Bellarmine saith, that the great Council of Chalcedon erred in 
In Praef. de P. Rom.  equalizing the Bishop of Constantinople to the Bishop of Rome.  
Our Adversaries take liberty to themselves to allow, or disallow Counsels, in what, or as fare as they please; as Counsels make any way for them, so fare they approve them; as they make in any thing against them, so fare they reject them: For this read Bishop Morton his Catho. Apology, par. 2. lib. 4. ca 3. p. 334, 335. also D. White his last Book pag. 153.   

Scriptures objected answered.  
Mat. 18. 20. Where two or three are gathered together in my Name, there am I in the midst of them.  
Answ. I. Here is not meant either a Nationall, or Provincial, or Diocesan Synod; much less a general Council: but Church-officers, or Governors in a particular Congregation, to judge of private offences, as is clear from the text verses 15, 16, 17, 18, 19  
II. Will they say, that the number of two or three assembled, is of an unerring spirit? Is this such a Council, as on which men may rest assured that the judgement thereof is infallible? Never any yet durst affirm so much. And yet this text speaks but of two or three gathered together.  
III. Here is not a word of not erring, nor of infallibility in doctrine, but of Christ his presence with them. But from this it follows not, that they cannot err. For the Apostle saith, We 
1. Cor. 13. 9, 10.  know in part. But with those which the Apostle comprehendeth under the word, We, was Christ present. And if they knew but in part (perfection of knowledge not being to be attained unto here) as the Apostle there teacheth; seeing imperfect knowledge may err, it is evident that they might err, though Christ be present with them: for he is with his Saints, but he doth not perfectly sanctify them; his Spouse hath imperfections in this life, neither doth he perfectly illuminate them, but they have their mistakes. Christ was with his before his death, yet had they errors: and before his Ascension; yet he found them ignorant of his spiritual Kingdom, Luk. 24. Act. 1. And after his Ascension, and coming of the holy Ghost, even Peter was mistaken, Act. 10. and other of the Church, Act. 11. as before is proved.  
IU. What is this text to prove Popish Counsels not to err? For this Scripture speaks of such as are gathered in Christ's name, whereas those Counsels are gathered in the Pope's name. Christ promiseth to be with those that are gathered in his name: but will it necessarily follow, that he will therefore be with those that are gathered in the Pope's name? This stands in need of proof, especially seeing the Pope is proved to be Antichrist, with whom, we may be sure, Christ will keep no company.  
joh. 6. 13. The Spirit of truth will guide you into all truth.  
Answ. I. This is a promise unto the Apostles, whose prerogative in their Ministry was not to err, because they were the chief builders and planters of Christian Religion. All other Ministers are but watere●.  
II. It is one thing for a Guide to lead aright, & another for those that should follow, to follow aright. It therefore will not be necessarily concluded, that because a perfect Guide leadeth the way, such as come after, cannot, or do not go out of the way. For they may not strictly follow the Guide, but now and then may slip out of the way, through want of eyesight, or dimness of sight, or through carelessness, looking some other way, not minding the Guide.  
3. How can our Adversaries prove, that this promise is made to their Popish Counsels, which are ruled and 
* See the History of the Council of Trent: and Brocard on Revel 17. who was at that Council.  guided by their Popes, and not by God's Spirit?  
Acts 15, 25 28. This Council erred not.  
Ans. 1. This was a Council gathered of all the 12. Apostles, of the Elders at jerusalem, and of the whole Church. 2. This had the guiding of the holy Ghost, as the text witnesseth. 3. This laid the Scriptures for their ground, vers. 15. and the manifest evidence of the work of the holy Ghost, vers. 8 which they took for direction in their decrees. 4. Here was free liberty of disputation, without interruption, one attentively hearing another, without by-respect, that the truth might take place. What is this to Popish Counsels? Are there any Apostles? Admit they freely the whole Church? Are they guided by the holy Ghost, and by the verity of holy Scriptures? Is liberty there granted to every one to speak freely? If they cannot prove these, this text serves not their turn.  
Other Scriptures are objected, as Mat. 16. 18. Luk. 10. 16. 1. Tim. 3. 15. All which are fully answered before. As for the place in Heb. 13. 17. it is to be understood not simply, but that Teachers are to be obeyed, as farforth as they do teach the truth, and command what God prescribeth.    

XVI. Proposition. Whether the Church of Rome be the Catholic Church:  

Confuted by their own Bible.  
I. IT is so fare from making it the Catholic Church, as it no where doth give it the name of a Church, as it doth Corinth, chap. 1. Gal. chap. 1. Ephesus, Reu. 2. 1. Acts 20. 28. 1. Tim. 3. 15. and so other Churches. But no where is this title given to Rome. Note it well.  
II. It telleth us, that the Faith of Saints at Rome was renowned in the whole World, Rom. 1. 8. but not that their Church was spread into all the World. Neither saith it, that the Faith so commended, came out from thence into the World; or that it was any other, then that which was then in all the World. For 
Rom 1. 5 12,  their Bible telleth us, that not from Rome, but from jerusalem, it came both to Rome, and into other places of the World. jerusalem was the Mother and Head Church, and not Rome. And of those in Rome it saith, Among whom ye are called, Rom. 1. 6. so were they not the Universal Church, but one particular among the rest, which together made up the whole Church.  
III. Their Bible telleth us, that the Church at jerusalem was planted by Christ, and by his twelve Apostles, with whom were the 70. Disciples: such Teachers as no other Church ever had at once. The Church of Antioch, Corinth, Ephesus, and other more, were planted by the Apostles, as we learn from their own Bible. But who first taught at Rome, it shows us not, not Peter, I am sure.  
FOUR Their Bible doth at least equal other Churches with it, if not prefer them before it: 1. In giving the name of Church to other, and not to it: for there is mention of Saints at Rome, but not of the Church at Rome: The title they had not given to them.  
2. It plainly telleth us, that other Churches were first planted by the Apostles, but mentioneth not the planting of it by any of them.  
3. In highly praising of other Churches, as the Corinthians, for being enriched with all utterance, and all knowledge, for coming behind in no gift, 1. Cor. 1. 5, 7. and for being partakers of the sufferings of Christ, 2. Cor. 1. 7. So the Ephesians, which Church he calleth the Church of the living God, the Pillar and ground of truth, 1. Tim. 3. 15. and the believers there to be fellow-Citizens with the Saints, and of the household of God, built upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief Cornerstone, in whom they were builded together for an habitation of God through the Spirit, Eph. 2. 19, 20, 22. If our Romanists had any such testimony, how would they boast? Great commendations are given to the Church at Colosse, Col. 1. 4, 6. for their steadfast faith, love, and fruit of the Gospel, and for their order which the Apostle joyed to behold, cha. 2. 5. What shall I speak of the praises of the 
1. Thes. 1. 3, 6. & 2. 13, 14. & 3. 6. &. 4. 10. 2. Thes. 1. 3, 4. & 2. 13.  Thessalonians for their work of Faith growing exceedingly, their labour of love, their patience of hope, their abounding in charity, being followers of the Apostles, and the Churches of God in jury, receiving the Word of God, as the Word of God, in much tribulation, with joy of the holy Ghost? To which praises the believers at Rome did not then attain, though they had their praises, and those great too, Rom. 15. 14. but not comparable with those Churches.  
Lastly, in showing how the Apostles honoured some other Churches by their writings. As Corinth, by two Epistles: so Ephesus, by one from Saint Paul, by another from Saint john, Reuel. 2. 1. who wrote to that Church, in the first place, the heavenly book of the Revelation: in like sort were two written to the Thessalonians, and but one to Rome.  
5. It is clear by their own Bible, that Peter (whom they claim falsely for their first Pope) wrote two Epistles, which are called Catholic: but neither of them was written to Rome, as the Catholic Church, neither maketh he any mention of it. And S. Paul writeth to the Saints at Rome, as to a particular company, and not as any Head-Church, before, and above other. The Thessalonians are commended for being followers of the Churches of God in judea, but not for following those at Rome; to whom, when Saint Paul wrote, he saith, Rom. 1. 6. that they were called among others that in other Nations were called; but it is not said, above other Nations.  
6. Their Bible telleth us, that S. Paul wrote his Epistle to them that were in Rome called Saints, and beloved of God, so that they were within that City, or thereabout: but the Catholic Church was then dispersed; for the Gospel at that time had gone into all the World, and was preached to every creature under Heaven, Col. 1. 6, 23. In their Bible is mention 
Acts 2.  made of thirty Kingdoms and Countries, ten Lands, and almost three score famous Cities out of jury, in and amongst the Gentiles, where the Gospel had been preached, among whom Rome was but one, and had obtained at the most, praises common with other Churches. Their titles were Saints, Rom. 1. 7. beloved of God, also brethren, Rom. 10. 1. and 12. 1. and 15. 14, 30. Their faith, the same that was among all Nations, Rom. 1. 5. called the common Faith, vers. 12. and therefore spoken of throughout the whole World, vers. 8. Their obedience was published to every place, Rom. 16. 19 Not for that their Faith and obedience did surpass others: for the words are delivered barely, your faith, your obedience: not with praises, as the Faith and obedience of the Colossians, and Thessalonians, accompanied with love and abundant charity, with patience, and joy of the holy Ghost, in great afflictions, and so forth: but for that Rome was the seize of the Empire, and the publishing of their faith and obedience, might be a means to draw on others which dwelled in other places.   

Contraried by Antiquity.  
We may read, that the chief of the Church of Rome, was but at first a Bishop, and his Church but a Drocesan Church. Then he became an Archbishop, and so his Church but a Provincial Church. After he got to be a Patriarch, and so his Church but patriarchal, as some other were, then equal with him; as that of Antioch, Alexandria, jerusalem, and Constantinople. All this time he was no Universal Bishop (till bloody Phocas gave him that title:) and so his Church not Universal, till she also became the great whore, and so might well be common; the kings of the earth committing fornication with her, as was foretold, Reuel. 17.  
It is said that Athanasius, as Liberius confesseth, was separated 
Epist. ad Vrsac, & Valent. in Baron. Annal. to 3. Ann. 357. n●. 44.  from the communion of the Church of Rome. But may we judge so holy a man, and so valiant a Champion for the truth, to be therefore separated from the Catholic Church? Polycrates, and the Eastern Churches, did not condescend to the Church of Rome in the keeping of Easter; did they therefore descent from the Catholic Church? who was he in those days, that had so much as a dream thereof?  
S. Jerome in Catal. Fortunat. reproveth the custom of the Church of Rome, and Epist. ad Euagr. he preferreth the custom of the Catholic Church: he held not Rome then the Catholic Church, but distinguisheth them asunder, one from another. The title of Catholic was long before it came to be added to the Church; and when it was used, many Churches were so called. The Roman Church then was not the Catholic Church.   

Gainesayd by some of their own.  
Aeneas Silvius, who was Pope, writeth; That before the 
Epist. 30, 1.  Council of Nice, small respect was had to the Church of Rome. Now, it cannot be imagined, that all the time before, the learned Fathers, and holy Martyrs should be said to have had small respect to the Catholic Church, the mother of every particular Church, because they had small respect to the Church of Rome. If Aeneas Silvius saith true, then was not Rome held the Catholic Church, of those, who so smally respected her.  
Pighius, lib. 6. ca 3. de Eccl. Hierarch. saith, Who did ever yet by the Church of Rome understand the Universal Church? He then at that time had not learned this point, to hold the Church of Rome for the Catholic Church.  
Francisc. Picus, Theorem. 13. saith, The Church of Rome is a particular Church.   

The objected Scriptures answered.  
Psal. 2. 8. Ask of me, and I will give thee the heathen for thine inheritance, etc.  
Luk. 1 33 He shall reign over the house of jacob for ever; and of his kingdom there shall be no end.  
Answ. Who is read in Scripture, but knoweth these to be spoken of Christ's Kingdom, and not of the Pope's jurisdiction? Where is here Pope, or Rome expressed? But the Gagger proveth hereby the Church of Christ Catholic: which we acknowledge. But saith he, None of these promises have been so much verified, as they have been in the Church of Rome: and therefore is she only the Catholic Church. In that he saith, Not so much verified, as of Rome; he grants it to have been verified of other Churches, though not so much: he cannot therefore from a higher degree conclude, that she is only the Church, whereof the promises are made. The words are spoken of Christ's Kingdom in plain terms expressed. And is his Kingdom now become the Romish jurisdiction only? His Kingdom, after he assumed our nature, began before the Church of Rome had a being. And can any think that David in the Psalm, or the Angel speaking the words to his Mother, in Luke, did dream of a Popeholy Father, and his Church's jurisdiction? Christ's Kingdom was not, nor is not of this world, joh. 18. 36. but the Pope's is: therefore he undertakes to be chief judge, to divide inheritances, and to dispose of kingdoms, which Christ refused to intermeddle in, Luk. 12. 14. Moreover his Kingdom should extend to the uttermost parts of the earth; but so did never Rome's jurisdiction. Many Christian Churches never subjected themselves to her: many fare remote, know her not, nor her Pope; whether a man, or a woman, Pope joane.  
Lastly, The Romish Church cannot be Christ's Kingdom, for that the Pope is Antichrist, whose character set forth in the Scripture, he seemeth so lively to express, that his best abetters cannot free him of that title. For my part I have laid the dog so near his door, that I hope he and his Parasites 
See also the Answer of B. Downame, unto Leon. Lessius de Antichristo.  cannot beat him away. See more in my poor labours upon the Revelation.  
Coloss. 1. 5, 6. Ye heard before in the word of the truth of the Gospel, which is come unto you, as it is in all the world, and bringeth forth fruit, etc.  
But saith the Gagger, No faith or Gospel hath, or is so dilated in all the world, nor hath fructified, as the faith of the Roman Church hath done.  
Answ. 1. Where is in the Text, Rome, or the Romish Church?  
Secondly, by saying, no faith or Gospel, hath or is so dilated, speaking in the time past, and present; he playeth the deceitful Merchant, by making two different things one. 1. For by the time past and most ancient, must be meant the faith and Gospel in the Church, planted in other places as well as at Rome in the Apostles days, of which this place of the Colossians speaketh: and by the time present, is understood the faith and profession of the now Romish Church, greatly differing from that which the Apostle commended then, as before is manifested out of the Epistle to the Romans.  
Thirdly, in that he saith, no faith (meaning this present faith, for which he only striveth) hath not been, nor is so dilated in all the world, fructified and grown, is not true. For first, the true faith, beginning at jerusalem, went farther being preached to every creature under Heaven, Col. 1. 6, 23. Secondly, this our present faith (the very same with that Ancient faith, as I 
See my Book, Look beyond Luther.  have proved) is dilated, fructified, and grown more than theirs. It is in both the East and West Indies; it is in more Kingdoms in Europe, than the Pope hath full jurisdiction in, as in England, Scotland, with all the adjacent Lands belonging to both Kingdoms, which be many, in Ireland, in Denmark, Norway, Sweden, Poland, Lapland, and in other Countries under those Kings; in Pomeraine, in the Low. Countries, in Dukedoms, Princedoms, and in other places in Germany. Besides that, it is in France, and some other places of the Pope's jurisdiction. So that for spaciousness, we be little behind Rome. Hereto are to be added the Russian, Greek, and Abyssine Churches, as large as the European. In those the Papacy is either utterly unknown, or abhorred as vehemently as by us. Thirdly, the faith and unbelief of the Mahumetane Religion, is beyond the Romish present faith. Therefore as the Text helpeth him not, so his boasting is vain, and false.  
Rom. 1. 8. I thank my God through jesus Christ for you all, that your faith is spoken of throughout the whole world.  
The Gagger having cited this place, saith, that Saint Paul in express terms, calleth the faith of the whole world, or Catholic faith, The faith of the Romans, that is to say, of the Roman Church. Therefore it is only the Catholic Church.  
Answ. 1. Note here, that he concludeth the Catholikenesse, from the faith of the Church: where therefore that is, which then was commended, must needs be the Catholic Church, holding the Catholic faith as we do.  
Secondly, but what is this to the Romish Church now? For their present faith is not that which Paul commended then. This should they prove. Is this good reasoning; Such a man's word was of singular credit formerly, with every man, Ergo, it is so still when he is grown Bankrupt? jerusalem was the joy of the whole earth, ergo it is so still? Let this Gagger prove their faith now the same with that then, else this place will do them no good, but rather upbraideth their Apostasy.  
3. In this application of the words, he erreth grossly, or rather, if it be not his error through ignorance, than it is wicked deceit, and so worse, in calling it the faith of the Church of Rome, as if originally it had flowed from thence, and gone out thence into the world; when Saint Paul mentioneth not any going forth of this Faith from thence, but that it was spoken of: which is to be understood of their receiving of it, as it was received of other Nations, as is evident in Rom. 1. 5, 6. where Paul speaks of the Faith among all nations, among whom, saith he, they were called. So as those at Rome were partakers with others of the common faith preached in the world; and not otherwise beholden to Rome for their faith, as this Gagger would insinuate to his credulous Scholars.  
This text therefore makes Rome no more the Catholic Church, than Corinth, Philippi, Tessalonica, etc. which had received the same faith, though their receiving of it was not perhaps so much spoken of, for the reasons afore alleged.    

XVII. Proposition. That the Church of Rome hath ever been in perfect unity within itself:  

Confuted by their own Bible.  
FOr even in the Apostles days, when Saint Paul wrote his Epistles, there were in the Roman Church some, which then made dissensions and scandals, contrary to the doctrine which they had learned, which served not Christ our Lord, but their own bellies, Rom. 16, 17, 18. as yet they now do at Rome. There were uncharitable contentions and judging of one another about things in themselves indifferent, about eating, and not eating, as also about superstitious observing of days, Rom. 14. in and about which two things, a great deal of their Religion consists to this day. And if she hath been in such unity always within herself, how is it happened, that she is become the great Whore, Reu. 17. and that her Head the Pope, is become that Man of Sin, 2. Thes. 2. and that Antichrist, the beast like a Lamb, which speaketh as the Dragon, Reu. 13?   

Contraried by Antiquity.  
I. There is no unity between the Popes and Peter, whom they make their Predecessor. See for this, Catal. Test. verit. pa. 27. 62, etc. Saint Peter's life and the Popes compared; Saint Peter's Doctrine in his Epistles, and the Pope's Decrees together.  
II. Not between Pope and Pope. Not in judgement: for Martin the fift held with the Council of Constance, and Eugenius the fourth with Ferrara and Florence, against the other, concerning the Popes not erring, and his Authority over Counsels. Not in authorising the Latin Translation: For Pope Sixtus 5. set out his Edition with his fullest power, as not to be amended; yet comes Clement 8. with his corrected Edition in many hundred places afterwards. Not in Decrees: for Formosus his Decrees were disannulled by Stephanus, and this Popes by another. Not in affection, as is evident by the so many and so long continued Schisms. Onuphrius reckons up above thirty notorious schisms. Not in life: for though bad enough all of them, after they became Popes, especially from the time of Boniface, yet some were Necromancers, some Mortherers, some Atheistical contempers of the Gospel, some bloody Warriors; how many of them filthy Fornicators, and Adulterers, it is not to be told.  
III. Not between Pope and Counsels: for these have deposed Popes. As the Council of Constance did john the 22; that of Basil, Eugenius the 4. that of Pisa, Gregory 12, and Bennet the 13.  
IU. Not between Pope and his Cardinals. For of them he hath put out the eyes of some, and caused other to be thrattled: and some of them have opposed him in their Writings.  
V. Not between the Pope, and the learned in that Church: such were beside many others, Marsilius of Milan, Dantes Aleigerius, Occam, the Doctors of Paris: the state and Divines of Venice, of late days, in an opposition, did not regard the Pope's judgement.  
VI Not between the parts of the Pope's Laws; for the 
See Rainolds against Hart. pag. ● 33.  Decrees and Decretals are often at odds.  
VII. Not between Council and Council: for Constance and Basil, were against Ferrara and Florence.  
VIII. Not between the Canonists and Glossaries: for they jar, and are at difference one with another.  
IX. Not between the Schoolmen: for among them are particular Sect-Masters, whose Scholars are called after their names, Thomists, Scotists, Albertists, Occhamists, opposing one another.  
X. Not between the Friars; for the Dominicans and Franciscans spent whole ages in Controversies, one holding one thing, and another another opinion, about the Conception of the Virgin Mary, which bred other differences also.  
XI. Not between the Priests and the jesuites: let herein bear witness, The jesuits Catechism, The sparing Discourse, and other books, with all virulency written one against another, in the English tongue.  
XII. Not between the Learned, of what sort soever: for in their writings they cross one another, in many points of their Religion; and namely, in all those which maintain the truth with us, against others of that Romish Faction, as in many particulars is already before, and afterwards shall be further showed. And farther for this, let the Reader read Pappus, concerning the discord among Papists, Doctor Hall, Deane of Worcester his Book, called the Peace of Rome; and Doctor White his Way, pa. 154. 155. to 161.  
XIII. Not between the Inquisitors: for they differ in their judgement about the purging of Books; some allowing for orthodox, that which other will not let pass for sound: as may be seen in the Indices expurgatorij of Spain, Antwerp, and Rome, varying one from another. See for this, Doctor james his Mystery of the Indices expurgatorij, pag. 15.  
XIV. Not between the People: for even among them be differing opinions. As Master Moulin in his Buckler of Faith, showeth from his own experience, pag. 279. and as we may find among Papists with us, when they are conferred withal apart one from another.   

Gainsaid by their own men.  
From the Papists themselves may the discord of the Romish Church be noted: from their own Historians, from such as have written the Pope's lives, and from such as in their writings do acknowledge the differences among them, as Bellarmine himself doth confess very many, and so Navarre. For which read Doctor Hals forenamed book, entitled, The Peace of Rome, in hundreds of differences.  
Many Scriptures are alleged to prove, that unity ought to be in the Church; which we acknowledge, and pray for. But yet they prove not their Church's unity.    

XVIII. Proposition. That Saint Peter was Prince of the Apostles, and had a primacy of Power and Authority above all the other Apostles:  

Confuted by their own Bible.  
1. IT telleth us, how jesus Christ reproved the contention, which arose about their vain conceit of Superiority one above another. This he plainly condemned, and as plainly told them, that there should be no such Superiority among them, as they did dream of: and therefore he exhorted them to humility; yea, in such a sort, as that he keepeth him down as the inferior Minister, and Servant of the rest, that would be greatest among them, Mat. 20. 24, 25, 26, 27. Mar. 10. 42, 43, 44. Luke 22. 24, 25, 26.  
2. By their Bible we are given to understand, that all the Apostles are every way made equal: in the like choosing and manner of calling, Math. 4. 18. 21. In the like Commission given to all at once, Mat. 28. 19, 20. & 10. 5. Mar. 16. the like power, Mat. 10. 1. the same authority, joh. 20. 21, 23. the same benediction, Luk. 24. 50, 51. In breathing on them with one and the same breath, his holy Spirit, joh. 20. 22. In making them all Apostles, in office the same, and in title, Luk. 6. 13. For the Apostles were the chiefest of all appointed in the Church, Eph. 4. 11. 1. Cor. 12. 28. All therefore being Apostles, they were equal; for a higher dignity amongst them there was not. They were all called foundations, Reuel. 21. 14. They were all installed into their Apostleship by one and the same means, Act. 2 1, 2, 3, 4. They were all ordained to one and the same end; to be with him, to go and preach, Mar. 3. 14, 15. & 16. 15. to be witnesses of him to the utmost parts of the Earth, Act. 1. 8. and all of them at the length to sit and judge the twelve Tribes of Israel, Mat. 19 28. The Lord made no difference among them. If any had been, it may seem to have been in john. 1. For he, with his brother, was Christ's nearest kinsman. 2. He was called the Disciple whom Christ loved. 3. He and his Brother were called Boanerges, Mar. 3. 17. sons of thunder. 4. He was ever one with Christ: as in his transfiguration, Math. 17. 1. and in other places, Mat. 26. 37. Mar. 5. 37. 5. He was the only Disciple, after whom Peter made enquiry, what he should do, and of whom a saying went abroad, that he should not dye. 6. He was the only Disciple, that went boldly in with Christ, and when he was in the High Priests house, he brought in Peter. 7. He was the only Disciple that stood by Christ when he was upon the Cross. 8. He was the only Apostle to whom Christ committed his Mother, to take care of her. 9 He was the only Apostle, which Christ would have to call his Mother, Mother, and she to hold him as her son. 10. He, with Matthew was the only Apostle that did write a Gospel, adding thereto three Epistles. 11. He was the only Apostle that was rapt in Spirit on the Lord's day, to receive the Revelation of jesus Christ by an Angel, foretelling the Church's estate to the world's end. 12. Lastly, he was of all the rest that lived, the longest, and alone after them all. In these was he fare beyond Peter. He never denied his Master, as Peter did. He was never called Satan, as Peter was. Yet for all these excellencies in john, the Papists will not have any Chiefty in him. And surely, if these eminencies will not afford him the Headship among them; it cannot be found in Peter, who attained not to such excellencies.   

Contraried by Antiquity.  
Cyprian. de unitat. Eccles. Verily the rest of the Apostles were the same that Peter was, endued with equal fellowship, both of honour and authority.  
Jerome adverse. jovin. lib. 1. All the Apostles received the Keys of the Kingdom of Heaven; and the strength of the Church was established equally upon them all.  
Origen on Math. 16. tract. 1. saith of the Keys, that they were not given to Peter alone, but to all alike, and that which Christ said, was spoken in common to them all.  
Ambrose de incarnate. cap. 4. saith, that Peter received the Primacy of confession, not of honour; the primacy of Faith, not of Degree.  
Rabanus Maurus de institut. Clericorum, lib. 1. cap. 4. saith, That the rest of the Apostles were fellowlike with Peter, in Honour and Authority:   

Gainsaid by some of their own side.  
Aquinas. id opuse. 20. calleth all the Apostles the Vicars of Christ.  
Cusanus lib. 1. de concord. Cathol. cap. 13. We know that S. Peter hath not received more authority of Christ, than the rest of the Apostles. In the Mass they singing to Christ, pray that he would keep his flock by the holy Apostles, who are there called Vicars of his work.  
Gratian, dist. 21. in Novo. 24. 4. c. loquitur. Nothing was said to Peter, that was not said to the rest of the other Apostles, who according to S. Jerome, are all the Fundamental stones of the Church, Reuel. 21.  
Leo first Bishop of Rome, in Anivers. die assump. suae ad Pontificatum. Ser. 3. saith, I give thee the Keys, was a power transferred to all the Apostles.   

Scriptures objected, answered.  
Mat. 10. 20. Now the names of the twelve Apostles are these; the first Simon, who is called Peter, etc. Because he is first named, therefore they will conclude a Headship over the rest.  
Answ. Here is no express word of Headship, but in numbering the Twelve, the first beginneth with Peter. So he is only first here in reckoning, in order of numbering, but not of commanding superiority. Saint Mark chap. 3. 16. & Luke 6. 14. leave out the word first, in naming of the Apostles. And Saint Paul in naming the Apostles with Peter, giveth him not the first place, Gal. 2. 9 He is first reckoned, for that he was first called by Christ, Mat. 4. 18. Andrew knew Christ before him, and 
joh. 1. 41, 42.  brought him to Christ: but when Christ called them to follow him, and to be his Disciples, Peter is first in that place of Matthew. For when Andrew brought him to Christ, neither of them were as yet called by him to follow him, for that was not till john the Baptist was imprisoned. Andrew was john's Disciple, and his knowing of Christ was this, by john's teaching, joh. 1. 35, 36, 40. and he brought Peter to Christ, vers. 41, 42. but Andrew abode with Christ but that day, verse 39 neither did he as yet leave his Master john: but when john was imprisoned, both Andrew and Peter returned to their calling, Mar. 1. 14, 16. In which vocation Christ found them, and then called them, and the first of them was Simon; Math. 4. 18. And hereupon being first named when he was called, and the first called of all the 
Cyprian. Ep 71. ad Quint. Greg. in Ezech. hom. 18. are of this judgement, that Peter was first called.  Apostles by Mathews relation, chap. 4. he is in the reckoning of the 12. first named by him, in chap. 10. 21. and so by the other Evangelists. For it is the Rhemists' error, to say that Andrew was first called; and a common mistake to yield them so much: whereby they seem to take more hold from this place, and from the rest where Peter is first named, then there is just cause, although the argument is of itself very weak, as by the former Reasons is evident, and as before hath been proved. For Reuben was first in the numbering, but judah for all that was chief in government.  
Math. 16. 19 I will give unto thee the Keys, etc.  
The Gagger will have Peter chief, for that he supposeth the Keys were given to him only.  
Answ. 1. The question which Christ propounded, was to all the Apostles, verse 13. 15. though Peter readiest ever to speak, made the answer; yet not only for himself, but for all the rest, as appeareth in verse 20, where our Saviour commandeth them all, not Peter alone, not to tell that he was Christ which showeth that they all knowing it, would have professed as much, if Peter had not prevented them. Therefore his answer being for all, Christ's power given thereupon was general to all.  
Secondly, the Keys given, are no such things as belong only to Peter; but are common to all. See before, an answer to this place.  
Thirdly, the words following in this Text, Whatsoever thou shalt bind upon earth, etc. containing the action, or office of the Keys, belong to all, Math. 18. 18. which power here was given not only to Peter, but also to the other Apostles, by the Rhemists own confession.  
Fourthly, jesus Christ, when he breathed on them the Holy Ghost, joh. 21. 22, 23. (which with one breadth he gave to all, saying, As my Father sent me, so I send you) and gave them all power of forgiving, and retaining of sins, which is the power of the Keys here spoken of, Christ sent all his Apostles, as his Father sent him: Therefore Peter cannot have more authority than the rest, unless they can prove that Peter was sent by Christ, otherwise than Christ himself was sent by his Father.  
Fiftly, the words are a promise of giving the Keys, and power to bind and lose, to remit and retain sins, afterwards, and not the giving of them now: but this promise, we see, was not performed to Peter alone, but to all the Apostles, joh. 20. 23. not then naming Peter; and therefore this promise was made unto all; and so intended to be performed, as the fulfilling showeth.  
Lastly, the Fathers are of the same opinion with us, touching the meaning of this Text: See before Origen, Ambrose, and the same on Psal. 39 Austin in johan. tract. 118. Theophylact on Matthew 16. Beda on this Text.  
1. Cor. 3. 4, 22. One saith, I am of Paul, I am of Apollo's, I am of Cephas, I of Christ.  
The Gagger here from the order would prove Peter chief next Christ. Lo, saith he, how from those, which he would have esteemed the lesser, he ascendeth to those whom he would have esteemed the greater.  
Answ 1. The man's wit went a grazing, when he wrote this. For if he so conclude from the order, than Paul must be inferior to Apollo's, when Paul was an Apostle and a Planter: but Apollos no Apostle, and only a waterer, 1. Cor. 3. 6.  
2. In Mat. 10. 2. he would have Peter the chief, because he was named first: now here the chief, because he is named in a third place. Saint Paul, Gal. 2. 9 puts him in the second place between two: and will not they hold him the chief for this too? Doth not virtue consist in the midst? for put him in the first place, as in Mat. 10. in the third place, as in 1. Cor. 3. 4, 22. or in the second, as in Gal. 2. 9 its with them a profound Reason, to make him always the chief; for he may take what place he listeth. Deep Divinity, and an invincible Reason! Though Saint Paul in Gal. 2. takes himself to be nothing inferior to him, or to other which seemed to be Pillars; and was inferior to none of the great Apostles, 1. Cor. 11. 5. & 12. 11. upon this Text, Chrysostome shows, that S. Paul compared himself with the Apostles, even with Peter and the rest.  
Luk. 22. 31. And the Lord said, Simon, etc. When thou art converted, strengthen thy Brethren.  
Answ. This place proveth not any Headship over the Apostles.  
First, he is called Simon, by his common name, and not Peter, which our Adversaries stand upon, and make their chief argument.  
Secondly, this place is to forewarn him of his fearful temptation, and so of his fall thereby, the utter peril whereof he should escape, not by himself, or his own power and grace, but by Christ's mediation. What, is this to have a Headship?  
Thirdly, it teacheth him a duty, when he should be converted, and be recovered from under the fall, that he should confirm others. If by confirming, the Gagger will hence conclude the practice and exercise of greatness over the Apostles; then Saint Paul and Barnabas had this greatness too. For they did confirm others, Act. 14. 21. and Paul and Silas, Act. 15. 41. 1. Thes. 3. 2. yea it is a common Duty of every Pastor. Is every one that confirmeth, made thereby a Superior in Rule, and Government? Then a Priest confirming his Sovereign, is his Superior. And by this, Saint Paul was Peter's Superior: for he brought Peter back from his by-path, both by reproof, and public teaching of the truth, and so confirmed him, who for fear did before go astray, Gal. 2. 11, 17.  
Fourthly, the Lord jesus (if they will here understand the Apostles) calleth them Simons Brethren, and so giveth them equality.  
Lastly, where are the Gaggers express words for Peter's Headship, out of this place? Is it in strengthening? A poor strength to support such a Babylonish Tower.  
Luk. 22. 26. He that is greatest among you, let him be younger, and he that is Chief, as he that doth serve.  
Answ. 1. The words in the beginning of this verse are against Chiefety; for it is said, It shall not be so with you: when they were at strife for Superiority.  
Secondly, the meaning of the Greatest, and Chief, on which the Gagger doth fasten his teeth, doth not imply as he pretendeth, any Chiefety among them: but Christ speaketh according to their aspiring minds; not of them, as any of them were, but as some of them desired to be, as is clear by the speech and Petition of the Mother of Zebedees' children, Mat. 20. 20, 27.  
Thirdly, the occasion and the very scope of the place, is against all Superiority in the Apostles.  
Fourthly, it cannot be showed, that any of them all did either claim, or practise any superiority; or taught in their writings any such thing.  
Fiftly, they did strive verse 24. for superiority, which of them should seem the greater. As yet therefore there was no such greatness settled among them.  
6. If any such thing had been, or had been intended by Christ to be conferred upon Peter, he had, upon this, just occasion to have decided the Controversy: as surely he would have done in Peter's behalf, in a matter of so great consequence, as our Adversaries make it, as he did in the behalf of Moses and Aaron, to appease the contention against them, Num. 16. & 17. 10. But Christ telleth them all, that no such thing should be among them, in this text, and giveth the rest authority to pull down the spirit of him that would seek to be Chief, to make him as a Servant; as is evident in the words of the text. Therefore here is nothing for any authority in Peter: Nor indeed in any other Scripture.    

XIX. Proposition. That S. Peter was Head of the Church.  
THough the former Position overthrown sufficiently confuteth this; for if Peter be not Superior over the Apostles, who were the principal members of the Church, he cannot be the Head of the Church: yet seeing this Headship over the Church is so stiffly stood in; I thought good to handle it also distinctly from the rest, for more evidence of the truth to common Christians.  

Confuted by their own Bible.  
I. By appropriation, it giveth the title of Head of the Church only to Christ, Ephes. 1. 22. & 4. 15. & 5. 23. Col. 1. 18. And no where doth it make a man the Head of the Church, neither Peter, nor any other; either expressly, or by any necessary consequent,  
II. It calleth the Church the body of Christ, 1. Cor. 12. 27. Ephes. 4. 12. & 6. 23. No where is it called the body of S. Peter.  
III. It telleth us, that Saint Peter himself giveth to Christ Headship, Principality and Chieftie, and to none other: for he calleth him the Prince of Pastors, 1. Pet. 5. 4. the Pastor and Bishop of our souls, 1. Pet. 2. 25. as he is also called the high Priest of our confession, Heb. 3. 1.  
iv The Apostles did not know, or acknowledge any such Primacy or Headship in Peter: For first, they sent Peter and john to Samaria, Act. 8. 14. which they neither would, nor could have done, had he been their Governor and Head indeed. Secondly, james, in the Council at jerusalem, took no notice of Peter's supremacy: for james did then call him Simon (his name, before he was an Apostle) without any title of preeminency, Acts 15. 14. He also said, I judge, (which word Peter there used not,) vers. 19 to whose sentence and judgement, Peter and all the Apostles and Ancients did subscribe, vers. 22. Thirdly, none of the other Apostles then, did acknowledge any Headship in Peter: for the Decree of the Council went out under the conjoint authority of all, without special mentioning of Peter, Act. 15. 23. and 16. 4. Fourthly, Saint Paul knew of no such Chieftie in Peter: for first, when he doth mention any word tending to set out any greatness in the Apostles, he applieth it not singularly, as to one, but plurally as to more. Thus, 2. Cor. 11. 5. he speaks of great Apostles; 2. Cor. 12. 11. of such as were above measure Apostles (so Rhemists do translate, but 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we, the chief Apostles;) and Gal. 2. 9 of such as seemed to be Pillars, and namely, them. Again, these Apostles so great, the Chief, the Pillars, among whom was Peter, he doth equal himself, saying, that he was nothing less, nor had done nothing less than they, 2. Cor. 12. 11. and 11. 5. neither added they any thing to him, Gal. 2. 6. As touching Peter more particularly, Saint Paul resisted him in his face, before all, Gal. 2. 11, 14. did share with him fully in Commission: for as Peter was the Apostle of the Circumcision, so was Paul of the prepuce, or Uncircumcision, verse 7. and did compare with him in the effectual work of the Ministry, vers. 8. All which he would not have done, had Peter been the Head of the Church; for it had been arrogancy in him. Moreover, when he named some of the Apostles as Pillars, he mentioneth james, and giveth him the first place before Peter; belike forgetting Peter's Headship. Lastly, when Saint Paul had fit occasion offered to speak, if ever, of Saint Peter's Headship, 1. Cor. 1. 12. when some held of Paul himself, some of Apollor, some of Cephas, he speaketh not one word thereof, as not knowing, nor acknowledging any such primacy in Peter: for had he known it at all, much more to have been such an essential point of Religion, as Papists make it, he would undoubtedly have taught it. But neither he, not any other Apostle▪ love go of any such high point, as the Papists since have forged, to gull the World withal.  
V. None of the four Evangelists, nor Saint Luke, when he wrote the Acts knew of any such dignity: for they never write of him as the Head of the Church. They name him but as they do the rest, calling him Simon, or Simon , without any title of eminency above other.  
VI The Church in the Apostles days, know not of any such honour to belong unto him: for some did call him: to an account of his doings, Act. 11. 2, 3. neither did they yield him any such principality. The Corinthians, of whom some equalled Paul, and others, Apoll●s with him, had not yet learned this note above Ela.  
VII. And lastly, it is also clear by their own Bible, that Peter himself knew of to Much supreme authority, for first, he went at the other Apostles sending of him, Act. 8. 14. Secondly, he gave to the Church an account of his proceeding, when they found fault with him; Act. 11. 2, 3. Thirdly, he gave to Saint Paul the right hand of sooretie or fellowship, Gal. 2. 9 Fourthly, being openly rebuked, he submitted thereto, vers. 11. Fifthly, he was not so much as Precedent of the Council at jerusalem, Act. 15. Sixthly, he never undertook matters of the Church of his own head, or by his sole authority. In teaching the necessity of electing another Apostle, not he, but they, to wit, the men then assembled, appointed two, upon whom the lots were to be cast, Act. 1. 23. In ordaining Deacons, the twelve Apostles gave their advice together, and imposed their hands upon them, Act. 6. 2, 6. No special mention of Peter above, before, or alone from the rest. Seventhly, he in his Epistles, styleth himself by the title of an Apostle, 1. Pet. 1. 1. and no higher. Neither doth he in either of his Epistles, express any sign or token of any other authority, but rather the clean contrary first, by equalling himself to others his inferiors, calling himself a fellow-Elder, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  1. Pet. 5. 1. yet never the Servant of Servants, the style of cursed Cham, fit for the Pope. By forbidding others to Lord it over God's heritage, 1. Pet. 5. 3. By appropriating to Christ the title of Prince of Pastors, vers. 4. which now they that pretend to be Saint Peter's heytes, shame not to arrogate to themselves. So fare is he from dreaming of an universal Headship. And lastly, we find not that he ever used this authority of Headship: which if it had been laid upon him by Christ, he ought to have done, yea, and he would have exercised it. For what Christ imposed upon him, he performed: As to preach the Gospel, Mark. 16. 16. to do the office of an Apostle, Luk. 6. 13. to work Miracles, Matth. 10. to be a witness of Christ, Act. 1. 8. These and other such offices he performed, and the other he would have done, had any such dignity been bestowed upon him.   

Contraried by Antiquity.  
For, as before is showed, Cyprian, Jerome, Origen, Ambrose, Augustine, and also Chrysostome, in Matth. and in Gal. 2. make 
On Mat. 16. tract. 1.  all the Apostles like equal with Peter.  
Austin: de verbis Dom. ser. 13. maketh Christ the Rock, and not Peter, but Peter to be established upon the Rock, in Contion. ad Catechum. ca 12. in his retractions, li. 1. ca 21. Hilary de Trinit. l. 2. makes Christ the Rock, confessed by Peter▪ Jerome in Lucam. ca 16. telleth us, that the Rock was Christ. The Father's judgement, concerning the Keys, given to all the Apostles, is set down before. Sea more, Austin. de doct. li. 1. ca 18. Firmilian, epist. 75. inter. epist. Cyprian. Chrysost. in Act. ca 1. & in Galat. ca 1. And touching the exhortation of Christ to Peter, to feed his Lambs. Cyprian. de unitate Ecclesiae, saith, The Flock of Christ was but one, which all the Apostles fed with one consent. August. de pastoribus; They were many Apostles, and yet it is said to one, Feed my Lambs; because all good Pastors are one, and in one, they feed, & Christ feedeth. Also the agone Christiano, ca 30. When Christ saith to Peter, Lovest thou me? Feed my sheep; he saith the same to all.  
Cyril speaking of the place in john, Chap. 21. 17. telleth us, that Christ's thrice ask, Lovest thou me? was to draw so many answers from him, according to his thrice denying of him: and the charge to feed his Lambs, was the renewing unto him the dignity of Apostleship: (he saith not, Headship;) for that by his denial it might have been thought, he had weakened it. As for the name of Head of the Church, which of the Fathers giveth it to Peter? A title too high for man, which is proper only to jesus Christ.   

Gainsaid by Popes, and others their own men.  
Eutychianus, Bishop of Rome, in Epist. There is but one immoveable Foundation, one happy Rock of Faith, confirmed by Peter's mouth; Thou art Christ, the Son of the living God. The Interlineall Gloss; upon the Rock, that is to say, upon Christ, in whom Peter believeth. The Common Gloss; Thou art Peter, but thou art so of me, who am the Rock.  
Lyra, Haymo, Hugo Cardinalis, Cardinal. de Aliaco, and Ferus on this place of Matthew, say, that Christ is the Rock.  
Concerning the Keys, Anselmus on Matth. 16. saith; This power was not given alone to Peter: but as Peter answered one for all; so in Peter he gave his power to all.  
Pope Leo 1. ser. 3. in Anivers. die assump. suae ad pontificatum, This power of the Keys passed over to all the Apostles.  
Gratian Decrees, D. 21. in novo & 24. q. 2. loquitur. Saint Peter received no more power than the rest of the Apostles.  
Gerson de potest. Ecclesiae consid. 11. The Keys were not given to one, but to unity.  
Council of Basil: The Keys were given to the Church, and not to Peter.  
Hincmar, Archbishop of Rheims, wrote a Book hereof under Charles, against another Hincmar, Episcopum Laudunensem: yea Canonists, and those of the chiefest, in cap. 1. de renunciat. lib. 6. say, that the power of binding and losing, in which is found all jurisdiction of the Church, proceedeth immediately from Christ, and not mediately from Saint Peter. Touching Peter Office of feeding, Cusanus Concord, lib. 2. c. 13. upon the place of john 21. 15, 16, 17. as also of Christ's charge to go into all the world and preach, saith, There is found nothing said to Peter, that importeth any power.  
Marsilius Defence. Pacis part. 2. cap. 28. saith, That Christ spoke to all the Apostles in Peter's person, which manner of speaking, Christ testifieth himself to have used, in that he saith, What I say to one, I say to all.  
Gregory lib. 4. Epist. 32. denyeth Peter to be called universal Bishop. And it is well known how he opposed that title, as very Antichristian, lib. 4. Epist. 34. But if he had known, that to Peter the whole Church had been principally committed, that he had been the Prince of the Apostles, and Pastor of Pastors, he would have allowed of that title, as just and lawful, and not have condemned it as Antichristian.   

