THE REASONABLENESS OF WISE AND holy truth: and the absurdity of foolish and wicked Error.  ECCL. 7. 27. I have compassed about, both I and mine heart, to know and to inquire, and to search wisdom and reason, and to know the wickedness of folly, and the foolishness of madness. MATTH. 11. 19 But wisdom is justified of all her children. 
AC: OX  
AT OXFORD Printed by john Lichfield, and William Wrench Printers to the famous University. 161●   

TO THE RIGHT REVErend Father in God, ARTHUR, Lord Bishop of BATH and WELLES, Vice chancellor of the University of Oxford, and Warden of New College, JOHN TERRY wisheth all increase of that Glory and Virtue, whereunto you are called by our most glorious & holy Lord. 2. Pet. 1. 2.  
MY duty bindeth me (right Reverend and my very Good Lord) to offer up to God for you the sacrifices of thanksgiving and prayer. Some of the Heathen offered sacrifice to the sun rising for benefits to come: and other to the Sun setting for such as were already received. Wherhfore it being a great shame for a Christian to be out gone in any good duty by an Heathen, I cannot but offer up to our most blessed Saviour Christ the true Son of righteousness, the sacrifice of thanksgiving: first, for causing such a bright star as your Lordship is to appear above our Horizon in the west: and secondly for causing you to set with leaving much good to that College, whereof myself was once a member. And how can I also but offer up prayer to God; first, that the fresh memory of your renowned learning and religious life may instill such a sweet influence of celestial grace into the hearts of all the members of that society, that they may be effectually stirred up to walk in your ways, and to devote themselves by your example to the public good: as secondly I am to beseech him that walketh in the midst of the seven golden Candlesticks, and holdeth the stars in his right hand, that he would hold & uphold you long to his own glory, and to the edification and comfort of his people, among whom he hath now placed you to hold out the word of life. And thus commending you to God the Father of light, and to the word of his grace the most worthy instrument thereof, with all humble thanks unto your Lordship for your loving acceptance of this small paper present, I rest  
Your Lordships in all Christian love and duty, JOHN TERRY.   
JOHN. 17. 17. Sanctify them with thy truth: thy word is truth. 
THis Chapter containeth a most divine and heavenly prayer of our most blessed Saviour Christ wherein he requesteth of his Father, that he would by the gracious word of his Gospel, make more and more manifest the glorious work of man's redemption. For that hereby he and his father should be most glorified, and all such as his father had given him, should be made partakers of life everlasting. For this is everlasting life (saith he) to know thee the only true God, and whom thou hast sent (videlicet, to accomplish the work of the redemption of all the elect) jesus Christ. For the clear doctrine of the Gospel, laying open the glorious work of man's redemption, doth make manifest the light of God's countenance shining in Christ, and doth give unto all that are truly lightened therewith, the holy eye of saving faith, whereby they assuredly apprehending, and most certainly believing the unspeakable love of God towards them that do cleave unto Christ, and are made one with him, and by him have communion and fellowship with God; and so are made partakers of life everlasting. And verily the true saving faith wrought by the Gospel, is nothing else but such a sure and certain knowledge of God's unspeakable love in Christ, as is accompanied with all manner of holy and heavenly graces. And therefore as v. 8. our Saviour testifieth that he had given his Father's words to them, which he had given unto him, and they had received them, and had surely known that he came from the Father, & had believed that the Father had sent him: so in this verse he prayeth to his Father that the would sanctify them with the truth that was contained in the same word. In the which petition of our Saviour Christ, we are to observe these two points first, the thing that our Saviour requesteth at his Father's hands; that he would bestow upon all those that he had given him, which is, Sanctification: Secondly, the means whereby it is wrought, which is the truth of his own word. Sanctify them with thy truth: thy word is truth. Now the sanctification that our Saviour here prayeth for, is not maimed, wanting any essential part, but total and whole; even such a sanctification, as doth sanctify the mind with saving knowledge, & faith, the will, and the affections, with all other graces, and gifts of the holy Ghost, and so doth sanctify the whole man. Neither is this whole and total sanctification bestowed only upon some principal persons in the Church of Christ, but even upon the meanest also. As the Apostle testifieth 2. Cor. 3. 