Scriptures objected answered.  
Mat. 16. 18. Thou art Peter, and upon this Rock I will build my Church, and the gates of Hell, etc.  
Answ. Here is no express word of Headship; neither doth this Text by consequence prove it. For although Christ speaks to Peter, yet he speaks not of Peter's person.  
I. The words are a promise touching the Church's safety, and nothing of Peter's Supremacy.  
II. It speaks of a Rock, on which the Church is builded. Now the words are a Metaphor, as Bellarmine granteth. But a 
Lib. 1. de. PP. Rom. cap. 11.  Metaphor is to be interpreted, according to the nature of the thing, of which it is spoken: as here, of a Rock, as of a foundation, which is to uphold that which is built upon it, and not to rule over that which is builded thereupon. So that from the name of Rock, cannot be concluded Headship and Rule, for it is not proper to a foundation, in that respect, to rule; but to support and bear up.  
III. If Christ here, either gave, or promised to give to Peter the Headship, and that before all the rest of his Disciples, Why did then afterward james and john, Mar. 10. 35. and their Mother, Math. 20. 2. seek for the chiefest places above the rest? Yea, and why did the Apostles afterwards strive which of them should be the greatest, Luk. 22. 24? And why had not Christ plainly decided this for Peter then, and told them of this his speech and meaning in this place towards Peter? If Christ had here intended it, surely, there he had not forbidden Sovereignty; but upon so sit occasion offered, had established Headship upon Peter. It is clear therefore, that Christ here meant no such thing.  
iv If by Rock be concluded Headship (not to urge the Metaphor against it,) yet Peter is never the nearer his Headship, for he is not the Rock.  
1. The name, Peter, giveth it him not. For first, there Christ names him for more vehement affirming of that, which he 
The like speech, Gen. 41. 44.  would utter for the Church's comfort. As if he had said, As verily as thou art Peter, and so to be called, joh. 1. 42. Mar. 3. 16. so certainly will I build my Church firmly upon the Rock, which thou hast made confession of, that Hell gates shall not prevail against it. So that Christ calls him not Peter, because he should be the Rock; but that upon the remembrance of his name, he might think upon the Churches safe stability (as upon a Rock,) against all the powers of darkness.  
2. Petros is the interpretation of Cephas, joh. 1. 42. and therefore he being by Christ, (who spoke Syriak) called Cephas, as he is sometime so named by S. Paul, 1. Cor. 1. 15.) most commonly he was called Peter, not alluding to Peter in this place of Matthew; but for that Cephas was Syriak, and Petros Greek, and so was he named Peter, because of the generality of the Greek tongue, rather than Cephas.  
3. Petros signifieth in Greek generally, a stone, and not a Rock of foundation. And therefore though he be called Peter, yet is he not therefore the Rock, but a Stone in the Lord's building, a precious stone. For the twelve Apostles are twelve foundations, Reu. 21. 14. and every foundation is a precious stone, verse 19 20. And if Peter be reckoned the first in order, he is there a lasper. A stone he is, and so are all the other Apostles fundamental stones, and likewise are the elect stones too, 1. Pet. 2. 5. though not such stones. But the chief corner stone is Christ, 1. Pet. 2. 6. and here in Matthew is he the Rock, and not Peter; Petros is a stone. Now the Church is here built on a Rock, not on a stone, except on the Corner-stove, and on the twelve precious Stones, but not on one stone, but upon one Rock.  
4. If Christ, by calling him Petros, had meant him to be Petra: then had Petros been an appellative, the same with Rock, and not a proper name, as here it is used. For no Demonstrative goeth before it. But if Christ had said, Thou art that Petros, and upon that Rock will I build my Church, and so made the word appellative, this Text had been somewhat to the purpose: but here is no such Demonstrative, Petros being a proper name.  
5. He cannot be the Rock, because that Christ calls him Peter: for he was Peter before, Mar. 3. 16. and is now Peter, when Christ called him so; for he saith, Thou art Peter. He was not now at this time the Rock, as Bellarmine doth confess. 
Lib. 1. cap. 10. 〈◊〉. Rom. PP.  Therefore it is not his name that makes him the Rock, because here he is Peter, but yet not the Rock, by Bellarmine's grant.  
II. These words, upon this Rock, will not make Peter the Rock. 1. The Scripture no where makes man the Rock of God's Church. David called God his Rock, 2. Sam. 22. 2, 32. Psal. 18. 2. Saint Paul saith, Christ is the Rock, 1. Cor. 10. 4. 2. The word Peter and Rock, in the Original, yea, and in their Translation, are distinguished in gender and termination, yea, and in signification, as before is noted, and the one a Noun appellative, and the other a proper name. 3. The present alteration of the speech from Peter's person, to some other thing, will not admit him to be the Rock. For it is not said (as it in plainness of speech should be, if indeed the Rock had been Peter,) Thou art Peter, and upon thee will I build my Church: but, Thou art Peter, and upon this Rock, etc. Where the pronoun this, hath Relation to some other thing then to Peter, even to his confession, that jesus was Christ the Son of the living God, upon which Rock Christ would build his Church. For no where the Scriptures thus vary in a Relative, if the intendment of the speech be to one and the same person: neither do any thus use to speak, nor may we think that jesus Christ would have thus doubtfully spoken, if he had purposed to have had Peter held to be the Rock.  
III. The words following, I will build my Church, removeth Peter from being the Rock.  
First, Church here is to be understood the whole Church militant and Triumphant. How can Peter be the Rock on which it is built? Can he be the Rock of the Church Triumphant, when he was here militant? Or can he be the Rock now of the Militant, and he a Saint in Heaven Triumphant? Or how the Rock of both, then and now, as he that is the Rock must be? For on the Rock is the Church built, not a part of it, but the whole, and not for a time, but even for ever. For will all, or any part of the Church once built upon the Rock, be removed off from the Rock? Or will the Rock cease to be the bearer up of the Church? Then either is Peter now, the Rock, or he never was the Rock at all. But how can he now be, whose body is turned to dust? Can his Soul be the Rock? As for a Rock by succession, it is but a fantasy. Christ speaks of an everlasting sustaining Rock, and but of one Rock, and not of one Rock after another, dying and decaying.  
Secondly, the Church and this Rock are two things: for Christ saith he will build his Church upon this Rock. Now Peter was one, in, and of the Church: here, a principal member militant; and now, a Saint triumphant. He must therefore be one, built with the Church, upon the Rock: he cannot therefore himself be the Rock; for so himself should be built upon himself.  
Thirdly, Christ speaks of his Church, and saith, my Church. Had he no Church, but that which was built upon Peter? Had not he at this very time, when he spoke these words, a Church? Was Zachary and Elizabeth, john Baptist, joseph and Mary, Simeon and Annah, the other Apostles, the 70. Disciples, and many others following him, not of his Church? If they were, were they built on Peter? Did they know Peter to be the Rock? Or were they of the Church, & not built as yet upon the Rock? For as yet Peter was not the Rock, by Bellarmine's confession.  
Fourthly, Christ here made himself a Builder; I will build (saith he) my Church. He built while he did live, by his Word and Spirit. But did his Word and Spirit gather any to Peter? Did his Word and Spirit build his followers upon Peter? Christ built his Church by his Apostles: for they are said to build: and Paul speaketh of himself, as of a wise Master-builder, 1. Cor. 3. 10. But upon what did they build? Even upon Christ alone, 1. Cor. 3. 11. Ephes. 2. 20. in whom all the building is knit together, verse 21. They built not upon Peter; nor he on himself, but upon Christ, 1. Pet. 2. 4, 5, 6. Did any of the Apostles preach Peter? Paul saith, he preached not men, but God, Gal. 1. 10. Or did Peter preach himself to be the Rock? If he was the Rock, why did they not preach him? If they did not, who can believe it?  
Fiftly, if Peter now was made the Rock, and Head, as Aquinas, Turrecremata, and many other Papists aver, though Bellarmine saith it was but here promised; how came this Rock, by and by after in Matthew, to be called Satan, Mat. 16. 23? Is it like that Christ would call the Rock, on which he will so firmly build his Church, Satan? Lastly, if it were granted, that Christ built his Church on Peter; yet is it not spoken exclusively, as on him alone, secluding the rest of the Apostles; for elsewhere he conjoines them with him, joh. 23. 23. Ephes. 20. 20. Reu. 21. 14. Mat. 28. 19  
iv These words, and the gates of Hell shall not prevail against it, will overthrew Peter's being the Rock. For this Rock beareth up so powerfully the Church, that Hell gates shall not prevail against it. Whence followeth, that this Rock must needs be stronger than Satan's power and policies. But what power can that be, but the power of Christ, and of God? For who but God can resist Hell gates? Therefore from all the words of this Text it is clear, that Peter cannot by it be the Head of the Church, nor the Rock on which it is built: and yet this place is one of the chiefest for his Headship.  
The words in the next verse 19 I will give thee the Keys, are answered before.  
joh. 21. 15, 17. jesus said to Simon Peter, Simon, son of jonas, lovest thou me more than these? Feed my Lambs.  
Answ. 1. Here are no express words of Headship, neither can any such thing be concluded out of this place, by any well framed argument: and yet this is the very principal place which they allege to uphold it.  
Secondly, Christ here calleth him not Peter, (for that name is uttered by the Evangelist,) but only Simon the son of jonas, as thereby preventing the conceit of Headship, which our Adversary's dream of from the name of Peter. Which our Saviour here mentioneth not, nor the name Cephas, because of his fearful denial of him so lately, as now therefore unworthy of that name.  
Thirdly, he is here questioned concerning his love, which he so much boasted of before Christ's taking, and soon after seemed to have lost, by forswearing Christ. And three times he is asked, to remember him of his three times denial of Christ, it being now also the third time of Christ's appearing to them, verse 14. Also the question is with a comparison, Lovest thou me more than these? What if he meant it of the 153. great Fishes, with the Ship, Nets, and other things therein? for he leapt into the Sea, hearing of Christ, and cast off all respect to the ship and Fishes, verse 7. till Christ willed them to bring of the fishes, ver. 10. 11. And therefore might Christ demand thereupon this question: neither is any thing in the Text against this. For Christ was by the fishes, and the question was after dinner. But conceive it of the rest of the Apostles, as it is commonly understood; for Peter had preferred his own love before all of them before, Mat. 26. 33. Luk. 22. 23. Which here Christ, by thus propounding the question, remembers him of, as a check to his former conceitedness, seeing his love appeared less than theirs. Christ here questions Peter's love, he here in a sort checks his former boasting. What of all this? Ergo, he is the Head of the Church, and Prince of Pastors. Logically concluded!  
Fourthly, Peter's answer was now affirmative, concerning his love simply. He durst not boast now comparatively, as before. Neither did he answer to the comparison, but appealed to Christ's knowledge of his love towards him. And therefore at the other two times, Christ leaveth out the comparison. Which shows that Peter knew his former folly, and now discerned no superiority of love in himself above the rest; neither that Christ purposed to commend it above the love of the other, and so to preferie him above them, but to make Peter more humble, and better to know himself, as the whole carriage of the business showeth.  
Fiftly, the words, Feed my Lambs, will not afford Peter any Headship.  
I. In general, this charge was as to reinstall him again into his Apostleship, that it might not be doubted of, and that by a threefold command. First, because of a threefold denial of Christ, by which he had deserved to lose his Apostleship. And secondly, for that Christ would have him very diligently careful in performing the charge of feeding: being thus mercifully admitted into the grace of the Apostleship again, but not advanced into any higher dignity and command over other Apostles.  
Again, this charge followeth not as a reward of his love, which had formerly so failed: but as a true declaration of his love now again professed towards Christ. For what great expression of love had it been to Christ, for Peter to have accepted of a Supremacy above all the rest, which before they had foolishly contended for? Luk. 22. 24.  
II. The word feed maketh not here for any Headship.  
For first, it was a duty of his Office already received, for an Apostle to feed, and not an imposing of a new Dignity.  
Secondly, it is a common charge to all the Apostles, Mat. 28. 19 Mar. 16. 15. Yea, to other Bishops and Elders, Act. 20. 28. 1. Pet. 5. 2.  
Thirdly, the words in the Greek, which Christ useth here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are used to express such feeding, as is required of ordinary Teachers, as the former quoted places show; and do not here imply any supreme Authority, or extraordinary kind of feeding from other of the Apostles.  
Fourthly, the word in our English to feed, and the Greek 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  words, are taken from such as feed beasts of the earth. The one is used for such as keep Swine. Mat. 8. 34. Mar. 5. 14. but this 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  our Adversaries make no use of, to pearke up Peter's regency. And yet Christ in the Evangelists language useth this word twice, in the first question, and in the last verses 15. 17. and the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  other word but once; perhaps because of such as are fed, that is, outwardly called, there will be two Swine or Goats, for one true Sheep. This last word is taken from Shepherds, feeding their flocks; as the word here applied to Lambs doth show. So in 1. Cor. 9 7. 1. Pet. 5. 2. This they take great hold on, to help forward their conceit. Because this word is applied not only to Teachers, as in this place, and in Act. 20. 28. 1. Pet. 5. 2. and the word Pastor also, taken from Shepherds, applied to Teachers, Mat. 9 36. and 26. 31. but the same is spoken also of Kings, Math. 2. 6. Reuel. 19 15. So it is to teach, and to bear rule over others. Therefore they will hence conclude, that Peter had here a Princely Supremacy bestowed upon him.  
But first the word which is used twice, both before and after, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doth limit the signification of this, which is but once used.  
Secondly, a word of double signification is to be understood according to the subject matter spoken of: and that signification taken, which is fittest to the thing in hand.  
As this word, here translated feed, spoken of a King, is to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  govern and rule, as a King, and not to teach as a Pastor. But being spoken of a spiritual Pastor, as here it is, it cannot be so meant of ruling as a King: but is to be understood of feeding, as a spiritual Pastor, by Doctrine and life, and not of ruling. Or if of ruling too, yet it is but of such a rule as befitteth a Pastor, and not of the Rule which is in a King. For our Adversaries can no more conclude from the double signification of the word, that Peter is to teach, as an Apostle and Bishop, and to rula also as a King, the Church: than it may be concluded of a King, that he is not only to rule as a King, but also to teach the Church as a Bishop. This they will not allow to Kings, whom they hold Laymen: and yet the Argument from the double signification, is as good for the one, as for the other.  
Thirdly, our Saviour Christ took on himself no such Rule, as they would give unto Peter, to lay it upon their proud Pope. Though the name of Governor be given to Christ, as of rule and power also, Mat. 2. 6. and 28. 18. yet he would not be made a King, joh. 6. 15. though he was a King, joh. 1. 49. nor would meddle in dividing the inheritance, Luk. 12. nor allow Sovereignty in his Disciples, Luke 22. 24, 25, 26. Must here then a word of double signification be written advantageously to lift up Peter to a new Dignity, which Christ never allowed of in them, nor ever took upon himself, as the Pope doth? As his Father sent him, john 20. so sent he not Peter only, but them, that is, all the rest of the Apostles. But that was not to bear rule over Nations in outward State, as the Pope doth, as much as he can: but to teach and preach to all the world: this did Christ. And his servants may not think to be above their Master, or to be sent from him, otherwise then his Father sent him.  
Fourthly, Saint Peter, who exhorteth the Elders to feed, useth the same word, in 1. Pet. 5. 2. that is here in this Text; and yet by and by forbids them to be Lords over God's Heritage. If this word had noted any such sovereignty, he would not have given it to Inferiors; nor have immediately forbidden Dominion thereupon, if there had been any such Rule included: for that had been to give, and by and by to take away again.  
Fiftly, the word and Title of Pastor, whence the other word 
〈◊〉.  to feed cometh, is the fourth degree under an Apostle: for Apostles, Prophets, and Evangelists are before Pastors. Now, a Pastor, or Bishop, or Elder, is to feed, Acts 20. 28. 1. Pet. 5. 2. Therefore here is not imposed a Superiority upon Peter, but a Duty common to other of inferior rank. This word feed therefore will help them nothing for the Supremacy.  
The word my, pulleth down Peter from Sovereignty. For first, Peter's charge is to seed, not his own, but Christ's sheep. So then, Peter is not a Lord, but a Seruant-Shepheard, to feed the chief Shepherd's flock, as Peter himself calleth Christ, who knew no other chief Shepheardship, either in himself, or in any other, but in Christ, 1. Pet. 5. 3. And we read how the flock is called Gods, Act. 20. 28. 1. Pet. 5. 2. but no where Peter's. As also by Christ himself we are taught, that there is but one fold, and one Shepherd of that fold, to wit, but one general Shepherd, and that is he himself, joh. 10. 11, 14, 16. and not Peter, and that by Peter's own acknowledgement in the forequoted place, 1. Pet. 5. 3.  
The word Lambs, or Sheep considered with the rest of the words, and as it is commonly taken, wipes away Peter's Supremacy.  
For first, the words are not spoken universally, Feed all my Lambs, as if he had been charged with all of them. For this had been a charge: First, which he could never have performed, secondly, which he never did attempt to perform. Now, God never imposed any impossible charge upon him; and Peter would not have been found faithless. But it is spoken indefinitely, to feed here, and there, whom he could, and where he could, at any time. Therefore he is not here the universal Bishop.  
Secondly, Lambs or Sheep are not Apostles, Prophets, Evangelists, and Pastors. These are never so called, but in relation to jesus Christ only, Mat. 26. 31. and never in reference to any man. But if under these Lambs and Sheep be comprehended all, and every one of the Church and flock of Christ, then by their account, all the Apostles, and the rest, must be sheep, and Peter their Shepherd, and so a Shepherd over shepherds. Which vain conceit, without proof, who can give credit unto? And yet Bellarmine makes a difference between Lambs and Sheep. The Lambs forsooth, must be the Laity; and the Sheep, the Apostles: when as the words are used indifferently, Math. 10. 16. Luk. 10. 3. Act. 8. 32. And 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Christ, though he use two words, yet doth not make any such difference. For the two words to feed, are applied also indifferently to either of them. So that taking sheep for the Apostles, Peter must not only rule as they would have it, but also teach the Apostles: when Apostles are all immediately from Christ, and taught of Christ, and by his holy Spirit, Galat. 1. 1, 12. and needed no instruction from man in the work of the Ministry, Math. 10. 20. joh. 14. 26. and 16. 13. Thus we see, there is not the least footing in any word of this Text, for Peter's Supremacy above all other, on which yet they settle it. But if here Peter's Supremacy could be proved, yet what's this to the Pope? He feeds not by preaching Christ's Lambs: but rules, or rather ravages like a roaring Lion, over Christ's Sheep: he is like a Lamb, but speaks like the Dragon, Reuel. 13.  
Lastly, that here is no Headship given to Peter, it appeareth in verse 17. where it is said, that, upon Christ's third time questioning him, he was grieved. Now, may we reasonably suppose, if Peter had conceived of Christ's words, as Popes do, that a Supremacy was therein bestowed upon him, that he would have been grieved? Do men grieve at high preferments offered, especially having contended for the same, as the Apostles had done? Who seethe not therefore, that Peter perceived no such glorious preferment, nor high Dignity, out of any thing that Christ here spoke, as our Adversaries do? From all this it is clear, that Peter from hence hath no Headship above others.    

XX. Proposition. That Peter was the only Vicar of Christ here on Earth:  

Confuted by their own Bible.  
FOr Vicaradge unto Christ properly so taken, it teacheth us, That jesus Christ, going out of the world, promised to substitute in his room, not any Peter, nor any man, but such a one as could be every where with his Church, in his bodily absence, which was his holy Spirit, joh. 15. 26. & 16. 7. And by this would he be ever with them, Math. 28. 19, 20. & 18. 20. to remember them of all things, joh. 14. 26. to guide them, joh. 16. 13. and to dwell with them, joh. 14 17. Rom. 8. 9 which a Peter could not do.  
Secondly, it telleth us, that according to this promise, when Christ ascended, he sent down his Spirit, Act. 2. by which Gods people are still guided and taught, Rom. 8. 1, 5, 9 11, 14, 26. 1. Cor. 2. 10, 12. 1. joh. 2. 20, 27. which beareth witness to our spirits, that we are God's children, Rom. 8. 16. Gal. 4. 6. by which we are sealed to eternal life, 2. Cor. 1. 12. Ephes. 1. 13.  
Thirdly, it declareth unto us, that when Christ ascended, he was mindful of his Church, and gave gifts unto men: Some, to 
Ephes. 4. 12.  be Apostles; some, Prophets; some, Evangelists; some, Pastors, and Teachers: but among these, no one general Vicar, or Head over all. If there had been such a one, Paul had as good reason to have mentioned him, as the rest. But his Vicar general was God's Spirit, and no man. And note, that the Apostle shows a threefold use of these afore-named. 1. For that they were the consummation of the Saints. 2. For the work of the Ministry. 3. For the edifying of the body of Christ.  
Now, if a general visible Vicar on earth had served for any of these purposes, he had been given of Christ: but he needed not, and therefore this needless gift was not given to any.  
As for a supply of Instructers, Guides, and Lights in the Church Militant, we deny not, but Christ hath left many Vicars, and doth still send daily Ambassadors to his Church, to reconcile us to God. And so our Bishops, and other Ministers of the Church, by the Keys of power and knowledge, open the way of Heaven to Christian people, which they do in Christ's stead, and therein are his Vicars, or Deputies, lawfully called. But this Vicaradge is too small a portion for Sir Pope.   

Contraried by Antiquity.  
Tertul. de violand. Virgin. The Lord sent the Holy Ghost, that man's mediocrity, not being capable of all things at one time, might by little and little be directed, orderly disposed, and brought to perfection, by that Vicar his holy Spirit. Also in his Book, the prescript. he saith, that Christ taken up into heaven, sent the power of his holy Spirit, as his Vicar, to conduct the faithful. We see in these days, who was held the Vicar of Christ.   

Gainsaid by their own men.  
Aquinas in Opusc. 20. calleth all the Apostles the Vicars of Christ.  
Tolet. in joh. 20. 21. saith, that Christ instituted his Apostles, his Vicars. How then was Peter his Vicar? for their cannot be a Vicar's Vicar. If Peter was then the Vicar of Christ, they could not be Vicars too; and, by these men's testimony, they being Vicars, he was not Christ's only Vicar.  
Now than I conclude, that if Peter was not the Prince of the Apostles, nor the Head of the Church, nor Christ's only general Vicar here on earth, than the Pope cannot possibly be any of these. For he claimeth all from Peter, as being his only successor. Therefore Peter never having these from Christ, as is fully proved, the Pope cannot have them. But if it could be proved, that Peter had all these (which yet is most false:) what were that to the Pope: by what right could he claim them? when all the Papists in the world are not able, by undeniable arguments, to prove; 1. That Peter was ever (after he was Christ's 
See my Book: The fabulous foundation of the Popedom  Disciple) personally at Rome. 2. That albeit he had been at Rome, therefore (already being an Apostle) he was the Bishop of Rome, an inferior Dignity. 3. That whatsoever was given to Peter, the same was also given to the Pope, successively to the world's end. 4. That the Pope is truly Peter's successor, both in Doctrine, and life. 5. That these last Popes, for many hundred years, are one and the same with the Bishops of Rome in the first three hundred of years, for Doctrine and conversation, following Peter therein. Till these be proved sound, though Peter had been, that which they strive to make him: yet is the Pope never the better; but a proud and an arrogant usurper of Titles and Authority not due to him.    

XXI. Proposition. That the Public service of the Church ought not to be in a vulgar and known Tongue:  

Confuted by their own Bible.  
1. Cor. 14. 9 So thou also by a tongue, unless thou utter a manifest Speech, how shall that be known which is said, for thou shalt but speak in the Air? This is a plain condemning of speaking in a tongue not manifest, not understood of the Hearers.  
2. Cor. 1. 13. We writ no other things to you, then that you have read, and know. They then knew what they read, whether private, or public, Ephes. 3. 4. According as thou reading, mayst understand. 
Reading the Scriptures is a part of the public Liturgy or service.   
1. Thes. 5. 27. I adjure you by the Lord, that this Epistle be read to all the holy Brethren. If it had been in an unknown Tongue, it had been in vain to have been read unto all the brethren; and it had been to no purpose thus to adjure them.  
Act. 1. 14. All these were persevering in one mind, in Prayer, and with one accord, Act. 4. 24. This was Public Prayer. But if they understood not what was prayed: how could they be of one mind and accord?  
S. Paul willeth us to pray and sing with understanding, 1. Cor. 14. 15. and saith plainly, that if men bless, that is, pray in an unknown tongue, the vulgar cannot say, Amen. And he giveth this Reason, because he knoweth not what thou sayest, neither is edified, verse 16, 17.  
In their Bible, mention is made: First, of Prayer in the Congregation, Act. 12. 12. & 4. 24. & 13. 3. & 16. 13, 16. & 20. 36. and 21. 5. Secondly, of reading the Scriptures, Coloss. 4. 16. 
The parts of the public Service of the Church in the Apostles days.  1. Thess. 5. 27. Thirdly, of preaching, Act. 9 20. & 20. 7. Fourthly, of singing, Math. 26. 30. 1. Cor. 14. Fiftly, of administering the holy Sacraments; of Baptism, Act. 10. and of the Lords Supper, 1. Cor. 10. & 11. Let our Adversary's show, if they be able, that these parts of the public service were done in an unknown tongue.   

Contraried by Antiquity.  
Origen. count. Cells. l. 8. Let every man make his prayer to God in his native Mother tongue.  
Austin. Tract in johan. 21. Why are these things spoken in the 
See more in l. 4. ●. 10. de doct. Christ & lib. ●4. c. 16. de Trunt 〈◊〉 〈◊〉 18. ● 4●.  Church, but to be known? Why are they pronounced, but to be heard? And why are they heard, but to be understood? And on Gen. l. 12. cap. 8. Noman (saith he) is edified by hearing that which he understands not.  
Ambr. in cap. 14. 1. Epist. ad Cor. If we come together (saith he) to edify the Church, those things ought to be spoken, which the hearers understand.  
Chrysostom. hom. 35. in 1. Cor. He that speaks in an unknown tongue, is not only unprofitable, and a Barbarian to others, but even to himself, if he understand not.  
In Hom. 18. on 2. Cor. He telleth us, that the Priests and the people say the same common prayers, and all do say one thing.  
S. Basil. Epist. 63. telleth, how, that in his time, when they met together, they used a known language.  
In the purest Churches, for the space of eight hundred years, Divine Service was never performed in an unknown tongue. And if it were at any time, in a tongue not the Mother tongue, yet was not that tongue a strange language, but such as the hearers understood. See for this point Master Perkins Problem.  
If any desire any more of this, let him read Doctor Fulk on Rhem. Testament, 1. Cor. 14. Doctor White his last Book of this point, pag. 369. who eiteth Origen, justin Martyr, Tertul. Clemens Alexand. Cyprian, Basil, Chrysostome, Ambrose, and Augustine; with their own words against this absurd practice of Papists. See also, pag. 375. in the Margin: & 380.   

Gainsaid by themselves.  
Aeneas Silvius, who after was Pope, in hist Bohem. cap. 13. faith, that when suit was made, that the Slavonians newly converted to the faith, might have their church-service in their Mother Tongue, and there being some stay about it at Rome, a voice was heard from Heaven, saying, That every spirit should praise the Lord, and every tongue should confess unto him: So the controversy is determined by an immediate voice from heaven.  
The Lateran Council, under Innocent the third, chap. 9 decreed, by reason of mingled Nations of diverse tongues, in one City, that meet men should be provided to celebrate Divine service, and to administer the Sacraments, according to the diversity of their Rites, and languages.  
Lyra, on 1. Cor. 14. saith, that if the people understood the prayers of the Priest, they were better brought unto God, and so answer Amen more devoutly.  
And Caietan on the same, saith, it were better for the Church's edification, that prayers should be said in the Mother tongue.  
Many learned Papists, as Lyra, Thomas Aquinas, this Caietan on this 1. Cor. 14. and Erasmus in Declarat, ad Cens. pag. 153. confess, that in the Primitive Church, and long after, the Prayers and Service were done in the Mother Tongue. 
See D. Whites last book, pag. 356. mentioning Armenians, Abyssines, Indians, Russians, Egyptians, proved by Papists themselves.   
And Cassander, Liturg. cap. 28. showeth, that diverse Nations, to this day, retain the ancient custom still. Thus we see their own Bible, the ancient Fathers, their own Counsels and learned men, are against this absurd, and unreasonable custom, of having Service in an unknown tongue. God gave diversity of tongues to his Apostles, and they spoke in them all, Act. 2. and the hearers heard them speak to them therein. What letteth, but that in praying, reading singing, and administering of the Sacraments, we should use every tongue, according to every Nation; seeing every Language was given by the Holy Ghost, to publish the Gospel therein?   

Scriptures objected, answered.  
Luke 1. 8. Zachary burned incense within, and the whole multitude was praying without, at the time of the incense.  
Answ. 1. Here is not a word of the Priests speaking in any language at all, to the People: neither was he here, to say any service, but to burn incense.  
Secondly, if he had said Service, the People could not hear him: For he was in the Temple, they a great way off, in the out-Court. 
Leu. 16. 17.  What is this to Latin Service? Or saying it in any language? except they hence will conclude, that because the Priest said nothing, and the People could not hear him; that now the Priest may speak in what language either he will, or can speak, when none is near him, but all fare enough from hearing what he saith. And than who shall help the poor man to say his Mass? Is this their authority for their Latin Service? Shame light on such, as so abuse Scripture, to keep poor people in ignorance.  
Nehem. 8. 8. Here would they prove that the Scriptures were read in an unknown Tongue to the People, that is, in the Hebrew Tongue, which the People now, after seventy years captivity, understood not.  
Answ. 1. It is untrue, that the people assembled, were ignorant of the Hebrew tongue. For most of the Congregation were such as were before carried captive, and were now returned from thence, Esd. 2. 1, 42, 65. and 3. 12. who had not lost their language, Nehem. 13. 24. As for that, where it is said, they made the People understand the reading, it is not meant of the language and words, but of the sense and meaning thereof.  
Secondly, grant that now they had forgotten the language, and had now the Scriptures in no other tongue: will it follow, that what they had of necessity, the Church now needs must be enforced to, when there is no cause?  
Thirdly, this Language was the holy Tongue, in which the Scriptures were written, and once their own Mother tongue: must therefore a strange tongue, and wherein the Penmen of Scripture never wrote, be thrust upon all Nations, as the only tongue to say Service in?  
Fourthly, as yet the Holy Ghost had not sanctified all languages, as he did in coming down upon the Apostles, after Christ's Ascension, Act. 2. but now he hath. And therefore in every tongue, he is to be preached, prayed unto, and praifed. See before, how to answer this place, in the end of the fift Proposition.    

XXII. Proposition. That Images are to be in Churches, and that not only for instruction, but also to be adored:  

Confuted by their own Bible.  
1. IT doth forbid them, Deut. 4. 23. where is forbidden the making of a graved similitude: which Moses saith is a forgetting of the Covenant. And in verse 15. he saith, You saw no similitude in that day. And a reason is given, Lest perhaps deceived, you might make you a graved similitude, or Image. Here the drawing of any similitude of God is utterly condemned. So in Rom. 1. 23.  
Exod. 20. 4. Thou shalt not make to thee a graved thing, nor any similitude, etc. thou shalt not adore them, nor serve them.  
Here is not only a graved thing, but any similitude forbidden, without any restriction, or exception at all, and also the adoration of them. And a reason is in Esay 42. 8. I will not give my glory to another, nor my praise to graved things: neither can God be likened to any thing, or an Image be made of him, Esay 14. 18. & 46. 5. Act. 17. 29. Wisd. 14. 17. This commandment condemneth in matter of Religion, the making of our own heads a graved thing, and any likeness, not only of things which be not (which they say are Idols, representations of things which are not, false Similitudes,) but a graved thing, and similitude of any thing which is in heaven, which is in earth, and of things which are in the waters, to adore and serve them, Leu. 26. 1.  
Secondly, their Bible layeth folly to their charge, and affirmeth that such are vain in their cogitations, and their fablish heart darkened, who make God in similitude of a man, Rom. 1. 21, 22, 23. This hath God fearfully punished, and that with a spiritual plague, Rom. 1. 26. He is pronounced accursed, that makes a graved and molten thing, an abomination to our Lord, the work of the hands of Artificers, and puts it in secret (how much more openly?) to worship it; and all the people are to say, Amen. Let them be confounded, (saith the Psalmist) that adore sculptils, Psal. 96. 7. The jews to this day, hate Images: which shows, that they were taught by the Law to hate them.  
Thirdly, by their Bible we learn, that this was an Heathenish practice. The Heathen invented this making of Images of the dead, Wisd. 14. 15. They decked them, lighted Candles before them, offered to them, Baruch 6. and worshipped them, Wisd. 14. 17, 18. and their Priests were shaved, and beguiled the people Baruch 6. as the shaved Priests of Rome do.  
Fourthly, their own Bible telleth, that no good cometh thereof, but evil, Hab. 2. 18, 19 What profiteth the thing engraven, that the forger thereof hath graved it a molten and a false Image? What canit teach? He telleth us, that an Image cannot teach. The Doctrine of their vanity is wood, saith jeremy, chap. 10. 8. and every Craftsman confounded in his sculptill, because it is false, which he hath melted, and there is no spirit in them. They are vain things, and a work worthy to be laughed at, verse 14. 15. It is changing the verity of God, into lying, Rom. 1. 25. For the shadow of a Picture, is a labour without fruit, the lovers of evil, are worthy to have their hopes in such things: both they that make them, and that love, and that worship them, saith the Author of the Book of Wisdom, ca 15. 4, 6.  
Fiftly, by their Bible we learn, that men worshipping the work of their own hands, they do worship idols, Devils. 1. Therein we find Heathen idols, Devils, 1. Cor. 10. 20. representations of false gods. 2. We find the Israelites worshipping the work of their own hands, the golden Calves, falsely representing the True God, and these calves were idols, Act. 7. 41. and devils, 2. Chro. 11. 15. Whereby we see the representing of the True God falsely, is a devilish idol, as well as the representing of a false god. 3. We find idols, and so the worship of Devils among the Papists, Reu. 9 20, 21. where the works of men's hands, of gold, silver, brass, stone, and wood, are called idols, and devils. But they worship the works of their hands, made of such things; and therefore worship idols and devils. Thus God condemneth Imagery for idols and devils. And this very place may fitly be understood of Papists. For first these idolaters, here spoken of, are such as fall out to be under the sixth trumpet, long after the destruction of the Heathen idolaters. 2. They are such as be after the Star is fallen, chap. 9 1. and become a King of the Locusts. But what Clergy man since Christ, ever wore a Crown, but the Pope? 3. They are such, as those great Armies, verse 16. were raised up to plague, for their idolatry. But what can these be, but Turks, the scourge of Popish idolaters, & idolatrous Christians? 4. They are such as overranne the true Religion, so as Christ sends out his Word to recover his from under this idolatry, and from among them, chap. 10. 11. But who have spread their idols over the Church? Not Iewes, nor Turks, but Papists. And hath not Christ sent out his Word to regain his from among them? 5. And lastly, the words, chap. 9 20, 21. do set out Papists. 1. They repent not of the works of their hands, when they saw the Easteme Churches overthrown by the Turks for their idolatry, after the second Nicene Council there establishing it. 2. These committed Murders, Sorceries, Fornication, and Thefts. And do not all know how these reign among Papists? For murders, their massacres of Christians, and unheard of cruelties upon poor Indians, many millions witness them. For Sorceries, is not spiritual Babylon, that is, Rome, full thereof, chap. 18. 23? Rome now is that Whore, drunk with blood, chap. 17. which deceived the Nations by her Sorceries, chap. 18. 23. For her Fornication, she is called the Mother of whoredoms, chap. 17. And do not her Stews witness it? What shall I speak, how under colour of vowed poverty, by Dispensations, Pardons, Indulgences, she rob every Kingdom? Therefore these are Papists, worshipping idols, and devils, and cannot so well be applied to any other under heaven, all the former circumstances seriously and throughly weighed. See B. Carleton his Book of Thanksgiving, how he presseth this text upon Papists.   

Contraried by Antiquity.  
Tertul. de idolat. God hath forbidden both the making, and worshipping of an Idol. Now, by Idol, he meaneth every form or representation, as himself there saith, and that the consecration of Images is Idolatry.  
Epiphanius. The superstition of Images is unfit for the Church of Christ. He, seeing an Image in a Church, tore it in sunder; he also exhotred to bring no Images into the Churches, as an horrible wickedness: yea, though it were the Picture of Christ himself.  
Lactantius saith, Out of doubt there is no Religion, where there is an Image.  
Gregory, the Bishop of Neocaesaria, saith, Concil. Nicen. 2. Act. 6. that Heathenism was the first deviser and head of Images.  
Enseb. l. 7. c. 17. calleth it an heathenish custom.  
Origen against Celsus. Common sense doth will men to think, that God is not delighted with honour of Images made by men. And of his own time he saith thus, We worship no Images.  
In Saint Augustine's time, it is clear by that which he writeth, on Psal. 113. that there were no Images in Churches.  
The Council at Eliberis or Granada in Spain decreed, that nothing which is honoured of the people, should be painted in the Churches.  
The first and sixth Constantinopolitan Council held against Images, that it was not lawful, either to have the Images of Saints, or to worship them: And if any from that time, durst make, or adore them, in the Church or at home, if of the Clergy, he was to be deposed; if of the Laity, accursed.  
The general Council, by the Commandment of the Apostolic See at Frankford, under Charles the great, where the Pope's Legates were, condemned the worship of Images. Abb. Vsperg. Anno 793. Rhegino. Anno 794. Opus illustr. Caroli. Mag. contra Synod. p. 486. l. 4. c. 2. See Alan. Cope dial. 4. cap. 18.  
The Ancient Christians of the Primitive Church had none.  
Clem. Alexand. hort. ad Gent. pag. 14.  
Minutius Foelix Octau. Athevag. Legat.  
Athanasius against the Gentiles saith, If a living man cannot teach thee to know God, how can a carved stock and a stone do it, that is dead?  
Gregory, Bishop of Rome, lib 7. Epist. 109. commends the zeal of Serenus a Bishop in France, who would have nothing made with hands, worshipped; and therefore broke the Images: which act though Gregory commended not, yet he would have him keep the people from the worship of them. The Bishop of Orleans (jonas lib. 1. de cultis Imag.) professed his detestation against the worship of Images, and held the doers worthy to be cursed.  
Bishop Durandin Rational. lib. 1. cap. 3. and Catharin. tract. de cult. Imag. think their use to be dangerous.   

Gainsaid by themselves.  
Polydor. Virgil. lib. 6. cap. 13. de invent. rerum, writeth, that by the testimony of Jerome it appeareth, how in a manner all the ancient holy Fathers condemned the worship of Images, for fear of idolatry.  
Erasmus in Catechis. saith, that by the testimony of sound and approved Stories it is clear, that till Ieromes time, such as were of sound Religion, would endure no image, either painted, or graved, to be set up in the Churches, no not the image of Christ himself.  
Holcot. in lib. Sap. lect. 7. saith, that no adoration is due to any Image, and that it is not lawful to adore any Image.  
Agobardus B. of Lions, who lived in Anno 815. saith, (in Bibl. Paetrum) Whosoever worshippeth a Picture, molten or graved Statue, worships an Idol, not God, nor Saint, nor Angel. See Roger Hoveden, part. 1. Annal. fol. 272. where he showeth how the Church of God detested the Decree of the 2. Nicene about worship of Images.  
Aquinas, Hales, Albertus, Bonaventure, Marsilius, and nine more, cited by D. White, in his last Book, pag. 209. do hold, that Adoration of Images was prohibited the jews. Then such places as be alleged for Images in the Old Testament by our modern Papists, are but abused.  
Bannes in Tho. 229. par. 10. pag. 170. saith, that the worship of the Images of Saints, is neither expressly, nor unfoldedly taught in holy Scriptures. All Scriptures therefore alleged, are but abusively alleged to beguile the simple.   

Scriptures objected answered.  
1. For making Images to be worshipped.  
Exo. 25. 18. And thou shalt make two Cherubims, etc.  
Ans. This is no warrant now for us. For we have a perpetual law forbidding the making of Images & likenesses, Exod. 20. to worship them, Leu. 26. 1. This binds us for ever. But God is not bound: he makes a Law for us, not to himself. And this commandment which he gave, was extraordinary, for a time, and therefore not imitable of us, no more than his command to Abraham to kill his son; or to Israel, to rob the Egyptians, are to be warrants for us, to kill, or rob any.  
2. This was not done before they had received this commandment. When we have such a command, then have we authority so to do. But till then, we must make no Images to worship them.  
3. This is of making Cherubims: and is no warrant for picturing men and women, or the holy Trinity.  
4. After what fashion they were made, is not showed. For the conceit, that they were made with faces of beautiful young men, is uncertain, seeing they appeared in vision otherwise, 
joseph. Antiq. lib. 8. cap. 2.  Ezek. 1. & 10.  
5. These were in the Sanctum Sanctorum, into which only the High Priest came, and that but once a year; the people saw none of these, nor were they to be worshipped by any. What is this then for making Images openly for the people in Churches, to be adored by the people?  
1. King. 6. 35. And he carved thereon Cherubims, etc.  
Answ. 1. Solomon did herein nothing of his own head, but had a pattern to follow in every thing, 1. Chro. 28. 11, 12, 19 2. Chron. 3. 3. Let them show such a warrant from Christ.  
2. These were not seen to the people, being in the inner Court, 1. King. 6. 27. into which only the Priests came.  
3. This was a special commandment, only for the use of the Temple, which being temporary, for the time of the Ceremonial Law, what warrant is this to us?  
4. We must remember the Moral Law, Thou shalt not make, etc. This ever binds us; we may not take upon us of our own Authority to make Images.  
Heb. 9 1, 5. The first covenant had ordinances of divine service, and a worldly Sanctuary, and over it the Cherubims of glory, shadowing the Mercy-Seat.  
Answ. The Author of the Gag would hence prove the Cherubims to be an ordinance of divine service, and allowed for us to follow. But he was grazing in so thinking. For all the building was called a secular Sanctuary: but we are a spiritual building, 1. Pet. 25. We therefore are to take heed of such jewish ordinances, and rudiments of the world, Col. 2. weak and poor elements, as the Apostle is bold to call them, Gal. 4. 9  
Numb. 21. 8. Make a brazen Serpent, and set it for a sign.  
Answ. 1. This had a special warrant for the making. Neither Moses nor Aaron durst invent it of themselves. This being a special and extraordinary commandment, is not of us to be imitated, against a perpetual precept, Exod. 20.  
Secondly, this was made, not to be worshipped, but to be a typical and operative sign, as the event teacheth.  
Thirdly, this had a miraculous effect by God's divine power; a promise annexed to it of life, to every one bitten, that looked upon it, Numb. 21. 9 being a lively type of Christ, joh. 3. 14.  
Fourthly, this was abroad in the Camp; set on a pole, not in the Tabernacle. What is this to Images in the Churches?  
Fiftly, this was an Images of a Serpent. Is it fit to set up such in Churches to adore them?  
Sixtly, Hezekiah, 2. King. 18. 4. did, among other defacings of Idolatries, break in pieces this Brazen Serpent: for that the people burned incense to it. And the use being past, and a foul abuse crept in, in contempt he called it Nehushtan, a piece of brass.  
Math. 22. 20. This place speaks of an Image upon a piece of coin. What's this to Images set up in Churches? We do not deny but such Images for civil use may be made. And I think that Image-mongers love well these stamped Images, and get many of them by their graved Images.  
Exod. 31. 2. & 35. 30. God bestowedon Bezaleel and his fellow, wisdom, understanding, and knowledge, to carve, grave, and paint.  
Answ. We approve of the Art, and the use thereof to the right end, as of God: and that to make such Images as God commanded them, to be in the Tabernacle. But Gods furnishing them for his special service then, is no warrant for any man now, to abuse his skill, now to make Imagery in Churches, contrary to God's moral precept, Exod. 20.  
Gen. 28. 13. Exo. 33. Esa. 6. Amos 9 Dan. 7. All these places show how God appeared: and there is ascribed to him eyes, hands, and face; and therefore may God be pictured.  
Answ. 1. Howsoever it pleased God to appear, and set out himself to us; yet he hath plainly forbidden us to set out any similitude of him, Deut. 4. 15, 23.  
Secondly, the ancient Prophets, and people of God never made any such use hereof.  
Agrippa told Caligula, that the Temple never admitted any Image made with hands, and said farther, Our forefathers have holden it a thing unlawful, to paint or carve him that is invisible. Philo. jud. de Legat. ad Caium. But if they had learned this Popish Divinity, as lawful from such apparitions, and from such ascribing of parts of man's body to him, they would have done it.  
Thirdly, Saint Austin de fide & Symbolo. cap. 7. saith, To form an Image of God, is abominable.  
In Gregory the seconds time, Anno 726. in an Epistle to Leo Isauricus, it is said, they used not to paint, or represent God the Father.  
The sixth general Council holden, Anno 687. Can. 28. forbids 
Caranz. ibid.  the making of the holy Ghost in the form of a Dove: yet he so appeared. Those Fathers had not yet learned this Popish Doctrine.  
Durand calleth it a foolery (he might better have said, an horrible impiety,) to make or adore an Image of the Trinity, in 3. dist. 9 q. 2. Many Papists hold it unlawful to paint the holy Trinity.  
Caietan, Catharinus, Diegus, Abulensis, Peresius, and others.  
Fourthly, if God may be so pictured, as he by apparitions or words sets himself forth; we should have represented to our senses, a very abominable Idol, in such variety of parts and fashions, as it should be a very Idolatrous Monster; a picture of that which is not, which they themselves say is an Idol, and so forbidden.  
Fiftly, howsoever God did appear: yet was he never seen, joh. 1. 18. 1. Tim. 6. 16. Moses could not see his face, and live, Exod. 33. 20. For Gods speaking to him face to face, is expounded of a familiar manner, as a man speaketh to his friend, as is there in the Text. How can he be truly pictured that never was seen, nor can be seen?  
Sixtly, though he might be pictured as he appeared: yet the popish picture is an abominable idol: for no where ever appeared he like an old side-bearded man, with three crowns, yea, and sometime with three faces, sitting on a fear, with his Son before him, and a Dove over his head. This childish baby, or rather Idol, is their own invention.   

For the worship of Images.  
Exod. 3. 5. Put off thy Shoes, etc.  
Answ. 1. Here is no Image.  
2. The ground was holy in respect of God's presence: yet did not Moses fall down to adore the ground, but stood up. But Papists will have men to fall down before Images.  
Thirdly, Moses was here forewarned of God's presence, and holiness of the ground. Let them prove to us by Gods own voice, as here, that their Images are holy, and that God's presence is in them. And yet for all that, will not this procure adoration to them, no more than Moses adored the earth.  
Fourthly, this place, if Images were holy, should rather keep us from them, then make us come to them. For it is said, Approach not, or come not hither; lose off thy shoes from thy feet, for the place whereon thou standest, is holy ground. It's therefore rather against going to Images, then to go to worship them.  
Ador●●●e the footstool of his feet. Understood (say they) of the Ark, 1. Chron. 28. 2. Which was worshipped of the jews, in regard of the Images set upon it.  
Answ. Understanding this footstool of the Ark, as they say; it will help nothing their worship of Images.  
For first, the Ark was of Gods own appointment to be made for manner, matter, and end, Exod. 25. 9 but so be not their Images.  
Secondly, the Ark is called his footstool. But Images are not so called: neither claimeth he them for his.  
Thirdly, God promised his presence with the Ark, Exod. 25. 22. But where is his promise to be with their Images?  
Fourthly, the Ark was not an Image. What is this then to an Image?  
Fiftly, the Ark was in the most holy place, into which none could enter but the High Priests. Therefore the people could not adore it, but a fare off, as being in the out-Court, without any sight thereof. Now, their Images are near, and in the people's view; and not only where the High Priest of Rome comes. If they will have Images, as the Ark, then let his High Priestship keep them in his most holy Chapel for himself, and let them be for him only, as the most Holy was for the high Priest.  
Sixtly, by the Arkes being in so remote a place, its clear, that the words must be translated, Adore ye towards his footstoele, as in 1. King. 8. 44. Pray towards the holy City, and the house which he had chosen. And then the Ark was not adored, but God, it being the sign of God's presence, before which they worshipped, 1. Sam. 1. 19  
Seventhly, if it was worshipped because of the Images upon it, than was it only worshipped in the Sanctum Sanctorum. For there the Cherubims were spread over it, and not elsewhere; and then only the High Priest adored it: for he only saw the Images over it. And then this Text seemeth to speak, not to all, but to him. What is this to the people's worshipping of Images?  
Eighthly, and lastly, it is untrue, to say the jews worshipped it, because of the Images on it. For first, they neither did, nor could ever see any Image upon it. Secondly, we read of the Ark, brought forth; in their journeying in the wilderness; so in going over jordan; also into the Camp of Israel, 1. Sam. 4. 5. and at other times: but we never read of any that did worship it. But if this had been a commandment here, surely there would have been some example of adoring it. Thirdly, they were commanded to worship God, Deut. 6. 13. & 10. 20. but no where to worship any other thing. Fourthly, how could it be, that they worshipped the Ark, because of the Images upon it; when the angels, which by the Images were represented, were not adored of them? Would they worship the Image, and not the things themselves? For as Origen saith, No 
Contr. Cells. lib. 5.  man adored the heavenly Angels, which did submit himself to the Law of Moses.  
Phil. 2. 10. At the name of jesus, etc.  
Answ. 1. Here is no Image mentioned. What is this to Saint's worship, and their Images? For this Text speaks of jesus, our Lord & Saviour Christ, because we must bow down to him the Son of God, one person God and Man, when we do make mention of his name: Will it follow therefore, that we should do so to dead Images.    

XXIII. Proposition. That the Lords Supper is to be administered to the people in one kind only:  

Confuted by their own Bible.  
1. IT teacheth us, that Christ, instituting this his last Supper, administered it in both kinds: giving a commandment to take and eat, and also to drink, Mat. 26. 26, 27. Luk. 20. 20.  
Secondly, the Apostle Saint Paul, repeating the institution, mentioneth both the Bread, and the Chalice, 1. Cor. 11. 24, 25. And first he tells them, that this he received of the Lord. Secondly, that he delivered the same unto them, verse 23. Thirdly, he, in verse 28. plainly prescribeth the eating of the Bread, and drinking of the Chalice; and that to every one that cometh prepared, and proveth himself, saying, Let him eat of that bread, and drink of that Chalice. Out of which place it is evident, that the drinking of the Chalice is of equal extent with the duty of proving ourselves, before we come unto this Sacrament. But the duty is general and belongeth unto all indifferently. The drinking of the Chalice therefore may not be denied unto any.  
Thirdly, the Church then in his days did receive it in both kinds, 1. Cor. 11. 26. For it is said there, So often as you shall eat this bread, and drink this Chalice, you shall show the death of our Lord until he come. By both they show his death. And this place shows clearly that so often as they received, they did eat the Bread, and drink the Chalice.  
Fourthly, the Apostles and Ministers of Christ did administer in both. For the Apostle saith, 1. Cor. 10. 16. The Chalice of benediction, which we do bless, is it not the communication of the blood of Christ? and the bread which we break, is it not the participation of the body of the Lord? Here the Apostle first mentioneth both the Chalice and Bread. Secondly, by the word we, he understands himself and other, which did bless the Chalice, and break the Bread. Thirdly, he saith, that by the Chalice we communicate of Christ's blood; and by the bread, we participate of his body: and not by one of them, of them both. Saint Paul would have Christ's blood out of his body in the 
Against concomitancy. See D. White his last book, pag. 460, 466.  Chalice represented, and not by the bread only both his body and blood. Fourthly, Christ is perfect food: we must therefore eat him, and drink him. Drink alone preserves not life, nor only to eat; but both to eat and drink; therefore Christ instituted both to be received. If the Adversaries say that this receiving was of the Apostles, and as they by consequent would 
See an answer to this there also. pag. 488, 489, 492.  infer of Priests only, which may receive in both kinds, but not the Laity:  
I answer, first that the Apostles, receiving the Sacrament from Christ, were then and there for the whole Church. They received alone, because they were Christ's family, to receive together the Passeover.  
Secondly, the Apostles were not as yet fully ordained, till Christ breathed on them after his Resurrection, joh. 20. 21. as some even of Papists affirm.  
Thirdly, if, because they only were present at the institution, they therefore should only receive in both kinds: then what warrant have they to admit any, but Priests, to the Lords Supper? What warrant to admit women to it, so much as to receive the bread? Yea, why are any Laymen admitted to the bread, or to the Sacrament at all? for no Lay persons did receive with the Apostles, no not Christ's Mother.  
Fourthly, touching the 1. Cor. 10. 16. there is (under the word we) meant the Apostles, and other Ministers of the Word and Sacraments, that they blessed and broke, that is, consecrated and administered the Lords Supper unto other, to wit, the Laity. For in verse 21. he plainly showeth how the Corinthians did drink of the Chalice, and did partake of the Table of the Lord, though they could not receive worthily so doing, if they went unto the Idol Temples. Thus are they confuted by their own Bible.   

Contraried by Antiquity.  
Ignatius in Epist. 6. ad Philadelp. giveth us to understand, that in his time, the Cup was divided to the whole Church.  
justin. Martyr, Apol. 2. telleth us, that it was the manner of the whole Congregation, to receive both the Bread and Wine.  
The first Council of Nice, speaking of the holy Table, mentioneth both the Bread and Cup.  
Theophyl. on 1. Cor. 11. saith, that the Cup was in like manner delivered unto all. See more for this, Athanasius 2. Apolog. Chrysostome Hom. 27. in 1. Cor. and Ambrose in 1. Cor. 11. Cyprian in 2. Epist. ad Cornelium, in Epist. 63. & 54. Cyril Catech. mystag. 5. Augustine in joh. tract. 27. Tertul. deresurrect. Clem. Alexand. 2. pedagog. cap. 2. See Doctor White his last Book, pag. 482. citing Iust. Martyr, Chrysost. Haymo. 
Answ. to Fisher    

Gainsaid by themselves.  
Gelasius the Pope, decret. part. 3. dist. 2. ca comperimus, calleth it a fond superstition to abstain from the Cup: and satih, that such a division cannot be done without great sacrilege.  
Alex. Hales, 4. q. Art. 2. saith, that whole Christ is not contained under each kind, by way of Sacrament, but only his flesh under form of Bread, and his blood under the form of Wine: and that there is more power of grace in Communion in both kinds, then in one, q. 11. in 2. Art. 4, 5, 3.  
Lorichius lib. 5. Hospinian. calleth them false Catholics, which hinder reformation of this point.  
The Church of Rome for above a thousand years after Christ, used both the kinds in administering this Sacrament. See this at large proved by Master Perkins, in his demonstrative of the Problem out of Papists themselves.  
To which add the opinion in this point of receiving in both kinds, Lyra in 1. Cor. 11. Durand. in national. lib. 4. also Greg. de Valentia de legit. usu Enchar. cap. 10. who confesseth, that the custom began, not much before the Council of Constance. Caietan. 3. part. Thom. q. 80. Art. 12. q. 3. Ouand. 4. p. 221. 
See Doctor White, pag. 497.  Fisher the jesuite acknowledgeth the Lay people in the Primitive Church, to have frequently received in both kinds.   

Scriptures objected, answered.  
joh. 6. 51. If any man eat of this bread, he shall live for ever, and the bread which I will give him, is my flesh.  
Answ. 1. This is not spoken of the Sacrament. For first, Christ 
So hold many Papists, Doctor White, pag 495  had not as yet instituted it. Secondly, he speaketh of spiritual bread, then present, I am the living Bread, in the former part of the verse: to which the relation is in these words here, This bread, to wit, himself, the living Bread; I am the bread of life, saith he, verse 48. The Sacramental bread was not as yet, when thus he spoke. Thirdly, the bread here was that, which (when he spoke) came down from heaven, verse 50. 58. But the bread which Christ administered at his last Supper, never came from heaven. Fourthly, this bread whoso eateth, maketh him that eateth it, to live for ever: but so doth not the Sacramental bread which may be eaten by the wicked. Fiftly, he himself expoundeth what he meaneth by this Bread, even his own flesh, which he giveth for the life of the world, and which he did give upon the Cross. But the Sacramental bread is not his own flesh. As for that error of transubstantiation, the vanity of it shall be confuted in the next question. Sixtly, if this be spoken of the Sacrament, than all that receive it not, have no life in them, verse 53. as Infants, and other, before they come to ripe age: which they will not affirm. And yet will it undeniably follow, if this be properly meant of the Sacrament.  
II. If it were granted, that Christ spoke here of the Sacrament, which he would institute: yet this place helpeth not our Adversaries, but rather maketh hue and cry after their the every, for presuming to rob the people of the Cup. For first, in vers. 53. Christ plainly saith, Unless ye eat the flesh of the Son of man, and drink his blood, you shall not have life in you. And in verse 54. he saith, He that eateth my flesh, and drinketh my blood, hath everlasting life. So he bindeth life to both, and secludeth life from such as receive not both. Secondly, therefore both being so necessary, it followeth, that when he only mentioneth the eating of bread, there is a figure, one part for both. Else should the divine Oracles of our Saviour thwart one the other, in pressing both eating and drinking, affirmatively, to the obtaining of life, in receiving both; and negatively, to loss of life, in not receiving both. Thirdly, Christ goeth about to declare himself to be sufficient food for the life of his, which believe in him. Now, a man cannot live by only eating, nor only drinking, but by both. Therefore, saith he, My flesh is meat indeed, and my blood is drink indeed, verse 55. He saith not, that his flesh is both meat and drink. He knew that his body had flesh and blood: yet he willeth to eat, and drink. Now, the flesh is to be eaten, and the blood to be drunk. In eating his flesh, we cannot be said to drink his blood. For that which is to be eaten, cannot be said to be drunken too; these being two distinct and differing actions, for two things. If one would have served, the urging of two had been needless. Fourthly and lastly, he mentioneth Bread, not to exclude Wine; and eating, not to exclude drinking: but because he had spoken of Manna, the Israelites bread in the Wilderness, and so called himself Bread, keeping the subject and occasion of which he had begun to speak. So in joh. 4. speaking with the Woman of Samaria, occasioned by the drawing of water out of the Well, he promiseth to give her water to drink. Would any therefore hence conclude, that only water were sufficient, and no need of eating bread? As we cannot conclude so, from the one, no more can we from the other.  
Luk. 24. 30, 35. He took bread, blessed, and broke, and did reach to them.  
Answ. 1. This is not meant of administration of the Sacrament. Christ once did institute and administer it, but no more for aught we find. For note here: first, that the two Disciples went into a common Inn, to take their ordinary food, at night, where they meant to have lodged; they met not together for the Sacrament.  
Secondly, it was in the night time, no necessity urging for the Sacrament. The Passeover was already past, which was indeed received in the Evening.  
Thirdly, he sat down at a common table with them, verse 30. If this were the Sacrament: then why speak our Adversaries of an holy Altar, and a holy place? For here, the place was an Inn; the Table, a common board, for ordinary repast.  
Fourthly, they came not prepared to the Sacrament; they sat down after a common manner, to eat common meat.  
Fiftly, he had not revealed himself unto them, neither knew they what he was. Is it likely, that he would so suddenly deliver the Sacrament? or they be so careless of right receiving Gods holy Sacrament, that they would, without knowledge of him, what he was, and what he went about, admit him to administer the Sacrament to them? For they knew him not, but in breaking the bread; in the time of that Act, and not before. As if Christ would steal upon them with the holy Sacrament, and make them know him in the administration, and not before? Is this likely?  
Sixtly, here is no mention of the word of Institution, This is my body: which being left out, maketh the breaking of the bread to be no Sacrament.  
Seventhly, here is neither holy prayers before, nor after, nor any other holy duty mentioned, fit to be performed at so holy an action.  
Eighthly, these knew him only by breaking of bread, verse 35. but this must be understood of his ordinary breaking of bread, blessing, and distributing, as he did in Math. 14. 19 which these Disciples saw. But for his blessing of the Sacrament, and breaking of the bread, these two men had not as yet seen. For only the twelve Apostles were there then, and not any of the seventy Disciples, of which were these two. How then could they know him by such an Act as they never saw him do?  
Ninthly, the Rhemists dare not affirm it, indeed to be the Sacrament, but with an if it be the Sacrament, and as it is most probable; When the Reasons before show, that it is altogether improbable.  
Tenthly, there be of themselves which take this place for ordinary 
D. White, pag. 507.  repast. Enthymius, Dionys. Carthus. Greg. hom. 23. in Euang. Lyra, Caietan, Gagueus, jansen, Barradius, and other more.  
Eleventh, If it was the Sacrament, than Christ being the Priest, he used only the bread, he consecrated only bread, he administered only bread, which was contrary to his first institution, and contrary to the Popish Priest's practice, who consecrate both, and receive both. But is it probable that Christ would cross his former administration? for Wine he drunk no more, Luk. 22. 18. Math. 26. 29.  
Twelfthly, if it were granted to be the Sacrament, yet hence would it not follow that the Sacrament should be administered in one kind, because Bread is only mentioned. First, because then Christ should administer contrary to his own institution, but few nights before: when he administered in both kinds, and had commanded, both to take, and eat the Bread, and all to drink of the Cup. Secondly, breaking bread, and to eat bread, is an usual Hebrew phrase, for to express whatsoever is set before men, to eat or drink, Luk. 14. 1. Lam. 4. 4. Esa. 58. 7. Here bread than is both for Bread and Wine. Thirdly, These two Disciples were of the seventy, and so in Orders. Are these then to receive in one kind, as the Layicks? Fourthly, if to administer in one kind be sufficient, why not to consecrate in one kind too? If by their own judgement, it be unlawful to consecrate in one kind, but in both; why not also to administer in both? Fiftly, the Apostle telleth us, that the Chalice of Benediction is the communication of the blood of Christ, 1. Cor. 10. 16. By the Cup than we partake of Christ's blood. Let this be diligently considered of. Sixtly, the Rhemists on joh. 6. 98. sect. 11. say, that the Priests should always receive both kinds. Mark the reasons: First, to express lively the Passion of Christ, and the separation of the blood from his body, in the same. Secondly, to imitate the whole action and institution. And must not Christ's Passion be lively expressed to the people? Must the Priest imitate the whole action & institution, and not the people? Hath the Priest more right in Christ's death, than the people? Seventhly, the constant practice of the Catholic Church from Christ's time, from above a thousand years till now of latter times, telleth us, that the places speaking of the bread, as Act. 2. 42. & 20. 7. are to be taken for the Sacrament administered in both kinds. For the constant practice showeth, that the Church, all that space, took it to be so. Eighthly, and lastly, it was the practice of those Heretics, the Manichees, to receive under one kind, of whom the Papists are followers; as they be in many other things, of other Heretics.    

XXIIII. Proposition. That these words, This is my body, are to be taken literally, 
Touching this Controversy, read D. White his last Book, Ans. to Fisher pag. 395. 413. & 419.  without any Figure, the Bread being transubstantiate, and Christ there corporally, the substance of bread being taken away, and Christ's true body in the room thereof, though the accidents of Bread remain.  

Confuted by their own Bible.  
1. IN their Bible it is called a commemoration of Christ, 1. Cor. 11. 24. Luk. 22. 19 Now, a remembrance is of that which is absent, and not of a thing present.  
Secondly, their Bible teacheth us, that it is usual in Scripture, speaking of a Sacrament, and of signs representing, to give to the signs the very names of the things signified thereby. As Gen. 17. 10. Circumcision is called the Covenant, being only the sign thereof. So the kill and eating of the Lamb, as God appointed, is called, the Phase, or passage, or Pasche, is they translate it; or Passeover, as we translate, Exod. 12. 11, 27. Luke 22. 15. as the festival day was so called also, john 6. 4. 1. Cor. 10. 4. The Rock is said to be Christ; which was but a type of him, Tit. 3. 5. Baptism is called the Laver of Regeneration, Reu. 1. 20. the 7. Candlesticks, are the seven Churches, which did represent the Churches: and the mystery hereof they call there, in their translation, a Sacrament. So the seven ears of Corn, are seven years, Gen. 40. 27. It is usual to speak in a Sacrament, figuratively, and not properly. All which places show the meaning of this sacramental speech, This is my body; that is, the sign of it: the sign being called by the thing signified, as we see in other Sacraments, which must teach us to expound this: as also the rest of the words; this Chalice is the new Testament, 1. Cor. 11. 25. this is my blood of the New Testament, Math. 26. 28. this is the Chalice the New Testament, Luk. 22. 20. and, Drink the Chalice (saith S. Paul) which they yield to be figuratively spoken; and therefore so must the other.  
Thirdly, the name of bread, both before the mentioning of the words of Consecration by Saint Paul, in 1. Cor. 11. 23. and after, is still kept, verse 26, 27, 28. 1. Cor. 10. 16, 17. not because only show of Bread was so to the eye, but for that it remained bread indeed, and is yet so to feeling and taste, as well as to sight.  
Fourthly, their Bible telleth us, that heaven truly hath received Christ, until the times of the restitution of all things, Acts 3. 21. Till then, he cometh not bodily out of heaven: except the bread be heaven itself, into which at his Ascension he was received.  
Fiftly, their Bible telleth us, that when Christ cometh, he shall come from heaven visibly; so come again, as the Apostles saw him go up, Act. 1. 11. But they saw him in his body visibly ascend; so shall he in body come again, and not in a conceited invisibility into the Sacrament bodily.  
Sixtly, their own Bible teacheth, that a body cannot be in two places at one instant of time, Mat. 28. 26. He is not here, said the Angel: and giveth the reason, For he is risen. Because he was in another place being risen and gone out of the Sepulchre, 
See Augustine in joh. tract. 31. showing that Christ is not in two places at one time.  the Angel plainly and truly denied him therefore to be there. Now, we believe him to be ever bodily in heaven. Therefore by an heavenly Angel's reason we may truly say, that bodily he is not here in the Sacrament, no more than he was in the Sepulchre, because he was risen.  
Seventhly, their Bible teacheth, that wheresoever Christ's body was at any time, he was discernible by sense, and therefore he willeth his Disciples to use their sense to discern him, Luk. 24. 39 So did Thomas, joh. 20. 28. But in the Sacrament, is no sensibleness at all of his bodily presence.  
Eighthly, their Bible doth teach, that whensoever God turned one substance into another, or took one away, and put another in stead thereof, that the same was discernible by sense. Moses Staff was visibly a Serpent; Dust in Egypt, was Lice seen and felt; and so the Water was Blood sensibly, and the Water good Wine (in joh. 2. 9 10.) to the taste. But in this change at the Sacrament is no such sensible perception, and therefore is there no such thing; for God in his miracles deludeth no man's sense.   

Contraried by Antiquity.  
Tertul. adverse. Marcionem. This is my body, that is, This is a figure of my body.  
Ambros. desacra. lib. 4. saith, that it is a figure of the body and blood of Christ. And speaking of the signs, he saith, that they remain the same that they were.  
August. in Psal. 3. saith, that in this Feast the Lord commanded and delivered the figure of his body and blood to his Disciples. And the same Father, contra Adamantium, cap. 12. saith, that when the Lord said, This is my body, he gave the sign of his body. See more in his Book de Doct. Chri. lib. 3. cap. 16. calling it a figure, and contr. Maximinum, lib. 3. cap. 22. he calleth the things visible, Signs.  
Chrysost. ad Caesarium Monachum, saith, that though the bread hath the name of the Lords body, yet the nature of bread remaineth still.  
Theodoret. in Dialo. immuta. He changed the names, and gave his body that name which belonged to the sign; and to the sign, that name which belonged to his body: not by changing their nature, but by adding grace to nature. And in Dial, inconfusus, he saith, that the mystical signs after consecration, do not departed from their nature, but they abide still in their former substance, figure, and form, and may be seen and touched as before.  
Cyril. in Ios. lib. 4. cap. 14. saith, that Christ gave to his faithful Disciples pieces of bread. See farther in Bishop Usher his last Book, of the controverse of the Real presence, citing justine Martyr, Ireneus, Tertullian, Origen, Cyprian, Theophilus of Antioch, the Author of the harmony of the Gospels, Eusebius, Acacius, Macarius, Austin, Chrysostome, Theodores, Ephraemius, the Council of Constantinople, Bishops of France, in a Synod at Carisiacum, Rabanus: Also D. White his last Book, pag. 401. citing many, and pag. 435. answering the Adversary's places out of the Fathers.   

Gainsaid by themselves.  
Golasins a Pope, de duabus nat. Chri. saith, that the nature of the Bread and Wine ceaseth not; but remain still in the property of their nature: and contra Eutycheten. The elements are the image and similitude of the body and blood of Christ.  
Their Gloss de cons. Dist. 2. The heavenly Sacrament is called the body of Christ, but unproperly. It is impossible that the bread should be the body of Christ.  
Pet. Lombard sent. 4. dist. 11. si autem, etc. saith, that some judged, and some wrote, that the very substance of bread and Wine remained still: and of the manner of conversion (he saith) he is not able to define.  
Petrus de Aliaco the Cardinal, 4. q. 6. Art. 2. saith, that the opinion which holdeth the substance of bread not to remain, doth not evidently follow of the Scriptures, nor, in his seeming, of the Church's determination.  
Caietan 3. par. q. 75. Art. 1. pag. 153. saith, that in the Gospel there is nothing that compelleth us to understand them properly. See more in Bishop Usher his last book of this point. Ratrannus, Scotus, Alfrick. Abbot of Malmesbury.   

The Scriptures objected answered.  
Luk. 22. 15. With desire I have desired to eat the Passeover with you, before I suffer.  
Answ. 1. This Text is understood of the jewish Passeover, and not of the Lords Supper; for the Supper was not called the Pasche or Passeover. Also the whole Text showeth it to be ●●, verse 7, 8, 11, 13, 15.  
Secondly, even in this Text is a Sacramental phrase; for here the eating of the Lamb is called the Passeover, which was an act done long before, of which this Feast was only a remembrance, and not the thing itself.  
Thirdly, this Passeover did Christ certainly eat of with his Disciples: but the Bread & Wine in the Supper which he instituted for this new sacrament of the new Testament, the Apostles ate and drank of, but not a word of Christ's eating thereof, but only of the other jewish Sacrament, of which in the Verses next following he also speaks, saying that he would no more drink of the Vine, verse 18. as before he said that he would not eat of the Passeover, verse 16.  
joh. 6. 51. I am the living Bread, etc.  
Answ. This speaketh not of the Sacrament, as before is proved in the former question.  
Mat. 26. 26. Take, eat, this is my body, Luk. 22. 19 This is my body which is given for you.  
Answ. 1. I have before proved, that these words are spoken in an usual Sacramental phrase; figuratively, and not properly.  
Secondly, they cannot be spoken but figuratively, because Christ himself spoke these words. He willed them not to eat his natural body, which body was visible before them. Had he his own body in his hand, and every one of his Twelve Apostles the same in their mouths? then were there thirteen bodies of Christ at one time, at the table: twelve in their hands and mouths; and one, sitting apparently before their eyes. One body cannot be in so many places at once, as before I have proved. And what a little body must this be which Christ held in his own hand, which he did break, and which every of the Apostles did put in their mouths?  
Thirdly, The words must needs be figuratively understood now, if we consider the time when Christ spoke them, to wit, before his Passion, when as yet his body was not given, nor his blood shed.  
Fourthly, Christ spoke figuratively when he delivered the shop, Mat. 26. 28. Then why more properly in the one, then in the other?  
Fiftly, The end of Christ's instituting this Sacrament, shows it to be figuratively spoken. For it was for a remembrance of him, Luk. 22. 19 But if this (upon the words of consecration) had been his very own body, it could not be called properly a remembrance of him: for we remember by signs things absent, and not things themselves present; for so the signs were needless.  
1. Cor. 10. 16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?  
1. Cor. 11. He that eateth and drinketh unworthily, eateth and drinketh judgement to himself, not discerning the Lords body.  
Answ. 1. Here is no proof for transubstantiation: but that the Bread is Christ's body, and the Wine his blood, by the receiving whereof we receive Christ's very body and blood. But how? Sacramentally, spiritually, by faith: and such as come not prepared to this holy Sacrament, as they ought, eat and drink unworthily, not making a difference of this bread and wine, representing Christ, from common bread and wine, or a common banquet, which is a grievous sin. All this we do acknowledge, neither do we deny the bread to be the body of Christ, or the wine his blood; but yet ever in a Sacramental speech, figuratively, and not properly. For if the sign be the very thing signified indeed: then were there no Sacrament: for it is an outward sign of an invisible grace.  
Now there being (as is proved) no transubstantiation, than it follows, that there is no adoration of the Sacrament in that respect; nor therein offered any unbloody sacrifice for the quick and the dead.    

XXV. Proposition. That prayers are to be made unto Angels and Saints departed:  

Confuted by their own Bible.  
1. FOr Angels, their own Bible telleth us, that the Angels themselves forbidden worship to be done to them, Reu. 19 10. and 22. 9 And so Saint Paul taught that they should not be worshipped, Col. 2. 18. Now, prayer to them, is worshipping of them, and that in a great degree.  
Secondly, for Saints departed, the Virgin Mary, or any other, they are not to be prayed unto: for they know not our particular estates here. Abraham hath not known us, and Israel hath been ignorant of us, Esa. 63. 16. The dead know nothing more, Eccles. 9 5. job. cap. 14. 21. speaking of the dead, saith, Whether his children shall be noble or unnoble, he shall not understand. How vain is it then to pray to them?  
Touching either Angels, or Saints, their Bible alloweth us not to pray unto them.  
I. It teacheth every where, wheresoever there is either a commandment to pray, or an example of any holy man of God praying, that the same is made unto God. For commandment, Psal. 49. 15. Invocate me in the day of trouble, who is very ready to hear, Esay 64. 24. Mat. 11. 28. Come unto me, saith Christ, and promiseth them that come unto him, that he will not cost forth, job. 6. 37. james saith, Ask of God, chap. 1. 5. There is no commandment to pray to any other in all the Scripture. For examples, Abraham called upon the Name of the Lord; so Isaac, jacob, Moses, josua, Samuel, David, and all the rest. No instance can be given to the contrary, in either precept, or example.  
II. The Apostles desired to be taught to pray, Luk. 11. Now, Christ in his perfect form of Prayer taught them, and in them, all us, to pray aright. And it is against praying to Saints and Angels, in the Preface, Our Father, which art in Heaven. First, this is against all She Saints: for we cannot call the Virgin Marie, nor any woman-Saint, Father. Secondly, this is against all Angels: for they be not our Fathers, but Fellow-servants, as they confess, Reuel. 19 10. Thirdly, this is against all Hee-Saints departed: for they be our Brethren; and in Heaven but one Father, Matth. 23. 8, 9  
In the Petitions which Christ willeth us to pray for; they cannot be made to any of them. We cannot say to them, Hallowed be thy Name, Thy Kingdom come, Thy will be done in Earth, as it is in Heaven. Can we say to them, Give us this day our daily bread, Forgive us this day our trespasses, Lead us not into temptation, but deliver us from evil?  
In the conclusion: for may we ascribe to them, and say, Thine is the Kingdom, the power, and the glory for over, Amen?  
Now, if we cannot ask of them these things, nor ascribe to them kingdom, power and glory, without horrible idolatry and sacrilege; then either Christ taught not sufficiently in this Prayer, to whom and what to pray for; or else if he did, than no Saints or Angels are to be prayed unto.  
III. Their Bible maketh only Christ the means between God and us: For first, it telleth us but of one Mediator, One God, and also one Mediator of God and men, 1. Timoth. 2. 5. Who this one is, it also telleth us, even the Man, Christ jesus, 1. Timoth. 2. 5. And further teacheth, that he is our Mediator both of redemption, Heb. 9 12. and of intercession, Rom. 8. 34. Heb. 7. 25. neither doth their Bible make any other Mediator in either of these respects unto God for us, save jesus Christ alone. Secondly, their Bible telleth, that no man cometh to the Father but by Christ, joh. 14. 6. Thirdly, that we have a promise to be heard, if we ask the Father in his Name, joh. 16. 23. Fourthly, that Christ foreshowed, that his Disciples should ask and pray his Father in his Name, joh. 16. 26. Fifthly, their Bible exhorts us therefore to go to him, Heb. 13. 13. to offer up our praises (and so our prayers) by him, Heb. 13. 15. for that he is able to save us for ever, Heb. 7. 25. and therefore to go with confidence to the Throne of Grace, Heb. 4. 16. for in him we have affiance and access in confidence by the faith of him, Ephes. 3. 12. whom the Father ever heareth, joh. 11. 42.  
iv Their Bible teacheth us, that albeit we need, and have also a Mediator between God and us; yet it is needless to make any Intercessor to Christ: for he is one that hath compassion of our infirmities, Heb. 4. 15. he commands us to come to him, Mat. 11. 28. and is always living to make intercession for us, Heb. 7. 25. Seeing then he only is for us to God, and that we need none between him and us, not any Intercessor to an Intercessor; the praying to Saints or Angels is a vain show of wisdom in superstition, and humility in a will-worship, which the Apostle condemneth, Col. 2. 23. Lastly, it is so fare from humility, not to do what God willeth us to do, though it may seem otherwise to ourselves, that it is to God grievous, Esay 7. 11, 12, 13. Ahaz was willed to ask a sign; he refused, holding it to be a tempting of God: but the Prophet reproveth him for it. We are commanded to come to Christ. In our conceits this is presumption; but having a warrant so to do, we sin as Ahaz did, and grieve the Lord, in being ruled by our own wisdom, and not by God's Word.  
V Their Bible teacheth, that prayer can be made to none, but to them in whom we must believe, Ro. 10. 14. How shall they invocate, in whom they have not believed? Therefore except we believe in them, we cannot pray unto them. But to believe in any creature, the same Bible forbiddeth, and pronounceth them accursed which so do, jer. 17. 5. And in our Creed we are taught to believe in God, and not in any creature, as the Romane-Trent Catechism teacheth, in the Article of the Catholic Church.  
VI Their Bible teacheth, that not only the members of God's Church prayed only to God, but also that the very Heathen themselves never prayed to any thing, but what they held to be God, jon. 1. 5, 6. The men cried to their god, vers. 5. and the governor said to jonah, Invocate thy God. v. 6. Now, Papists pray to them which they hold not to be gods, and therefore herein, by the witness of their own Bible, are more absurd than the Heathen. And yet many of the common people are more dangerously stupid on the other side. For they worship them for so many gods, and put no difference between them and Christ.   

Contraried by Antiquity.  
Epiphanius in pag. 447. Greek: The body of Mary was holy, but it was not God: and she was a glorious Virgin, but not given us to worship.  
Ignatius in Epist. ad Philad. O ye Virgins, have before your eyes enlightened by the Spirit, only jesus Christ and his Father, in your prayers.  
Origen count. Cells. lib. 8. In one place he saith, Only by the guide of Christ we are brought to the Father. And in another, Christians make their prayers only to God by jesus Christ.  
S. Austin, confess. lib. 10. cap. 43. speaking of Christ, saith unto God, The true Mediator whom thy secret mercy hath made known to the humble, is jesus Christ, the Mediator of God and men. And on Psal. 69. If we should worship the Angels, saith he, we should learn of themselves not to worship them.  
The interlineall gloss on Esa. 63. saith, that Austin was of opinion, that the Saints departed, know not what the living do here in this world.  
Ambrose D. obitu Theodos. Thou, Lord, only art to be invocated.  
Jerome ad Heliodor. Epist. 3. cap. 1. We ought to invocate by prayer, to call unto us none but God.  
Nicephorus hist. lib. 15. cap. 18 telleth us, that one Peter Fuller 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  five hundred years after Christ, Bishop of Antioch, a Schismatic, invented the Invocation of our Lady, that she should be named in all prayers. If praying to her was so late; what may be thought of praying to Saints?  
See Chrysost. hom. 7. on Col. 2. Ambrose, in Rom. 1. 5. pag. 177. The Greek Scholiast. pag. 697. Theodoret, on Col. 2. pag. 776.   

Gainsaid by themselves.  
Eckius Enchirid. cap. 15. confesseth, that there is nothing expressly to be found in the Scriptures, that Saints must be invocated.  
Bellarmine confesseth, that the Saints in the time of the old Testament, were not invocated. De Sanct. beatit. cap. 19  
And Salmeron saith, that touching this matter, there is nothing to be found in any of the Epistles, 1. Tim. 2. Disp. 2. Art. 7. s. prim.  
This Suarez also acknowledgeth, that before Christ not any man directly prayed to the Saints departed, that they would help them, or pray for them, Tom. 2. in Tho. Disp. 42. Sect. 1. pag. 434.  
Dom. Bannes 22. q. Art. 10. pa. 170. saith, that invocation of Saints is neither expressly, nor unfoldedly taught in the holy Scriptures.  
Tho. Aquinas in Reu. 8. verse 3. pag. 226. Christ, saith he, not by another, but by his own self offereth the prayers of the just to his Father; and then addeth this reason; For there is no other Mediator. He speaks here of Christ the Mediator of Intercession, that there is no other. Here had he forgotten their distinction, that the Saints are Mediators of intercession.   

Scriptures objected, answered.  

For praying to Angels.  
Gen. 48. 16. The Angel which redeemed me from all evil, bless the Lads.  
Answ. 1. jacob beginneth his Prayer to God, verse 15. and addeth this Angel as equal with God: for he saith, God that feedeth, The Angel that delivereth, bless these children. Where there is a continual joint act of both, as both being but one indeed. For God, as Esay saith, will give his glory to none other. And David ascribes redeeming to the Lord, Psal. 31. 5.  
II. It is clear, that the Angel, which delivered jacob, was God, Gen. 31. 11. where the Angel saith, that he is the God of Bethel, verse 13. This is the Angel whom he there prayed unto to be delivered, chap. 32. 11. and here acknowledgeth to have redeemed him.  
III. jacob prayeth that this Angel would bless the children. Now God only giveth blessings, jam. 1. 17. joh. 3. 27. Psal. 84. 11. & 121. 1, 2. and of God, jacob desired to be blessed, Gen. 32. 26. This Angel therefore was God, and not a created Angel.  
iv If they will have it a created Angel, it may then be thus expounded: The God that feedeth me, & the same God which by his Angel, as his instrument, delivereth or redeemeth me, etc. So as his invocation is still to God, though he mentioneth the instrument, by which God used to deliver him. For he speaks here of redemption from evils, and not of that which was wrought by Christ in the flesh, except so fare forth, as temporal deliverances were types of this spiritual.  
Toby 5. 16. God which dwelleth in Heaven prosper your journey, and the Angel of God keep you company.  
Answ. 1. This Book is Apocryphal, and therefore is not of force to confirm a Doctrine of faith.  
Secondly, this power of Toby is made to God, and not directed to the Angel. He prayeth God to prosper his journey: and for this end, he desireth that God's Angel might be sent with them to keep them company, which we also may and do pray for in such a case. For the Angels have charge over us, to keep and defend us in our ways and godly courses.  
Osea 12. 4. He had power over the Angel, etc. He made supplication to him.  
Answ. 1. This Angel was the Lord; for it is said, he found him in Bethel. Now that Angel was God, Gen. 31. 11, 13. and 28. 13. & 35. 9, 10. and even in Hosea 12. verse 5. he, the same, is said plainly to be The Lord God of Hosts.  
Song of the three Children, verse 36. O ye Angels of the Lord, bless ye the Lord, etc.  
Answ. 1. This is Apocrypha. Here is no praying to Angels: for as they speak to Angels: so in like manner they say, O ye Sun and Moon, O ye Stars and light. And so, O ye winds, fire, and heat, Winter, and Summer, etc. And therefore by the like reason all these are to be prayed unto: and so should we be worse than Heathen Idolaters.  
II. The words express a duty of their blessing and praising of God; which they are to perform to God: and not a word of any thing, that they are requested to do for us.  
Numb. 22. 34. Balaam said to the Angel, I have sinned, etc.  
Answ. I. This Balaam was a Witch. Is this a good instance? Fit enough for a Romish Balaamite.  
II. Here is no Prayer made, but a confession of sin.  
III. This Angel, Balaam said, was the Lord. Compare verse 35. with verse 38. And when the Angel, verse 35. said to Balaam, only the word that I shall speak unto thee, that shalt thou speak: the Text in chap. 23. 4, 5. saith, that God met him, and the Lord put a word into his mouth: so verse 16.  
Gen. 19 18, 19, 20. Oh, not so my Lord.  
Answ. Lot here prayed not to a created Angel, it is clear. For first, the Angel which spoke to Lot thus, I have accepted of thee, I will not destroy this City, speaks as having authority in himself. Secondly, he is called the Lord, verse 24. The Lord reigned from the Lord.   

For praying to Saints.  
Luk. 16. 24. Father Abraham, have mercy on me, etc.  
Answ. I. This is a Parable, and the letter is not to be urged beyond the scope of the Parable, which is not to teach us to pray to Saints.  
II. Their own men say, that under the Law, as is before showed, there was no praying to Saints. And Bellarmine giveth the reason (according to his own faith) because they were not as yet in heaven.  
III. This is an example of a damned man, who flieth with horror from the presence of God; who calls not upon God. Can this be a pattern for God's Church to follow?  
iv This Parable speaks of Dives and Abraham, as within eyesight and hearing one of another, though divided by a gulf of separation. What is this them to us on earth, to petition Saints in heaven, whom we see not, nor cannot certainly tell that they do hear us, to give answer again, as Abraham doth here to Dives?  
V The example is not of one here on earth praying to one in Heaven, as the proof ought to be; but of one soul to another, both departed this life.  
job 5. 1. Call now if there be any that will answer thee, and to which of the Saints wilt thou turn?  
Answ. I. Eliphas exhorts not job to pray unto any Saint, but reproves jobs not well-demeaning himself towards God in his afflictions, by so justifying himself, as if there were no just cause with God thus to deal with him. And to let him fee how herein he did amiss, he willeth him to consider the examples of the Saints in affliction, whether they did so behave themselves: and he implieth that none did so, nor carried themselves as he did.  
II. Their expounding it of praying to Saints, hath no ground hence. For first, the interrogation implieth a negation, that none of the Saints would answer, neither would job turn to any of them, to have answer from them. Secondly, here is no example of invocation. And if Eliphaz words be urged as a precept; what warrant had he to impose it on job? or we, so to receive it from him? For he was no Prophet, sent of God to teach job. And the text telleth us, that God's wrath was kindled against him, for that he spoke not of God the thing which was right, as job did, job 42. 7. Thirdly, if the words of Eliphaz be urged, not as a new precept, but as an exhortation to that which was then in practice; why doth Bellarmine and other say, that before Christ no prayers were made to Saints departed? and why do they allege places out of the Old Testament, herein fight against themselves?  
Gen. 48. 16. Let my name be named on them.  
Answ. jacob here willeth not to be prayed unto after death; for none of his posterity ever so did: but he adopteth josephs' children, as his own, and so to be called: that is, that Ephraim and Manasses should be called the sons of jacob, or children of Israel. The like phrase is so to be taken, Esa. 4. 1. Rom. 15. 30. Heb. 13. 18, 19 job 42. 8. Gen. 20. and other places, where one is to pray for another.  
Answ. I. These places are spoken of one praying for another in this life, and not of any praying to Saints departed. From the living to the dead, it followeth not. For men living do acquaint one another with their estates, and so they have certain knowledge thereof: but it is not so between the living and the dead. It is very uncertain, whether these hear and know what is asked of them.  
II. There are for this duty, pregnant precepts, and lively examples every where in Scripture, but none such for the other.  
III. The Scripture doth witness the fruitful effect of prayers made here, one for another. As Moses his prayers for the Israelites at the Red Sea, in fight against Amalek, and at other times: So Isaiah his prayer, for jerusalem, for overthrow of Sennacheribs' Host; and so of many others. But the Scripture no where witnesseth any effect at all, of the prayers of the dead, for any thing here on earth.  
iv This praying is mutual one for another; as we pray others to pray for us, so others desire our prayers for them. But the departed desire not ours for them, neither need they our prayers.  
They allege other Scriptures to prove, First, that Angels pray for us. Secondly, that Saints departed know what passeth on the earth. Thirdly, that they do pray particularly for us. Fourthly, that we may beseech God to grant our Petitions in favour and merit of the Saints.  
If all this were true and evidently clear out of Scripture; yet will it not follow, that we therefore may pray to them. For prayer is a part of God's worship, to be made only to God: as precepts dobindlies, the pattern of all true & right praying directeth, and holy men's examples do teach us: So this answer might suffice. Yet, that their proofs from Scripture may not deceive the unconsiderate; I will produce the places for all four, and make answer thereunto.   

I. Scriptures objected, That Angels pray in particular for us, answered.  
Zach. 1. 12. And the Angel of the Lord answered and said, O Lord of Hosts, how long wilt thou not have mercy on jerusalem, and on the Cities of judah, & c?  
Answ. 1. This was a vision in the night to the Prophet, verse 8. and chap. 4. 1. and so an extraordinary thing; and being so, and also but a representation for the present to instruct the Prophet, a real and ordinary act cannot be concluded from thence.  
Secondly, these words are not a Prayer, but a kind of enquiry, after the Lord's purpose, touching the future estate of the Church, that he might inform the Prophet thereof, as by the present ensuing answer may appear, in verse 13. and the charge given to make the same known to the Church, verse 14, 15. for her comfort, in restoring her to glory and peace, verse 16, 17.  
Thirdly, grant it a Prayer: it will not prove that Angels pray for us; because this Angel is not a created Angel, but jesus Christ, who is often called in the Old Testament, an Angel, as before is showed. And that this Angel is so to be taken, is evident: For first, the Prophet calleth this Angel, his Lord, vers. 9 chap. 4. 4, 5. Secondly, the Text calleth him, the Lord, and maketh this Angel and the Lord, all one, verse 19, 20, 21. Thirdly, to this Angel the other gave an account, verse 11. Fourthly, before this Angel stood josua the High Priest, chap. 3. 1, 3. and he is called the Lord, verse 2. The Lord said unto Satan, The Lord rebuke thee, Satan.  
Toby 12. 12. I did bring the remembrance of your prayers before the holy One.  
Answ. 1. He that is here brought in for an Angel of God, in chap. 5. 12. told no better than a lie: for he said he was Azarias the son of Ananias, a mortal man's son: He could not then be an Angel; or if an Angel, a lying one. And as he made a lie therein, so might he do in this, chap. 12. 12, 15.  
Secondly, this place doth not prove that Angels pray for us. For he saith not, that he prayed for them; but if the liar may be believed, he brought their prayers unto God's remembrance, and presented them, vers. 15. as one taking a Petition of another man to present it to a King; he is the presenter of it, but not the Petitioner.  
Thirdly, this Book is Apocrypha, and suspected of idle fables, such as learned Papists do meanly esteem of.  
Reu. 8. 4. And the smoke of the Incense, which came with the prayers of the Saints, ascended from the hand of the Angel before God.  
Answ. 1. Here is no created Angel, but jesus Christ; which is clear by these reasons.  
First, from the allusion to the Priest's office serving at the Altar; who was a type, not of a created Angel, but of Christ, Heb. 9 11. Then, from the place, where this Angel stands; which was at the Altar, to offer upon the golden Altar, which was before the Throne: but the Angels are in the out circuit of the Church, chap. 5. 11. as her guard to keep her, Psal. 34. 7.  
Secondly, it is not said that he offered up the Saints prayers, but he offered up Incense with their prayers. It accompanied the Saints prayers, verse 4. and the smoke of the Incense ascended up with the prayers of the Saints. Christ's Spirit goeth with the prayers of the Saints, like Incense, and the vehemency thereof (teaching us to pray with groans that cannot be expressed, Rom. 8.) is like smoke ascending up before God; or the Incense is Christ's own intercession, & the smoke the efficacy thereof accompanying the Saints prayers unto God: for when we pray, he than prayeth for us.  
Thirdly, most of the Papists which do write upon this Text, do hold this Angel to be Christ. Peter Bullenger, Thom. Aquin. Rich. de Sancto victore, Haymo, Dion. Carthus. Viegas, and many other. This is nothing then for Angels praying for us.  
Dan. 8. 15. When I Daniel had seen the vision, etc. and chap. 9 20, 21. while I was speaking in Prayer, etc.  
Answ. 1. The former Text speaks nothing at all, of any Angels praying: but of the Angels instructing Daniel at God's commandment, chap. 8. 16, 17. This was also a vision in a deep sleep, verse 18. From whence Doctrines of Faith are not to be concluded, but sound to be taught from the literal sense of other holy Scriptures.  
II. The latter Text showeth, that Daniel praying to God, chap. 9 20. the Angel of the Lord was sent to him, verse 21. but no mention of any prayer made by the Angel for him.  
Whether Angels pray for us, the Scripture teacheth not. If we yield that they do, it follows not that we should pray to 
See D. White his last book, in answer to Luk. 15. 10. pag. 315, 316. to 1. Cor. 4. 9 pag. 317.  them. The Angels are sent out by God for us, they are often with us, they are helpers, and by coming and going at God's bidding, they do know our affairs here. But should we therefore pray to them? it is a part of God's worship: and Angels themselves, as before is proved, forbidden to be worshipped.   

II. Scriptures objected to prove that Saints departed know, what is here done on earth, answered.  
Luk. 16. 29. They have Moses and the Prophets, let them hear them.  
Answ. 1. It is a Parable, and a thing supposed only, not a literal History. For after the very letter, some things in this Parable cannot be true; and therefore they cannot hence conclude a Doctrine, as out of a History. If this place will serve for Saint's knowledge, from Abraham; how can the Papists look on this Text, hindering the people from the Scripture? When first Abraham exhorts to the hearing of Moses and the Prophets. Secondly, denyeth the sending of the dead to instruct, as Papists have been instructed for their feigned Purgatory. Thirdly, he affirmeth that they which will not hear the Scriptures written by Moses and the Prophets, will not believe such as rise from the dead. Thus he confirmeth the authority of the Scriptures, against wand'ring visions & apparitions.  
Secondly, the Papists say, that before Christ's Ascension, Abraham and the rest of the Patriarches were in the place called Limbus patrum. How could Abraham know what was done in Earth, when he was in the prison? Perhaps by enquiry made of other Souls, which came thither, how the Church did, and what other means of instruction she had, then when he lived on the earth?  
Thirdly, if but so: what is this to prove that Saints then, and so now, do know every man's estate particularly, and what passeth here upon earth?  
joh. 5. 45. There is one that accuseth you, even Moses.  
Answ. 1. By Moses is not meant his person, but his writings among them, as the verses 46. and 47. do declare.  
Secondly, it is absurd to make the Saints in Heaven accusers. Papists will have them Intercessors, whose property is not to accuse in any sort, but to pray for them, which pray to them.  
Thirdly, Christ saith, they trust in Moses. Will a Saint in heaven be so displeased with them, and so fail them that trust in him, that he will go and accuse them unto God? Such than become miserable Patrons. Doth their Legend afford any such examples?  
Fourthly, Christ's saying that they trusted in Moses, must not be understood of his person: but of his writings. For the jews did not believe in man. A curse, as is before delivered, they knew to be pronounced against them, which trusted in man.  
Reu. 12. 10. The accuser of the brethren is cast down, which accused them before God day and night.  
Answ. In the former, they make Moses an accuser of some; and so in that respect, a companion with the devil here. Is not this a wise Gagger? But how can they prove hence, that Saints in Heaven know what is done here? Because the devil knows what evils are here done. A goodly reason. But do not we know, that the Devil is here on earth; that he compasseth the earth to and fro? He stirs up David to number the people; he is author of much mischief: he must then know many things. And will it hence follow therefore, that souls which remain continually in heaven, must know what is here done in earth?  
2. King. 6. 12. Elisha telleth, what words the King of Syria spoke, being fare from him. So 2. King. 5. 26. Elisha saw what passed between Naaman and Gehezi, 1. Cor. 12. Saint Paul was rapt up into the third Heaven, Act. 7. Steven in earth, saw Christ in heaven.  
Answ. 1. These places tell us, that these things were so. Let them bring us Scriptures which will affirm as much of the souls in heaven, here seeing things in earth, and we will believe. But this these places prove not.  
Secondly, these were extraordinary revelations, and give no warrant of ordinary knowledge. In such things, from extraordinary acts to ordinary, is no sound arguing. For the Prophets did not know all things. Elisha knew not the cause of the Shunamites coming, 2. King. 4. 27. nor Samuel, when he went to less his house, whom God would choose, 1. Sam. 16. 6.  
Thirdly, all these are instances of knowledge, in men on earth, of things done on earth; or of things which being on earth, they saw in heaven: but not a word, what those in heaven saw here upon earth; which is the only point in question.  
The Gagger quoteth more places, As Mat. 19 28. But this is nothing to purpose. And the place is meant of all, appearing before Christ, at the last day, whom the Apostles shall then see.  
Reu. 2. 26. 1. Here is a promise, accomplished in Christ, 
See D. White his last book, p 309. 310, 311, 312. in answer to this; as also to Reu. 3. 12. 1. Cor. 13. 9 & 5. 10. not cited by the Gagger.  Psal. 2. in whom the Saints have this power. See Augustine, Beda, and many other, cited by Fulke on this place, for this sense.  
Secondly, this is to be understood of the Saints power over those out of the Church. For here they are to be ruled with a rod of iron, and to be broken in pieces. But the Saints departed Papists make Protectors of others, and not breakers of them to shivers.  
Act. 5. 3. This was an extraordinary manifestation of Ananias his hypocrisy to Peter. If they can prove, that God doth reveal men's actions here, to Saints in Heaven, we yield.  
1. Sam. 28. 14. Here is the Devil appearing in Samuelt likeness: what hence this Gagger will gather for Saint's knowledge in heaven, I know not.   

III. Scriptures objected, that Saints departed do pray for us particularly, answered.  
Reu. 5. 8. The 24. Elders fell down before the Lamb, having every one of them Harps, and golden Vials, full of odours, which are the prayers of the Saints.  
Answ. 1. This was in a vision and trance, and the words allegorical, and therefore cannot be the ground of Doctrine of faith.  
Secondly, here is not meant the Saints departed; but these four and twenty are the type of the whole Church here on earth, verse 10.  
Thirdly, these prayers of the Saints (which Saints are on earth, chap. 8. 3.) may be the prayers of the four and twenty Elders themselves: yet called the prayers of the Saints, as if they were the prayers of others.  
First, for that these represent the whole Church, verse 9 which consists of Saints.  
Secondly, because a Church or Congregation of people gathered together, pray not only for themselves, but for all the Saints of God; and so their hearts here being as Vials, full of the grace of Prayer, as it were odours, are esteemed the prayers of all Saints.  
Fourthly, Tho. Aquinas, Rich. de Sco. Victore, Haymo, Beda, and other, do expound this place of the Church militant.  
2. Mach. 15. 14. Then Onias answered, etc. Where he telleth how jeremy prayed for the people.  
Answ. 1. This is an Apocryphal Book.  
Secondly, this speech of Onias touching Ieremies praying, was but judas his dream. For it is said in verse 11. that he told the soldiers all this, as his dream, to encourage them to fight. It is weak architecture to build upon a dream, doctrines of faith.  
Thirdly, neither did judas much regard the help of jeremies' prayer. For in the same Chapter, he himself did pray, verse 21, 22, 23. but entreated not jeremy to pray for him, but made his suit only to God.  
jer. 15. 1. Though Moses and Samuel stood before me, etc.  
Answ. 1. These words are spoken only by way of supposition, as if God had said, If Moses and Samuel were now before me, as they were, when they lived on earth, praying for these people, I should not regard them. Is it good reasoning from a suppositive speech, to a real act indeed?  
Secondly, they themselves say, that all the Fathers that were before Christ, were in Limbus Patrum, and so could not know our affairs in particular to pray for us.  
Baruch 3. 4. Hear now the prayers of the dead Israelites.  
Answ. 1. This book is Apocryphal.  
Secondly, were not these in the place, called Limbus Patrum? How could they then see all things in the face of God, from whose presence they were kept?  
Thirdly, here is mention of the prayers of dead Israelites: but not for whom they prayed. It is not said, they prayed for others on earth. They might pray for themselves in Limbo.  
Fourthly, by dead Israelites, are not here to be understood such as were departed this life, but such as were accounted as dead, as going down to the grave; for so Baruch speaks to Israel, verse 9, 11. And he speaks of such dead Israelites and their children, which had sinned before God, and had not harkened to him, verse 4. expressing their deserts worthy death. Do men alive, requesting God to hear for them the prayers of the dead, use to move God with telling of the Saints sins, and their rebellion against him? Is this a Romish prayer, Hear, Lord, the prayers of the dead for me, for they have sinned against thee? Will any be so mad, to allege such a reason? Therefore Baruch makes confession of the living Israelites, being then through distress as dead men; and beggeth pardon for them, as followeth in verse 5.  
Fiftly, their Douai Annotation on this place is this; Men in sins and miseries are as if they were dead, verse 11. yet by God's mercy may receive new grace of spiritual life. They then take these for men alive, and not dead, as this foolish Gagger doth.  
Reu. 2. 26, 27. This is answered before, and nothing concerneth the prayers of the Saints departed.  
Luk 16. Dives in hell prayed for his brethren on earth: much more than will the Saints in heaven.  
Answ. 1. This is but a supposed speech, a parable, and therefore nothing thence to be gathered, but as is intended in the scope of the Parable.  
Secondly, if there be such all-knowing vision, and all-helping charity in Heaven, it is marvel that in all the Scripture, it should no where as clearly be mentioned, as this charity of one damned in hell.  
Reuel. 6. 9, 10. And I saw under the Altar the souls, etc. and they cried with a loud voice, How long, Lord, holy, and true! dost thou not judge and avenge our blood, on them that dwell on the earth?  
Answ. 1. This was seen by john in a vision; and is not to be interpreted according to the Letter, to establish a doctrine of faith.  
Secondly, though it be taken after the letter; yet here is no proof that Saints pray for any in particular, but for the Church militant in general.  
Thirdly, their Prayer is not for other in the Church; they intercede not for other, but the request they make, concerneth themselves.  
Fourthly, their cry is literally for justice and revenge upon their enemies, persecutors, and sheaders of their blood. Doth mindfulness of injuries remain in Saints departed? They then are less charitable than Saints on earth. Steven at his death prayed for his enemies. This place proveth not, that Saints departed pray particularly here for us on earth; but rather they pray against the enemies of the Church.  
2. Pet. 1. 15. I will endeavour after my decease to have remembrance of these things.  
Answ. This is not meant by his intercession to God after death, but of his then present and diligent writing to them while he was alive, whereby they might be made to remember after his decease, what he had taught them by word of mouth or writing, while he lived.  
1. King. 2. 13, 19 Adoniah had a suit to Solomon, and used the help of Bathsheba to him; Absalon used joabs' intercession, for him to David, 2. Sam. 14. So should we go unto God by Saints, intercessors for us.  
Answ. 1. Similitudes are for illustration, but do not prove any thing, especially thus detorted absurdly.  
Secondly, the case is not alike, as between man and man, so between God and us, in this case. He is God, and so every where, and not as man, circumscribed in a place. To man we cannot speak when and where we would: but to God we may, whose eyes and thoughts are not like to man's, Esai. 55. Man, through pride, will not; or through carelessness, regards not; or through ignorance, knows not; or through business, is hindered, so as he cannot help such as come for help: or his attendants about him, may keep Petitioners from him, so as they cannot speak to him. But there are no such lets in God. The Simile therefore is not fit.  
Thirdly, this is voluntary humility, which caused the worship of Angels by certain Heretics, which the Apostle condemneth, Col. 2. 18.  
Fourthly, we need no Saints to go to God for us: for we have appointed by God himself, a Mediator of intercession between God and us, his Son jesus Christ, by whom boldly with confidence, we may go to God, Ephes. 3. 12. Heb. 4. 16. & 10. 22. & 7. 25.  
Fiftly, as for any to go between Christ and us, we need it not: For he is the Head, and all we the members of his body, as well those in earth, as those in heaven; we here on earth, being as dear to him, as those in heaven. He sitteth in heaven to request for us, and is a most merciful High Priest, touched with our infirmities, Heb. 4. 15. Therefore he took our nature upon him, Heb. 2. 16. to be a faithful and merciful High Priest, verse 17. Steven made no means to him, but prayed immediately to him, Act. 7. 59, 60. and so did john, Revelation 22. 20, 21. Christ willeth us himself to come unto him, Math. 11. 28. And we read not that any of the Apostles, or holy men, praying, mentioned in Scripture, did ever go to Saint or Angel to make request for them. Also, to answer the Simile: Is there any of us, having a great man's Command, in all our needs to come to himself, giving his faithful word and promise to hear our suits & requests very readily at any time, and none appointed by him to hear suitors, when they come, but only himself, attending mercifully in his own person for us, in open place without let of any, that would go first to any of his servants, and not forthwith rather to himself with all gladness? I appeal to men's own hearts in this.  
Lastly, this putting of Saints between Christ and us, is to make an Intercessor, and to hold Saints departed (if we were sure they could hear us, which yet is very uncertain) to be more loving, more tenderly affected toward us, than jesus Christ himself, who hath with his own blood bought both them and us.   

Scriptures objected, that we may pray to God, to have our Petitions granted in favour and merit of Saints departed.  
Exod. 32. 13. Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest, etc.  
Answ. 1. Here is no merit of Saints urged.  
Secondly, their persons are mentioned by Moses, not for their own worthiness, but for the Covenant which by oath God confirmed to them; which Covenant Moses urgeth, & not their deserts. For Moses speaks of God's act to them, but not a syllable of any thing, that they either did, or spoke; note it well.  
2. Chron. 6. 16. Keep with thy servant David my Father, that which thou hast promised.  
Answ. 1. Here is no word, no work of David remembered, and therefore no merit of his urged.  
Secondly, that which Solomon allegeth in his prayer, it Gods promise made unto David. So in 2. Chro. 1. 9 in 1. Chro. 29. 18. David prayeth to God in that title which he would be named by, and by which he named himself, Exo. 3. 6. So it is a calling upon God by his name, and not praying to him through the merits of Saints departed.  
Exod. 20. 5. And showing mercy unto thousands of them that love me, and keep my commandment.  
Answ. This is no whit for Saints prayer, but altogether against merit. For the Text saith, that to those which love him and keep his commandments, God will show mercy. If they did merit, what need they or mercy? The Gagger saith, that God will here reward the merits of good men; when he only saith he will show mercy, and mentioneth no merit.  
Psal. 132. 1. Lord, remember David, etc.  
Answ. 1. This Psalm penned by David, is a Prayer made by himself for himself, and so nothing to the point of controversy. Secondly, if penned by some other, after David's time; here, by David, is meant Gods promise made unto David, of which the Psalmist maketh mention in verse 11, 12, 17, 18.  
Esai. 63. 17. Return for: thy servant's sake.  
Answ. That is, for thy Covenants sake, made unto thy servants. So Psal. 32. 10. For thy servant David's sake: that is, for the Covenant and promise sake, made unto David, as the Verses 11, 12. following, show; and not for the merit and intercession of David. Also David is here named, because he was an excellent type of Christ, who therefore is called by the Name of David, jer. 23. 5. and 30. 9 Ezech. 37. 24. Osea 3. 4. So that if the words be taken for David; then there is understood Gods promises, the person put for the Covenant made to him: but taken for him that David typed out; then is it for Christ his sake, conceived in the name David. And so the Text proves not prayer made to God, to be granted for the merits of Saints.     

XXVI. Proposition. That Confession, commonly called Auricular, or Sacramental, is of necessity.  
THey mean hereby, a secret confession only to the Priest alone, of all, at least mortal sins, particularly reciting them, with all circumstances thereof, as they committed them in thought, word and deed: and that without this, there is no remission of sin.  
This we deny to be of necessity. But they affirm it to be such an ordinance of Christ, as not only he which doth condemn and contemn it; but whosoever doth neglect or omit the same when he may have it, cannot be saved.  

Confuted by their own Bible.  
I. It affordeth no commandment, or any example hereof, either in the Old Testament, or in the New, that any should go to a Priest secretly, and make confession after this manner to him. Therefore this is no divine ordinance necessary to Salvation.  
II. Promises of mercy and forgiveness are made to the confession of sins, not mentioning the particular enumeration of them to a Priest, 1. joh. 1. 9 Prou. 28. 13. Therefore there is pardon without this burdensome ordinance, which is maintained so strictly among the Romanists, that thereby the Priests may tyrannize over the consciences of the poor Lay-Catholiques, and further serve their own turns for politic ends.  
III. There are examples of such as obtained pardon. First, by confession only to God, as David himself withesseth in Psal. 32. 5, 6. Secondly, by making only a general confession, 
Psal. 32. 5, 6.  as David did, 2. Sam. 12. 13. This we see also to be so in the Publicans confession, Luk. 18. 13, 14. in Zacheus confession, Luk. 19 8, 9 in the Prodigal son's confession, Luk. 15. 21. and thirdly, by only hearty contrition, without any vocal confession at all, as in the example of that Woman, which with tears washed Christ's feet, Luk. 7. 38.  
Therefore this coming to a Priest, and numbering up sins in particular, is not absolutely necessary to obtain pardon of them.   

Contraried by Antiquity.  
August. Confess. lib. 10. cap. 3. What have I to do with men, that they should hear my confessions, as though they were able to heal all my sores?  
Nectarius the Bishop of Constantinople put it down, and 
Locrat. lib. 5. ca 19 Zozom. ●. 7. c. 16. Tripart. hist. l. 9 c. 35. Niceph. lib. 12. cap. 28.  all the Bishops in the East, and their Churches: which they never would have done, had it been the ordinance of God, and necessary for all times and people.  
Chrysostome, hom. 2. in Psal. 50. who was after Nectarius, saith, I will thee not to confess thy sins to thy fellow-servant (meaning the Priest:) confess them unto God that may heal them.  
And in Hom. 22. ad popul. Antiochen. saith further, This is wonderful in God, that he not only forgiveth us our sins: but neither doth disclose them, nor make them known, neither doth he enforce us to come forth and tell them: he requireth no more, but that we speak to him alone, and to him alone confess our faults. This Father held it then, not of necessity to go to a Priest.  
For more testimonies, see the late and learned book of Bishop Usher, upon this point; he citeth Chrysost. Austin, the Egyptian Abbot, Basil, Ambrose, Maximns; Taurinensis, Greg. Nyssen, Origen, Nectarius, Clem, Alexandrinus, Laurence, Bishop of Novaria. Theodore an Archbishop of Canterbury.   

Gainsaid by themselves.  
The Canon Law saith, de poen. D. 5. in poenit. Glossa. It was taken up, only by a certain tradition of the Church, and not by any authority of either the Old, or New Nestament.  
Panormitan. super 5. de poen. & remiss. ca omnes utriusque saith, that he findeth no manifest authority, that ever God or Christ commanded us to confess our sins to a Priest.  
Petrus Oxoniensis the Divinity Reader at Salamanca, taught publicly, that it had a beginning from a positive law of the Church, and not from the Law of God.  
Beatus Rhenanus in the Argument of Tertul. de poenit. that 
Caranza in Sixto 4 Ouand. 4. d. 16. Pro. 2.  this privy kind of Confession was ever commanded by God, saith he, we read not.  
Erasmus in annot. ad Epist. Hieronymi ad Oceanum de obitu Fabiolae, telleth us, that in Saint Ieromes time, (four hundred years after Christ) secret confession of sins was not ordained.  
Bellar. lib. 3. de poenit. cap. 1. acknowledgeth, that Rhenanus and Erasmus believed that this secret confession was not instituted, nor commanded by God, nor in use in the Ancient Church. And these were as two learned Papists, as ever were. And therefore their testimony is of no small credit herein: Yea, Erasmus there telleth us, that the Writings of the Fathers are abused, to maintain this private and secret confession.  
Caietan in 3. Tho. q 8. art. 4. holdeth, that a man by contrition, without confession, is made clean, and a formal member of the Church: Yea, he saith, that he which is contrite for his sin, and receiveth the communion without Shrift, sinneth not mortally, though he have a Confessor at hand.  
Cornelius Agrippa. de vanit. cap. 64. I could, saith he, by many examples fresh in memory, show how fit this Shrift is for bawdry.  
If any desire more, read Bishop Ushers last book, wherein is cited Gratian, johannes Semeca, Michael of Bononia, johannes de Selua.  
Also let him look into Doctor Whites way of the true Church, of the Papists differing opinions about this, pag. 440. 441. in quarto, digress. 55. Num. 8. and D. Whites last book, p. 190, 191. 
Ans. to Fisher  192. citing john Medina, Gratian, and Caietan, jansenius, Vasques, Mich. Palacius, Gloss. on Gratian, Gerson, Panormitan. Maldonat, and others.   

Scriptures objected answered.  
Math. 18. 18. Whatsoever ye shall bind on earth, etc.  
Answ. 1. Here is not a word of confession in this place of Scripture, but rather of accusation by another. For in the words foregoing, the notice given to the Church, is from the party not offending, but offended. If thy brother trespass against thee, etc. tell it to the Church. But all Auricular confession is supposed voluntary, whereby a man accuseth himself, and in private, not public, as here.  
joh. 20. 23. Whose sins ye remit, etc.  
Answ. 1. Here is no mention of confession of sins to them. Secondly, the authority given here to the Apostles, was exercised in the public Ministry, & preaching of the Word, though they heard no private confession, as the Papists dream of. Therefore the Apostle Saint Paul calleth the preaching of the Word, the ministry of Reconciliation, 2. Cor. 5. 18. Thirdly, Christ saith there, As my Father sent me, so I send you. Now he was not sent to hear private confessions, and thereupon to give them absolutions: but by preaching, to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound, Esai. 61. 1. Luk. 4. 18. Neither did he bind any to private confession, nor sat to hear the same. Therefore such as he sendeth, are not tied to do otherwise; neither hath here Popish shrift any ground. Fourthly, Caietan on this place, saith, that the Sacrament of penance hath here no commandment.  
Act. 19 18. And many that believed, came and confessed, etc.  
Answ. Here is mention indeed of confession, but this proveth not imposed private confession, secretly in the Priest's ear. For first, this is of a confession voluntary, not enforced. Secondly, of many that did it: but not of all. Thirdly, public, and not in S. Paul's ear. For as they shown their works, and brought their books, and burned them before all men, verse 19; So was this confession open: for the Text maketh no difference of these actions. Fourthly, Here it is said, they confessed: but no particular enumeration of sins with circumstances. Fiftly, Caietan a Cardinal, in his Commentary hereof, holdeth, that this place is not meant of Auricular confession.  
jam. 5. 16. Confess your faults one to another.  
Answ. This is nothing for the Popish confession. For first, it is as general as prayer one for another. But Prayer is a duty common to all. Secondly, he saith not, the prayer of the Priest, but of a righteous man. And I hope that others beside Priests are righteous men. Thirdly, here is not a word of absolution: but a promise to the prayer of faith, not to the Priests words, to save the sick, and to have his sins pardoned, verse 15. Fourthly, confession commanded here, is not confined to a Priest, but may extend to any other.  
This Saint james speaks to all, to whom he wrote his Epistle. And this place is to be understood one of these three ways. First, either of Priests and people: and then are the Priests bound to confess, as well to the people, as the people to them. For it's said, Confess one to another, that is, mutually, or reciprocally. Secondly, or here is understood only of Priests among themselves, and then is there nothing to the people. Thirdly, or only of the people among themselves, and then is this nothing to the Priest, to take authority hence, to bind the people to confess to him. Fourthly, confession here is not of secret sins in heart against God, or sins hidden from men, but of trespasses or offences one against another, as the word in the Original showeth, and is so taken in Mark 11. 25, 26. Upon which grievances, mutual confession or acknowledgement of wrongs is here enjoined as a fit means of brotherly reconciliation, and preservation of peace among themselves. To which they must add prayer, one for another, that their mutual confession reciprocally, for reconciliation, may be blessed unto them. Of which practice, happy are they which make conscience: and blessed should we be, if to this every man would submit himself. A harder task, then to whisper his sins in a Priest's ear secretly.  
Lastly, the Rhemists say upon this text, that it is not certain that S. james speaketh here of Sacramental confession. Whereupon others, in alleging Scriptures for Auricular confession, leave out this place, as not to the purpose.  
Mat. 3. 5, 6. Then went out to him jerusalem, and all judea, and all the Region round about jordane, and were baptised in jordane, confessing their sins.  
Answ. This sorteth not with Popish Auricular Confession, and that for these three reasons.  
First, this was public, not in a corner of the Temple, or of a Synagogue, but in the place where he baptised them in jordan, before all the people.  
Secondly, this was at their first conversion receiving Baptism, and not yearly at set times.  
Thirdly, it's not certain, what sins, or how many, whether in general, or particular, they confessed.  
Fourthly, it was impossible for john to hear every man's private confession, with enumeration of circumstances, seeing all judea, and all the Region about jordane, and jerusalem, went out to him; meaning very many, and multitudes of people.  
Levit. 13. 2. & 14. 2. The Leper shall be brought unto the Priest, etc.  
Answ. 1. Here is no mention of confession of sins: but of one brought to the Priest, to take a view of the Plague of Leprosy upon the body, verse 9, 10. All the argument therefore that can hence be drawn, is only typical, not convicting.  
Secondly, the party was not to come and confess himself a Leper to the Priest: but the Priest was to judge him so, and to pronounce him a Leper, chap. 13. 3, 11, 44. Then should the Leper cry and confess, not to the Priest, but to the people, that he was unclean, verse 45.  
Thirdly, this judgement of the Leprosy, by a plain Law, here belonged to the Priest. But where can they show a Law only for their Priests to hear private confession after their Popish manner?  
Fourthly, the Priest looking upon the party, was not in private, between them two; but before other: for he was brought unto the Priest by others to be viewed.  
Fiftly, the Priest did not always profess the party clean, upon showing his malady, as the Popish Priest doth ever the Confitent, upon showing his sins by confession: but the Leviticall Priest put the party apart from all others a time for a trial Levit. 13. 4, 5. and after trial, pronounced the party unclean, and shut him out of the assembly of the people, verse 46. Numb. 5. 2. Which the popish Priest never doth: who upon confession runs to remitting and losing, but not at all to retaining and binding: and yet he that may do the one, may and aught to do the other.  
Numb. 5. 7. Then shall they confess their sin, which they have done.  
Answ. I. This sin is not every evil in thought, word, and deed, or a numbering up of all sins, that may be remembered, as Papists require: but only of some trespasses between man and man; as when one coozeneth another, or violently hath wronged another in such things wherein restitution may and aught to be made, as is clear in this text, speaking of recompensing the trespass, as also in Levit. 6. 2, 3, 4, 5. speaking of the same with this text, and expressing the particulars. In this case of restoring and recompensing, reason requireth an acknowledgement of particulars, to show why, and for what, restitution is made.  
II. The text speaketh of confession, but doth not express to whom, whether to God, or to his neighbour, or to the Priest.  
First, it may be meant to God, when the offendor seethe his sin, and humbleth himself before God, confessing and craving pardon: for to such God promiseth mercy, Prou. 28. 13. So David confessed, Psal. 51. 4. and obtained pardon, Psal. 32. 5.  
Secondly, it may be understood of confession to man, to the party wronged, as josua exhorted Achan to do to him before the people, Iosh. 7. 19 Of this speaks our Saviour in Luk. 17. 4. Mat. 5. 23. 24. And this text in Numbers, doth lead to this. For here is immediately joined recompense of the trespass to confession. This latter duty is performed to the party offended, as the text showeth in Leu. 6. 5. and what hindereth that the former should not be so too, seeing the text speaketh after confession, so much of restitution to the party offended, or to his kinsman in the first place, before any mention made of the Priest? Of whom when Moses speaks, he mentioneth no private confession to him, not a word of the Priest hearing of confession, but of the man bringing his trespasse-offering, and of the Priest making atonement thereby, Leu. 6. 6, 7.  
Thirdly, if this confession be made to the Priest, it helps nothing for Popish privy confession. For the Priest did not sit in a corner to hear confession within the Tabernacle, for within came none of the people, but only in the out Court, and thither came the man with his offerings to the Priest in the view and hearing of the Priests and people, for one man and one Priest was not alone in the out-Court, as it is in Popish Shrift.  
To conclude the answer to this; The Papists own Lyranus, who had been sometimes a jew, saith on Leu. 16. 21. that the Priest did not hear the particular confessions of the people, for that had been impossible, but only in general.  
joh. 11. 14. jesus saith unto them, Lose him, and let him go.  
Answ. 1. Here is no mention of confession.  
Secondly, if this losing noted the Priest's absolution, than the Priest must absolve publicly, and also without confession, and after men to risen from the dead, as well as before.  
Thirdly, it cannot be proved that the commandment given to lose him, was spoken to Christ's Disciples. It is likely Martha and Mary, Lazarus his loving Sisters, would be most ready to do this, before all other, and the jews which came to them to comfort them, verse 31. who, as it is most probable, are they, to whom Christ spoke to take away the stone, verse 39 For when Christ speaks to his Disciples, its usual in the Evangelist to express the same, and to mention the deeds and sayings of the Disciples which are here omitted. Also the Relative them in this 44. verse, must bereferred to the persons beforenamed, in verse 36. 39 which were jews, when no mention was made of his Disciples, from verse 16. Is it like that the Relative in verse 44. should have relation to verse 16. when there is seven and twenty verses between? Now if Christ speak to the jews, and they loosed him, and not the Disciples, than this place is vainly alleged.  
Lastly, this is but an allegorising upon a text; and an allegorical interpretation not intended in the text, is a weak, yea, an idle proof, in a controverted point of Doctrine.  
But in conclusion, I would have these Gaggers know and acknowledge, that our Church doth not banish Confession made to the Minister, and even privately, when men find their consciences burdened, and distressed, that they may receive instruction, comfort & absolution, sealed unto their souls, by the execution, and applying of the power of the Keys, whereof our Church of England is as truly and rightfully possessed, as any Church in the world. But our Church hath duly rejected the corruptions of confession, which stand in the heavy yoke of absolute necessity of such confessing and particular circumstantial enumeration of sins, which hath no warrant by the Word of God, nor example of practice in the ancient Church.    

XXVI. Proposition. That there is a place, commonly called Purgatory, into which, souls after dissolution from the body, do go, wherein, as in a prison, such as here have not satisfied by temporal pain due for sins, do make satisfaction in suffering hellish torment, it is uncertain how long.  
WE deny that there is any such place, and hold that this is a very fiction for gain to the Pope-god of the Romish Church. But they affirm the contrary, and teach that there is such a place near unto hell, and that the torments thereof are insufferable as these of hell, but only that in hell there is no redemption, whereas from this, there is, say they.  

This Purgatory pickpurse is confuted by their own Bible.  
First, in their Bible we may find all the places which ever God made, Heaven, Earth, Sea, and Hell; but it no where nameth any place called Purgatory. Therefore there is no such place of Gods making.  
Secondly, in their Bible we may find only two sorts of persons, Elect and Reprobate, Sheep and Goats, blessed and cursed, Math. 25. 34, 41. Not a mean between both. Two gates and ways, the straight and narrow, the broad and wide, one on the right hand, and another on the left. Two kinds of works, good and evil, 2. Cor. 5. 10. A twofold reward, punishment everlasting, and life everlasting, Mat. 25. 46. Two places to receive the reward in; the kingdom prepared for the elect from the beginning of the world, Math. 25. 34. and fire everlasting, prepared for the Devil and his angels, verse 41.  
Thirdly, it affords us many texts against it.  
john 5. 24. The hearer and believer in Christ hath everlasting life, and he cometh not into judgement, but shall pass from death, into life. If he come not into judgement, he cannot be cast into a place of punishment. To such as be in Christ, there is no condemnation, saith Paul, Rom. 8. 1. For by God's grace are we justified gratis by redemption that is in Christ, Rom. 3. 24. and he hath set us free, joh. 8. 36. free from sin, both in respect of the guilt, as also of punishment. Else how are we free? Are God's works imperfect?  
2. Cor. 5. 1. We know that if our earthly house of this habitation be dissolved, that we have a building of God, an house not made with hands, eternal in heaven. Saint Paul speaks of himself, and of all true Christians, in this word we: of whom he saith, that after death, they have their house for ever in heaven; he puts no lodging or Inn of Purgatory between. And in the tenth verse of the same Chapter he saith, that at the last Day every one is to receive as he hath done in this body. So whilst man liveth here in body, and not as he suffers in soul in Purgatory, is he considered.  
Heb. 10. 14. By one oblation hath he consummated for ever those that are sanctified. Note here 1. That Christ hath made an oblation for his. 2. That this is but one. 3. That this one 
Col 2. 13, 4. 1. joh. 1. 7.  hath consummate and made his perfect. 4. And that for ever. So as in verse 17. it's said, that their sins and iniquities I will now remember no more. And will he yet punish them in Purgatory? Will he cleanse them from all sin, pardon all offences, not imputing sin, Rom. 4. 8. and yet will he exact a satisfaction? It's unreasonable to think it.  
1. Thes. 4. 17. Where the Apostle speaks of those alive at the last Day, to be only changed, and so taken up to Christ. All the elect at that time shall escape Purgatory; or it may be, it will then be blown out, or it and hell turned into one.  
Ephes. 1. 10. Here the Apostle speaketh of perfecting all in Christ, in heaven and in earth. Note how he here only mentioneth two places, in which those be, who have benefit by Christ: those in Heaven, and in Earth. The Apostle forgot them which were frying in Purgatory. If Saint Paul had believed such a place, where hope of Salvation had been, would he have left those souls comfortless?  
Reu. 14. 13. Blessed are the dead which die in the Lord, for they rest from their labours. Where rest is, there is no torment. It were small comfort to think this to be spoken of the body, for so beasts and beastly men rest. Also to understand it of the soul, that it rests from the feeling of temptations to sin, and from fear of damnation, and yet to be in hellish torments for sin, they not knowing how long. What a rest may this be called? Let them show where the word rest is ascribed to any, and that they are blessed and do rest, while they be in flaming torments? Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforth pointeth at the present transition to blessedness.  
Math. 16. 19 and 18. 18. Here is mention of the Church's power to lose on earth; but not in Purgatory, except Purgatory be on earth. Not Peter, nor the Pope hath any power allowed by Christ from these Scriptures, to meddle with any binding or losing of any after death, but only in this life. Note this, you Papists, which rest so much on the Pope's power, and help of friends after death.  
Luk. 23. 43. The good thief went forthwith into Paradise, which is heaven, 2. Cor. 18. 2, 4. So Lazarus into Abraham's bosom, Luk. 16. 22. Both escaped Purgatory: the one, under the Law; and the other, under the Gospel.  
In all the old Testament there was no sacrifice ordained for souls of the departed. When Aaron offered incense, it was only for the living, to pacify God's displeasure towards them: but not for the dead, Numb. 16. 48.  
Wisd. 3. 1. The souls of the just are in the hand of God; and torment shall not touch them. So doth Montanus translate truly, according to the Greek text. But in Purgatory is torment, and therefore just men's souls are not in Purgatory: for they are in peace, ver. 4. What can be more direct against their Purgatory?  
He that desires more Scriptures according to our translation, let him read a book entitled Ignisfatuus, where are alleged out of the Old Testament, Ezech. 18. 22. Esai. 57 1. Eccles. 12. 7. Psal. 32. 1, 2. Psal. 51. 7. Esai. 53. 4. Leu. 1. 3, 6. Out of the New Testament, 1. joh. 1. 7. Heb. 1. 3. 1. Tim. 2. 6. Heb. 10. 14. Rom. 6. 23. & 8. 33. & 5. 1. Reu. 14. 13. 2. Cor. 5. 1. Col. 1. 20. Gal. 6. 8. joh. 9 4. 2. Cor. 4. 17, 18. Mar. 11. 25. Col. 2. 13. Mat. 6. 12. joh. 10. 18. Gal. 5. 22. All which places are urged in form of reasoning.   

Contraried by Antiquity.  
The book of questions and answers at the end of justine Martyrs works, saith in quest. 75. thus: After the souls are departed out of the body, the souls of the good are carried into Paradise; the souls of the wicked into hell. And in quest. 60. it is said, that men, after the departure of the soul out of the body, cannot by any provision, care, or study, get help or secure.  
Cyprian against Demetrian saith, This life being ended, we are divided into the everlasting lodgings of death, or immortality.  
Jerome on Amos 9 The soul loosed from the bands of the body, shall be carried to hell, or be lifted into the heavenly habitation.  
Greg. Nazianzen in Epitaph. Caesar. fratris, saith, that every good soul, fearing God, freed from the body, presently enjoyeth admirable pleasure.  
Austin de vanit. Tom. 9 c. 1. When the soul parteth from the body, she is instantly placed in Paradise, or headlongly cast into hell: and in lib. 5. of his Hypognost. he saith, A third place we know none, neither do we find any such place throughout the holy Scriptures.  
Ambros. cap. 2. of his book of the profit of death, saith, When the day cometh, we go assuredly to our Father Abraham, etc. and although our works fail us, (mark this) yet our faith may secure us.  
The Greek Churches to this day, believe no Purgatory. See Master Moulin his Buckler of Faith, pag. 214. 219. citing Chrysostome, Lactant. Hilary, Victorinus, Austin, Ambrose, Origen, Greg. Nazianz. and Basile, touching souls departed.   

Gainsaid by their own men.  
Espencaeus in 2. Tim. pag. 144. saith, Every soul, after the dissolution of the body, doth enter into an unchangeable estate.  
Leo Decr. part. 2. Consecr. 33. dist. 1. cap. 49. saith, That which a man in his body receiveth not, being unclothed of his flesh, he cannot obtain.  
Lombard. 3. D. 19 saith of such as are in Christ, that they are so delivered, that after this life there is not any thing to be found to be punished.  
Bishop Fisher, called Roffensis, against Luther, Art. 18. confesseth, that in the ancient Fathers there is either none at all, or very rare mention of Purgatory.  
Greg. on job, lib. 13. cap. 20. Because, saith he, we are redeemed by the grace of the Creator, we have this heavenly gift bestowed upon us, that when we leave our fleshly habitation, incontinently we are carried to our heavenly rewards. Can any thing be spoken more clearly against going into Purgatory?  
See Bishop Usher his last Book, in the controversy touching Purgatory: and also D. White his last book, pag. 567. citing many Papists touching the invalidity of the Pope's power over souls in Purgatory.   

Scriptures objected, answered.  
1. Cor. 3. 15. If any man's work shall be burnt, he shall suffer loss: but himself shall be saved; yet so as by fire.  
Answ. 1. Albeit the foolish Gagger doth say that this is an express Scripture to prove Purgatory: yet Bellarmine saith, 
Lib. 1. de Purg. cap. 5.  that this is one of the most difficult places of the whole Scripture. Therefore it will not easily satisfy a doubtful mind in this controverted point.  
Secondly, this place is interpreted in the several words very 
See Morneus on the Mass: all their opinions cited, Lib. 3. cap. 6. p. 257, 261.  diversely by the Ancients, and so variously, as Bellarmine is forced by reason of the incongruities thereof, to leave and forsake them all, and to run his own course, as wide as any of the rest, and differing from his fellows, Thomas, Alcuinus, Hugo Cardinalis, and other.  
Thirdly, Erasmus in his Commentary saith, that this place affordeth not any thing for Purgatory, or venial sins. This his opinion is not suffered to see light, but is blotted out. See Index Expurgatorius, which is made the true Purgatory for Erasmus, and others that dare to doubt of the false Purgatory.  
Fourthly, the words are all Allegorical. Now Symbolical places prove not Articles of Faith. And therein it is absurd to take any of the words properly in continued metaphors, and wholly Allegorical.  
Fiftly, this text speaketh of burning of a man's work; but not of burning a soul. But in Purgatory, they say, the soul is burning, and not his work; works go not into Purgatory: but here works both good and bad are tried by this fire.  
Sixtly, this speaketh of the work of Teachers, building upon the foundation either Gold, Silver, or precious Stones, or Wood, Hay, and Stubble. By the former must be understood either sound Doctrine, or sound-hearted Believers won to Christ by their teaching: and then by the latter must be meant errors, and unsound Doctrine; or hollowhearted Christians, which in time of fiery trial fall away. Take then either way, this is nothing for venial sins, or bringing souls to a purgation. Accordingly in the thirteenth verse, the fire is a revealing and trying fire, to manifest the difference of men's works in the execution of their Ministry. What is this to the purging and tormenting fire as a satisfactory punishment for sin? Purgatory fire is a material fire, say they; but a material fire cannot try Doctrines, truth from falsehood, sound from unwholesome teaching.  
Seventhly, the word fire in verse 15. cannot be taken for material fire, or Purgatory fire.  
First, because the continued metaphors in the whole context admits not of such a proper and literal interpretation.  
Secondly, the word of similitude is against it. For it is not said, by fire, but as by fire; so it is not meant fire properly, but by some likeness; a metaphorical fire, not a material fire.  
Thirdly, Estius one of their own learned men, saith, That the word fire three times mentioned in verse 13, and 15, is the same in every place, and calleth the interpretation absurd, which puts a difference in them. Which being true, the former fire in verse 13. not being meant of Purgatory, by Bellarmine's grant, this latter cannot but absurdly be so interpreted. And so in conclusion, no Purgatory fire at all.  
This fire is spiritual, such a fire as can try Doctrines, and can reveal them, and can save the builder, though it consume his work, which fire is God's Word, jer. 23. 29. and 20. 9 and Gods holy Spirit, Mar. 9 49. Mat. 3. 11. This word, by the operation of this Spirit upon the conscience of an erroneous builder, when by the light of truth he seethe his work vain and naught, worketh as fire in him to make him confess his error, and to labour to teach the truth, and thus is he saved, as by fire, the word being in him as fire, as it was in jeremy, especially in time of trouble, and day of trial for his Doctrine.  
joh. 11. 22. But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.  
Cardinal Allen, saith the Gagger, hath hence learnedly concluded, that Martha had been taught and believed, that the dead might be helped by the piety of the living.  
Answ. 1. How learnedly the Cardinal could conclude hence Purgatory, or the Gagger to help him, I leave to learned men to judge, and withal, whether they have not exposed themselves to folly, who hence would collect such a thing.  
Secondly, touching the jewish Church and her Doctrine, how Purgatory was unknown to her and the Church of Israel under the Law, let the Reader peruse Mornay of the Mass, his third book, and sixth Chapter.  
Thirdly, the speech is to Christ, and of her full assurance of the efficacy of his prayer unto God, even to raise up Lazarus from the dead, as appeareth by the scope of her speech. What is this to help souls in Purgatory?  
Act. 2. 24. Whom God hath raised up, losing the sorrows of Hell. This clearly makes for Purgatory, saith the wise Gagger; for here he and the Rhemists will have Christ lose others from their pains.  
Answ. 1. This speaks of Christ's rising from the dead by the power of God.  
Secondly, of Gods raising him up, and losing him from the sorrows of Hell, and not of Christ's freeing others from torment.  
Thirdly, here is no mention of Purgatory, but of Hell; And is Hell and Purgatory now one place? I fear me they will find it so, that he which goeth to Purgatory, goeth to Hell.  
Fourthly, the word Hell is here taken properly, or figuratively. If properly for hell itself, the place of the damned, than it is nothing for their Purgatory: for from hell is no redemption, Luk. 16. 26. If figuratively, than it speaks not of any real Purgatory place: and so neither way serves their turn.  
Fiftly, if they will have the place to be for Purgatory, then is there no cause now to fear it: for therein is now no more pains. For it is not said, that he loosed the souls out of it, but the sorrows thereof, and took them away. What maketh this for Purgatory?  
Sixtly, the word in the most current originals is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (though the old vulgar read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and the first signifieth not Hell, but Death, so it is thus to be read: losing the sorrows of death, as we truly translate.  
1. Cor. 15. 29. Otherwise what shall they do, that are baptised for the dead? An evident proof saith the Gagger.  
Answ. 1. Howsoever the profound wisdom of the Gagger makes this evident, yet Bellarmine grants it to be a dark Scripture; and there, indeed, is not a more obscure text, wherein most Expositors are to seek, and hardly can find to give themselves satisfaction herein: And therefore being in sense dark and doubtful, is not a sufficient proof in a Controversy.  
Secondly, this so evident a place with the Gagger for Purgatory, the Rhemists could not see to note it, nor Lyra, nor Thomas, nor Hugo de Sancto Charo a Cardinal, nor their Gloss, nor Caietan, much less Saint Chrysostome, nor Ambrose, nor Haymo, nor other more, some expounding it one way, some another, but not of Purgatory, nor of any such thing as may justly infer Purgatory.  
Thirdly, the scope of the place is to prove the Resurrection of the dead, and not Purgatory; for it is said, If the dead rise not at all, why are they baptised for the dead? Now, for them to expound baptised, afflicted; and afflicted, to signify fasting and praying for the dead, and that for those in Purgatory, it is fare from proving the Apostles scope, and the Resurrection from the dead.  
Fourthly, whatsoever the sense of baptised for the dead may be; First, it is clear, that here by dead is understood the dead in grave, whose bodies were to rise again, and not of souls in Purgatory. Secondly, if baptism here should be afflicting, yet to be baptised for the dead, is to be taken not actively for such as baptise, that is, as our Adversaries here expound, do afflict themselves, but passively for such to be afflicted by other. Thirdly, this reason, which the Apostle useth, seemeth to be such a thing as was well known, and so forcible to persuade to believe the Resurrection, as the same words are in this one verse twice mentioned. But how can our Adversaries prove that men, to afflict themselves by fasting, & prayer for the dead, was so well known and practised then in the Church? And yet if so, how proveth it the Apostles Doctrine, touching the Resurrection of the dead, and the bodies of men to rise out of the grave? or that therefore there is a Purgatory? For the Believers mourned for Steven, and made great lamentation over him, Act. 8. 2. yet proveth it not a Purgatory, nor that Steven was in it, being a Martyr, and the first of all other. These three things let the Gagger prove, before he build his paper Purgatory on this Text. Fiftly, the words for the dead may be expounded for the hope of the Resurrection of the dead, and the word baptised, for afflicted; and so the words may be thus read; Else what shall they do which suffer and endure troubles in hope of the Resurrection of the dead, if so be the dead do not rise at all? why are they then afflicted for this hope of the dead to rise again? Thus interpreted it is current enough, & agreeable to the scope, and the next verses 30, 31, 32. seem to me to confirm this exposition. For the Apostle having said, Why are they baptised? forth with he saith, Why stand we in jeopardy every hour? then he telleth of his dying daily, and of his fight with beasts at Ephesus, and all upon the hope of the Resurrection, professing all to be in vain, & no advantage to him, if the dead rise not at all. So as here the Apostle expoundeth the word baptised, to be all one with, to stand in jeopardy, to dye daily, and to fight with beasts, and the words for the dead, his certain hope of their rising again, which advantageth him in enduring such troubles and afflictions; else it were no matter to live like Epicures, and then say, Let us eat and drink, for to morrow we shall dye. Thus this place understood removeth obscurity, agreeth with the scope, hath warrant from the style of the Apostle, is a strong reason to persuade, that the dead shall rise again, and may satisfy the mind of him that seeks resolution in so manifold varieties of expositions, as have been hitherto made upon this place.  
Luk. 16. 9 Make you friends of the unrighteous Mammon, that when you shallneed, they may receive you into the everlasting habitations.  
Answ. 1. The Rhemists looking on this place, found no Purgatory, but that Saints departed do pray for us. Which what is it to Purgatory?  
Secondly, by they is to he understood the Angels: by the everlasting habitations meant Heaven. How the Gagger could pick out Purgatory hence, I see not. Surely he had a great blazing Torch, bigger than all Purgatory fire; else could he not have seen Purgatory thorough this dark crevice.  
Luk. 23. 42. Lord, remember me when thou comest into thy Kingdom. Hence, saith he, the good thief presupposed, that souls might be helped after death.  
Answ. 1. What then? Ergo, a Purgatory? Prove this. For souls are helped after death, when by the holy Angels they are carried into Abraham's bosom, Luk. 16. 22.  
Secondly, the good Thief prayeth here to Christ for salvation by him, as now he was in the world, and ready to die, and not through fear of Purgatory to be delivered out of it. The Gagger must prove that he believed a Purgatory.  
Thirdly, Christ's answer cleareth this, for he said, This day shalt thou be with me in Paradise. Christ understood him to pray to go to heaven, and not to be helped in Purgatory, and therefore promiseth him Heaven that day, whither he himself went.  
2. Machab. 12. 46. It is therefore an holy and healthful cogitation 
This is as it is in their Bible.  to pray for the dead, that they may be loosed from sins.  
Answ. 1. This book is Apocryphal, and so of no force to persuade in a doubted point of faith.  
Secondly, here is no word of Purgatory, though we should admit of the place.  
Thirdly, in this Verse (see Montanus his Bible) there is in the original, no mention of praying for the dead, but of making reconciliation.  
Fourthly, but to yield the translation: What then? Praying for the dead proveth not Purgatory. For the Greeks' pray for the dead, and yet believe no Purgatory.  
Fiftly, they prayed here for the pardon of sins, and not for freedom out of Purgatory.  
Sixtly, the parties here prayed for, died in mortal sin, and were guilty of horrible idolatry forbidden by the Law, ver. 40. but such as so dye, go not to Purgatory, it is a place for venial, and not for mortal sinners, as they teach.  
Seventhly, the moving cause of their praying, and making an offering to send to jerusalem for a sinne-offering, was, for that they were mindful of the Resurrection, verse 44. and not that they thought these men to be in Purgatory. This rests to be proved.  
Eighthly, and lastly, it is clear, that the Author of this book did not dream of any Purgatory: For he maketh the ground of praying for the dead, only the hope of the Resurrection, affirming the act otherwise to be superfluous & vain, verse 44.  
Toby 4. 18. Set thy bread and thy wine upon the burial of 
In ours, Chap. 4. 17.  the just man: but do not eat and drink thereof with sinners.  
Answ. 1. This book is Apocryphal; and therefore of no such credit as to end a Controversy.  
Secondly, here is not one word of Purgatory.  
Thirdly, nor any mention of prayers for the dead, by which they infer, though unsoundly, Purgatory.  
Fourthly, this Feast was for the comfort of the living sorrowing for the dead, as is clear out of jer. 16. 7. and not for any thing touching the souls departed.  
Fiftly, the name of Just man is against the conceit of being in Purgatory; for the just shall go into life everlasting, Mat. 25. 46. The souls of the just are in the hand of God, and torment shall not touch them, saith the book of Wisdom, chap. 3. 1.  
Esai. 4. 4. The Lord shall cleanse the filth of the Daughters of Zion, and shall wash the blood of jerusalem out of the midst thereof, in the spirit of judgement, and spirit of heat.  
First, these words are wholly Metaphorical, and not properly spoken, to be taken after the letter.  
Secondly, he speaks here not of venial sins, liable to Purgatory, but of mortal sins set out under filth, and blood.  
Thirdly, this cleansing was to be in the midst of jerusalem; was Purgatory in it?  
Esai. 9 18. For impietieiss kindled as a fire, it shall devour Bryer and thorn.  
Answ. 1. This speaketh not of Purgatory, but of impiety, and the nature, thereof. But the Gagger did well to take impiety, for Purgatory; for it is an impious conceit: and Purgatory can as truly purge sin, as impiety itself, and both alike.  
Secondly, here is not a speaking of fire, but only by way of similitude, kindled as a fire; and not properly meant of any material fire.  
Thirdly, they say, Purgatory fire is but a purging, and not a devouring fire; but here the Prophet speaks of devouring.  
Fourthly, Purgatory fire devours not Briers and Thorns: and if they expound these of sins, then are they not venial, for briers and thorns are the curse on the earth: and therefore if they set out sins, they must note out cursed sins.  
Fiftly, the Prophet speaketh of God's wrath, which he would pour out against the people then alive in those days for their wickedness, as the words before, from verse 13. and after this text, verse 19 do evidently show. Thus Jerome, Haymo, and other take to be the meaning.  
Math. 3. 11. He shall baptise you with the holy Ghost, and with fire.  
Answ. A man would judge the Gagger a very Goose, in citing this for Purgatory: but that Bellarmine produced it before him.  
I answer: First, if fire be here Purgatory, than Christ baptised with the holy Ghost, and with Purgatory. Did he so?  
Secondly, let them allegorise how they will, the absurdities arising are so great, as no reasonable judgement will rest thereupon. For almost every thing in the text overthrows this feigned Purgatory prison.  
I. Agree. This being done, prevents going to this prison of Purgatory. For he is cast in for not agreeing. But all the godly (who only are subject to go into Purgatory, and not the wicked) have made their agreement with God, by Christ, who hath satisfied for them, procured for them remission of sins, and made an atonement to God for them, Rom. 5. 10, 11. Therefore by this text, none that are in Christ, go into this prison: and so none at all: for the Reprobate go to Hell. This Purgatory prison is therefore a babish Bugbear: a place for no body.  
II. With thine Adversary. This is diversely expounded: but take it which way they will, it serves not for Purgatory.  
First, some make him the Devil: But with this Adversary we may not agree, but must ever, etc. jam. 4. 7. And what hath the Devil to do with Purgatory?  
Secondly, some say he is God. If so, First, he is agreed with, as before is showed, so as by him we cannot be cast into Purgatory justly. Secondly, who is the Magistrate to whom God leadeth us, Luk. 12. 58? Is any above God, that he needs to seek justice at the hands of another? Cannot he right himself? Thirdly, but where read we, that God is called an Adversary to his children? We read the Devil to be our Adversary, 1. Pet. 5. and the man of sin, the Romish Antichrist, 2. Thes. 2. 4. but where is God so called? Fourthly, if he be, in casting of his into Purgatory for their venial sins; then are venial sins injurious to God: which they deny; but if they were not, God would be their Adversary for such sins, not being reconciled, till they had made him satisfaction.  
Thirdly, some make this Adversary the Law: but if the law be he, then venial sins are the breach of the law, and so become mortal. For the law curseth every one that obeyeth not all things therein, Deut. 27. Neither doth the law send them to Purgatory, but as accursed to Hell. Yet can it not thus do with such as be in Christ; for he was made under the Law, to redeem us from the curse thereof, Gal. 4. 3, 4.  
III. Quickly, whilst thou art in the way with him. The way here is either good or bad. Not bad: for how can God (whom Bellarmine makes this Adversary) walk with him, that he is an Adversary to, in an ill way? If a good way, how is it that he and the offending party should continue at odds, and he be his Adversary in a good way?  
iv Lest at any time (to wit, in this life, being in the way) the Adversary deliver thee to the judge. Who may this judge be? Between God and us there is no Umpire or Dayman, job 9 33. Christ indeed is judge; but first he sits not yet to judge, but at the last Day; as yet he sits to make intercession for his people to God, to reconcile God to them. Secondly, when Christ is judge, he shall reward all the godly, he delivers them not to the Gaoler, as the judge here doth. And thirdly, this Adversary delivers the offender to this judge to be punished: but God the Father draws such as he will save, to Christ: Christ therefore is not this judge. And who he may be else, let the Gagger tell us: for other judge of men before God there is none, after this life.  
V And the judge deliver thee to the Gaoler or Officer. In this Allegory, the judge is last; except they will say it is conscience. But will God deliver his servants over to the worm of conscience at their death? This were to send them, not to Purgatory, but to Hell, where this worm dyeth not. And if the judge be Conscience, I pray them tell us, who then is the Officer subject to Conscience? If they say, The Officer is the Devil, or some one of his wicked angels: who can believe it? For will either God, or Christ permit Devils to carry souls to Purgatory? Or is it some good Angel? Good Angels carry souls into Abraham's bosom, Luk. 16. 22. and not into Purgatory. And they are ministering spirits for the good of those that be heirs of salvation, Heb. 2. 14. and not Gaolers to cast the godly into fiery torments. As the judge is lost in this Allegory; so the Officer or Gaoler for this Purgatory prison cannot be found.  
VI And thou be cast into prison. Here is the punishment for non-agreement. This prison, say they, is Purgatory: but that cannot be.  
First, because in the whole New Testament, it is taken either properly for a place for Malefactors here, Act. 12. or else for hell, 1. Pet. 3. 10. Reu. 20. 7. No where for Purgatory.  
Secondly, they that go to Purgatory, are the Penitent, say they, but the offending party cast into this prison, is one that will not agree with his Adversary, but forceth him to show extremity, and so is he obstinate.  
Thirdly, this party is injurious to God, in making him an Adversary, in obstinate persisting, and he is much offended, in that he causeth him to be cast into prison: an act expressing anger, Math. 25. 30. Now, say they, obstinate offenders sinne not venially, neither is venial sin injurious to God, as they say. Therefore this prison cannot be Purgatory, into which such an offender is cast.  
VII. Thou shalt not come out thence, till thou hast paid the utmost farthing. These words show that this prison cannot be Purgatory. For till here is never, as in other Scriptures, Math. 1. 25. Numb. 20. 17. Psal. 110. 1. Luk. 22. 16, 18. 1. Sam. 15. 35. Till thou hast paid, imply not that the man can pay, or that lying in prison, he doth pay, as our Adversary's dream. For going into prison, argueth inability to pay, Mat. 18. and lying in prison is no payment, but rather a punishment for not paying. As for these words, the utmost farthing, argue not, as foolishly our Adversaries do imagine, that the party lieth here only for farthings, to which they compare venial sins, as if he had made payment of greater sums, but had not satisfied for farthings, when here is no mention of paying any part of the debt, greater or lesser, and the utmost farthing is named, not to imply payment of any part, or to make a difference of lesser moneys from greater sums, or as they speak of venial sins from mortal, but to show the extremity whereto the debtor shall be brought, before he be freed from prison. Here is nothing then for venial sinews, more than to imagine that this debtor ought a sum of money all of farthings only, or that he had agreed with his Adversary for pounds, shillings, and pence: but now would be so froward as to stand out for farthings, and for these to be cast into prison, of which to any reasonable man there is no likelihood. Thus we see how in all the words, the Allegory, to prove their Purgatory, is wholly overthrown: so as this place must needs be taken properly, and nothing at all serves for their purpose.  
2. Tim. 1. 18. The Lord grant unto him that he may find mercy of the Lord in that Day.  
Answ. The Gagger citeth this for Purgatory; but how he can hence prove it, I see not. In that Day, is the last Day. And must an Onesiphorus, a man of such rare mercies, go to Purgatory?  
1. joh. 5. 16. If any man see his brother sin a sin not unto death, he shall ask, etc.  
Answ. Here is no word of Purgatory, but mention of some sin to death, and other some not to death, as are the sins of infirmity, committed by Gods Elect. What is this to prove a Purgatory? Thus much for the objected Scriptures in defence of their ignis fatuus, as one well calleth it.    

XXVIII. Proposition. That good works do merit, and are the cause of our salvation:  

Confuted by their own Bible.  
I. IT concludeth all, even the best that ever were, under sin, 1. joh. 1. 8, 10. If we say, we have no sin, we deceive ourselves. john includes himself. Rom. 3. 23. All have sinned, Esai. 53. 6. All we like sheep have gone astray: on him is the iniquity of us all. 1. King. 8. 46. There is no man that sinneth not. jam. 3. 2. In many things we offend all. james includes himself, and all to whom he wrote this general Epistle. Pro. 20. 9 Who can say, My heart is clean, I am pure from sin? None but jesus Christ only, and he alone, Hebr. 4. 15. 1. joh. 3. 5. 1. Pet. 2. 22. 2. Cor. 5. 21. Therefore where sin is, there is a stain of all our actions; and so cannot be meritorious, or cause of salvation.  
Secondly, it teacheth us, that we are like a dead man in sins, Ephes. 2. 1, 5. Col. 2. 13. so as our wills are not to do good, till God make us willing, as in the next Proposition, I shall fully show. Now where mans own will is wanting, till by another it be made willing, his works cannot merit. For a meritorious work must come of man's freewill.  
Thirdly, it teacheth that all our goodness without us and within us, is of God's grace; By the grace of God, I am that I am, saith the Apostle, 1. Cor. 15. 10. It is of his goodness, Rom. 11. 22. of his benignity and kindness, Tit. 3. 4. and of his good will, Phil. 2. 13. 2. Tim. 1. 12. that we are converted. Now, if all that which we do, either doing good works, or suffering for his name, 1. Chron. 29. 12, 14, 16. Phil. 2. 29. be of God, and that of his mere grace, mercy, benignity, and good will; how can man do a good work to merit at God's hands? For a work that merits, must be our own; but what have we that we have not received, 1. Cor. 4. 7? Who hath first given to him, than retribution shall be made of him, Rom. 11. 35? In the mean space we do give to God only of his own, 1. Cor. 29. 12, 14, 16. Deut. 8. 18. And profit we him any thing thereby? He is not the better by us, Psal. 16. 2. What he willeth us to do, is not for his good, but for our own, that he in mercy might do us good, Deut. 5. 29.  
Fourthly, it teacheth us, that though we in state of grace, be thus furnished of God, and hereby made willing and able to do that which is good and wellpleasing, through Christ, in his sight: yet are we not in this life able perfectly to fulfil the Law of God: Adam once could; in heaven hereafter we may, but here it is not possible. For in Eccl. 7. 21. it is said, There is no just man in the earth that doth good, and sinneth not. All the examples of the godly witness the truth hereof, and every man's own experience, and every man's own conscience, if it be not dead, or seared. For the obedience required, is not only external, but spiritual and internal also, and this absolutely in all perfection to be performed, to all the commandments generally, to every commandment particularly, & to every branch of every of them, at all times, without the least omission. But this obedience is impossible to be performed of any in this life; for that there is both flesh and Spirit in every man, which two are such adversaries one to another, so as the best men cannot do the things which they would, Galat. 5. 17. This inability, through this corruption, Saint Paul found and confessed to be even in himself, Rom. 7. 15, 19 Therefore all our obedience being imperfect, our works cannot be meritorious, and cause of salvation. Merit requireth perfection, and admits not imperfection; for cursed is every one that keepeth not the words of the Law, and fulfilleth them not in works, Deut. 27. 26. So far is man from meriting, as a malediction is due, if he do not obey the commandments, Deut. 11. 28.  
V It teacheth us, that therefore through this our defect, good works are secluded from being the meritorious cause of our salvation, 2. Tim. 1. 9 Ephes. 2. 8, 9 By grace you are saved through faith; not of works, that no man glory, Rom. 4. 2. If Abraham was justified by works, he had to glory, but not with God. None are clean before him, job 25. 4, 5, 6. & 9 2, 3. Rom. 3. 28. & 9 16. We account a man to be justified by faith, without the works of the Law. It is not of the willer, nor of the runner, but of God that showeth mercy. Psal. 48. 8, 9 He shall not 
In ours, Psal. 49. 8, 9  give unto God his reconciliation, and the price of the Redemption of his own soul. Therefore good works, though they ever accompany those that are saved, and justified in Christ, as fruits of a lively faith, yet are not the cause of salvation, nor do justify us before God.  
VI It teacheth, that God therefore, to make us accepted, gave us his Son to become all in all for us.  
First, he was made under the Law, to redeem us from under it, Gal. 4. 4, 5. Secondly, he was made a curse for us, to redeem us from the curse, Gal. 3. 43. Thirdly, he was wounded for our iniquities, and broken for our sins, Esai. 53. 5. by whose stripes we are healed, 2. Pet. 2. 24. Fourthly, he himself bore our sins in his body upon the tree, 1. Pet. 2. 24. making Purgatory for sins, Heb. 1. 3. and so for us was made sin, that we might be made the justice of God in him, 2. Cor. 5. 21. and so live to justice, 1. Pet. 2. 24. Fiftly, hereby he is become our Wisdom, justice, Sanctification and Redemption, 1. Cor. 1. 30. that we may glory in him, verse 31. for in him the righteousness of God through faith is ours, Rom. 10. 3. and 3. 22. and so there can be to us no condemnation being in Christ. Therefore he is our merit and cause of salvation, and not our own works.  
VII. It teacheth, that the Apostle hereupon maketh man's blessedness to consist, not in his own merits and works, but in reputing justice without works, and in forgiving, and not imputing sin, Rom. 4. 6, 7, 8. which forgiving is our keeping of the Law. For as Saint Austin in retract. lib. 1. cap. 19 saith, All the commandments are holden to be kept, when that which is not kept is forgiven. And again, All our righteousness (saith he) stands rather in the remission of our sins, then in any perfection of justice, De ciu. Dei, lib. 19 cap. 27. Therefore if man's obedience and keeping be in forgiveness, and his blessedness stand therein without works, how is it possible to imagine, works to be the meritorious cause of our salvation?  
VIII. It teacheth that, for all the graces in us, and for all our obedience to him, God only promiseth to be merciful, as in Deut. 7. 9 Thou shalt know that the Lord thy God, he is a strong and a faithful God, keeping his Covenant and mercy to them that love him, and to them that keep his precepts. So in Exo. 20. 6. Doing mercy to them that love him and keep his precepts. Here both for the inward love of God, and outward obedience, is only promised mercy. Now where mercy needeth, there can be no merit, Rom. 11. 6.  
IX. It teacheth, that the godly 1. acknowledge in all humility their sins, Psal. 51. 3, 4. Esdr. 9 6. Dan. 9 1. Secondly, they vilify themselves, job 9 2, 3, 30, 31. and 42. 6. 1. Cor. 4. 4. and also those things which seem to be of worth in them. We, saith the Prophet, are become as one unclean, and all our justices as the cloth of a menstruous woman, Esa. 64. 6. Thirdly, they confess, that if God be strict in justice, none can be able 
In ours, Psal. 130. 3.  to endure, Psal. 129. 3. If thou shalt observe iniquities, O Lord, Lord, who shall sustain it? Fourthly, hereupon they crave that God would not enter into judgement with them, for that so no flesh should be justified in his sight, Psal. 142. 2. Fiftly, they 
In ours, Psal. 143. 2.  therefore appeal from his justice, to his mercy, calling and crying for it, as in Psal. 129. 3. With thee there is propitiation: and 
Psal. 130. 3. Psal. 51. 1.  saying also in Psal. 50. 1. Have mercy on me, O God, according to thy great mercy, giving a reason, Dan. 9 18. For not in our iustifications do we prostrate prayers before thy face, but in thy many commiserations. And therefore saith David, Psal. 
Psal. 119.  118. 76. Let thy mercy be done to comfort me. He seeketh comfort in mercy, and not in merit. Did these holy people of God dream of merit, and of the worth of their works, as the proud condemned Pharise did, Luk. 18? or rather did they not as the poor Publican did, who cried, Lord, have mercy on me a sinner? and therefore went away more justified than the other? The godly know, if that they should justify themselves, their own mouths would condemn them, job 9 20. And all are by Christ, Matth. 6. taught in Prayer, to fly to God for mercy, and to beg forgiveness, and not to plead merit.  
X. It teacheth, that all whatsoever God did to Israel his people, all was of his mercy, Psal. 135. The possession of the 
Psal 136.  Land of Canaan was not merited by God's people, Deut. 9 5. For, saith God, Not because of thy justices, and equity of thy heart dost thou enter in to possess thy lands: I do it not for your sake, be it known unto you, saith the Lord, but for my holy name. So in Ezech. 36. 22, 32. Now, if the type of heaven could not be merited by either inward grace, or outward works, may we think that heaven may be merited, when Saint Paul tells us, that it is the gift of God, Rom. 6. 23? Gift is free, and not purchased.  
XI. It teacheth, that the passions of this time are not condign to the glory to come, Rom. 8. 18. If persecution and suffering Martyrdom cannot merit condignly the glory in heaven: What may we think of other works whatsoever? For neither our goods, nor goodnesses, is any thing unto God, Psal. 16. 2.  
XII. It teacheth, that no man can merit of God, by doing that which he ought to do; but rather, when we have done all things that are commanded, to judge ourselves unprofitable servants, Luk. 17. 10. But whatsoever we do in obedience to God, the same we ought to do, and that with all our mind, heart, soul, and strength, Matth. 22. and therefore cannot merit by duty, no more than a man can merit by paying his debts. This it is, which made Saint Paul to say that he had nothing to glory of, when he did but his duty, 1. Cor. 9 16.  
Lastly, it is altogether needless to conceit of merit. For what would we merit? Is it pardon of sin? or favour of God? or life everlasting, life and heaven itself? Then these need not be merited.  
For first, Christ hath by his blood cleansed us of all our sins, 1. joh. 1. 7. God through him hath pardoned all offences, Col. 2. 13. Ephes. 1. 7. Act. 13. 38. and so are we healed, 1. Pet. 2. 24.  
Secondly, Christ hath reconciled us to God, Rom. 5. 10, 11. and so have we peace with him through Christ, Rom. 5. 1.  
Thirdly, Christ hath gotten us full assurance of Heaven, by the surest way that may be: for it is ours both by purchase, Heb. 9 12. by donation, joh. 10. 28. and also by inheritance, Rom. 8. 17. Gal. 4. 7. and 3. 29. So as our obedience, and service, and works are done, not to merit eternal life, but rather to express our thankfulness for those things which he hath done for us.  
It is with us, as with a man once very rich and wealthy under 
Simile.  a great Landlord, whose Tenant 1. hath run himself out of all, and turned Bankrupt: 2. is become infinitely in debt, and not able to pay: 3. is at last cast into prison, there to lie and dye for any means possible, either by himself, or any of his friends to set him free. Now, the son of this his great Landlord is so exceeding full of compassion and love, that of mere pity, without any suit or desert of the party imprisoned: First, goeth and payeth all the debt to the utmost farthing, satisfying all to the full, & so freeth him of his imprisonment. Secondly, than he purchaseth again his Lands, and redeemeth them for the poor Tenants use and benefit, as before, and maketh them sure to him again by word and writing, sealed and delivered before witnesses. Thirdly, he furnisheth him with monies to set him on work, and to manage this his estate as long as he liveth: So as he becometh hereby rich. Now, what is this man to do with these his moneys, and with honest increase thereof? Is he to pay his debts therewith? They be paid already. Is he to purchase his Lands again, & to redeem them therewith? They are purchased to his hand. What is he then to do? By the Law of gratitude, he is only to express his thankfulness, by showing himself obliged to him in all serviceable duties for ever, to love him unfeignedly, fear to offend him at any time, and to be ever ready at his command; and not, like a proud arrogant dotard, to endeavour with this his friends moneys to make needless payments, & purchases, as if he scorned to be beholding to such a friend, as had done already all these things for him. This tenant is Adam and his posterity, 
Application.  who lost Paradise, and all his right of heaven and earth, and by his sins to God became infinitely indebted, and so is cast into the kingdom of darkness unrecoverably, in respect of any power of any natural man to redeem him. But Christ jesus he comes, by his death pays his debts, & by his obedience purchaseth him the right of heaven and earth again. This he assureth him of by his word, writing the covenant in his heart: then giveth he him his Spirit, the seal of that inheritance, and so thereupon the comfort of conscience to be witness thereto. Then doth he bestow upon him manifold gifts and graces to adorn his profession, to glorify Christ, and to allure other to his service, to stop the mouths of wicked blasphemers, to enable him the better to do Christ's service, and to show himself thankful, & not to strive vainegloriously to make himself copurchaser with Christ, and that not with any thing of his own, but with Christ's own gifts and graces. These former ends we Protestant's only aim at, and do rest with our Lord and Saviour's purchase most thankfully. This latter the proud Pharisaical Papists strive unto, as if Christ's payment and purchase were insufficient without their help, and yet without Christ's bounty, are beggarly wretches. This their pride, ingratitude, and derogation from Christ's goodness towards them, do deserve damnation.   

Contraried by Antiquity.  
Austin lib. de gra. & lib. arbit. cap. 9 God bringeth us to eternal life, not for our merits, but for his own mercy.  
Origen. ad Rom. lib. 4. cap. 4. I hardly believe, that there is any work, that may require the reward of debt. Because this is lately handled out of the Fathers, he that desires any more, let him read Bishop Ushers last book, touching merits, who citeth Saint Austin, Ambrose, Origen, Hillary, Basil, Chrysostome, Theodoret, Cyril of Alexandria, Prosper, Ennodius, Fulgentius, Eusebius, Emissen, Agapetus, Bernard, and diverse others more. Read also Doctor White his last Book against Fisher, of this Controversy, pag. 510.   

Gainsaid by themselves.  
In the Canon of the Mass, the Priest makes his prayer thus: Receive us into the fellowship of thy Saints, not weighing our merits, but granting us pardon by jesus Christ our Lord. Here is renouncing merit, and appealing to mercy through Christ.  
Saint Gregory on Psal. 7. poenit. It is one thing for God to reward men according to their works, and another for the works themselves: and he allegeth the Apostles saying, The suffering of this life is not worthy of the glory of the life to come.  
Our Adversary's grant, that the children which go to heaven, go thither without merit, by the virtue of the free Adoption by jesus Christ. Now, the means of salvation in Christ is one, and not diverse, in respect of the persons saved, for one sort to be saved without, and another by merits: as if Christ were not alike sufficient for both; or that there were any other ground of salvation, than the free election of grace, Ephes. 1. 4, 5. Rom. 11. 5, 6. Act. 13. 48.  
See the forenamed D. White against the merit of condignity, citing Gregory Arimine, Durand, Marsilius, Waldensis, Burgensis, 
Digres. 3 5. Sec. 15.  Eckius, with others. Also his Brother D. Whites way of the true Church, producing some of these, and withal, citing Ferus, Bellarmine, Stella his prayer on Luke, chap. 7. and Anselmes' prayer taught the people; renouncing and plainly denying their own merits, and resting on Christ's merits, and his blessed death and Passion only.   

Scriptures objected answered.  
Matth. 16. 27. He shall reward every man according to his works. Matth. 5. 12. Great is your reward in Heaven. So Matth. 10. 42. Rom. 2. 6. 1. Cor. 3. 8. Reuel. 22. 12. jerem. 31. 16.  
Answ. 1. There is, Rom. 4. 4. a reward of mercy and grace, which we acknowledge, and not of desert and merit: for a reward may be of bounty above any due to the party, but so cannot merit. Ambrose Epist. lib. 1. There is one kind of reward of liberality and grace; and another the wages of virtues and recompense of labours.  
Secondly, the reward here being understood of eternal life, must needs be of mercy; for eternal life, saith the Apostle, is the gift of God, Rom. 6. 23. and not man's purchase. A gift is free, and cannot be merited by works: for to him that works, the reward is reckoned not of grace, but of debt, Rom. 4. 4. Heaven then being God's gift, cannot be due for works, to make God become indebted to man.  
Thirdly, the Rewarder here is God. Now, he rewards two ways, either in mere justice, or in justice and mercy both. In mere justice so rewardeth he the wicked, justly deserving damnation. In justice and mercy both: so believers in Christ. In justice first, in respect of Christ's meriting reward for his: secondly, for that God is just in his promise, and having promised a reward in his justice, he will perform it. In mercy yet this is to us: first, in respect of ourselves, deserving no such reward: then, in respect of the moving cause, which is his own good pleasure, to make such a promise, and to accept us in Christ, and so to reward us.  
Fourthly, the reward here is promised to the persons, He will reward every man, and not the work: for the person makes the work accepted, as Abel did his offering, and not the work the 
Gen. 4. Heb. 11.  person with God.  
Fifthly, it is not here said, for his works, as noting any cause of man's reward, but according to his works, showing the quality of the works, as they may excel one another, and how our works should be the measure, according to which God would meet and proportion out the heavenly rewards. For as men here excel in virtues, so shall they in glory; and therefore of such as suffer for Christ, he saith, Great is your reward, Matth. 5.  
Sixtly, if works were rewarded, yet is it in mercy, and not for the merit of them: for are they not imperfect, as before is proved? Again, are they not his own, fruits of his own Spirit? and can we merit to give to God his own? Moreover, what equality is there between heaven, the reward, and the work wrought? None at all. And therefore the reward is in mercy, and not in merit.  
2. Cor. 5. 10. We must all appear before the judgement Seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.  
Answ. 1. Here is intended only, that in general there shall be a retribution of reward and punishment. And therefore the diverse mean of procuring both these is not specified: but a phrase used, which may extend to both, according to that he hath done, in either kind. Otherwise for the one, namely, for doing badly, might truly, & properly have been said, For the merit, or demerit of evil works, punishment is due. But because it could not be said so of the other, therefore the word according is used. And so the scope of the place reacheth only to show, that there shall be a manifestation of our works, and retribution for them. But if we will needs particularise here of the manner of rewarding good works, than we say, that the judge here, jesus Christ, comes not to reward his, according to their merit, with heaven: for it is said, that he giveth to them eternal life, joh. 10. 28. By his blood himself obtained it for them, Heb. 9 12. They do not then merit that which is gift: and therefore he proceeds not here according to any merit in them.  
1. Cor. 4. 5. Then shall every man have praise of God.  
Answ. 1. Here is no merit spoken of.  
Secondly, the person is praised, and not his works: and this God doth of his goodness, for our faithfulness, Matth. 25. 21, 23. but not for the worthiness of the work done.  
Thirdly, Saint Paul, verse 4. the very next verse before saith, Though I know nothing by myself, yet am I not thereby justified. He conceited therefore no merit.  
Fourthly, the praise here intended specially, is in regard of sincerity of teaching, whereby Saint Paul implieth, that other false and proud teachers were not so praiseworthy, as some of the Corinthians thought, being seduced by them.  
1. Cor. 9 17, 18. I have a reward, verse 25.  
They strive to obtain an incorruptible Crown.  
Answ. 1. This reward is of mercy, and not of merit: for the incorruptible Crown, that is, Heaven, is obtained by Christ, and is his gift to us: therefore not obtained by merit.  
Secondly, our obtaining by striving, is the obtaining of the assurance of the Crown in ourselves, and not the obtaining of the Crown itself through the worthiness of the striving: seeing we are commanded to strive, Luk. 13. 24. Now, that which is done of duty, cannot merit.  
Thirdly, the Apostle first, in verse 16. telleth us, that in doing his duty, he hath nothing to glory of: Then in verse 17. he applieth the reward, not to the work wrought, but to his willingness in working: yet he implieth, that there may be an unwillingness: and doth he not acknowledge, Rom. 7. 18. that where a will is, yet there may want ability to perform?  
Lastly, in verse 18. he plainly expresses what he meaneth there by reward; not heaven, but in preaching, to make the Gospel of Christ without charge.  
Hebr. 11. 26. He had respect to the recompense of reward.  
Answ. 1. The blundering Friars, wheresoever they find in Scripture, reward, presently cry out that they have found merit. How oft have we told them out of the ancient Fathers, nay, out of civil experience, that reward & merit be not always Relatives? that there is a reward of grace as well as of due debt, Rom. 4. 4?  
Secondly, who knows not, but that even here men requite labours without desert?  
Thirdly, Moses had respect to the recompense upon Gods promise made, and not upon the merit of his own doing: for he makes not his own act, the procurer of the recompense, but the certainty of the recompense, the setter of him forward to the work.  
Psal. 18. 20. The Lord rewarded me according to my righteousness, etc.  
Answ. 1. David speaketh in his life time of that which God had done for him in delivering him from Saul, and from his enemies, which dealt most unjustly with him: here therefore first David's righteousness is his righteousness towards men, which God mercifully looked upon, and not any righteousness of his before God: for this David disclaimed, Psal. 130. 3. and 143. 2. Secondly, the reward here is not heaven, but David's deliverance, and Gods favourable protection of him in his troubles.  
Reuel. 3. 4. For they are worthy.  
Answ. 1. This is spoken of the persons, and not of their works.  
Secondly, the word worthy, is here indeterminately set down, and doth not show how they are worthy. Therefore before it be determined, it must be proved by other Scriptures, how they became worthy: else merit cannot hence be concluded.  
Thirdly, men by the Gospel are worthy, not of themselves, but through Christ, who is their righteousness before God, 1. Cor. 1. 30. Worthy they were, because Christ was pleased to count them worthy, as 2. Thes. 1. 5.  
Fourthly, this may be understood comparatively, in respect of others in Sardis, who had defiled themselves, etc. 
Digni, non ex dignitate, sed dignatione.   
Col. 2. 24. Knowing that ye shall receive the reward of the inheritance; for ye serve the Lord Christ.  
Answ. 1. Here the Apostle speaks of servants, how in doing faithfully their service to men, they serve Christ himself. Now, for servants to serve their Master faithfully, is a duty commanded by God, Ephes. 6. 5, 6. But imposed duties done, cannot merit, Luk. 17. 10. 1. Cor. 9 16.  
Secondly, the word for expresseth not the cause of the reward: but the sign and true token to ourselves of obtaining it. It noteth the quality and condition of such as may look for eternal life; as also the way and order, which they that come thereto, do observe here in this life, and not the cause thereof.  
Gen. 15. I am thy great reward.  
This is spoken of God himself. Can he himself be merited of us? Can man by any work bring God himself to be the very due debt? I tremble to think so. Let any Pharise thus challenge God: I dare not.  
1. Tim. 4. 8. Godliness hath promise of the life that now is, and of that which is to come.  
Answ. 1. That which is of promise, cometh freely, and is not merited. God promised Christ. Did we merit him? Christ promised his holy Spirit. Was it merited?  
Secondly, all promises of God made to his people, are made in Christ. In him all the promises of God are yea, and Amen; they have their ground and performance in him, and for his sake, to us. This very word cutteth the sinews of Merit, and showeth that we claim of God fidelity in performing his promise, but not the payment of a deserved debt.  
2. Tim. 4. 8. The Crown of righteousness, which the Lord that righteous judge shall give me at that day.  
Answ. 1. Before is showed how eternal life, which is this Crown of righteousness, is given us freely by Christ.  
Secondly, it is called the Crown of righteousness, because he glorifieth thus those whom he justifieth, Rom. 8. 30.  
Thirdly, Saint Paul disclaimed justification by his own righteousness, 1. Cor. 4. 4. & 9 16. and taught salvation to be by grace, and not by works, Ephes. 2. Here therefore he speaks not of merit: for so should he be contrary to himself.  
Fourthly, Saint Paul speaketh in verse 7. of nothing done by him, but that which by duty he was bound to do. Was he not bound to fight a good fight, to finish his course, and to keep the faith? Then could he not merit by his duty, as before is proved.  
Fifthly, the Lord is said to be righteous in rewarding, not in respect either of us, or of our work, but in respect of his promise to reward, which he is just to perform: for by our works we make him not debtor; but he makes himself so of his mere goodness by promising, for he is not unjust to forget our works, Heb. 6. 10. for his own promise sake: for he is just in his sayings, Rom. 3. 4. Where note also, that the truth of God, verse 7. is called the righteousness of God, verse 5. and he is said to be just, as well in forgiving, 1. joh. 1. 9 as in punishing: and a merciful righteousness there is in God, even his faithfulness towards his people, in performance of his Word, which is opposed to the justice of God, by which he rewards men according to their deserts, Psal. 143. 1, 21. Consider this well, and thou shalt never swell with merit.  
2. Thes. 1. 5. That ye may be counted worthy of the Kingdom of God, for which resuffer.  
Answ. 1. Touching the word worthy: see before the answer to Reu. 3. 4.  
Secondly, here it is not said, that they are worthy, or might be worthy, but, that they may be counted worthy. Now, to be so, and to be counted so, do much differ. For they be counted so, that in themselves are not so, but in another, as we all be through Christ. So Saint Paul prayeth to God for this, as a mercy from him, towards them, that he would count them worthy. Now, God doth count none worthy but in Christ, in whom only he is pleased, Matth. 3. 17. Therefore the Thessalonians were not worthy by any thing in themselves. Thirdly, their sufferings made them not worthy of eternal life: for the Apostle had taught the contrary, Rom. 8. 18.    

XXIX. Proposition. Of , and the strength thereof.  
BEfore I come to propound the question, that it may be truly understood, somethings are to be premised.  
First, that there is the faculty called the will in every reasonable soul.  
Secondly, that this will is a free and active will, in itself, and to anything it willeth, without enforcement.  
Thirdly, that this will hath the understanding, the other faculty of the soul, ever going before it, to be the informer thereof.  
Fourthly, that this will hath power to choose, or refuse the thing objected, and laid before it, or to pause and rest itself between both.  
Fifthly, that the use of this freewill was, to compass all those ends for which man was made, (which were as manifold as man's composition, who is microcosmus) and to do such things as should tend to his own good, and God's glory: but by sinning, man hath left off this freewill, till it be repaired by grace: yet not wholly, but that in diverse things some power remaineth;  
First, in all natural actions, as to eat, sleep, walk, sit, stand, and to use all other bodily actions, and use of the senses, for preservation of life, and for avoiding things hurtful; the general gift in nature, common to all unreasonable creatures. Only whereas these move to their end, yet are they not privy (for want of reason) to discern what they do: but man, as Lord of his own actions, doth what he doth, out of his own choice, by knowledge, and deliberation before hand.  
Secondly, in humane actions; as to speak, discourse, learn and teach Arts and Sciences, and all such things as be common to all of mankind, that they may live in the world, as men, among men, in civil societies profitably.  
Thirdly, in Moral actions; as to do justice, to live temperately, chastely, to do good to others, to relieve, help and defend them, and to do actions of common honesty, and such things as be praiseworthy, and common among civill-minded men, which know how to govern themselves after a commendable fashion in well-ordered societies: but yet all these with great weakness, and maimedly.  
Fourthly, in sinful actions, even to the full, and that with greediness, Ephes. 4. 19 as to blaspheme, despise Religion, persecuting the truth, and to do all manner of evil, drawing iniquity in cords of vanity, and sin, as the link of a Wain, Esa. 5. 18. as fare as God will permit.  
Fifthly, in outward means tending to spiritual ends: by God's appointment, as to come to the Church, to say prayers, to read and preach the Word, to hear it read and preached, to receive the Sacraments, to confer and reason of points of Religion, to profess it openly, to submit, and outwardly to conform to the orders of the Church; and to observe such things therein, as be common to the outward profession of Christianity. But herein the power of the will is wondrous weak and defective, as is clear by too lamentable experience, and in the judgement of every man's conscience. Thus fare man hath freewill before regeneration, but the power thereof in these forenamed means, is not without the common help of God's Spirit: for a man cannot say, that jesus is the Christ, but by the holy Ghost; and this will of man is also under God's will, as all these places show, jer. 10. 23. Pro. 16. 1, 9 & 19 21. & 20. 24. jam. 4. 15. Psal. 21. 11. Heb. 6. 3. Act. 18. 21. 1. Cor. 4. 9 For God in his wisdom determineth all things, by his power subdueth all things, and by his providence disposeth and guideth all things, Psal. 135. 6. Ephes. 1. 11.  
Sixtly, when God by his grace repaireth the loss of freewill in spiritual things, and giveth a man a will to repent, believe, love, and obey God; then in these spiritual things hath his will a power to believe, repent, and so forth, willing his own eternal comfort with God, and true fellowship with those that truly love God, but not before GOD work this will in him; which will is yet but partly to good; for that it is partly to evil, being here sanctified but in part, as appeareth by the infirmities, and falls of the godly; yea and this will wrought, needeth continual assistance of divine grace, that the same may will unto the end. These things premised, will help to answer the objected Scriptures by the Adversary, and to make evident the point in Controversy, and the question between us and them.  
The state of their Tenet: That man's will hath a natural power in itself, coworking with God's grace, in the very first instant act of a sinner's conversion, to which activity of the will, such conversion is in part to be attributed:  

Confuted by their own Bible.  
BY their own Bible a man is wholly disenabled of his own natural will, though never so well morally qualified, truly to will spiritual good things for his own eternal salvation, and peace with God.  
First, it showeth him to be conceived in iniquities and sins, Psal. 50. 7. and to be a transgressor from the womb, Esa. 48. 8. 
Psal. 51. 7.  and to be a servant to sin, Rom. 6. 20. and so it strips nature, making a man naked of all spiritual good, as of ability to perceive and know the things that are of the Spirit, 1. Cor. 2. 14. to see the Kingdom of God, joh. 3. 3. to think any thing of himself, as of himself, 2. Cor. 3. 5. For no good dwelleth in him, Rom. 7. 17. How then can we will that which we cannot perceive, nor know, nor see, nor so much as once think of, being indeed alienated from the life of God, Ephes. 4. 18? Without Christ able to do nothing, joh. 15. 5. but are become altogether unprofitable, not one of us doing good, no, not so much as one, Rom. 3. 12.  
Secondly, it taketh him (having thus found him naked, and without the life of God) and layeth him dead in the grave of sin, being dead in sins and offences, Ephes. 2. 1, 5. Col. 2. 13. Now what power of will is there in a dead man?  
Thirdly, having thus put him dead into the grave of sin, it covereth him over with corruptions: His understanding is obscured with darkness, Ephes. 4. 18. his wisdom is an enemy to God, Rom. 8. 7. an enemy in sense, Col. 1. 21. blindness is over his heart, Ephes. 4. 18. yea, all the cogitations of his heart are bend to evil at all times, Gen. 6. 6. perverse it is, and unsearchable, jer. 27. 9 and, as Montanus translateth, deceitful above all; so as it is not, neither can be subject to the Law of God, Rom. 8. 7. whereby he is wholly given over; yea, and giveth himself to the operation of all uncleanness with greediness, Ephes. 4. 19 being unwise, incredulous, erring, serving diverse desires, and voluptuousnesses, living in malice and envy, hateful, and hating one another, Tit. 3. 3. walking according to the course of the world, and according to the prince and spirit of Darkness, doing the will of the flesh and of the thoughts, and so by nature the child of wrath, Ephes. 2. 2, 3. If it be thus with man by nature, where is the power of his freewill? specially if we consider him to be in the devil's snare, and held captive at his will, 2. Tim. 2. 26?  
Fourthly, thus having covered him over with his foul corruptions, their Bible maketh him in the very first instant act of his conversion, merely passive; And this it doth:  
First, by removing the cause of our newbirth from ourselves; we are not borne of blood, nor of the will of the flesh, nor of the will of man, joh. 1. 13.  
Secondly, by denying man to have any thing to give unto God first: We have not first given unto him, Rom. 11. 35. We have nothing that we have not received, neither have we whereof to glory, as not received, 1. Cor. 4. 7. by denying him to be able to do any thing, joh. 15. 5. as to have power to hear Christ's Word, joh. 8. 43. to believe, to receive the Spirit of truth, joh. 14. 17. to know God, Matth. 11. 27. to choose Christ, joh. 15. 16. to come to Christ, joh. 6. 44. to enter into the Kingdom of God, joh. 3. 5. to come whither he is gone, joh. 8. 21. And the reason is given, because they are not of God, joh. 8. 47. because it is not given them of God, Luk. 8. 10. because they are not his sheep, joh. 10. 46. because their eyes are blinded, and their hearts indurate, joh. 12. 40. and they have not eyes to see, nor ears to hear, Rom. 11. 8. nor hearts to conceive, 2. Cor. 2. 9, 10.  
Thirdly, by affirming that very powerful means: yea, though men be wise and prudent, yet are not available, where God giveth not heart to understand, eyes to see, and ears to hear, Deut. 29. 3, 4. Luk. 19 42. Matth. 11. 25, 27.  
Fourthly, by ascribing to God all that we are, all that we have, all that we do, and all that we can do; both for the beginning, for the increase, and for the continuance. By which we may see, how that it is Gods preventing grace, that brings us to him, and his grace also that confirmeth, increaseth, and preserveth us unto the end.  
This also their Bible teacheth, and showeth how mercifully God preventeth us in all things, that no man might glory in himself, but he that glorieth, should glory in the Lord, jer. 9 23, 24.  
First, God, before such men have any being, as have freewill in spiritual things, chooses and predestinates them in Christ to be holy and blameless, Ephes. 1. 4. and preordinates' them to believe, and to have eternal life, Act. 13. 48. So as the ground of their salvation, is fare before their will.  
Secondly, having thus chosen them, he findeth them, when they neither seek, nor ask after him, Rom. 10. 20. they are his work, Ephes. 2. 10. made anew: they have a new birth; jam. 1. 18. being borne of God, joh. 1. 13. and of the Spirit, joh. 3. 5, 8. by the immortal seed of the Word, 1. Pet. 1. 23. He takes away unwillingness, and the stony heart, and gives them a will, Phil. 2. 23. even a heart of flesh to do his will, Ezek. 11. 19, 20. and puts also into them a new heart, and a new Spirit, Ezek. 36. 26. so is the new man created in justice, and in the holiness of the truth, Ephes. 4. 24. Thus God in mercy prevents man's will.  
Thirdly, Man being thus begotten, thus borne and made anew, the Lord quickeneth him, Rom. 8. 11. Ephes. 2. 5. and giveth him spiritual life, joh. 5. 21. 1. Cor. 15. 45. For now he liveth, yet not he, but Christ liveth in him, as the Apostle speaketh, Gal. 2. 20. still preventing man's will.  
Fourthly, when God, of a dead man hath made him alive, and raised him up again, Col. 2. 12. then he openeth his understanding to understand the Scriptures, Luk. 24. 45. openeth his eyes, Psal. 118. 18. Esai. 35. 5. and 42. 7. his ears, Esa. 50. 5. job 
Psal. 119. 18. Psal. 51. 17.  33. 16. his lips, Psal. 50. 17. his heart to attend to the Word, Act. 16. 14. In whose heart God now so shineth, as when he commanded light to shine out of darkness, 2. Cor. 4. 6. and setteth them free, joh. 3. 37. still in mercy preventing man's will.  
Fifthly, thus God maketh way for himself, opening man's understanding, eyes, ears, lips, and heart: he draweth us unto him, joh. 6. 44. and giveth his laws into our hearts, and subscribeth them in our minds, Heb. 10. 16. He giveth us divine graces, spiritual wisdom, Ephes. 1. 17. the knowledge of the mysteries of the Kingdom of heaven, Matth. 13. 11. Faith, Ephes. 2. 8. Phil. 1. 29. Love, 1. joh. 4. 20. Fear, jer. 32. 40. Repentance, 2. Tim. 2. 25. Act. 5. 31. and 11. 18. and the Spirit to know the things that are given us of God, revealing unto us that which no eye can see, no ear can hear, no heart conceive of, 1. Cor. 2. 9, 10, 12. Doth not God then by his grace prevent our will?  
Sixtly, after his thus furnishing us with heavenly endowments, Ezek. 16. 9, 13. having wrought in us the will, that we may be employed in his service, he worketh also in us the deed, Phil. 2. 13. he teacheth us to pray, Rom. 8. 26. pouring out the Spirit of grace and prayer, Zach. 12. 10. He maketh us to walk in his precepts, and to keep his judgements, Ezek. 
Deut. 8. 18. 2. Cor. 9 9, 11.  11. 20. and it is of him that men have great substance, a Chron. 32. 29. 1. Chro. 29. 16. and of him it is, that they bestow of it liberally, verse 14. yea, if any do suffer for his name, this is also the gift of God, Phil. 2. 29.  
Seventhly, that all our sufficiency may be known to be of God, their Bible telleth us in general, that of him are all things, Rom. 11. 36. that every best gift, and every perfect gift is from above, jam. 1. 17. that he beginneth the work, Phil. 1. 6. that it is he also that increaseth, 1. Cor. 3. 7. Ephes. 2. 21. Col. 2. 19 perfecteth, Phil. 1. 6. Psal. 138. 8. strengtheneth and confirmeth, Rom. 16. 25. 1. Cor. 1. 8. and keepeth us, 1. Pet. 1. 5. so that none shall pluck us out of his hand, joh. 10. 28. and putteth his fear into our hearts, that we shall not departed from him, jer. 32. 40. concluding, that all our sufficiency is of God, 2. Cor. 3. 5. and that it is he that hath wrought all our works in us, Esai. 26. 12.  
Lastly, to all these reasons, I may add these five following.  
First, Gods promising of his heavenly gifts and graces, as showing men to be without them, till they receive them from him: such are those in Ezek. 11. 19 jer. 32. 39, 40. & 31. 33, 34. & 24. 7.  
Secondly, the prayers made unto God to convert men, jer. 
Psal. 119. 36.  31. 18. to fit them in all goodness to do his will, Heb. 13. 21. to sanctify and preserve them without blame, 1. Thes. 5. 23. do show that the power is from God, and not in man.  
Thirdly, the godly acknowledging their preservation from falling, to be of God, Psal. 115. 8. and 36. 24. and that it is he 
Psal. 116. 8. Psal. 37. 24. Psal. 145. 14.  that lifteth them up being fallen, Psal. 144. 14. they attribute nothing to their own power.  
Fourthly, the Apostles giving God thankes for men's obedience, Rom. 6. 17. for their faith, hope, love, Col. 1. 3, 4, 5. for their deliverence from the power of darkness, for translating them into the kingdom of his Son, Col. 1. 13. for the increase of faith and charity, 1. Thes. 1. 3. for blessing them with spiritual blessings, Ephes. 1. 3. By all which God is made the Author and Giver, and we only the Receivers thereof, when he hath made us willing thereto. For a man can receive nothing, unless it be given him from heaven, joh. 3. 27.  
The last is, that the Scripture telleth us how the Lord preventeth the pride of man's heart, that he might not ascribe power to himself, Deut. 8. 7. He had mercy on thee, lest thou shouldst say in thy heart, Mine own force, and the strength of mine own hand, hath achieved all these things for me. Ephes. 2. 8, 9 We are saved by grace, not of works, lest any man should boast himself. We are not (we see) to boast of our own strength, nor to ascribe any thing to ourselves, but remember God's mercy, that he which doth glory, may glory in the Lord, 1. Cor. 1. 31. 2. Cor. 10. 17. For of him, and by him, and in him are all things: to him be therefore glory for ever, Amen, Rom. 11. 36.   

Contraried by Antiquity.  
Austin. in Enchir. ad Laurent. cap. 30. No man can believe, hope and love, unless he will: but even the selfsame will to believe, hope, and love, cometh not, but from God.  
De gra. count. Pelag. cap. 25. God doth not only help us to be able to work, but worketh in us to will and to work: and in cap. 17. he saith, that God without us doth work in us to will: and in Epist. 107. It is God, who by his secret calling worketh the mind of man to give consent.  
Prosper. de vocat. Gent. cap. 6. The turning of the heart unto God, is of God: alleging the place of jeremy 24. 7.  
Fulgent. ad Monimum, lib. 1. Both our good will, and also our good works are of God. And again, this Father saith, We in no wise suffer, nay, according to wholesome Doctrine we forbidden, whether in our faith, or in our works, to challenge to ourselves any thing as our own.  
S. Bernard de gra. & lib. arb. The creating of us to freedom of will, is wrought without us.  
The Arausicane Council. 2. cap. 4. determineth, that if any do maintain, that God expecteth our will, that we may be purged from sin, and doth not confess, that by the infusion and operation of the holy Ghost, it is also wrought in us to be willing to be purged, he resists the Apostles Doctrine, who saith, that it is of God that worketh in us both the will and the deed.  
Bishop Usher lately handling this point, citeth Austin, and Fulgentius, Prosper, Jerome, and others: to whose learned Tract, I refer the Reader.   

Gainsaid by their own men.  
Bayus de vit. imp. cap. 8. , without God's help, is of power to do nothing but sin.  
The Master of the Sentences, lib. 2. D. 25. saith, that , before Grace repair it, is pressed and overcome with concupiscence, and hath weakness in evil, but no grace in good; and therefore may sin, and cannot but sin, even damnably.  
Cornelius Must Contion. tom 1. pag. 252. Our strength is not sufficient to bring us back from death: we cannot be converted and saved by our own power. The exciting grace, which disposeth thee to thy conversion, God works in thee, without thee: God so weth it in us, without us.  
Alphonsus' adverse. haeres. lib. 7. verbo gratia. Our will, when by Gods help it hath begun to do any good, it cannot, without the same special help, prosecute the good begun, nor persevere in it.  
Greg. Ariminensis 2. D. 26. pag. 95. without this special aid it can do nothing.  
Sec Bishop Usher in his last book, citing Gelasius, with a Synod of 70. Bishops at Rome; the French Bishops in the second Council at Orange; Bradwardin, the Archbishop of Canterbury.   

Scriptures objected answered.  
1. Cor. 7. 37. Hath power over his own will, etc.  
Answ. 1. This is nothing to the question in hand, which is of freewill and power thereof, in the first act of a sinner's conversion. Secondly, we grant that in such a case as this, to wit, to marry his Virgin, or not to marry her, man hath freewill, that is, power and right.  
joh. 1. 11, 12. He came in to his own, but his own received him not, but as many as received him, etc.  
Answ. 1. In the former part is man's inability to entertain Christ: they received him not, they would not. We grant man's free will to evil, till God change it. Secondly, in the latter part it is said, Many received him. But it is not said, By the power of their own will. We acknowledge that by Gods preventing grace, men may receive Christ: which here is to be understood: for they that received him, did it by faith, and are said to believe in him: but the Apostle saith, Faith is the gift of God; Ephes. 2. 8. and not in man's power. Thirdly, the very next verse following in this Chapter, verse 13. cuts the nerves of the power of freewill in our newbirth. For saith the text, We are borne of God, not of blood, nor of the will of the flesh, nor of the will of man.  
Deut. 30. 19 I have set before thee life and death, blessing and cursing: therefore choose life.  
Answ. This and all other exhortations and commandments, as Ios. 24. 14, 15. Deut. 10. 12. and 11. 16, 18. Ephes. 4. 22. Phil. 2. 12. and in many other places in Moses, Psalms, Prophets, and in the New Testament, do not conclude in man any natural power of his own will, to choose or refuse; to obey, or not to obey, of his own free will, as our Adversaries do imagine; no more than they can conclude, the lame man in Act. 2. 2. so borne, to be able to rise and walk, because Peter said to him, Rise up and walk, verse 6.  
First, because in none of the exhortations, dehortations, and commandments, there is any mention of the power by which man comes to be able to perform that which he is exhorted unto. Therefore the power is to be gathered out of other Scriptures, which is the power of God's grace, and not the power of man's freewill; as all the Scriptures before alleged do fully prove.  
Secondly, for that all those places do no more but show what duties man oweth to God, but not what he can do of himself. A Creditor demanding payment of his Debtor, and exhorting him to pay, doth not therefore imply necessarily, that he is able to pay; for he may (perhaps) for all that, be altogether unable to pay, as we may read, Matth. 18. 25. So these places show what we own, and what God requireth, but not that therefore we are able to pay what he commandeth; for all the Scriptures afore alleged deny it.  
Thirdly, all these commandments, and exhortations, are spoken to those in the Church, which consists of a mixed company, both of unregenerate, which are either abjects, or elect of God, till they be called, as also of regenerate persons. Now, to the first sort, God thus speaks, showing them what they could have done (for God commandeth nothing that hath been, is, and shall be ever impossible to man) and what yet they ought to do upon peril of damnation; but not what either they now can do, or shall hereafter be ever able to do of themselves, being dead in sin, and void of grace, and God not bound to give it them. To the second sort, the elect, not yet borne a new by the Spirit, God thus speaks, to show not only what they could have done once, what now they ought to do, but also what by Gods preventing grace they may be able, and shall do. For God useth such means to convert them unto him, at that time (the day of their visitation being come) inwardly by his Spirit, and worketh their will to that which he outwardly by word commandeth, and exhorteth unto, Act. 2. 38, 41. As Peter's exhortation to the lame man, by which God conveyed strength and power into the man, to make him able to walk, Act. 3. 6, 7. This appeareth lively in Ezek. 37. 7, 10. To the third sort, the already Regenerate, who have, by Gods preventing grace, free will, God thus speaketh, as to them that can do what he commandeth, and exhorteth unto. He useth threats, to keep them in awe: dehortations, to keep them from sin: admonitions, to make them take heed: exhortations, to set them forward: promises, to encourage them, that so, by his ever-assisting grace accompanying them, they may be raised, when they are fallen; be increased, that they decay not; and kept on in continuance to the end, that they never fall away. Thus may we see, that these commandments, dehortations, and exhortations are not in vain, though man's own will be not lifted up thereby, as Papists dream.  
Fourthly and lastly, Moses and the Prophets under the Law speak legally to men, so as if they never had fallen, but had kept their perfection, not regarding their now inability after the fall: and therefore from such legal charges and commands, we cannot conclude man's power to perform. As for Evangelicall commandments, they are assisted by God's Spirit, to work in the elect grace of obedience in Christ, in and through whom they are made able to do all things, as the Apostle speaketh. What then are these commandments to prove the power of man's freewill? Even nothing at all, whether they be taken legally, or evangelically.  
Luk. 13. 34. O jerusalem, jerusalem, etc. how often would I have gathered thy children, etc. and ye would not!  
Ans. This place speaks of freewill unto evil, to wit, the wills refusing of the means of Salvation, in killing the Prophets, and stoning them that were sent of God for their salvation: And this miserable free will we acknowledge, which Christ complaineth of.  
Luk. 10. 42. Marie hath chosen the better part.  
Answ. 1. It's not denied, that we have a free will to come to hear: 2. But to hear as she did, and to make so blessed choice to entertain Christ's Word into her heart, whilst her sister was entertaining Christ at the table, was of God's special divine grace, working in her the will and the deed.  
Act. 5. 4. Being sold, was it not in thy power?  
Answ. 1. This proveth not the question of the power of will in the first act of commission. Secondly, this speaketh of free liberty and power, which a man hath of his own goods to give, or not to give: which power we acknowledge a man hath. Thirdly, this is of an ill act, withholding part of that from the Church, which he seemed wholly to bestow upon it, which was hypocrisy: And to such evils we grant man to have freewill.  
Philemon, verse 14. That thy benefit should not be as it were of necessity, but willingly.  
Answ. This speaks not of the question in things spiritual; but of Paul's desire to have kept Onesimus with him in philemon's stead, to have ministered to him in prison, if he had known philemon's mind, and willingness therein. Absurd quotations, and nothing to the point controverted. For who denyeth will in man to lend, or not to lend his servant to another?  
1. Cor. 9 1. Am I not free?  
Answ. Nothing to the question. He speaketh of freedom 
A brief answer to the Scriptures only cited by the Gagger.  which other Apostles used, verse 4, 5. So 2. Cor. 9 7. of giving relief to the poor Saints, Numb. 30. 14. speaks of the Husband's power over the wife in her cause of vowing. Nothing to the question. Iosh. 14. 13. is of josua, giving Caleb Hebron for Inheritance. If the Gagger had cited the words, as he only quoted the places, his folly would have exposed him to laughter. 2. Sam. 24. 12. I offer thee three things, choose thee one of them. This is meant of judgements. What is this to the power of inward conversion? 1. King. 3. 5. God willeth Solomon to ask of him. What God puts into our hearts to do, that can we do. And Solomon was one endued already with divine grace. But we speak in the question of the first act of conversion, of which these places speak not one word. Matth. 19 17. If thou wilt enter into life, keep the commandments. This is but suppositively set down, not affirming the power of the will. Again, it is spoken legally to a proudly conceited young man, who justified himself, but untruely, as the event shown in the verses following. Iosh. 24. 15. is answered before, in answer to Deut. 30. 19 But yet also note farther, the former part of the verse, is of evil propounded, as the serving of other gods, which man's will is apt to. The latter part speaks of josua, who was already a holy Prince; and so is not to the question. 2. Sam. 12. no verse is quoted. Prou. 11. 24. speaks of one that scattereth, and withholdeth more than is meet. This is of moral actions; the one part of liberality, the other of niggardliness; in which we acknowledge freewill. Esai. 1. 19, 20. If thou be willing and obedient, etc. but if ye refuse and rebel, etc. The latter words are spoken of that which man's will is free enough to do: the former speaks of being willing by a supposition, as God spoke to Cain, If thou dost well, which 
Gen. 4. 7.  yet was fare from him. And we acknowledge freewill to good things, when God makes man willing.  
Reuel. 3. 20. Behold, I stand at the door and knock, if any man hear my voice, and open the door, I will come in to him, etc.  
Answ. 1. These words are Metaphorically spoken, and so not to be taken after the letter, and therefore cannot be a sound proof in a controverted point. Secondly, man's act is set down but only suppositively, and so affirmeth nothing of him simply. Thirdly, it is said that man heareth and openeth: yet the question is, By what power, whether by his own, or by Gods preventing grace? which here is not expressed, but in other places it is: For it is ascribed to the Lord that openeth the ear, Esai. 50. 5. job 33. 16. He openeth the heart, Act. 16. 14. yea, He it is that openeth the door of faith, Act. 14. 37. the door of utterance, Col. 4. 3. and the door of the passage of the Gospel, 2. Cor. 2. 12. 1. Cor. 16. 9 Fourthly, Christ's knockin first by the Word, is the means he useth to convey the grace of his Spirit into our hearts, to make us to open to him. So by Paul's Ministry, he knocked at the door of Lydia's heart, and he by his Spirit then opened the same, as the text showeth very plainly. Act. 16. 14. So Christ by his own preaching knocked, and in knocking opened the door of understanding to his Disciples, Luk. 24. 45.  
To conclude this point of freewill herein, that men be not deceived by the Adversaries, deceitful Allegations of Scripture, let them diligently observe the question, which is of the power of freewill in matters spiritual, in the first act of conversion, which is by God's Word wholly ascribed unto God himself. Neither can our Adversaries bring any Scripture to prove, that it is in the power of man's will to prepare itself thereto. For all the places they allege, are either to prove freedom of will in nature, humane, moral, sinful actions, and in outward actions tending to piety: Or the places urged are such as speak of man's freewill in spiritual actions, and these may be reduced to three heads.  
First, to those which persuade, exhort, and command men to turn and repent, to do good works, to believe, love and obey God. To which a full answer is made before to Deut. 30. 19  
Secondly, to those which speak of men helped by God in works of piety, which are to be understood of such as be helped by Gods assisting grace, who have been prepared before by his preventing grace.  
Thirdly, to those, where men are said to be co-workers with God, which must be understood of them, in whom God hath wrought both the will and deed first: for so they work, and God also in them. Phil. 2. 12, 13. Through Christ, saith the Apostle, I can do all things, who strengtheneth me. Phil. 4. 13. I live, saith he, and Christ in me. So they live together, Gal. 2. 20. I labour, saith he, yet not I, but the grace of God, which was with me, 2. Cor. 15. 10. He labours, and grace assisteth him.  
To all these places we may answer generally thus: First, that we do acknowledge a freedom of will in spiritual things, when God hath first wrought it in us. Secondly, that those places alleged of them, speak of Gods commanding, yea, and commending of holy men's willingness, prayers, and holy words, good works; but they do not manifest by what power they so will, so pray, profess, and practise, and therefore do not determine the question in hand. Which other Scriptures clearly do for us, and against our Adversaries.    

XXX. Proposition. That some sins are in their own nature venial, and do not deserve eternal punishment.  
TO clear this point, and to make their error evident to all, observe what they hold to be venial sins.  
First, all those sins and negligences, into which through weakness, upon every little occasion, men every hour do fall.  
Secondly, all the ill motions of the heart, being without full deliberation and consent; as the sudden passions of the mind, concupiscence, anger, desire of revenge, and such like, so, vain and idle thoughts.  
Thirdly, such words, as sudden and violent passion, without precedent deliberation and intent, forceth: as in a rage and fury to swear and curse. So choleric answers for trifles, railing and reproachful terms. To these add excessive prating, idle talking, scurrilous and filthy speaking, ribald songs, officious lying, without damage to a man's neighbour, vain boasting, preferring his own wit, strength and beauty before others.  
Fourthly, such sins as a man committeth against his own good; as to spend his time idly, govern his estate badly, wastefully consuming his goods, loving to play at Cards, and Dice, and to go to Plays; to exceed in apparel, eating and drinking, with delight of his belly.  
Fifthly, sins towards others; as children disobeying Parents, when it is of negligence and sensuality. To steal trifles, and things of little value.  
Sixtly, such sins as be outward tomove delight, as painting the face: or for pastime; as scoffing and obscene jests and gestures in Plays, and such like in sport.  
Seventhly, such sins as are against piety and devotion; as not to sanctify well the Sabbath day; to fast, pray, give alms, and to go to the Church for vainglory, to confess sins negligently, and many other beside: all these they count venial sins.  
Hear may we see plainly how it comes to pass, that vain people love so much that vain licentious Religion, run to it, and continue in it: and the reasons are,  
First, for that they make such evils as these, and many other more, yea, some kind of soul secret evils, venial, or no sins at all; not simply sins, but imperfectly and only sins in some sort.  
Secondly, because they hold and teach, that these are not injurious to God, are pardonable without repentance, not deserve hell, not in strictness of necessity to be confessed to a Priest, neither can God in justice punish them, more than with a temporal punishment.  
Thirdly, because that as they teach, God doth easily pardon and forgive these, and the remedies prescribed, are for the most part very easy, which be these; the giving of Alms, knocking upon our breast with some remorse, going into a Church, receiving holy water with a devout motion, the Bishop's blessing, crossing of one's self, bearing with other folk's defects, and froward dealings towards us, confessing our sins in general, hearing of Mass devoutly, and to be patiented in adversity and troubles.  
These things are taught, some by one sort, some by another sort of their learned men: See Vaux his English Catechism: also the mirror to confess well, and D. Whites Way, digress. 38. Doctor White, his Orthodox way, cap. 1. obs. 2. sect. 3. pag. 28. in quarto, who do produce the Authors which teach these.  
To hold that there are any such sins as these, or any sins at all, venial in their own nature, and not deserving damnation, is the very nursery of fleshly liberty, and the highway to destruction.  

Confuted by their own Bible.  
First, it telleth us, that death is the stipend of sin, (not excepting any) Rom. 6. 21, 23. and pronounceth that the soul that shall sin, the same shall dye, Ezek. 18. 20. and that he is cursed that abideth not in the words of this Law, and fulfilleth them not, Deut. 27. 26. Gal. 3. 10. making him that offendeth in one, to be guilty of all, jam. 2. 10. and by it also we learn that death's sting is sin, 1. Cor. 15. 56. And therefore, whatsoever is sin, that same is mortal. If it be sin, it is the sting of death: and, if death's sting, then is it mortal. For death doth ever sting deadly.  
Secondly, it threatneth death and hell for such sins as they count venial; offences seeming very little: as in anger to call one fool, is in danger of hell fire, Matth. 5. 23. and for filthiness, foolish talk, or scurrility, cometh the anger of God, Ephes. 5. 4. 6. yea we are told, that for every idle word men shall speak, they shall render an account in the Day of judgement, and that, as guilty of death, Matth. 12. 36. And though our Adversaries do hold it a venial sin, for a man not to husband well his own estate, living carelessly and idle; yet Christ held it a sin worthy damnation, Matth. 25. 26, 27, 30. To be a bragger, to be deceitful, to break a man's covenant, to be without knowledge, though they rank not these among heinous crimes, yet deserve they death, as we learn by their Bible, Rom. 1. 32.  
Thirdly, it telleth us, that, for seeming small offences, many have been fearfully punished; as Lot's wife, for looking back, to have been turned into a Statue of Salt, Gen. 19 26. For gathering sticks on the Sabbath day, God commanded to stone a man to death, Numb. 15. 35. and one for blaspheming upon passion, when he was striving with another, Levit. 24. 10, 14. Some of Aaron's sons, for offering strange fire, were burnt to death with fire from heaven, Levit. 10. 1, 5. Vzzah, of a good intent, but touching the Ark, was stricken dead of God, 2. Sam. 6. 7. The Bethshemites, for but looking into the Ark, were smitten dead, to the number of above fifty thousand, 1. Sam. 6. 19 The Israelites slain in the Wilderness, 1. Cor. 10. For unadvisedly speaking; yea, when it came from a vexed and exasperated spirit, was Moses punished, Psal. 105. 32, 33. he was not permitted to go into Canaan, which was a type of Heaven, but he must dye before, even Moses. Now, whatsoever sin under the Law God punished with death, or commanded to be punished by death; the same, without remission, deserved eternal death. For the first time that death is mentioned, it is to be understood of death temporal and eternal, due to all, had not there been a Mediator between God and us, Gen. 2. 17.  
Fourthly, it teacheth, that Original sin (which is less than any actual sin, whether in thought, word, or deed) is punished with death, Rom. 5. 12. Now, if the reward of this sin be death, then surely much more any other flowing from thence, (though it seem to man never so small an offence) deserveth death, as the very consent of the mind to other evil doers, among which boasters are reckoned, is worthy of death, Rom. 1. 32. yea, and Commessations, which we translate Revelling, wherein too many much delight, is a sin, which keeps the doers thereof that they cannot obtain the Kingdom of God, Gal. 5. 21.  
Fifthly, sins of ignorance under the law, Levit. 4. 2, 13, 27. had sacrifices appointed to make an atonement to God for them. Now, all sacrifices for sin, shown that a man deserved death for every such sin. Now, if sins of ignorance deserve death, what may all men think of such sins, as Papists call venial, , plainly forbidden by the Word of God?  
Sixtly, to commit adultery, is a mortal sin: but their Bible telleth us, that for one to see a woman to lust after her, hath al-already committed adultery with her in his heart, Matth. 5. 28. And can any sin seem less than concupiscence of the heart, suddenly arising by the object to the sight? And yet Papists make wanton dalliances no sin, or as none in their account.  
Seventhly, it showeth, that it is Christ's blood, that cleanseth from all sin, 1. joh. 1. Now, if every sin needs cleansing by his blood, than every sin in its own nature is mortal, in that it cannot be cleansed, but by his death.   

Contraried by Antiquity.  
Austin. in Enchirid. cap. 79. speaking of sins which might seem small, saith, They might be thought very light, but that in the Scriptures they are demonstrated greater than we do imagine. But that the truth speaks it, who would think (saith he) that for a man to call his Brother fool, is guilty of hellfire?  
The ancient Fathers earnestly exhort to beware of counting any sin's light or small.  
Basil. qu. Contract. qu. 4. No sin is to be accounted as small: for that (saith he) it is the sting of death. See for this, Austin. Epist. 108. and in joh. 11. 13. Chrysost. on Gal. 1.  
Jerome in Epist. ad Caelantiam: It is very safe to beware of small sins, as if they were great, etc. Neither do I know, saith he, whether we may call any sin small, seeing it is committed with a kind of contempt of God. And he is most prudent, who respects not so much the quantity of the thing commanded, as the dignity of the Commander.  
See Master Perkins his Demonst. of his Probl. of venial sin; and therein many testimonies of the Ancients.   

Gainsaid by their own men.  
Almain, out of Gerson Moral. Tract. 3. cap. 20. concludeth, that no sin is venial of itself; but only through the mercy of God.  
Azorius instit. Moral. part. 1. lib. 4. cap. 8. doth maintain against Bellarmine, that venial sins are against the Law. Now, that which is against the Law, is deadly. Of this opinion is Fisher, Bishop of Rochester, and diverse others. See the Authors in Doctor Whites Way, digres. 38. pag. 247. and Bishop Mortons'. Protest. Appeal. pag. 646.  
To pass over the oppositions of one against another, they all call them sins. Now, every sin is the transgression of the Law, 1. joh. 3. 4. By which we come to the knowledge of sin, Rom. 3. 26. and 7. 7. And if there were no Law, there were no transgression, Rom. 4. 15. Therefore in confessing venial sins to be sins, they make them transgressions of the Law, and then the Law worketh wrath, Rom. 4. 15. and so necessarily through venial sins, they are under wrath, and so sin mortally, even to condemnation, except God in Christ pardon them, and that they do hearty repent, pray for pardon, and seek with God reconciliation by Christ.   

Scriptures objected answered.  
Matth. 5. 25. Whosoever is angry with his brother without cause, is in danger of judgement: And whosoever shall say unto his Brother, Racha, shall be in danger of Council: and whosoever shall say, Thou Fool, shall be guilty of Hell-fire.  
Answ. This place proveth not any sins to be venial, and not mortal in their own nature. For first, this should be against the scope of Christ's speech, in confuting the Pharises misunderstanding the Law, and here in particular, the sixth commandment. They stuck to the Letter; Christ here extendeth the breach of this Law, to thoughts, and words; so making a man by causeless anger, and railing words, to be before God guilty of murder. Is this then to make sin venial? or are not rather those, which they conceit to be venial, by Christ here made mortal, if to be guilty of blood before God, be mortal? Secondly, here is no difference made of sins in their nature; but only here is showed the degrees of sinning, and that one offence is greater than another. For fain would I know of them, how they can distinguish these in nature, that anger and calling one Racha, should be venial; and to call one Fool, to be mortal? Thirdly, the punishments here expressed, distinguish not the nature of the sins, but show the degrees of punishments, according as men sin. For as God in mercy will reward men's welldoing with degrees of glory; so in justice will he in hell, the damned with degrees of punishment, Matth. 10. 15. Fourthly, whereas our Adversaries make judgement, and Council, temporal punishments for venial sins, and hell fire for mortal sins, taking advantage by the translation of the word Gehenna:  
First, it is clear, that punishments do not alter the nature of sins; but being duly executed, do show only the degrees of sin, to be greater, or lesser, and so are they accordingly punished. Secondly, Papists themselves hold unadvised anger, and words even tending to blasphemy, coming of sudden and unadvised anger, as the word Racha, and Fool do here, to be venial sins. Therefore they err in distinguishing the sins thus into venial; and mortal, which they themselves account to be venial. Thirdly, the punishments here mentioned, are such as either concern the civil Magistrate, to inflict temporally here; or such meant, as God will inflict eternally in another world; but these are not punishable by the Magistrate in these cases: for we find not in Scripture any Law of Moses, for Magistrates to call men into judgement for unadvised anger; or to a Council, or to burn men for calling one Racha, or Fool, proceeding no further. Therefore the punishments are meant, such as God will inflict eternally in the life to come. If so, than I answer: Fourthly, that judgement, Council, and hell fire, are the degrees of God's punishment upon the wicked in hell. Fifthly and lastly, whereas by the translation, hell fire is given to the third, and not to the other two, they would by the other understand only temporal punishments, and by this, eternal; they are greatly deceived, or would deceive, or do both. First, for that these kinds of sins here expressed, will not admit this distinction, there being no such great difference between the sins, as that the former should deserve but only temporal punishments in this world, or (as they dream) in Purgatory, and the other eternal in hell. Secondly, because the words in all the punishments, are first to be conceived and taken, according to the proceeding after the accustomed form of civil judgements among the jews: for some punishment was inflicted, according to the sentence of the lowest Court, here understood by judgement, like to our petty Sessions; Some, according to the sentence of a higher Court, their Sanhedrin consisting of three and twenty Elders, like to our Quarter Sessions; and some, according to the sentence of the highest Court, the great Council at jerusalem consisting of seventy Elders, like to our great Assizes, whose sentence was inflicted upon the presumptuous and greatest offenders, Deut. 17. 12. worthy of the place named Gehenna, which was also called Topheth, in the valley of the children of Hinnom, in the Suburbs of jerusalem, where Idolaters made their children to pass thorough the fire, to the Idol Molech, 2. King. 23. 10. 2. Chron. 28. 3. jer. 7. 31, 32. which places josias defiled with filth, in detestation thereof, and became to be for such execrable Idolatry, most accursed, and so detestable, as that for such as were worthy the greatest torments, Topheth was said to be prepared, Esai. 30. 33. Whereupon it came to be at length taken for Hell fire, the place of the damned, as here, in Matth. 5. 29, 30. and 10. 28. and 18. 9 and 23. 25, 33. jam. 3. 6. but here first taken properly, as the other two are before, and then applied unto God's inflicting punishment: as if it had been said, As you jews here in your country do make difference of offences, and so have differing degrees of punishing with death, according to your several Courts: So after this life, God accordingly in Hell hath degrees of punishment, for differing sins, which here men do commit. Thus standeth the similitude: Else it were absurd, as Papists make it to be, partly of temporal, and partly of eternal punishment: for as there be three degrees of sin; bad, worse, and worst of all; and three degrees of punishment with death, by hanging, stoning, and burning, first, by judgement, which is great: then by Council, which is greater; and lastly, by highest Court, as with Gehenna, the greatest of all: so is it with God in punishing the wicked, with several degrees of punishments after death.  
Matth. 23. 24. Blind guides that strain at a Gnat, and swallow a Camel. Here is sin compared, one to a Gnat, and another to a Camel: so in Luk. 6. 41. one to a moat, and another to a beam.  
Answ. The places show that all sins are not equal, but some fare greater than othersome; which we believe & teach. But they prove not, that therefore some only deserve eternal death; and the other only temporal and not eternal. For all sin, be it as a Gnat, or a moat, deserves in it own nature death eternal, as well as the sin which is as a Camel, or as a Beam, as before is proved.  
Luk. 12. 59 Thou shalt not go out thence, till thou hast paid the very last mite. This mite is venial sin, say they.  
Answ. 1. The place is allegorically interpreted; and therefore from the bare words is no sound proof. Secondly, the absurdity, and falsehood of such an exposition, is before confuted out of Matth. 5. 25, 26. where it is alleged for Purgatory, in which place only venial sins are paid for, compared to farthings, and mites. But what is this last mite a mite of? Is it of a sum which consists all of mites? or else of other moneys, and of greater sums? To affirm it a sum of all mites, were but an idle dream: and, if it consists of greater sums, then is the party cast into prison for these also. Then the Allegory urged to maintain Purgatory, makes it a place to satisfy both for mortal and venial sins, which our Adversaries deny.  
1. Cor. 3. 12. Where, by Wood, Hay, and Stubble, are meant venial sins.  
Answ. 1. It hath been alleged before for Purgatory, and there answered at full. But here yet further I answer: Secondly, that the Apostle speaketh here of unwholesome, and unprofitable Doctrines. And are these venial sins? Is error in Doctrine, not a sin in its own nature? Is it not worthy of death, to misled by impure preaching, and to breed errors in men's minds? He is cursed with Amen, that makes the blind go out 
Deut. 27. 18.  of their way.  
jam. 7. 14. Every one is tempted of his own concupiscence, drawn, and enticed: then when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death. Where they make some motions, no sins; some sins, but not deadly; and othersome, deadly.  
Answ. Here is no distinction of sins in their natures; but a genealogy of sin, from the mother concupiscence, and the deserved reward thereof in the end, which is death. Here is no venial sin. For first, death is due to the mother, lust; which lust is sin, Rom. 7. and worthy of death, Rom. 5. Secondly, he speaks here of sin singularly, the fruit of lust, conceived, brought forth, and ripened; as of one and the same sin growing to the full height, and not of diverse kinds of sins, differing in nature. Thirdly, when james saith, that lust brings forth sin, it is not by calling the fruit thereof sin, to clear lust from being sin: for Saint Paul calleth it sin, Rom. 7. and what is it that naturally brings forth sin, that in itself is not sin? but it is to distinguish natural corruption, from actual transgression. Fourthly, death is put in the last place for sin consummate, and not that lust is not worthy of death, nor the sin which floweth thence; but to show whereto our own corrupt nature drawn and enticed, will at length bring us by sinning even unto death, if it be not mortified. And therefore this text is nothing for the proof of their untrue distinction of venial, and mortal sins.  
Prou. 24. 16. A just man falleth seventimes, and riseth up again. Ergo, Men may commit sins venial, and yet remain just.  
Answ. Here is no proof, that these falls or sins are not mortal in themselves. For that a just man sinning, remaineth just, is not from the nature of the sins, which he doth fall into: but from the state of adoption, and God's mercy which giveth him grace to repent (which is here to be understood by his rising again) God accepting of him in Christ, through whom he is accounted just, and in whom all his sins are venial.    

XXXI. Proposition. Of keeping Gods Commandments.  
THe question is not of man before his fall: for he could then 
The state of the question.  keep them: nor of man in corrupt estate: for he cannot keep them, being altogether wicked, and evil, as before is proved: nor of man in state of glory, being in all perfection, and able perfectly to do the will of God.  
But the question is of man, regenerate in the state of grace, as he here liveth, going on, by Gods assisting grace, unto the perfection in glory. Neither is the question here of any kind of keeping: for the regenerate man, in diverse respects, may be said to keep God's commandments. First, Imputatively, in 
Retract. lib. 2. cap. 19  Christ, who is our Wisdom, Righteousness, Sanctification, and Redemption, and through whom we are pardoned. To this fitteth that of Saint Austin; All the commandments are then reputed done, when that is for given which is left undone. Secondly, in respect of his will, God having given him a will, and hearty desire in sincerity to keep his commandments, and then in his mercy accepting the same will for the deed. Thirdly, in respect of his endeavour, and careful striving in all good conscience, to frame his life after these commandments: so keeping them according to the measure of his grace received. Fourthly, comparatively, in respect of others, who live loosely without care and conscience of obedience. A godly gracious person, in respect of such, may be said to keep the commandments. Lastly, in respect of his integrity of heart to one commandment, as well as to another, and to all and every clause of every commandment, at all times without sinister regard, according to his knowledge and power of divine grace given to assist him therein. Of such kinds of keeping is not the question, but it is this:  
That a regenerate man, by assistance of God's grace, is able to observe all and every commandment of God, in every part, at all times, in thought, word, and deed, perfectly, as God in his Law requireth of him:  

Confuted by their own Bible.  
1. IT maketh all to have sin in them, 1. joh. 1. 8, 10. If we say 
Prou. 20. 9  we have no sin, we deceive ourselves: If we say we have no sin, we make him a liar. Now, here in the word we, is understood Saint john the beloved Apostle, as well as others. So james saith, In many things we offend, jam. 3. 2. and, Where sin is, there is the transgression of the Law, 1. joh. 3. 4. And they that sin, keep not perfectly the Law.  
II. It maketh just men imperfect and offenders against the Law. Eccles. 7. 21. There is no just man in the earth that doth good, and sinneth not. Prou. 24. 16. Seven times shall the just fall, and rise again. This they themselves expound of sin, that a just man sinneth oftentimes.  
III. It affordeth us a world of examples of most excellent men, which have offended, and greatly transgressed the Law of God, Adam made in perfection, just Noah, holy Aaron, righteous job, zealous David, jeremy the Prophet, Saint Peter, and other the Apostles also, when they forsook Christ.  
iv It bringeth in Saint Paul, who was an Apostle, who had been rapt into the third heaven, bewailing himself, calling himself an unhapppy man, because of that sin which yet remained in him, which made him to do the evil which he would not, and hindered him in doing the good which he would do; and so repugning the Law of his mind, and captiving him in the Law of sin, which is in his members, Rom. 7. 19, 24. In like manner job, cap. 9 28, 31. fearing all his works: for though he should be washed; yet, saith he, speaking of God, Thou shalt dip me in filth, and my garments shall abhor me.  
Lastly, it teacheth the form of the Lords Prayer: wherein we all and every one are taught to ask daily forgiveness of God, which showeth that we all trespass daily against him.   

Contraried by Antiquity.  
Ambros. in Comment. on Gal. 3. The commandments are such, as it is impossible to keep them.  
Austin. in Confess. lib. 9 cap. 13. Woe be to the most commendable life, that we can lead: if thou, Lord, setting thy mercy aside, shouldest examine it.  
Bernard. on Cant. Serm. 50. The commandments neither have been fulfilled in this life by any man, nor can be. And afterwards, he saith, that the Law exceedeth man's strength, and acknowledgeth, that God commanded things impossible, not to make us sinners, but to humble us.   

Gainsaid by their own selves.  
Douai in Annot. on Prou. 24. 15, 16. saith, that without imperfections no man liveth.  
Rhemists on Matth. 6. 12. do acknowledge, that every man, though he be never so just, liveth not without venial sins. Now, having proved before, that all sin in its nature is mortal: Therefore, by this their grant, all men sinne mortally, when they sin, if that there were not remission through Christ.  
Ferus in Act. 15. The Law is an impossible burden: for it requireth not only the hand, but the heart. Secondly, it convinceth us to be sinners; for, we do all more against it, then for it.  
Aquinas saith, in Gal. 3. lect. 4. It is impossible to fulfil the whole Law: and citeth for it, Act. 15. 10.   

Scriptures objected answered.  
Phil. 4. 3. I can do all things through Christ, which strengtheneth me.  
Answ. 1. All things must of necessity be limited: for Paul could not do all things without exception. Secondly, they are to be applied to the all things, which he before spoke of in the former verse: that is, to be abased, and to abound. In all things, saith he, I am instructed, both to be full, and to be hungry; both to abound, and to suffer need. Here, we see, the Apostle limits his all things, to these kind of things. Thirdly, herein cannot be included the commandments, for that the Apostle should here contradict himself: For in Rom. 7. 18, 19, 20. speaking of the Law, he professeth his inability to perform that which is good. Fourthly, let it be granted, that here the commandments are included, as they would; yet, perfect obedience will not be hence included. For its one thing to be a doer, and another thing to do all in perfection. A man may say he is to do, and can do all his Master's business. Will it therefore follow, that he so doth it, as no defect ever at any time, or in any thing, is to be found in him? Fiftly, Saint Paul speaks of his ability of doing all things, through Christ strengthening him thereto. But where is it written, that Christ strengtheneth any man, perfectly to fulfil the whole Law? Saint Paul found not this in him, as before is noted out of Rom. 7. Nor Saint Peter, when he forswore his Master; and when he after dissembled, and was openly, and worthily rebuked by S. Paul, Gal. 2. Nor Saint john, when he fell down, and would have worshipped an Angel, Reuel. 19  
Luk. 1. 5, 6. And they were both righteous before God, walking in all the commandments and ordinances of the Lord, blameless.  
Answ. 1. That they were righteous, we acknowledge it, and also before God, by the Text it is clear, and so are all the regenerate at this day. But how, by works? Not so before God. The Apostle teacheth the contrary, Rom. 4. 2. and the Psalmist, Psal. 143. 2. But by faith in Christ, Rom. 4. 3, 9 Phil. 3. 9 who was made sin for us, that we might be made the righteousness of God in him, 2. Cor. 5. 21. By which righteousness, we are righteous before God: and yet for all this, not without sin in ourselves. For was not john and james the Apostles righteous? yet both acknowledge themselves to have sin, 1. joh. 1. 8, 10. jam. 3. 2. Secondly, Walking in all the commandments, is here added, as the fruit of their righteousness, the manifest sign thereof, and declaration of thankfulness, as in Gen. 17. and not as the cause of it. For by the works of the Law shall none be justified before God, Rom. 3. 20. Thirdly, a man may walk faintly, he may halt; yea, now and then slip, and yet be in the right way. Fourthly, by saying in all, it noteth not perfection in obedience, as may appear in David, though of him it be said, Act. 13. 22. that he should perform all Gods will; yet he fell fearfully sometime; but it set out their soundness of heart, having respect to all the commandments and ordinances of God, as David speaketh, Psal. 119. 6, 117. for they did not sever the commandments in their practice, but made conscience of one, as well, as of another. Fifthly, whereas it is said, without blame, or blameless. This is to be understood so before men; but not before God. For first, God struck him dumb, for his unbelief, verse 20. Secondly, his very office, as he was a Priest, convinceth him of sin: for the Priest sacrificed as well for himself, as for the people, Heb. 5. 3. So that he was not blameless before God.  
Luk. 11. 27. Blessed are they, that hear the Word of God, and keep it.  
Answ. 1. This place proveth not the point in question: for we acknowledge, that the regenerate do keep God's Word. But how? Not fully and perfectly, which is the question, and is not hence proved. Secondly, imperfect obedience through Christ is accepted, and such a one may be blessed. Thirdly, who knoweth not what imperfections are in hearing? And the same is much more in keeping. Fourthly, hearing and keeping, are a declaration of such as be blessed; and not the cause of their blessedness. The like answer may be made to joh. 13. 17. & 14. 23. Matth. 12. 50.  
Luk. 11. 2. Thy will be done, as in Heaven, so in Earth.  
Answ. 1. This proveth not what men here on earth do; but what they should pray for, and beg of God to do. Secondly, we are not here taught to beg any thing impossible neither: for the word as, hath not relation to the degree of absolute perfection of obedience in heaven; but to the manner of doing Gods will there, willingly, joyfully, faithfully, and constantly, which we desire to imitate here, according to the measure of grace, which we received of God. The Gagger calleth this Petition a demand; as if in Prayer we were not beggars, but claimers of our dues, and rights, from God: see the proud spirit of an Antichrist.  
1. joh. 5. 3. This is the love of God, that we keep his commandments; and his commandments are not grievous.  
Answ. 1. We acknowledge, that the love of God neither is, nor can be without obedience to the commandments, for true love forceth thereto: obedience is the true fruit of love, and the true sign thereof. So as these words, This is the love of God, may be thus expounded; This is the true sign of the love of God, that we keep his commandments. Secondly, this doth not prove the point: for we acknowledge also the keeping of God's commandments; but we deny the perfect keeping fully, according to the rigour and strictness of the Law, which this place speaks not of. Thirdly, touching the praise of them, as not grievous, or heavy. This is to be understood not so, in respect of the commandments themselves, for they are a heavy yoke, according to these places, Act. 15. 10. Rom. 8. 3. and 7. 14. but in respect of such as be in Christ, to whom the commandments are not heavy nor grievous. First, for that Christ helpeth them with his grace and holy Spirit to keep them. Secondly, because they truly love God, and so are willing to undergo any thing for Christ; and so to a willing mind, nothing is grievous. Thirdly, for that they have a spiritual delight in God's commandments, feeling the peace of a good conscience, in well doing. Fourthly, for that such men do not in their mind esteem them heavy, or grievous. Lastly, they may be said, not to be heavy and grievous, respectively to that which they were before Christ, through the manifest encumbrances under Moses: but now Christ hath fulfilled them for us, he hath borne the burden, removed the curse, made us by faith fulfillers of them; and thus are they not heavy, nor grievous: but yet it proveth not, that any man can keep the commandments.  
The Gagger hath collected many other places, only he citeth them, but urgeth them not. Ezek. 36. 27. Walk in my Statutes, and keep my judgements, and do them.  
Answ. Here is no mention of either the manner, or measure, which was the thing he should have proved: else we grant all. The like answer is to Ecclus. 15. 15. which book is not Canonical.  
Matth. 11. 30. My yoke is easy, and burden is light.  
Answ. 1. Here is no mention of commandments. Secondly, Christ's yoke is not the Law; but the doctrine of the Gospel, and his own discipline. Thirdly, whatsoever is meant by yoke and burden, the same being Christ's to the regenerate, it is easy, and light, by the former reasons alleged to the place of 1. joh. 5. 3.  
Matth. 19 17. If thou wilt enter into life, keep the commandments.  
Answ. 1. This place imposeth a duty, but proveth not performance: for it is one thing for God to command, and another thing for man to perform his commandment. Secondly, Christ speaks not here thus to this young man, as employing ability in him to keep the commandments, but to answer to the pride of his heart, to convict him thereof, and to discover to him his hypocrisy: for when he commanded him but one thing, verse 21, 22. he failed in performance.  
Rom. 13. 8. He that loveth another, hath fulfilled the Law.  
Answ. As our love is, so is the Law fulfilled; but our love is imperfect: for we are exhorted to increase in it, 1. Thes. 4. 10. therefore is our obedience imperfect. Secondly, the Apostle telleth us in verse 10. how love is the fulfilling of the Law, for that it worketh no ill to our neighbour. Where note first, that here he speaks of love to our neighbour, and not of the love to God. And secondly, that love's fulfilling of the Law, is in the negative, in not working ill; and not in the affirmative, in doing well; and therefore but a poor perfection of obedience. Thirdly, it is the fulfilling of the Law, because the commandments of the second Table, are comprehended in the commandment of loving our neighbour as ourselves, verse 9 and not for that love makes us sufficient, perfectly to fulfil the whole Law.  
Rom. 7. 3. Is nothing at all to the purpose. It speaks of the wife freed or not freed from the Law of her husband.  
Iosh. 11. 15. Answ. The praise of Moses and josua in their obedience. But first, this was in their services performed in such outward things as God commanded them, and not of their spiritual obedience to the Moral Law. Secondly, if applied to prove perfection in them, it is misapplyed: for Moses offended God, so as he died, before the people came into Canaan; yea, he so displeased the Lord, as God would not hear him in his request, to let him go into the Land.  
Also josua erred against the commandment of God, in making unadvisedly a league with the Gibeonites. Thirdly, God is pleased to pass by his servant's frailties, in giving them praises, and speaketh of them, as if they never had done amiss, because he will not in his mercy impute their wants and defects unto them, for his Son's sake, in whom they are, and in whom God is well pleased.  
Iosh. 23. 5. This is Iosua's exhortation to the people of the two Tribes and half. So it teacheth what they ought to do; but proveth not, that either they did, or were able perfectly to do what they were bidden.  
Psal. 17. 3. There is no iniquity in me.  
Answ. 1. This is to be understood of his carriage towards his enemies: for otherwise he once sinned in both murder and Adultery. Secondly, David speaks often as a type of Christ, whose person he did bear; so as Christ in the Prophets is often called David. Thirdly, in the Original, the word iniquity is not, but there may be understood deceit, or hypocrisy; so as David here cleareth not himself of sin, but of hypocrisy: for in the Original, there is only the Verb, Thou shalt not find.  
Deut. 30. 11, 12, 14. This commandment, etc. is not hidden, nor fare from thee, etc. But in thy mouth, and in thy heart, that thou mayst do it.  
Answ. 1. The Apostle expoundeth this of the Word of faith, Rom. 10. 8. And so it is not for the Gaggers' purpose. Secondly, if understood of the Law written in the heart, and professed by mouth, yet this place showeth only the end, that it may be done, but not either the manner, or measure of doing.  
1. joh. 2. 4. This speaks of keeping: but our question is of the perfection; of which, not a word here.  
job 1. 22. Answ. 1. The words are to be understood, not of all jobs life; for he after fell into a cursing, and so sinned: but of his patiented carriage in this great conflict. Secondly, the words show what is meant by his not sinning, to wit, that he did not charge God foolishly.  
job 27. 6. My righteousness I hold fast.  
Answ. 1. This is of the righteousness of his cause, in pleading against his friends, for he held that he was not punished so of God for his sins, as his friends judged him to be. Secondly, if it be understood of his person, it is to be taken so of his righteousness before men: for in chap. 9 20. he saith, If I justify myself, mine own mouth shall condemn me. Thus he speaks against himself, in the apprehension of righteousness before God: so also in verse 21. 30, 31. and chap. 10. 15. abhorring himself, and repenting in dust and ashes, chap. 42. 6.  
Rom. 2. 27. Shall not the uncircumcision, etc. if it fulfil the Law, & c?  
Answ. This place teacheth not, that a Gentile is able to fulfil the Law: but Saint Paul speaks by a supposition, If he did, he should condemn the jew, which bragged of Circumcision, and yet was a transgressor of the Law.  
Luk. 10. 28. This do, etc.  
Answ. This Christ spoke to a proud justitiary, who rested upon the Law; so he spoke in the tenure of the Law, which none could perform, to beat down his pride, and not to show what man could do.  
Luk. 15. 7. Ninety and nine just persons, that need no repentance.  
Answ. 1. To take the words after the letter, is flat against these Scriptures, Rom. 3. 10, 23. jam. 3. 2. Eccles. 7. 20. Now, if the just man sin, than he needeth repentance. And the Lords Prayer teacheth to ask daily forgiveness. Secondly, the words were spoken against the proud conceited Scribes and Pharises, verse 2. who thought themselves such just ones: but we not. Thirdly, the words may be spoken comparatively, in respect of such as notoriously breaking out, as the stray sheep, the other keeping within bounds, may be said to be just, and to need no repentance, like the other out-strayer.  
1. King. 14. 8. David, who kept my Commandments, and who followed me with all his heart, to do that only which was right in my eyes.  
Answ. 1. This praise of David respecteth his care of God's worship, which jeroboam had violated by setting up Idolatry, which David did not. Secondly, if farther extended, than it is meant of his measure, the manner for his uprightness, and the intendment of his mind, but not of full perfection in all things, for he once fell fearfully in the matter of Vriah, chap. 15. 5. also, in numbering the people, 2. Sam. 24.  
Ephes. 1. 4. That we should be holy & without blame before him.  
Answ. Being chosen in Christ, as in the former part of the verse. So our holiness, and unblameablenesse in Gods accepting us in Christ: For we have no righteousness in ourselves to justify us before God.  
Rom. 4. Gal. 5. 14. All the Law is fulfilled in one word, Thou shalt love, etc.  
Answ. For this, see the answer before, to Rom. 13. 8. yet further here note, that he only telleth them what is the excellency of love, but he also rebuketh them for the breach of it, verse 15. What is this to the perfect fulfilling of the Law?  
Gen. 6. 9 Noah, just and perfect.  
Answ. In his generation, in respect of others; and before men, but not before God. For did he not after fall into drunkenness? Now, having thus fallen, how can they allege him, to prove perfect obedience? For perfection is not in one point, or in all for a time, but in the same for ever. Thus we see, that there is no perfection of obedience in any to keep the Law. Therefore is there no works of supererrogation: for they that boast of these, must be in all perfection obedient to the Law first, and then do more than God commandeth, either expressly or derivatively.  
For reasons against this point: see Moulins his Buckler of faith, pag. 173. 70. Sect. and Doctor White his last Book, pag. 521. Sect. 2. to pag. 534.   

Scriptures objected for works of supererrogation, answered.  
Matth. 19 21. If thou wilt be perfect, go and sell all that thou hast, and give to the poor, etc.  
Answ. 1. Christ here teacheth not, that a man may in this life attain to perfection, to do all that God commands; and more too: For first, he had taught the contrary, Luk. 17. 10. Secondly, in Mark. 10. 21. Christ leaveth out the word perfection, and telleth him plainly that he lacked one thing. Thirdly, Saint Paul, for all his excellencies, and his manifold sufferings for Christ, 2. Cor. 6. 4, 10. yet he did not attain to perfection, Phil. 3. 12. But here Christ speaketh to the vainly conceited young man; who as Austin. in Epist. 89. saith, answered more arrogantly then truly: and as Basil saith, gave false testimony of himself, when he said, he had kept all these, to wit, all the 
Ad Hilarium, lib. 4. de linquendis facultatibus.  commandments, from his youth up, saying, What lack I yet? as if he had lacked nothing, when he was apparently covetous, Mar. 10. 22. To suppress this excess of pride, and to discover his folly, Christ thus speaks to him, and not to set out a new Doctrine, and way to perfection, not contained in the Law.  
Secondly, these words are not a bare counsel, as some conceit, because it is said, if thou wilt. For this kind of speaking, notes not the thing spoken of, to be ever in a man's liberty, and pleasure to do, or not to do; for so then should we not be tied to God's commandments: for thus he speaks in urging to the obedience of them, in verse 17. of this Chapter, and Deut. 28. 1, 15. it is said, If thou wilt, or, if thou wilt not. So in Esa. 1. 19 These words imply not the liberty of choice, but rather the desire of the mind, to attain to some thing yet lacking, as by comparing Matthew here with Mark. chap. 10. 21. it may appear.  
Thirdly, the words, give unto the poor, are plainly a commandment. This is a duty commanded, and the Law requireth the works of Charity, and Alms to be given to the poor. This is no counsel left to man's free choice to do, or not to do, as these places show, 1. Tim. 6. 17, 18, 19 Heb. 13. 16. to strive to perfection is commanded also, Matth. 5. 48. Heb. 6. 1. 2. Cor. 7. 1. increasing more and more, 1. Thes. 1. 10. and 4. 1, 10. 1. Pet. 2. 2. 2. Pet. 3. 18. Act. 20. 32. So it is not in our liberty to stand at a stay, but we are tied, and bound to grow in grace, in knowledge, in faith, and in good works. Thirdly, Go and sell all that thou hast. This also is a commandment, for it hath the form of a commandment, Go and sell. And though it be not an ordinary commandment to bind all: yet was it a commandment to this young man for the present, to try him, and to discover him; as God's commandment to Abraham to sacrifice his son, Gen. 22. Seeing therefore that these words contain in them Commandments, and not a bare counsel, this place is nothing for arrogantly conceited works of supererrogation.  
Fourthly, if it were granted to be a counsel; yet being God's counsel, it is not best to our liberty, to do or not to do: for God (who is great and wonderful in counsel, Esai. 28. 29. jerem. 32. 19) his counsel bindeth, and to neglect and despise it, is sin, and deserves punishment, Psal. 106. 13. and 107. 11. Prou. 1. 25. Luk. 7. 30. And therefore upon God's counsels, they can build no works of supererrogation.  
1. Cor. 7. 25. Now concerning Virgins, I have no commandment of the Lord: yet I give my judgement, etc. He that giveth her in marriage, doth well, but he that giveth her not in marriage, doth better, ver. 38.  
Answ. 1. Here is not the word Counsel, though they for advantage so translate it. For the word in Greek, which is for 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  counsel, is not here used: but another, which signifieth a sound and grave sentence and judgement, more than counsel and advice. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For the Corinthians had written about the matter, verse 1. and the Apostle giveth his judgement what is most convenient, and fitting for the present time, verse 26. Secondly, this his judgement he giveth by the aid and assistance of God's Spirit, verse 40. and therefore were the Corinthians highly to reverence his judgement, yea, and to submit unto it, as being given from an Apostle, having God's Spirit, and one that had obtained mercy of the Lord to be faithful, verse 25. and had the wisdom of God, to judge what was best to be done. Thirdly, by saying he had no commandment from the Lord, his meaning is, he had no express precept in particular, but, not that he had no commandment at all. For he taught nothing which he had not from the Lord, at least, included in general precepts, from which, by the direction of God's Spirit, he deduced particulars, considering and applying them to the circumstances of times, places, and persons. This the Apostle doth here: for Christ commanded his to be without worldly carefulness, Mat. 6. 25, 31, 34. and to mind heavenly things chief, ver. 33. Now the Apostle at this time grounded his judgement upon these precepts, and considering the present distress and troubles of the Church, applied the same to the question of marrying, or not marrying, as is most clear in verses 32, 33, 34, 35. So then, here is no counsel, or bare advice, but his judgement upon the question, grounded first on Christ's commandments, and then delivered faithfully by the guidance of God's Spirit. This place therefore is nothing for works of supererrogation, or for counsels, tending as they dream, to perfection.  
Matth. 19 12. There be Eunuches, which have made themselves Funuches for the Kingdom of Heaven. He that is able to receive i●, let him receive it.  
Answ. There are here two things: First, a commendation of some. Secondly, a commandment upon some. Out of neither of these can they build their works of supererrogation.  
Not out of the first. First, they are to prove that these Eunuches were perfect fulfillers of the Moral Law. Secondly, that they did this, which they did, upon counsel, and not of duty. Both which they are to prove, before they prove upon this their commendations, their works supererrogatory: which from hence they can never do: for men praised for one action, justifieth them not therefore as perfect observers of the Law: Or, for that they do a voluntary action praiseworthy; that therefore it will follow, they have done perfectly all necessary duties. Again, these Eunuches, which so made themselves, they did it, the text saith, for the Kingdom of Heaven: that is, to further their passage to Heaven. Now, this every man, as much as lieth in him, is bound to do, and to avoid all the hindrances, according to that of Christ: If thy eye offend thee, pluck it out; if thy hand or foot, cut them off: so he that hath the gift of Continency, and knows that Marriage would hinder him, must make himself an Eunuch, that is, live as an Eunuch unmarried: And this not by way of counsel, but as a duty to further his own salvation. Thus, this first part helps nothing to these arrogant works.  
Not the second: for it is not a bare counsel, but a very commandment of Christ, to him that hath the gift of continency, to use the same: He that can receive it, that is, he that hath this gift given him of God, to abstain from marrying, (else he cannot, verse 11.) let him receive it; that is, let him abstain from marriage. This is Christ's commandment. For God giving us any gifts, bindeth us to make true & right use of them: even this very gift of continency to further us: for he giveth no gifts in vain to any one, but will require the use thereof, Luk. 12. 48. and the gift is Gods calling to employ the gift to God's glory, and to our own comfort, else he will punish the neglect, Matth. 25. 15, 25, 27, 30.  
The Gagger citeth Luk. 10. 25. 1. Cor. 7. 1. Reuel. 4. 3. All idle, and nothing to the purpose. Perhaps he found them quoted somewhere, and so set them down, being sure his Popish credulous Readers would never examine them, no more than himself did.  
Act. 2. 45. So chap. 4. 34. These places speak of believers selling their goods, and possessions, and that they were distributed to the poor among them, as every one did need.  
Answ. 1. Charity (we know) is a duty commanded, and so fare, no work of supererrogation. Secondly, at some time, so the case may be, that we are to forsake all, for Christ and for his Gospel's sake, so as he that doth it not then, is so fare from doing a work of supererrogation, as he himself cannot be Christ's Disciple, as Christ speaks in Luk. 14. 33. Whosoever he be of you, that forsaketh not all he hath, he cannot be my Disciple. So then, that act of forsaking all, may be no work of supererrogation, but a necessary duty. Thirdly, this act here of selling and giving all away to the poor then, was a voluntary act, a virtue of very high praises, yet was it no work of supererrogation.  
First, for albeit no particular commandment did bind them hereto, and so was it a free work; yet in general they were bound to it by the commandment, To love our neighbour as ourselves. Now, a man will sell all, job 1. 4. to relieve his own self, and by the commandment to do things honest, just, pure, lovely, of good report, matters of virtue and praise, Phil. 4. 8, 9 The present necessity of the Church also required a more than an ordinary charity: and in such a case, Christian compassion moveth even deep poverty, to be rich in liberality, beyond ability, 2. Cor. 8. 2, 3. and so is it in such a case a duty, which at another time bindeth not.  
Secondly, it was the work of grace in them, it came of God; and what they gave to the Saints, it was that which God gave them. The consideration whereof in David's infinite preparation for the Temple, made him, not to conceit any work of supererrogation, but to debase himself, and to admire the work of God's grace and mercy towards him and his people therein, and to give God the sole glory thereof, read 1. Chron. 29. 13, 16.  
Thirdly, to make this act a work of supererrogation, they must prove first, that all these, that thus sold and gave all away, had done perfectly before God all such duties, as they were bound to do: for this must ever be presupposed, before we can dream of any work of supererrogation; but whosoever presupposeth so much, doth presuppose that which is most false, as before is proved, jam. 3. 2. 1. King. 8. 46. Eccles. 7. 20. And therefore there are no works of supererrogation. For the Apostle Peter, Matth. 19 27. speaks of himself, and of the rest, that they had forsaken all. But had they perfectly fulfilled the Law, how came it then after, that he fell so fearfully? and that they forsook Christ, and so failed of their duty? yea, did not Christ often reprove their ignorance, their weakness of faith, their dulness of hearing, and once called Peter Satan? Therefore men may forsake all, and yet do therein no work of supererrogation, as the Apostle implieth, 1. Cor. 13. 3.    

XXXII. Proposition. Of justification by faith only.  
BEfore the question be propounded, the Reader is to know the terms of the question, and what we mean by them.  
First, by the word justification in this question, we mean not Regeneration, and Sanctification. But we understand first the imputation of Christ's righteousness, who by his perfect obedience fulfilled the Law, and by his death paid the full ransom for sin, and fully satisfied God's justice; all which God accepteth, and accounteth as performed by us, and so maketh us just in Christ. Thus the word, justifieth, is taken in Rom. 4. 5. Whereupon the Apostle out of the Psalm defineth it the blessedness of a man, to whom the Lord imputeth righteousness without works, Rom. 4. 6. Psal. 32. 1. Secondly, remission and absolution both from the guilt, as also from the punishment of sin, for Christ's sake, Ephes. 1. 7. and so are we pronounced just: and thus is the word justifieth, used Rom. 8. 33. Which too we by faith apprehending, our justification is formally accomplished.  
Secondly, by faith we do mean: First, not the faith which is called historical, assenting and believing that to be true which God speaketh. Secondly, not the extraordinary faith to work miracles. Thirdly, nor the temporary faith which is for a time. Fourthly, not any conceited, fantastical, or presumptuous faith, a fleeting opinion of God's favour standing only in imagination. Fifthly, not an ignorant, foolish implicit faith. Sixtly, not an idle fruitless, dead faith, or a solitary faith, alone without other graces: but a distinct, intelligent, lively, operative, obedient, applicative faith, taking hold, as by a hand, of Christ, applying him and his benefits, particularly to ourselves, as God of his mercy giveth him unto us, which we do call justifying faith; and yet not as it is a grace, as other fruits of the Spirit be, or that it hath any virtue, or merit to justify us, but that it is the instrument taking hold of Christ, and applying him to us, which is not the property of any other grace.  
Thirdly, by only, we mean that in the act of justification before God, this faith only, and alone is that grace, which applieth Christ unto us, and is the instrumental cause of our justification; and not that hereby we do seclude repentance, charity, and good works, from being lively fruits and effects of faith, but no causes at all of our justification before God. Yet understanding these terms, thus they hold:  
That a man is not justified before God, only by faith:  

Confuted by their own Bible.  
1. IT secludeth from our justification before God, three things. First, the Law, from being able to justify us, Gal. 3. 11. It is manifest that in the Law no man is justified with God, Rom. 8. 3. It was impossible by the Law, being weakened by the flesh. Act. 13. 39 You could not be justified by the Law of Moses. Secondly, All the works of the Law, Rom. 3. 20. & 4. 2. Gal. 2. 16. By the works of the Law shall no flesH be justified before him, being justified gratis by his grace, vers. 24. Thirdly, All a man's own justice in the state of grace. For Saint Paul layeth aside his own justice which is of the Law, Phil. 3. 9 yea, and denyeth himself to be justified by his own well-doing: for he saith, I am not guilty in conscience of any thing; but I am not justified herein, 1. Cor. 4. 4. Thus we see what is secluded from justifying of us.  
Secondly, it ascribeth justice to faith, Rom. 10. 6. justice which is of faith; and this is the justice of God in faith, Phil. 3. 9 by which faith we are justified, Rom. 3. 8. Rom. 5. 1. Gal. 2. 24.  
Thirdly, in the act of justification by faith, it secludeth works from it, saying, Rom. 3. 28. We account a man to be justified without the works of the Law, Rom. 4. 5. Faith is reputed to justice to him that worketh not, Gal. 2. 16. A man is not justified by the works of the Law, but by the faith of jesus Christ. How clear are these places for justification by faith only, when they seclude works, and give it to faith?  
Fourthly, it no where exhorteth us to justification. For justification is not a virtue in us, nor our work, but the work of Christ, who is our righteousness, jer. 23. 6. Rom. 10. 4. 1. Cor. 1. 30. But we are exhorted to believe. Now, of faith most excellent and admirable things are spoken, for our everlasting comfort. By it, Christ dwelleth in us, Ephes. 3. 17. By it we are made the children of God, Gal. 3. 26. joh. 3. 12. 1. joh. 5. 1. By it we live, Hab. 2. 4. Rom. 1. 17. Gal. 2. 20. we stand. 2. Cor. 1. 24. we walk, 2. Cor. 5. 7. we have boldness, access with confidence to God, Ephes. 3. 12. Rom. 5. 2. and peace with God, Rom. 5. 1. and without this it is impossible to please God, Heb. 11. 6. For to this is imputed justice, Gal. 3. 6. Rom. 4. 3. and 9 31. by this are we justified, Rom. 3. 28. Gal. 3. 8. attaining to the righteousness of God by it, Phil. 3. 9 By this do we overcome the world, 1. joh. 5. 4. By this are we kept unto salvation, 1. Pet. 1. 5. By this we have eternal life, joh. 3. 36. and are saved, Ephes. 2. 8. we shall not perish, joh. 3. 16. nor come into condemnation, but pass from death to life, joh. 5. 24. Thus we see the excellency of this faith in Christ, which is called the faith of the elect, Tit. 1. 1. the end where of is the salvation of our souls, 1. Pet. 1. 9 And that we might not rest upon any other thing but upon Christ by faith, the Apostle saith, Gal. 5. 6. In jesus Christ, neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love.   

Contraried by Antiquity.  
Touching justification by faith only, the ancient Fathers are very clear for us against the Papists.  
Chrysost. hom. 3. ad Tit. If thou believest, why addest thou other things to faith, as if faith only could not suffice to justify? And in Hom. 7. Rom. 3. speaking of God's goodness, saith, he not only saveth us; but also justifieth and glorifieth us, using no works hereunto, but requireth faith only.  
Hilar. Can. 8. in Matth. saith, Faith only justifieth.  
Basil. Hom. de humilit. saith, This is true and perfect rejoicing in God, when a man is not lifted up in his own righteousness, but knoweth himself to be without true righteousness, and to be justified by faith 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  only in jesus Christ.  
Ambros. on Rom. 3. They are justified freely, because doing nothing, neither repaying again any thing in stead thereof, they are justified only by faith. And on Rom. 4. There is no need of the Law, seeing the wicked is justified only by faith.  
Theophylact. on 3. chap. ad Galat. Faith only, saith he, hath in it the power to justify.  
Hesychius in Levit. 14. lib. 1. Grace is apprehended only by faith, and not by works.  
Primasius ad Rom. 5. & add Gal. 2. He doth justify the wicked by faith only: Faith only sufficeth you unto salvation.  
Theodoret in Ephes. 2. By faith only, he forgiveth sins.  
Bernard. in Cant. Serm. 22. Believe in God that justifieth sinners: and being justified by faith only, he shall have peace with God.  
Thus the Fathers speak according to the Scripture, in our manner of speaking in plain terms.   

Gainsaid by themselves.  
Aquinas on Rom. 3. lect. 4. & Gal. 3. lect. 4. Works, be not, saith he, the cause why a man is just before God; but rather they are the manifestation, and execution of his justice. For no man is justified by works, but by the habit of faith infused; yea, justification is done by faith only.  
The ordinary Gloss, jam. 2. saith, That Abraham was not justified by the works he did: but by faith only, his oblation being a work of his faith, and a testimony of his righteousness.  
Erasmus saith, that the word only, which now a days they shout at so in Luther, is reverently heard and read in the writings of the Fathers.  
And Bellarmine de iustific. lib. 5. cap. 7. saith, It is most safe, to repose our whole confidence in the only mercy and goodness of God, which is in effect that, which we teach in this point of justification.   

Scriptures objected answered.  
1. Cor. 13. 2. Though I have all faith, so that I could remove mounaines, and have no charity, I am nothing.  
Answ. 1. The faith here is of working miracles, and not of justifying faith. Secondly, to have faith, without charity, is spoken of here by supposition: for true saving faith is that, which works by love; which we teach and allow not of a fruitless faith. Thirdly, this is not against the tenant, that faith only justifieth. For here is no word of justification: but a condemning of a faith without love, which justifying faith is not without. For though faith only iustifyeth, yet it is not alone without charity, and other fruits, which ever accompany it, to show it to be saving faith, but yet not as any causes with it of our justification.  
jam. 2. 24. Ye see therefore, how that by works a man is justified, and not by faith only.  
Answ. To show the sense and plain meaning of these words, which are the conclusion from the former discourse, we must consider:  
First, to whom james speaketh: he speaketh to vain men, verse 20. which boasted of their faith, saying, they had faith, and yet were without works, verse 14. This was the occasion of the Apostles discourse.  
Secondly, the scope, which was not to show, what place faith hath in justification, whether that faith only justify before God, for that was Saint Paul's drift to the Romans, Rom. 4. 5. but this here is only to show, what faith it is that saveth not, verse 14.  
Thirdly, the faith here spoken of and condemned, is such a faith, First, as stood only in words, without works, like the charity of such, who say to the poor, Go in peace, be warm, and filled, but yet give them nothing to warm and fill them, verse 15, 16. Secondly, a dead faith, verse 17. 20, 26. Thirdly, an Historical faith, which the devils themselves have. Fourthly, a faith contrary to Abraham's faith: For his was an operative faith, and which he that hath, can show by works, verse 18, 21. a faith that worketh by works, showing itself to be perfect, that is, true and sincere, verse 22. By which faith, Abraham believing, it was counted to him for righteousness, ver. 23. where note, that when righteousness, which was counted to Abraham, is mentioned, it is ascribed to his faith, which so did show itself by works, and not to his deeds done, which Saint Paul makes the fruits of this his faith, Heb. 11. 17.  
Therefore all these things premised, and clearly manifest out of the Text, these words in this verse 24. carry the sense, Ye see therefore (by all this aforesaid) how that by works, that is, by faith showed by works, that a man is justified, and not by faith only, that is by faith alone, a solitary faith, which hath no works, of which the vain man boasteth: For only here is used for alone. For when the Greeks' place the word only after faith, as here, than it signifieth alone; but before faith, it signifieth only, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And this interpretation, first, is agreeing to the scope of the Apostle james here. Secondly, it doth not oppose S. Paul's Doctrine, Rom. 3. and 4. which secludeth works from faith, in the act of our justification. Thirdly, the words in this Text of james confirmeth this exposition, that works are put for faith, showed by works, in ver. 18. where he bringeth one in, urging to show faith by works. Also when in verse 21. he had spoken of Abraham's justification by works, he by and by saith, verse 22. Seest thou, how faith wrought by his works? And then thereupon produceth Scripture in verse 23. to prove, not that Abraham's work was counted to him for righteousness, (as james would have done, if he had intended to teach justification by works) but that it was the faith of Abraham which did work by works, that made him to be reputed righteous before God.  
Gal. 5. 6. For in jesus Christ, neither Circumcision availeth any thing, nor uncircumcision, but faith which worketh by love.  
Answ. This place magnifieth saving faith, which worketh by love, for which we plead: and therefore is nothing against, but altogether for that which we teach: for we speak not of alone faith; but of only faith in the act of justification.   

The places cited by the Gagger.  
Matth. 5. 20. Except your righteousness exceed the righteousness of the Scribes and Pharises, etc.  
Answ. This place is not to the purpose: for here is no mention of faith, nor of justification by faith: but here is one righteousness preferred before another: That of the Scribes and Pharises bringeth not to Heaven: for it was legal, sought by works, and to establish their own righteousness, being ignorant of the righteousness of God, Rom. 10. 3. which is Evangelicall, sought by faith, and inherent in Christ, in all fullness of perfection, which exceeded the righteousness of the Scribes and Pharises.  
Mat. 7. 21, 22. Not every one that saith to me, Lord, Lord, etc.  
Answ. This is nothing neither to prove the point. This is against idle and vain professors of Christ, that have not the faith that justifieth, Matth. 11. 26. Yea, O Father, for so it was thy good pleasure. This is foolishly quoted, Matth. 12. 33. Is of a fruitful, and fruitless tree, Matth. 16. 16. Thou art Christ, the Son of the living God: Peter's profession of his faith. The very naming of these, sheweth the vanity of this Gaggers citing of Scriptures.  
Matth. 19 17. If thou wilt enter into life, keep the Commandments.  
Answ. 1. This is nothing against justification by faith only; which faith is never without obedience to God's commandments. 2. Christ speaks not of that which the young man was able to do; but he seeking righteousness by the Law, Christ answered him thereafter legally, intending to discover to him his rashness and pride, as the event showeth: For the young man was covetous, and loved his riches on earth, more than treasure in heaven, verse 21, 22.  
Gal. 3. 12. But the Law is not of faith, but the man that doth them, shall live in them.  
Answ. The whole course of the context is for justification by faith, and against justification by works. The eighth vers. speaks of the justification of the Gentiles through faith. The ninth verse saith, that they that be of faith, are blessed with faithful Abraham. The tenth verse pronounceth them that are of the deeds of the Law, accursed. The 11. verse confidently averreth, that no man is justified by the Law, in the sight of God, and giveth the reason: for the just shall live by faith. In verse 12. is an argument to refel confidence in works: For the Law, saith he, is not of faith. So as, if we live by faith, we cannot live by the Law; for it propounds life to the doers, but not to believers, as the Gospel doth.  
1. Tim. 5. 8. If any provide not for his own, etc.  
Hath not he an idle brain, is not he worthy to be gagged for a lewd babbler, that will allege this Scripture against justification by faith only, when we speak of a holy, lively, and obedient faith?  
1. joh. 2. 4. He that saith he knows him, and keeps not his commandments, etc. 1. joh. 3. 22. Whatsoever we shall ask,— because we keep his commandments, and do those things, which are pleasing in his sight.  
Answ. The first place condemneth knowledge without practice. So do we, and such a faith too. The second is an effect of that good confidence in God, spoken of in verse 21. describing such as have such boldness towards God, by the true signs and fruits of faith; to which he exhorts in verse 23. saying, that it is a commandment of God, that we should believe in the name of his Son jesus Christ.  
Rom. 3. 31. Do we destroy the Law by faith? God forbidden: but we rather maintain the Law.  
Answ. The whole Chapter is against justification by works, and for faith, and even in this very verse. For what mean these words? but to show, that faith by which we are justified, doth fulfil the Law; so as what men would obtain by the works of the Law, the same they have by faith in Christ, who hath for us perfectly fulfilled the Law. So the Law is not destroyed, but by faith established.  
Phil. 2. 12. Work out your salvation with fear and trembling.  
Answ. What meaneth this babbling Babylonian hereby? Will he conclude, that he, which is to work out his salvation with fear and trembling, is not justified by faith only? justifying faith maketh none presumptuous. It makes a man put on the Armour of God. It so maketh us confident in God, as withal, never to neglect any good means in the way to salvation. It maketh us not highminded, but to fear, and to tremble, and so to work out our own salvation, which ever accompanieth our justification.    

XXXIII. Proposition. That no true believer particularly can in this life be certain of his salvation, without a miracle, or extraordinary revelation:  

Confuted by their own Bible.  
BY their Bible we do learn, and it is clear,  
First, that the unalterable ground of our salvation is laid in jesus Christ, God having chosen us in him, before the constitution of the world, Ephes. 1. 4. which he will perfect: for, whom he hath predestinated, them also he hath called; and whom he hath called, them also he hath justified; and whom he hath justified, them also he hath glorified, Rom. 8. 30.  
Secondly, that Christ hath taken away all and every cause of damnation, and every thing that might hinder the salvation of such as believed in him; as to wit, sin. He is made sin for us, 2. Cor. 5. 21. the curse of the Law; he hath redeemed us from the curse thereof, Gal. 3. 13. and from under it, Gal. 4. 5. the anger and wrath of God: for we were reconciled to God by the death of his Son, Rom. 5. 10, 11 2. Cor. 5. 19 So that there is no damnation to them that are in Christ, Rom. 8. 1.  
Thirdly, that Christ is every thing for us unto God, our Wisdom, justice, Sanctification, and Redemption, 1. Cor. 1. 30. yea, in Christ, we are made the justice of God, 2. Cor. 5. 21. So that God justifieth us with his own justice, which cannot be excepted against. Who therefore shall accuse the elect of God? or who is he that shall condemn? Rom. 8. 33, 34. And if free from accusation, and condemnation, are they not sure of salvation? What is it that letteth?  
Fourthly, that no power (though they have many temptations, and many combats) shall ever finally overcome them. The gates of hell shall not prevail against them, Matth. 16. 18. For in the virtue of God, they are kept by faith to salvation, 1. Pet. 1. 5. and are in all power strengthened, according to the might of his glory, in all patience & longanimity with joy, Col. 1. 11. Christ promiseth not to cast forth his, joh. 6. 37, 40 and he holdeth us, that none shall pluck us out of his hands, joh 10. 28. Not Satan, for Christ hath overcome him, Matth. 4. Heb. 2. 14. Not the world: for he hath overcome it also, joh. 16. 33. Not false Teachers: for it is not possible that the elect should be induced into error, Matth. 24. 24. meaning totally and finally. Not our sins: for the blood of Christ hath cleansed us from all sin, 1. joh. 1. 7. and in him we have redemption, the remission of our sins, Col. 1. 14. Ephes. 1. 7. See also Heb. 8. 12 & 9 14. Not the terror and curse of the Law: for he hath fulfilled it for us, and removed the curse, Gal. 4. 5. & 3. 13. Not our once being under the power of darkness: for God hath delivered us from our enemies, Luk. 1. 74. and from the power of darkness, and translated us into the kingdom of the Son of his love, Col. 1. 13. Nor Gods once former displeasure against us: for when we were impious, Rom. 5. when we were sinners, Christ died for us, verses 6. 8. and when we were enemies, we by Christ's death were reconciled to God, verse 10. and have received reconciliation, verse 11. Not any thing that may fall out after reconciliation. For, if when we were Enemies, we were reconciled, much more being reconciled, shall we be saved in the life of him, Rom. 5. 10. No, not Gods just deserved wrath for our often falls. For, if when we were sinners, Christ died for us; much more therefore now being justified by his blood, shall we be saved from wrath by him, Rom. 5. 8, 9 1. Thes. 1. 10. Not the Law of sin captiving us, so as we cannot do that which we would, but do often that which we would not. For jesus Christ shall deliver us from the body of this death, Rom. 7. 24, 25. Not tribulation, distress, famine, nakedness, danger, persecution, nor the sword, though we were killed for his sake all the day long. For to us it is given for Christ, not only that we should believe in him, but also that we suffer for his name, Phil. 1. 28. And in all these things we overcome; because of him that hath loved us, Rom. 8. 37. and because God is faithful, who will not suffer his to be tempted above that which they are able: but will also make with temptation issue, that you may be able to sustain, 1. Cor. 10. 13.  
To conclude, there is nothing possible that can separate us from the charity of God in Christ jesus our Lord. For I am sure, saith the Apostle, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, neither things present, nor things to come, neither might, nor height, nor depth, nor other creature shall be able to do it, Rom. 8. 38, 39 For we know, that to them that love God, all things cooperate unto good, to such as according to purpose are called to be Saints, Rom. 8. 28. And Christ jesus is able to save for ever them that go by him to God, Heb. 7. 25. he being entered into Heaven, now appearing to the countenance of God for us, Heb. 9 24. who is on God's right hand making intercession for us, Rom. 8. 34. So that it is undoubtedly certain, that those that be Christ's shall not perish, joh. 3. 15. nor come into judgement, but pass from death to life, joh. 5. 24.  
Fifthly, their Bible teacheth, not only these things in the general; but also how every true believer may particularly be assured that he hath his part in these things, and be certain of his own salvation; and that is by Christ's Spirit, and by the grace of faith, wrought by the same Spirit.  
First, by the Spirit. For the Spirit himself giveth testimony to our spirit, that we are the sons of God, Rom. 8. 16. This Spirit of God we receive, that we may know the things that of God are given to us, 1. Cor. 2. 12. Hence it is, that john saith, In this we know that we abide in him, and he in us, because he of his Spirit hath given to us, 1. joh. 4. 13. and 3. 24. What can be more certain than knowledge, and that knowledge which is of God's Spirit? whose testimony is most infallible: for it is the testimony of God himself, and the Spirit of truth, joh. 14. 17. 1. joh. 5 6. It is also Gods pledge to us, 2. Cor. 5. 5. and 1. 22. Ephes. 1. 14. and his Signet, with which we are signed unto the Day of Redemption, Ephes. 1. 13. and 4. 30. Now God's Spirit being truth, being Gods own witness, being his own pledge, in every true believers heart, and his own signet and seal, is he not certain and sure of his salvation? Will any man question the truth of an earthly King's word, his hand and seal so affirming any thing to be as he saith? How much less the Word, hand and Seal of the King of Heaven, bearing witness to every true believer, that he is the child of God; yea, and making him to speak to God as to a Father, & so to call him by the name of Father, Rom. 8. 15. Gal. 4. 6. then which, what greater assurance of salvation can there be?  
Secondly, by faith; which maketh the party which hath it, to know that he hath it, 1. Cor. 13. 5. and that which it believeth, to be certain to the believer: so as he can say, We know that he will raise us up, 2. Cor. 4. 14. We know that we have eternal life, 1. joh. 5. 13. and we know, that we have a building of God, eternal in Heaven, 2. Cor. 5. 1. Therefore the Apostle saith, We are bold always, verse 6. So as the Apostle james exhorteth not to waver or to doubt, jam. 1. 6. So S. Paul, 1. Tim. 2. 8. For saith is the substance of things to be hoped for, and the argument of things not appearing, Heb. 11. 1. Which could not be, unless there were certainty in it; yea, so certain, faith maketh things to be to believers, that the Apostle saith, We walk by saith, and not by sight, having before spoken of constant boldness, and also by and by after touching their assurance of future happiness, 2. Cor. 5. 6, 7, 8. Moreover, this grace of faith giveth a particular assurance to him that hath it, and applieth that to himself which he believeth. Therefore believing in Christ, and receiving him, are made both one, joh. 1. 12. Now, he that receiveth a thing from another for himself, is to lay hold on it, and so to take it to himself. So believing, is a laying hold and applying Christ, and his benefits, and all promises of salvation made in Christ to a man's self in particular. Whereupon it is, that the Apostle speaking of faith, exhorteth to apprehend eternal life, 1. Tim. 6. 12. Also the more fully to express this particular assurance and application, in joh. 6. to eat and to drink Christ, is made the same with believing in him. To believe in Christ (saith Saint Austen) is to 
In joan. tract. 25. & 26.  eat the bread of Life: He that believeth, eateth. Believe, and thou eatest. Now, can any thing be more assured, and more nearly applied to a man, that it is his infallibly, then that which he hath eaten? And if to believe in Christ, be the eating of him, and the eating assureth him that eateth him, to live for ever, joh. 6. 51, 58. then faith doth assure him that believeth in Christ, that he hath Christ, and all the benefits of his death and Passion, for his eternal salvation, as he that hath eaten bread, hath the benefit of it, to the sustentation of corporal life. Of this lively and certain application of faith, the Fathers speak. Austin saith, that saith sent up, layeth hold on Christ. Chrysostome 
Tract. 50. on john. On Mark hom. 10. On Luk l. 6. c. 8. Li. de resur. Cor.  saith, Let us believe, and we see jesus present before us. Ambrose saith, That by faith Christ is touched, and is seen. Tertullian saith, That by faith Christ is digested. Now, if Christ by faith be laid hold on, seen present, touched, and as food digested, it doth, according to the measure thereof, effectually apply him, and giveth particular assurance of Salvation, which is obtained by Christ; though we have neither miracle, nor extraordinary revelation to tell us, that we are saved. Furthermore, faith is that which receiveth the promise, Gal. 3. 14. It goeth out of a man's self to fetch all that it believeth, concerning salvation from God; most fully knowing that whatsoever God promiseth, he is able to perform it, Rom. 4. 21. Hence is it, that by faith which applieth the promise, and believeth that God is true of his word, and able also to make it good, above all that we desire, or understand, Ephes. 3. 20. we are ascertained of that which we believe; neither doth our faith stagger, but maketh us most assured, while it is fixed on God, on his Word, on his will made known by his Word and promise, on the truth of that also which he once hath spoken, & on his almighty power to make it good accordingly. But God hath promised to every true believer forgiveness of sins, Act. 10. 43. and everlasting life, joh. 3. 15. Thus having spoken, his will and good pleasure is hereby known, this word will he keep, and his power will make it good: All which, true faith applieth to him that hath it, as spoken to him (for in this, faith excelleth all other graces) and so maketh him certain of forgiveness of sins, and of everlasting life, which we in our Creed profess to believe, not only that there is remission of sins, the resurrection of the body, and the life everlasting: but every true believer by faith saith, that his sins are remitted, his body shall rise again, as job was persuaded, and that he shall have life everlasting: For to believe them to be, and not to apply them, is not a justifying faith, but such a faith as is in reprobates, even the faith of devils.  
Lastly, this saving faith bringeth forth such fruits, as will proclaim to all, that faith is a grace of certainty. It maketh a believer, that he shall not be confounded, Rom. 10. 11 to have affiance, and access with confidence, Ephes. 3. 12. Now, where there is assiance, and confidence, there is much certainty in that grace which worketh these. It worketh also hope; now hope maketh us glory, and confoundeth not, Rom. 5. 2, 5. and is the anchor of the soul sure and firm, Heb. 6. 19 yea hope is said to have glory and confidence, Heb. 3. 6. If hope then be so certain, sure and firm, as that we are thereby confident, yea glorying, as if we had in possession that which we expect to have, and never confoundeth, nor maketh us ashamed, that is, faileth us not of that which we look for, but we find surely what hope expecteth: then much more are we made confident by faith itself, and particularly assured of that which God hath promised, even remission of sins, and eternal salvation, seeing hope is the fruit of faith.   

Contraried by Antiquity.  
Tertul. in lib. de Baptis. Faith, saith he, hath safe security of salvation.  
Cyprian. de Mortal. God hath promised unto thee, when thou departest out of this world, immortality and eternity, and dost thou doubt thereof? This were not to know God: this is to offend Christ, the Master of Believers, with the sin of unbelief; this is for a man being in the house of faith, to be without faith.  
Ambros. in Psal. 118. Serm. 7. pag. 641. saith, The just man knoweth that eternal life is laid up for him.  
Austin on Psal. 149. There is a kind of glorying in the conscience, when thou knowest thy faith to be sincere, thy hope certain, and thy love without dissembling. And Tom. 2. de verbis Domini, Serm. 28. All thy sins are forgiven thee: Thou art made a good son, of an evil servant: Therefore presume thou not of thy working, but of the grace of Christ: for, saith the Apostle, Ye are saved by grace. Here therefore is not arrogancy, but faith: to make known what thou hast received, is not pride, but devotion.  
Hilary in Matth. Can. 5. The Lord will have us hope for the kingdom of heaven, without any doubting: for otherwise there is no justification of faith; if faith itself be uncertain.  
Fulgentius lib. 1. de pradest, ad Monimum: The just living by faith, saith confidently, I believe to see the goodness of the Lord in the land of the living.  
Macarius' hom. 17. Although (speaking of the godly) they are not yet entered into the whole inheritance prepared for them in the world to come: yet, through the earnest which they now receive, they are as certain of it, as if they were already crowned and reigning.  
Bernard. in Epist. 190. ad Innocent. PP. If faith waver, then is our faith in vain, and our Martyrs were fools to suffer such bitter things, for uncertain rewards. And a little after he saith, citing Austin for it, That faith is not held of him, that hath it in his heart, to be there by conjecture, or in opinion, but by certain knowledge, the conscience giving witness thereto.   

Gainsaid by their own men.  
The Divines of Collen say, That we are justified by faith, as 
Antididagm. Colon. pag. 29.  by the apprehending cause, such a faith, as without all doubting assureth us of the pardon of our sins through Christ.  
The same Divines in Enchirid. Concil. Colon. tit. de iustif. cap. Non habes ergo, confess this for truth, that to a man's justification it is required, that he certainly believe, not only in general, that they which truly repent, have their sins forgiven them by Christ, but that his own self hath also forgiveness, through Christ, by faith. Now, if faith can assure us certainly, and without doubting, of our justification, and remission of sins, than so it can assure us of life everlasting.  
Bishop Fisher, in opuscul. de fide & misericord. axiom. 10. saith, that if we will enter into heaven, we must not come with a double heart, or wavering faith, but with that which is altogether without doubting, and most certain.  
joh. Bacon. & Catharin. cited by Perer, in Rom. 8. D. 7. Num. 27. 30. select. disput. Tom. 2. affirm, that the knowledge of faith is equal in certainty, and fairy above, and more certain than all other knowledges.  
Isengren pro Concil. Trid. de certit. great. pag. 217. saith, that their Divines, all the chiefest which he had read for that purpose, though they did not allow a man to be altogether secure and free from all care & heedfulness, yet with one voice teach, that we must not tremble or mistrust, but have a firm hope, and certain confidence: and saith further, that this is the doctrine of all the Schoolmen and Fathers since the Apostles.  
Scotus 3. D. 23. pag. 46. As I believe God is three in person, and one in essence, so do I also believe myself to have faith infused, whereby I believe this.  
Bannes in Thom. 22. Every one that believeth, seethe he doth believe.  
Medina 1. 2. q. 112. Art. 5. Caietan ibid. and Bannes too, dare affirm, that a Christian man, by the infallible certainty of faith, which cannot be deceived, certainly knoweth himself to have supernatural faith.  
Dom. Soto, Apol. cap. 2. holdeth, that a man may attain to that certainty of his own grace, that he may, without all doubting, be as sure thereof, as he is, that there is a City called Rome.  
See diverse other testimonies cited at large by Doctor White, 
In his way to the true Church. Digres. 43. Num. 9 10.  wherehe showeth, that such as will not allow the certainty of faith, yet hold sure and firm certainty of hope, as excludeth all doubtfulness touching remission of sins. And can they thus allow it in hope, which is but a fruit of faith, and hath all it firm and sure certainly from faith, and not admit it in faith it in saith itself? This is nothing but wretched perverseness of spirit against the clear light of truth.  
Before I come to the objected Scriptures, some things are needful to be known, both more clearly to show that which we hold, that we may not be mistaken; as also to help to the better answering of such places as be brought forth against this particular assurance of a man's salvation.  
First, that this justifying, saving, and applicative faith, comprehending in it both historical and temporary faith, is ever accompanied with other graces of God's Spirit: as with knowledge, 2. Cor. 4. 13, 14. and 5. 1, 6. with hope, 1. Pet. 1. 21. with Love and Charity, Gal. 5. 6. Ephes. 6. 23. 2. Tim. 1. 14. 1. Thes. 5. 8. 2. Thes. 3. 6. with holiness and sanctification, jude, vers. 20. 2. Thes. 2. 13. with purity of heart, 1. Tim. 1. 5. Act. 15. 9 with a good conscience, 1. Tim. 1. 5, 19 joy, Phil. 1. 25. with obedience, Reu. 14. 13. with good works, jam. 2. 22. Heb. 11. with open profession, 2. Cor. 4. 13. Act. 4. 20. Rom. 10. 10. with Prayer, jam. 1. 6. and 5. 15. jude, verse 20. Rom. 10. 14. with godly sorrow, fear, holy revenge on a man's self, 1. Cor. 7. 11. with patience in adversity, jam. 1. 3. 2. Thes. 1. 4. Heb. 6. 12. Reuel. 13. 10. and with many other virtues, 1. Cor. 7. 11. 2. Pet. 1. 5, 6, 7. 2. Tim. 2. 22. and 3. 10. 1. Tim. 4. 12. Reuel. 2. 19 1. Cor. 6. 11. So that such as have this faith, are no Solifidians, as our Adversaries please in malice to call us.  
Secondly, that the graces have their proper operations, which this faith doth not hinder, but rather they have their strength from faith, and by it are set on work, so as it and they together, make us that we neither shall be barren, nor without fruit in the knowledge of our Lord jesus Christ, as S. Peter speaks, but hereby make our calling and election sure, 2. Pet. 1. 5, 6, 7, 8, 10. For whilst faith holdeth Christ, and in him apprehendeth eternal life; hope expecteth the accomplishment; patience endureth trials; love exerciseth us in duties of obedience, and works of mercy; fear keeps us from sin, and aweth us, that we dare not displease God; a good conscience comforteth us; humility makes us lowly in our own eyes; hatred of sin makes us to fly the causes, and occasions thereof, as ill company, counsels, and examples to evil. Godly sorrow upon our falls, exerciseth us in fasting, praying and labour; zeal makes us take revenge upon ourselves, when we have trespassed, and to oppose stoutly wickedness in others, and so forth in all the rest of God's graces, whatsoever they be: for as faith is said to work by love; so doth it work by hope, patience, humility, and all other virtues which accompany it; never neglecting the means which God prescribeth in the way to heaven, nor abating the power of these other graces & gifts of God, nor withholding them from their proper works, wherein they are to be employed, upon any vain confidence of salvation by Christ, or imaginatie assurance of heaven. Hence is it, that such as in the Scripture are said to believe, are said also to fear God, to be charitable, to be just, to eschew evil, to do good, to fast and pray, to continue in the Word, to hear it with an honest heart, to come to the Sacraments, and so forth. See this in S. Paul, who was well assured of eternal life, of which he could confidently speak, 2. Tim. 4. 8. 2. Cor. 5. 1. Rom. 8. 38, 39 And yet nevertheless he had care to keep a good conscience towards God and man, Act. 24. 16. endeavouring to please God, 2. Cor. 5. 9 and had excellent virtues accompanying his faith, 2. Tim. 3. 10, 11. David had particulat assurance of pardon of sin, 2. Sam. 12. 13. yet he afterward prayed for mercy fervently, Psal. 51. and Christ knew his hour, yet did avoid dangers. Hezekias knew that he should live fifteen years, yet used the means of life. So Saint Paul was sure of safety, yet would have means used, Act. 27. 31.  
Thirdly, that neither this faith, nor any of these graces are perfect in this life: for the Scripture speaketh of degrees of Faith, Matth. 8. 26. and 15. 28. Rom. 4. 21. and of the increase of faith, Luk. 15. 5. 2. Thes. 1. 3. 2. Cor. 10. 15. Rom. 1. 17. So likewise of the increase of knowledge, Col. 1. 10. of love, Phil. 1. 9 of works of charity, 1. Thes. 4. 10. of walking and pleasing God, 1. Thes. 4. 1. of grace, 2. Pet. 3. 18. and so of all other virtues which do increase as the whole Church doth increase, as the Apostle witnesseth, Ephes. 2. 21. So that they are more at one time then at another, in such as have them; and do increase by degrees, though not alike in all.  
Hence it is, first, that ordinary means are prescribed by God, not only for the first begetting; but also for the increase and continuance of all these graces, to wit, the Word, 1 Pet. 2. 1, 2. the Sacraments, and Prayer, which therefore the godly do ever make use of, Act. 2. 42, 46. Secondly, that the godly are so often found fault with, reproved, admonished, and threatened for failing in their duties. Thirdly, that they do so vilify themselves, and renounce all righteousness in themselves, and fly to Gof for mercy through Christ. Fourthly, that there are so many exhortations, as means to urge them to their duties, in which they are weak and defective. Fifthly, that promises are made with conditions annexed, to stir them up to their duties.  
Fourthly, that with these imperfections of graces, there remaineth in the most holiest persons natural corruption, which is sometime so strong, as it not only hindereth the work of these graces (so as a regenerate man cannot do the good he would) but also is drawn to do that which he would not, Rom. 7. 15, 18. Hence it is, first, that the best have sometime broken forth into foul enormities, as may be seen in David, Solomon, and others. Secondly, that God so threatens & chastiseth them, as means to awake and reclaim them. Thirdly, that they so 
See an excellent discourse of this in Bishop Abbot's answer to Bishop— in this point of the certainty of salvation, pag. 257.  humble themselves 〈◊〉 cry and call, as if they were forsaken. Fourthly, that this faith, and these graces are not seen, nor felt to be at all times alike in operation; but so weakened through strength of corruption, & so brought under, as if they had clean lost their virtues, and faith in a sort had failed; which in some agony of spirit, causeth them to utter some uncomfortable words, savouring rather of desperation, then of any hope of salvation, even as Christ on the Cross, crying, My God, my God, why hast thou forsaken me? And as David sometimes did in the Psalms, Ps. 13. 1. & 6. 1, 6. & 22. 1, 2. & 31. 22. & 38. 1, 8. & 55. 4, 5.  
Fifthly and lastly, that albeit the imperfection of graces, and corruptions of nature do weaken thus the power of faith, and other accompanying graces, much troubling the soul of a true Believer; yet do none of them hereby alter their nature, nor change their quality; but faith holdeth its hold, though sometime as doth a Palsy hand, and striveth against doubting, till it conquer in the combat, as may be seen in David's conflicts.  
First, he will say to his soul (as he doth in a Psalm) Why are thou so disquieted within me? yet trust in God. Secondly, he will run to God in Prayer, which is the true fruit of faith. Thirdly, he will profess his faith, and trust in God. So job in his greatest terrors, said, If he kill me, yet will I trust in him. So that faith giveth assurance in the midst of troubles, and saveth Daniel in the very den of Lions, and other in the midst of a fiery Oven.  
Therefore, for all the defects of graces, and power of corruptions overswaying too often; yet seeing they destroy not faith in the elect, nor annihilate their graces, they are most certain of their salvation in the end.   

Scriptures objected answered.  
1. Cor. 9 27. But I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a Castaway.  
Answ. 1. This place speaketh not of a Castaway, as one reprobated to eternal destruction; but the word signifieth one not approved 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (opposed to one approved) being like refuse silver, which is not good and currant, jer. 6. 30. So as the meaning is, I Paul preaching to other, do so demean my 〈◊〉 as my life may not scandalise my profession, and so be judged as one worthy to be rejected. Thus understood, it is not alleged to purpose.  
Secondly, but grant the word to be understood of a reprobate, yet is it nothing against the assurance of salvation: for S. Paul speaking thus of himself, was most certain that he was no Reprobate, 2. Cor. 13. 6. but one sure of his salvation, Rom. 8. 38, 39 2. Tim. 1. 12. & 4. 8. Gal. 5. 20. as is also clear out of the 26. verse, going before this objected place: I therefore so run, not as uncertainly; so fight I, not as one that beateth the air. Therefore speaking so assuredly of salvation in the former verse, he cannot be understood here, as making doubt thereof; for so should he be made to speak contraries. But the Apostle showeth, that with his faith of the promises of assurance of salvation, he did join the means, the more to further, and the more to strengthen his said assurance: For he knew, and taught, and so do we, that the use of the means to salvation, weakeneth not the assurance; but rather confirmeth it: and therefore do we that truly believe, use such means carefully and constantly.  
Thirdly, this place will not afford any good reason against the assurance of salvation. S. Paul was sure of his salvation, and he used such lawful means as might further him in the way; and that he might not be a Castaway, he opposed his corruptions, not living carnally secure, nor vainly presumptuous; nor did he neglect to do what he ought to do. Will it hence therefore follow, that he doubted of his salvation? He professed as you see before, the contrary. Faith, in the use of the means, loseth not, but gets assurance, and groweth more confident.  
Rom. 11. 20. Thou standest by faith; be not highminded, but fear, etc.  
Answ. 1. If this place, spoken to the Church of Rome, will afford the conclusion, that we cannot be certain of salvation, but that they which now stand, may fall away: how cometh it to pass, that Papists so brag of the infallibility of their Churches not falling?  
Secondly, fear here is opposed to high-mindedness, and carnal security, and not to the assurance of salvation.  
Thirdly, the Apostle taketh not hereby away the assurance of salvation, but prescribeth the means of securing us therein, that we fall not away. For the true fear of God, and humility of Spirit, will greatly awe us, and keep us from departing from God, jer. 32. 40.  
Fourthly, the Apostle here speaketh to them, as to a mixed company, and as they were outwardly professors of the faith of Christ; and not as the Elect of God, and all true and sincere believers, of which the question is. For these cannot finally fall away, but the other may, & so be uncertain of their salvation.  
Phil. 2. 12. Work out your salvation with fear and trembling.  
Answ. This place may be, and is against the vain security of salvation; but not against true and sound assurance thereof.  
For first, the Apostle assureth them of salvation, by saying, your salvation, making it theirs already.  
Secondly, he uttereth nothing that might cause doubting; but only exhorteth them to do that which they ought to do, for the better assurance of their salvation, that is, to work it out with fear and trembling: thus warning them hereby to take heed of vain presumption, and careless security, and not to cause them to live in doubt of their salvation.  
Thirdly, we must know that there is a twofold fear; The one a servile, distrusting, discouraging, distracting legal fear, begotten by the spirit of bondage, and is opposite to saving faith, and spiritual comfort, from which fear every where the godly are dehorted Esa. 35. 4. & 41. 10. & 43. 1. & 54. 4, 14. Luk. 12. 32. This fear Christ redeemeth us from, Luk. 1. 74. Heb. 2. 15. the Spirit of God freeth us from, Rom. 8. 15. 2. Tim. 1. 7. and perfect love casts it out, 1. joh. 4. 18. The other is a filial fear, careful and loving, a fear of awful reverence, begotten by the Spirit of adoption, ever attending, as a handmaid, on saving faith. To this the faithful are exhorted, Luk. 12. 5. 1. Pet. 2. 17. Reuel. 14. 7. And this fear may be with rejoicing, as in Psal. 2. 11. Serve the Lord with fear, and rejoice unto him with trembling. To which words in that Psalm the Apostle here alludeth. And he that always thus feareth, is pronounced blessed, Prou. 28. 14. And of this fear speaketh the Apostle in this place to the Philippians; which fear doth not hinder, but furthereth man's assurance of salvation, keeping him from departing from God, as before is noted out of jer. 32. 40. and from presuming upon their own strength, and to rest upon God, and in him to be strong, Ephes. 6. 10. as in the next verse, Phil. 2. 13. is evident. See for this, Augustine's exposition, lib. de gra. & lib. arb. cap. 9 Prosper, apud Ambros. Epist. 84.  
Prou. 28. 14. Blessed is he, that feareth always.  
Answ. This filial fear that maketh a man blessed, and keepeth him with God from falling away, affordeth no reason for a true believer to doubt of his salvation.  
Eccles. 9 1. No man knoweth either love or hatred, by all that is before them.  
Answ. It is true, that by beholding outward things, how all things come alike to all: we cannot know love or hatred; for of these outward things Solomon speaketh. Nevertheless, though we cannot know by sight, yet may we discern by faith and inward graces, by God's Spirit and fruit thereof, that God loveth us.  
2. Pet. 1. 10. Give diligence to make your calling and election sure, etc.  
Answ. This Scripture is against our Adversaries, and for us: for it teacheth, that a man may come to assurance of salvation by this diligence.  
Prou. 20. 9 Who can say, I have made my heart clean, I am pure from my sin?  
Ans. 1. It is true, that either he can make himself pure & clean by his own power, neither that he is pure by any inherent righteousness, neither that he is made perfectly pure in this life by God's Spirit, whereby he is in a measure, not wholly sanctified.  
Secondly, yet a true Believer can say, that faith purgeth the heart, Act. 15. 9 that by the blood of Christ he is cleansed from all his sins, 1. joh. 1. 7. that he is sanctified, Heb. 10. 10. and also by the Spirit, 1. Pet. 1. 2.  
Thirdly, thus being sanctified, he is sure that he hath the Spirit of Christ, joh. 14. 17. and that he is justified, Rom. 8. 1, 9 and then is he certain, that he shall be glorified, Rom. 8. 30, 33.  
Fourthly, and although this sanctification be not perfect in this life; yet this hindereth not our saith, to assure us of salvation; because faith taketh hold of the truth of God's promises made to every true believer in Christ, who is our Wisdom, our justification, our Sanctification and Redemption, 1. Cor. 1. 30. who hath perfected for ever by one offering, them that are sanctified, Heb. 10. 14. and so hath obtained everlasting redemption for us, Heb. 9 12. So as though no man can say, that his heart is perfectly clean, nor that he is pure wholly from sin in himself, or by himself: yet is he in and by Christ most perfect; so as he need not doubt of his salvation.  
job 9 20. If I justify myself, my own mouth shall condemn me, etc.  
Answ. 1. job here disclaimeth his own righteousness; he was then no Papist. Secondly, this is no argument against the assurance of his salvation: For though there be no righteousness of a man's self, nor the righteousness of the Law to assure him of his salvation, yet is there another righteousness, which is called the righteousness of faith, Rom. 4. 13. by which a true Believer is certain of his salvation: And though job thus renounced his own righteousness, yet was he assured of his salvation, yea and so assured, as in the midst of his so grievous afflictions, he seemed through it to triumph, job 19 25, 26, 29. neither could his faith be made to let go its hold: for he said, If he kill me, yet will I trust in him.  
1. Cor. 4. 4. For I know nothing by myself, yet am I not thereby justified.  
Answ. 1. What is this against assurance of salvation? What if Paul was no Papist, rejecting justification by works? must it needs follow, that he had therefore no assurance of salvation? It is clear, as before is proved, that Paul was certain of his salvation. Therefore hence to fetch an uncertainty thereof, crosseth the plain evidences of his assurance, and so is a lewd collection.  
Secondly, the Apostle here, though he knows himself not justified by his own innocent living and righteousness, Phil. 3. 9 yet was he sure that by Christ he was justified, Gal. 2. 16, 20. & 5. 20. having attained to that righteousness through faith, Phil. 3. 9 Of his justification he doubted not, for he here absolutely denyeth himself to know as certainly, that he is justified by Christ, Gal. 2. 20. Phil. 1. 19, 20. Therefore though by the first he cannot assure himself of salvation, yet may he by the latter, as indeed he was, Rom. 8. 11, 30, 39  
Thirdly, the Apostle speaketh not here of the justification of his person, but of his office, as he was an Apostle, and a Teacher of the Corinthians, and of the Gentiles. For when he saith, I know nothing by myself, he meaneth it of the outward dispensation of the ministry, wherein his own conscience bore him witness, that he had been faithful, as he also speaks in 2. Cor. 1. 12. and 2. 17. and 4. 2, 5. and had not failed of his duty, to his witting; yet could he not hereby justify himself, nor would he judge himself, nor regarded he to be justified of other, but referred the judgement thereof unto God, who, saith he, judged him, to wit, that he was faithful, by the testimony of his own conscience. So as here is no argument against assurance; but rather for his assurance, as knowing, that God judged aright of him, though neither himself, nor other could so judge of him.  
Phil. 19 12. Who can understand his errors? Cleanse thou me from secret faults.  
Answ. 1. It follows not, that because a man cannot know all his errors and hidden faults, therefore he is not sure of his salvation. For as the knowledge of them all, (if so a man could know them) would not give assurance of salvation (for the sight of sins showeth to us misery, and not hope of felicity:) so the not understanding them, cannot debar a man from the assurance of salvation, because salvation is purchased by Christ, who cleanseth us of all sin, secret, as well as open, unknown, as well as known; and faith, taking hold of the promise of the forgiveness of sins through Christ, assureth of salvation.  
Secondly, this speech, that none can understand his errors, being understood of all men whatsoever, than it comprehendeth Abraham, and Moses, David, holy Simeon, Peter and Paul, with other holy men, who yet had assurance of their salvation, as our Adversaries deny not: And therefore the not understanding of all the errors of a man's life, is no hindrance of the assurance of salvation.  
1. Cor. 10. 12. Let him that thinks that he standeth, take heed lest he fall.  
Answ. 1. Good counsel to use means, as wary circumspection, & diligent endeavour to persevere, is no argument against the certainty of salvation: for sound confidence causeth no negligence in any good means: as we may see in Saint Paul and others assured of eternal life.  
Secondly, Saint Paul speaks to the presumptuous and conceited; for he saith, Let him that thinketh he standeth, take heed.  
Thirdly, grant it spoken to the best assured; yet here is nothing against that assurance; for the Apostle saith not, Lest he fall away, as speaking of Apostasy final, but of falling into sins, lest they provoke God to punish them, as he did the Israelites.  
Fourthly, if yet further it be yielded of falling away, than it is to be understood only of such among them, as might finally perish; for Saint Paul spoke to a mixed company, and not of the Elect among them: for in verse 13. following, the Apostle strengtheneth their assurance very fully against all temptations. Therefore take this place howsoever they please, yet it is nothing against the certainty of salvation.  
1. Pet. 1. 17. Pass the time of your sojourning here in fear.  
Answ. Fear that is filial, attendeth on faith, keepeth a man with God from falling from him, and so rather assureth them, than any way causeth doubting of salvation. The answer before to Phil. 2. 12. is a full answer to this place.   

Places of Scripture objected, that justifying faith once had, may be lost, and a true believer finally perish: And therefore no certain assurance of salvation.  
Before the objected places be produced, it is good to know the truth of the Tenent, and how it is to be understood, to wit, That the faith of the Elect once had, cannot utterly be lost.  
Faith is diversely taken in the Scripture. First, for historical faith, a bare and naked knowledge of God, with an assent to the truths of God, and profession of Religion, but without lively effects and fruits; this is a dead faith, jam. 2. 17, 24. Also it is taken for a certain persuasion of some wondrous effects to be done through Gods assisting power, 1. Cor. 13. 2. Matth. 17. 20. Acts 14 9 This is called a miraculous faith.  
Thirdly, it is taken for knowledge with a joyful assent of the mind, Matth. 13. 20. hearing gladly, joh. 5. 35. yea and doing many things, Mar. 16. 20. But this endureth but for a season, joh. 5. 35. Mar. 4. 17. for that it hath not root in him that hath it, Matth. 13. 21. wanting moisture, Luk. 8. 6. the heart being as stony ground, Mar. 4. 16. and so, in time of persecution for the Word, it withereth, and such a Believer falleth away, Luk. 8. 13. and is offended, Mar. 4. 17. This is called temporary faith. Of these faiths the question is not: for historical is also in Devils as well as men, jam. 2. Faith of miracles lasted but for a time, and was the faith of some few. Faith temporary may be lost; the Scriptures are plain for it.  
But the faith which we say cannot be lost, is that precious faith, 1. Pet. 1. 1. that unfeigned faith, which is accompanied with a pure heart, a good conscience, 1. Tim. 1. 5. working by love, Gal. 5. 6. that faith which justifieth, Rom. 5. 1. which saveth, Eph. 2. 8. by which Christ dwelleth in us, Eph. 3. 17. and by which the world is overcome, 1. joh. 5. 4. through which, by the power of God, we are kept unto salvation, 1. Pet. 1. 5. This is called the most holy faith, jude, vers. 20. and is properly the faith of God's Elect, Tit. 1. 1.  
This faith may be shaken, and the power of it sometime very greatly weakened, and sometime be so made to languish, as the true believer may cry with the afflicted Father in the Gospel, Lord, I believe, help thou my unbelief, Mar. 9 24. the sense thereof being very little, and the power thereof hardly felt, for a time the party being as it were in a swoon or trance, through the force of the temptation. But yet nevertheless it is not lost totally nor finally, so as that the elect Believers cannot perish utterly: which is proved not only from all which hath been said before, for proof of the certainty of salvation, but also by other manifold reasons of great force to persuade hereto.  
I. From God the Father, and thus, First, from his decree which altereth not: for in him is no variableness, nor shadow of turning, jam. 1. 17. he changeth not, Mal. 3. 6. no more doth his decree, but his counsel shall stand. Now God hath decreed who shall be saved, Rom. 8. 30. and he hath decreed that such shall believe, Act. 13. 48. that they shall be holy and blameless in love, Eph. 1. 4. be confirmed to the Image of his Son, Rom. 8. 29. walk in good works, Eph. 2. 10. bring forth fruit, and that the same shall remain, joh. 15. 16. Therefore by this decree of God, neither they nor these their graces shall finally decay. Secondly, From his Covenant, which is an everlasting Covenant, not to turn away from us to do us good, but to put his fear in our hearts, that we shall not departed from him, jer. 32. 40. Therefore by this everlasting Covenant they cannot perish. Thirdly, From his gifts, among which, is faith to believe in Christ, to suffer also for him, Phil. 1. 29. But these gifts and callings of God are without repentance, Rom. 11. 29. Therefore can they never be lost, nor they that have them, perish. Fourthly, From Gods working all in us, both the will and the deed, Phil. 2. 13. and all things for us, Esay 26. 12. rejoicing over us to do us good, jer. 32. 41. Psal. 147. 11. and 14 9 4. and to beautify us with salvation, Psal. 149. 4. for what work he beginneth, the same will he perfect to the end, Phil. 1. 6. For every branch that beareth fruit, the Father purgeth, that it may bring forth more fruit, joh. 15. 2. Such a branch than shall never whither or fall away. Therefore the work of our salvation, being begun and continued of God, and not being our work, but his, who can hinder our salvation? Fiftly, From God's promises which are infallible, never failing in any thing which he hath promised, Ios. 21. 45. and 23. 14, 15. 1. King. 8. 56. Now, he hath promised, First, that he will never suffer his to be tempted above their ability, 1. Cor. 10. 13. Secondly, that he will give the issue with the temptation, that they may be able to bear it, 1. Cor. 10. 13. Thirdly, that though the just man be so overtaken, that he doth fall, yet shall he not be utterly cast down, Psal. 37. 24. Therefore cannot the Elect fall finally and perish. Fourthly, From God's power, who establisheth and keepeth us from evil, 2. Thess. 3. 3. upholdeth all that fall, and raiseth them up, Psal. 145. 14. for he upholdeth them with his hand, that they may not be utterly cast down, Psal. 37. 24. and so are kept by his power unto salvation, 1. Pet. 1. Fifthly, therefore except a power be to overmaster God's power, the Elect cannot perish. Sixtly, and lastly, From the prime cause of all this dealing of God thus with his people, why he hath thus decreed, covenanted, given gifts, wrought his work, made such promises, and so supporteth them: which is the good pleasure of his will, Eph. 1. 5. his kindness, his love and mercy, Tit. 3. 3, 5. joh. 3. 16. without any desert of ours, Tit. 3. 5. Now, the same cause everlastingly remaining in him, which moved him to choose us, is that which continueth ever his goodness towards us, and therefore cannot the Elect finally perish. Thus fare reasons from God the Father.  
II. From God the Son, jesus Christ: First, he is not only the Author, but also the finisher of our faith, Heb. 12. 2. Therefore our faith cannot be lost. Secondly, in him all the building fitly framed together, groweth into a holy Temple, Eph. 2. 21. That therefore which groweth, doth not decay, nor can perish. Thirdly, He saveth his people, Matth. 1. 21. loseth nothing, nor casteth any out that come to him, joh. 6. 37, 39 nor can any pluck them out of his hand, but he giveth to them eternal life, joh. 10. 28. How is it possible then that any of his should perish? Fourthly, He hath prayed God for all his (whom his Father hath given him, who either have believed, or shall believe in him, joh. 17. 9, 20.) that he would keep them through his Name, from evil, ver. 11. 15. and he also doth still make continual intercession for his, Rom. 8. 34. Heb. 7. 25. and appeareth for them in his Father's presence, Heb. 9 24. Now, unless men will say, that Christ's prayers are not heard, contrary to joh. 11. 42. and that God is not well pleased with him, contrary to Matth. 3. 17. it cannot be, that his faithful children should perish and lose their faith.  
III. From God the holy Ghost, who dwelleth in us, 2. Tim. 1. 14. and abideth in us, 1. joh. 2. 27. who is called Gods earnest in our hearts, 2. Cor. 1. 22. and 5. 5. and so are we sealed therewith, Eph. 1. 13. and thus not here for a time, but even unto the day of Redemption, Eph. 4. 30. Therefore is it not possible for the Elect to perish, except this earnest of our God, and this his Heavenly Seal be of no validity.  
FOUR From the words of Scripture, speaking so confidently of true Believers salvation: He that believeth in the Son, hath everlasting life, joh. 3. 36. and shall not come into condemnation, but is passed from death unto life, joh. 5 24. For through faith, by the power of God, they are kept unto salvation, 1. Pet. 1. 5. yea, the begotten of God keepeth himself, and the wicked one toucheth him not, 1. joh. 5. 18. for the path of the just is as a shining light, which shineth more and more unto the perfect day, Prou. 4 18. And those that are planted in the House of the Lord, shall flourish, and still bring forth fruit, Psal. 92. 13, 14. Also, The righteous shall hold on his way, and be stronger and stronger, job 17. 9 and nothing can separate them from God's love in Christ jesus, Rom. 8. 38, 39 Therefore do not they perish, nor finally fall from Grace.  
V From similitudes, setting out lively the durable estate of God's Elect from falling away. First, from trees, Psal. 1. 3. A godly man is as a tree planted by the rivers of water, that bringeth forth his fruit in due season, and his lease shall not whither, nor fade, neither shall the fruit thereof be consumed, Ezek. 47. 12. Secondly, Fron marriage: I will betrothe thee to me for ever in righteousness, in judgement, in loving kindness, in mercy, & faithfulness, Hos. 2. 19, 20. Thirdly, From a head, body & members, 1. Cor. 12. 12, 27. Christ is the Head, we the body and members in particular, knit together, increaseth with the increasing of God, Col. 2. 19 Eph. 4. 16. Fourthly, From a house built firmly, not by any tempest to be beaten down, Mat. 7. 24, 25. Fifthly, From lively fountains of water. For, saith Christ, the water that I shall give him, shall be in him a well of water springing out into everlasting life, joh. 4. 14. And out of his belly should flow Rivers of living water, joh. 7. 38. By all these, the holy Ghost would express and set out the certainty of perseverance, and that no adopted true believer can finally perish, and fall away, no more than a fruitful tree that never withereth, can decay; nor, than a wife betrothed for ever in righteousness, in judgement, in loving kindness, in mercies, in faithfulness, can be forsaken; nor, than a true head can suffer a true member of the body to perish; nor, than fountains of living water, ever flowing, can ever be drawn dry; nor, than a house wisely built upon a rock, can by a tempest or storm be overthrown.  
VI Fron the power of faith itself, through which, by the power of God, we are kept unto salvation, 1. Pet. 1. 5. for it is of a conquering nature. First, it prevaileth against the flesh, purifying the heart, Act. 15 9 Secondly, against the devil; Above all (saith the Apostle,) take the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked, Eph. 6. 16. The Apostle maketh it above all powerfully prevalent. Thirdly, against the world; for our faith is the victory that overcometh the world, 1. joh. 5 4. Fourthly, against all sorts of persecutions, afflictions and trials of what kind soever. For by faith the Saints have endured tortures, cruel mockings, scourge, bonds, imprisonments, stoning, sawing asunder, killing with the sword, wand'ring in Sheep-skinnes, Goat-skinnes, being destitute, afflicted and tormented, wand'ring in mountains, dens and caves of the earth, and yet for all this, were by faith more than Conquerors, Heb. 11. 35, 36, 37, 38. Rom. 8. 37. This is further manifest in all holy and constant Martyrs in all ages. Fifthly, it prevaileth against all the terrors of God, disquietness of mind, and desperate apprehensions; as we may see in David, who being greatly disquieted in mind, said, O my soul, why art thou so disquieted with me? presently gave answer as a remedy thereto, Trust in God. Faith in God will allay all such restlessness of man's soul. In the 22. Psalm, verse 1. and 2. he saith, My God, my God, why hast thou forsaken me? There he speaks of his roaring and crying day and night, and yet God heard not. What was his comfort and stay, that he was not swallowed up with despair? Even his faith, which both made him pray still, and cry, My God, my God, O my God; yea challenging God for his God, Thou art my God, vers. 10. And so victorious was faith, that at length he triumphed with joy, and said, I will declare thy name to my brethren, and in the midst of the congregation will I praise thee, vers. 22. Of such a force of faith may we observe in many Psalms of David, Of this inconquerable grace we have a rare instance in job, who in a Sea of miseries, when the venom of God's arrows was felt in his soul; when he saw God to set him as a mark to shoot at; when his wife grieved him, his friends vexed him, and Satan tried him to the uttermost, and he left of all as comfortless; even then, even then, in this gulf of his sorrows, and whirlepole of despair, his faith made him not to faint; and therefore he braced forth in the midst of these his unspeakable calamities outward, and terrors inward, Though he kill me, yet will I trust in him. So that great is the power of faith in desperate cases, and therefore being so victorious, it cannot be lost.  
VII. From the recovery of godly men from under their falls, when they have been so wounded, as their wounds have stunk, and been corrupted, as David speaketh. Fearful were the falls of David, and Peter; but neither of them fell finally; for they recovered: neither fell they totally: for David in Psalm 51. 11. speaketh as he that had, as yet, God's Spirit, and had not utterly lost it: for he prayeth God not to take his holy Spirit from him. He saith not, Give me; but, Take it not from me. And as for Peter, it is clear, that Christ prayed for him, that his faith should not fail, as not finally, so not totally, Luk. 22. 31. For a true Believer, in the day of his conversion, hath a new birth, joh. 3. 3. and his state is compared to a resurrection, and is called the first Resurrection, Reu. 20. 6. Now, if a man truly regenerate, could wholly lose his faith and godliness, and yet after return again by repentance, besides his first birth, and first resurrection, there would be so many births and resurrections, as there be falls, and rise again: but the Scripture speaketh but of one spiritual new birth; and here, of one resurrection, and not of more new births and resurrections: for the first new birth they cannot lose: for the seed of God doth remain in them, 1. joh. 3. 9 and the second death (which is damnation) hath no power on him, that hath part in the first Resurrection, Reu. 20. 6. But if such a one could totally and finally fall away, it should have power on him, and he could not rise again unto newness of life. Therefore the truly Regenerate, though they fall, yea, and that sometimes fearfully, yet fall they not totally, nor therefore can fall finally.  
VIII. and lastly, From the sentence of the holy Ghost, upon all those which finally apostate from God's people, 1. joh. 2. 
See how Saint Austin thus expounds the meaning largely cited by Bishop against Bishop, of the certainty of salvation, pag. 321. 322.  19 First, saith the Apostle, They were not of us, that is, not of the Elect: for by us, john understands himself and the Chosen of God, effectually called, true believers, lively members of Christ, and children of God, which they indeed were not, though, by profession for a time, they had the name to be such. Secondly, that if they had been of us (saith he) they would no doubt have continued with us. Where the Apostle confidently speaketh, saying, No doubt, that such as be of the number as he himself was of, do continue, and fall not away from them. Thirdly, that all among those justified once are not of them, but other are mixed with them; these are they which fall away, and not any of the rest totally and finally. Fourthly, that albeit these are not manifest to men, so long as they abide in the Church, but seem to be the same that others be; yet their falling away, discovers them to be none of that blessed number; yea, and therefore they fall away, that it might be made manifest that they were not of them. And to this add the place of jude, ver. 19 That they who separate themselves, are sensual, having not the Spirit; and, if any man have not the Spirit, he is none of Christ's, Rom. 8. 9 Therefore they are not regenerate by the Spirit: they are none of Christ's, which fall away, 
a See Seigfridus Saccus, de Academica Pontisiciorum dubitatione in negotio iustificationis, very largely handling this matter from all Topick places.  howsoever for a time they may seem to be his. These seeming faithful ones, only fall away, and none of the truly justified.   

The objected Scriptures answered.  
Luk. 8. 13. They on the Rock, are they which when they hear, receive the Word with joy: and these have no root, which for a while believe, and in time of temptation fall away.  
Answ. It is not denied of us, but that some kind of believers may fall way. This is not the question; but, Whether true believers having saving faith, and truly persuaded of God's mercy towards them, in jesus Christ, bringing forth lively fruits of faith, can finally fall away? This is the question, and not the other. To this place than I thus answer, That it speaketh not of them that believe by a justifying faith, which rooteth us into Christ, but of an inferior faith, as the words plainly teach: for it is said, that they have no root, which for a while believe. Such indeed may, and do fall away in time of trouble for Religion. Therefore it is weak and rootless arguing, from the falling away of them which have this rootless faith, to conclude the falling away of them which have true sound justifying faith. For albeit saving faith includeth historical and temporary, yet be they not one and the same, but do much differ, as before is manifested, and even also out of this Parable: For  
First, Temporary faith is in them whose hearts are rocky and stony, Luk. 8. 13. but saving faith is in those, whose hearts be good and honest, verse 15. Secondly, Temporary faith is in them that receive the Word immediately with a sudden affection of joy, Mar. 4. 16. Matth. 13. 20. joh. 5. 35. but no mention is made of sound judgement and understanding, or of an attentive mind to learn, understand and keep it: But saving faith is in him that so heareth, that he doth understand it; in hearing, attendeth; & intendeth in hearing, to understand. 3. Temporary faith is in them, which have no root in themselves, Mat. 13. 21. nor moisture, Luk. 8. 6. But, saving faith is in them that have root, Ephes. 3. 17. and are full of moisture, maintained by the fountain of Christ's grace: for our of the belly of such believers shall flow rivers of living waters, joh. 7. 38. which shall spring up to eternal life, joh. 4. 14. 4. Temporary Faith they may have, which yet want lively fruits, though they may do in show many things, Mar. 6. 20. Therefore in this parabolical exposition, Christ mentioneth no fruits of this temporary faith: but saving faith in them that have it, beareth fruit, and bringeth forth, some an hundred, some sixty, and some thirty fold, Matth. 13. 23. Mar. 4. 20.  
Lastly, temporary faith, in time of trouble and persecution for the Words sake, doth not preserve such believers from being forth with offended thereat, Matth. 13. 21. Luk. 8. 13. But saving faith keepeth a true Christian from taking such an offence, making him to keep the Word, and to bring forth fruit with patience, Luk. 8. 15. in which patience they possess their souls, and so fall not away. Therefore seeing there is such difference between these, it will not follow, though temporary faith fall away, that therefore saving faith should fall away. And yet either thus must they conclude hence, or they conclude nothing out of this Text, for their purpose.  
1. Tim. 1. 19 Holding faith and a good conscience, which some having put away, concerning faith, have made shipwreck.  
Answ. 1. This speaketh of blasphemous men, verse 20. who had put away a good conscience, at least, the show of it; which can never be separate from saving faith, verse 5. And therefore by faith here, cannot be meant that excellent faith.  
Secondly, here by faith is understood the doctrine of faith, 
Oecumen▪ on this place.  and profession thereof, which they that lose the care of a good conscience, soon make shipwreck of, and fall from. That faith is put for the doctrine and profession of faith, these places show, Act. 6. 7. Gal. 1. 23. 1. Tim. 3. 8. and 4. 1. Tit. 1. 3.  
Thirdly, if it be taken for the gift of faith, it must then be understood of groundless temporary faith, which may be lost, and not of justifying faith, which (as before is proved) cannot finally be lost.  
2. Tim. 2. 18. Who, concerning the truth, have erred, saying, that the Resurrection is passed already, and overthrew the faith of some.  
Answ. 1. Faith is here put for the faith of the true doctrine concerning the Resurrection, which by false Teachers was overthrown, and namely, by Hymenous and Philetus. Secondly, these some, whose faith was overthrown, were not Elect, nor true Children of God: for in the next verse 19 it is said, Nevertheless, the foundation of God standeth sure, having the seal, The Lord knoweth them that are his. As if he had said, Though these false Teachers overthrew the faith of some, yet are these none of the Lords Elect, none of his adopted children, whose knowledge of them is a sure seal, & an unmoveable foundation, that they cannot perish. Therefore these some, not being of the Elect, their faith was not the faith of the Elect, nor faith of that kind, but another faith of base mould, and so, not that saving faith, of which the question is.  
1. Tim. 6. 2. Which some professing, have erred concerning the faith.  
Answ. Faith, as before, is here the sound and wholesome Doctrine of faith: For it is opposed to profane and vain babble, and oppositions of sciences, falsely so called, verse 20. Also the word erred, shown as much; for error is to be understood of Doctrine, and not of the gift of faith itself. And thus is Faith taken in 1. Tim. 4. 1.  
Reuel. 2. 5. Remember from whence thou art fallen.  
Answ. 1. Here is no mention of loss of faith, of which the question is. Secondly, by falling, here is not to be understood of a total, or final falling away, but only the decay of love, not being in him in such a degree, as at the first. For this Angel had yet very excellent graces in him, works, labour, patience, zeal against false Teachers, hating those whom God hated, having patience, and not fainted, Reuel. 2. 3, 6. If he fainted not, he had not lost his faith. This place is therefore rather against our Adversaries, than any thing for them. But our Gagger gazing about without judgement, wherever he found a word sounding to his fancy, though nothing to purpose; that he will set down. He should have remembered, that every stick will not make a gag for every mouth.  
Luk. 19 24. Take from him the pound.  
Answ. 1. This is a Parable, and therefore affordeth no sound demonstration by argument in a matter of controversy. Secondly, if the words be to be urged, he lost not his pound, but it was taken from him; and then, when judgement was to be executed upon him, Mat. 25. 30. Our question is, of losing it here before judgement. Thirdly, by pound here, is not meant saving faith, of which the question is, but some common graces afforded to castaways, such as this man was, Matth. 25. 30. which if not well used, or abused, God may deprive a man of. But where is it read, that God will take away his saving grace from any man, and damn them?  
Matth. 25. 8. And the foolish said unto the wise, Give us of your oil: for our Lamps are gone out.  
Answ. 1. This is a parabolical speech, and therefore is not fit for argumentation, in a controverted point. Secondly, by Lamps and Oil, are meant not justification, or justifying faith, or adoption, or Christ being made our Wisdom: for than could not the receivers be deciphered by the name of foolish Virgins. But some other more common graces, which in some receivers vanish, in others are fed and increased unto a due progress of life and light, putting them into a true state of justification. This was only in the wise Virgins. The foolish had only a false fire or blaze of some good beginning, which never came to growth: and herein they represent the Reprobates.  
Heb. 6. 4, 5, 6. It is impossible for those which were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have tasted the good Word of God, and the powers of the world to come; if they should fall away, to renew them again to repentance, etc.  
Answ. 1. This is but a supposition, with an If they should fall away. He teacheth not positively that such may fall away. Secondly, grant that such may fall away; It is meant of Reprobates, and not of the Elect: For they here are said to be enlightened, and but to taste of the heavenly gift and Word of God, etc. But the Elect do more than taste: for they receive it, digest, and concoct it, and find nourishment and strength thereby. Again, these are such as cannot be renewed by repentance; which is such a falling, as never happeneth to the Elect. Moreover, these are such as make a general Apostasy, crucifying to themselves afresh the Son of God, and even sin against the holy Ghost; which the Elect in Christ cannot do. So by this Text we see, that they which have these gifts and illuminations, may fall totally from Christ. But there be proper graces to the Elect, and such things as accompany salvation, which as the Apostle was persuaded, were in the Hebrews, though he thus spoke unto them, verse 9  
Ezek. 18. 24, 26. When a righteous man turneth away from his righteousness.  
Ans. 1. There is a righteous man seeming so before men, Mat. 9 13. but is not before God: such a one may turn from his righteousness, and such a one is here meant. For this righteous man here so falls, as that he may commit all the abominations that the wicked doth, verse 24, and dye therein, verse 26. and so apostate finally: but a righteous man before God, doth not so, for he shineth more and more unto the perfect day, Prou. 4. 18. and shall be in everlasting remembrance, Psal. 112. 6. and his memory is blessed, Prou. 10. 7.  
Secondly, there is a double righteousness; the one Legal, and the other Evangelicall, which is the righteousness of faith, that is, the righteousness of Christ applied to us by faith, and so made ours, which cannot be lost, because it is Christ's. But the other may; and this is the righteousness which here the Prophet speaketh of: For this righteousness is such as is blotted out by sin, and which in the day of trespass shall not be mentioned, as not being able to clear him before God, vers. 24. But Evangelicall righteousness is not blotted out in the day of man's transgression, but is able to pacify God's wrath, and keep the repentant in God's favour.  
Besides these many objected places against the assurance of salvation, they allege reasons, especially these, which to the ignorant carry a great show.  
Objection. First, that God in the Scripture doth not speak particularly by name to any, that he shall be saved: And therefore no man can have faith to believe certainly himself to be saved; because there is not any such particular word of personal salvation to any man.  
Answ. There is in effect as much, countervailing a particular promise, as if the truehearted Believer were personally named. The promises are propounded in general. It is true that in God's book we find the proposition only in this manner. Mar. 16. 16. He that believeth, and is baptised, shall be saved. joh. 3. 15. Whosoever believeth in him, shall not perish, but have life everlasting. Act. 10. 43. Whosoever believeth in him, shall receive remission of sins, and shall not be ashamed. Rom. 9 33. & 10. 11. The assumption or Minor is suggested by experience, I believe. Thence the conscience with comfort inferreth the conclusion necessarily following: Therefore I shall not perish, but have life everlasting.  
First, these and such like promises in general to all, include particular persons. Whence it is, that sometime they are propounded singularly in the second person: If thou confess with thy mouth the Lord jesus, and believe in thine heart, thou shalt be saved, Rom. 10. 9 Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light, Ephes. 5. 14. Thus speaking as to particular men.  
Secondly, God's Ministers, they come in Christ's stead, 2. Cor. 5. 20. and do allege these faithful promises of God made in general, and apply them to their hearers, assuring them, that if they believe, these promises shall be certainly performed. Thus Peter applied the promises, Act. 2. 38, 39 & 3. 25, 26. So did S. Paul, Act. 13. 26. & 16. 31. which assurance made by faithful Ministers upon these undeceiveable promises of God, is to be received and believed, as from Christ's own mouth; because they speak not upon any warrant of their own, but upon the undoubted warrant of Christ himself.  
Thirdly, the Hearers (as many as be ordained to eternal life, Act. 13. 48. believing, do apprehend, and by faith do apply to themselves these promises so delivered, for that they know that they do believe, and truly repent; of which their conscience beareth witness; whose heart is so seasoned with grace, and conformed to God's voice, as the same like an Echo answereth thereto: So that when God saith, Seek ye my face, the faithful soul answereth to God, Thy face, Lord, will I seek, Psal. 27. 8. When God saith, Thou art my people, it soundeth back, Thou art the Lord my God, Zach. 13. 9 When Christ saith, If thou believest, all things are possible to him that believeth, he answereth, Lord, I believe, help my unbelief, Mar. 9 23. When God requireth his will to be done, and his commandments diligently to be kept, the gracious soul is moved with desire thereto, Oh, that my ways were directed to the keeping of thy Statutes, Psal. 119. 4, 5. and shows itself ready, Lo, I come, O God, I am content to do it, yea, thy Law is within my heart, Psal. 40. 7, 8. Therefore their faith claimeth these promises, and concludeth the assurance of the things promised in particular so to themselves, as if they in the same promises were personally named.  
Fourthly, to this spirit of true Believers the holy Ghost beareth witness, Rom. 8. 16. and it is true, 1. joh. 5. 6. that we are the sons of God, Rom. 8. 16. and that God hath given to us eternal life, 1. joh. 5. 11. which true Believers do know: for the Word was written also, that this they should know, 1. joh. 5. 13. Thus we see, how a true Believer hath his particular persuasion, not from an idle fantasy, or vain conceit, but from the undoubted Word of God, and from the faithful witnesses of God's Spirit, and his own conscience. If our Adversaries will be yet obstinate, and say, that these general promises cannot be thus particularly applied; I demand four things:  
First, why is it said, Rom. 15. 4. Whatsoever things were written aforetime, were written for our learning, that we through patience, and comfort of the Scriptures, might have hope? and in Rom. 4. 23, 24. That the things written, were not written for their sakes only, of whom they were spoken, but for us also, if we cannot apply them as spoken to every one.  
Secondly, why have the Apostles applied the general promises to particular persons, so as they have done, as before is showed, Act. 3. 26. & 16. 31. & 13. 26. and why have they comforted the faithful in general, with a promise made to one before in particular, Ios. 1. 9 Heb. 13. 5? And why did Zachary include himself in those promises made long before to Abraham, as spoken to himself and those then living, Luk. 1. 73, 74. if faith might not apply them to a believers own special comfort?  
Thirdly, how can the Popish Priests, from a general Scripture, joh. 20. 23. with such authority absolve their particular Penitentiaries? And are either those Priests, or any of their Penitentiaries named in the Text? If upon so general words they can be bold to assure their Confitents of pardon of sins, may not a true Believer, upon the forenamed grounds, he assured particularly of his own salvation?  
Lastly, if there can be no assured application, without particular nomination, how shall men become obedient to the precepts and commandments of God? how shall any be stirred up by exhortation? how shall any be terrified by threatenings? For in none of these is any man personally named, more than in the promises. Therefore as in hearing the other, we apply them, and verily take them without any doubt, as spoken to us in particular, to work obedience and fear: so in hearing these promises are we to apply them, as spoken to us by name, if we truly believe to our heavenly comfort, and assurance of life.  
Objection. Secondly, they say, that God's Decree, whence we fetch the ground of assurance, is conditional, If we believe; If we live, as we ought to live, and persever to the end. Which perseverance when God forseeth in us, doth thereupon elect us to salvation.  
Answ. The Decree is absolute according to the good pleasure of Gods own will. For therefore we believe, because he so hath ordained it, Act. 13. 48. We walk in good works, because he hath so fore-ordained us thereto, Ephes. 2. 10. We are in time called, justified, made conformable to Christ, adopted for children, to bring forth fruit, that also the same should remain, and so be at length glorified, because he hath predestinated and ordained us thereto, Rom. 8. 30. Ephes. 1. 5. joh. 15. 16. So as his Decree is the cause of all good to us, and not our obedience and perseverance the cause of his Decree.  
Objection. Thirdly, this Doctrine of the certainty of salvation, and that faith cannot fail, maketh men secure, & careless of good works.  
Answ. This is a very old objection, but altogether slanderous. There is indeed to be granted a kind of security or assuredness, being understood spiritually; for it maketh us secure in God, in the infiniteness of his mercy towards us through Christ, in the undoubted truth of his promises, in the full & perfect satisfaction made by Christ, and in the unchangeableness of God's eternal Decree, to save all those which truly believe in Christ. But this Doctrine maketh them not carnally secure, which are upon solid ground, assured of their salvation, which is thus manifest.  
First, this saving faith, as you have heard, is ever accompanied with other graces, which maketh the true Believers neither barren nor unfruitful, 2. Pet. 1. 5, 8.  
Secondly, this precious faith doth not only claim the promises, but humbly attendeth upon God's will, in using such means, as God hath appointed in the way to Heaven.  
Thirdly, it is evident from examples in Scripture, of such as were certain of salvation, as Abraham, Moses, David, S. Paul and others, that they did not therefore neglect their duties. And such with us, as conscionably hold this doctrine, do walk nothing less carefully in the ways of God's Commandments, but do endeavour to keep a good conscience towards God and men. And what if vain presumptuous spirits abase this doctrine, as they do other holy and wholesome truths, to their condemnation? is the Doctrine therefore faulty? Shall the abuse of truth make it to be judged falsehood. God forbidden.  
To conclude, this Doctrine of assurance, is most comfortable to humbled and afflicted souls, as the other is full of slavish fear, and very comfortless. For what can be more terror to man's heart, in the time of temptation, when he hath fallen by infirmity suddenly into some grievous offence, as Peter did, and being assaulted by Satan to despair, as judas did, then to be persuaded, that God's Decree dependeth upon man's perseverance, that the covenant of Grace made with his soul may be annihilated, his promises fallible, his power frustrated, Christ's strength too feeble to uphold him, Christ's prayers not of force to prevail for him with Gods, the holy Spirit to have forsaken him, the Seal of God's Covenant broken off, the writing canceled, Faith itself, and the hope of heaven lost for ever? This wounded spirit, this soul thus perplexed, this heart thus affrighted, cast into such a deep gulf of despair, who can but pity, and withal beware of that desperate Doctrine, which casteth poor souls into such unexpressible misery and sorrows of heart?  
On the other side, by the Doctrine of assurance of salvation, when a poor weak Christian hath been overtaken by some violent storm of temptation, and cometh to the sight of sin, with David, cryeth & calleth with bitter tears of repentance, and fain would find peace with God again, how comfortable will it be in such a distress, when Satan with his fiery darts assaulteth him, to think, that though he hath failed on his part, and so undone himself for ever, as much as lieth in him, yet that God is one and the same, his Decree unalterable, his Covenant not broken on his part, Christ still his Saviour, his prayers prevalent for him, the Spirit of God exciting him to prayer, with groans not to be expressed, and his faith though shaken, yet not lost? O how will the meditation hereof comfort such an afflicted spirit, & turn his heart to seek after God, grieving with himself that he should displease so gracious a God, and after he hath once again found some comfort, to put on a resolution never to offend so any more, & in a holy zeal therefore to avenge himself on himself, bringing down his flesh in subjection to the Spirit; and all this, with an earnest love to God, and care to please him, even for that he hath not lost, through his fall, the assurance of his salvation, as justly he had deserved? Thus is this Doctrine a comfort in distress, and an encouragement after a fall, to rise again, and in the time of greatest peace, never any cause of careless security, but rather of spiritual joy, and an incitement to well-doing, to express all thankfulness to God, through Christ, for the same. Even so, Amen.    
FINIS.