18. We all (saith he) behold as in a mirror the glory of God with open face, there is the subjection, action, object, & clearness of faith) and are changed into the same image from glory to glory, as by the spirit of the Lord (there is the inseparable effect of saving and sanctifying faith, one and the same in substance, though not in circumstance in all the faithful.) And verily, how can it otherwise be, but that all such as by faith are engrafted into Christ, Rom. 11. 17. should immediately be made good trees, & so consequently be enabled to bear good fruit. Mat. 7.17. How can it otherwise be, but that all such as by the linely word of God, Heb. 4. 12. are quickened to a living faith. Gal. 2. 20 should show themselves to be alive to God Rom. 6. 11. by the exercise of all holy and godly works. For nature is never idle, much less grace. Gal. 5. 6. and therefore, as the body without the (operative) spirit is dead: so faith without works is dead also, jac. 3 26. And therefore the same Apostle in the same chapter willeth 
Natura est nunquam otiosa.  all such as lay claim to a true faith, to make proof thereof by their good works, after the example of Abraham the father of the faithful. For after that he had showed himself ready at the commandment of God, to offer up in sacrifice his most dear son Isaac, than he made it manifest that he so firmly apprehended by an assured faith, the incomprehensible love of God in Christ, Eph. 3. 19 towards himself, that he preferred it before his most entire love towards his own most dear son: and then was the Scripture fulfilled: Abraham believed God, and it was imputed to him for righteousness. Wherefore it was not without cause that S. Peter writing to such as had obtained like precious faith with himself, willeth them to join to their faith virtue, to virtue, knowledge; to knowledge, temperance; to temperance, patience; to patience, godliness; to godliness, brotherly kindness, & to brotherly kindness, love, 2. Pet. 1. 5. For (saith he) if faith want knowledge, it is a blind credulity, and not a clear eye wherewith we see God, & heavens happiness, albeit it be a far off. v. 9 And if it be not accompanied with all these divine graces, it is an idle & fruitless fancy, vers. 8. and not a true working and fruitful faith. Gal. 5. 6. But if it be accompanied with these divine graces, than it proveth it sufficiently, to be the faith of Gods elect. Tit. 1. 1. and assureth all such as are endued therewith, that they are effectually called to the estate of grace, and are elected to everlasting life. vers. 10. And verily, even by the light of nature it is recorded that the Graces go hand in hand, and will in no wise part company: and by the light of prophesy it is further justified, that they are as a most precious and golden chain, Ez. 16. 11. the links whereof cannot be severed. How then can a true faith being one of the principal virtues that are by Christ infuled into the hearts of all true Christians, Eph. 6. 16. joh. 6. 19 be severed from the society of the residue of the divine graces of the spirit of God? Doth not the Apostle plainly avouch, that we are all the sons of God by faith in Christ. Gal. 3. 26. joh. 1. 12. and therefore renewed into his image in righteousness and true holiness? Are we not by faith united unto Christ, Eph. 3. 17. and at one with God? Rom. 5. 1. How then can it be a near companion with blindness and ignorance, or with unrighteousness and sin? For what communion can there be between light and darkness? what concord between righteousness and unrighteousness? 2. Cor. 6. 14. But there is so great an agreement between faith and love and the residue of the divine graces of the spirit of God that S. Austin doth place them in the definition of faith, as if they were the very essence thereof. For, what is it (saith he) to believe in God, but to love God, and to love God? that is, to love God with a double love. Aug. in joh. tr. 29. So. in Ps. 77. To believe in God, is to cleave to God, & to work that which is good together with him that worketh good in us. Wherefore let all such as make profession, that by faith they joyfully embrace the covenant of mercy in Christ, and yet are careless in the performance of all holy duties, nay, which turn the grace of God into wantonness, jac. 4. and upon a presumptuous opinion of the infinity of the mercy of God, and merits of Christ, do lose the rains to all manner of wicked and corrupt affections. Let them all know that howsoever in word they make profession of the faith of Christ, yet in their deeds they deny the same. Tit. 1. 16. For how doth he say that he believeth in Christ, who doth not that which he commandeth him to do? Cyp, de simple. praelat. How then can he that doth contrary to that which God commandeth, say that he believeth in Christ, and is partaker of the covenant of grace? For unto the ungodly, saith God, What hast thou to do to declare mine ordinances, and to take my covenant in thy mouth? Ps. 50. 16. So jer. 7. 9 Will ye steal, murder, commit adultery, & swear falsely, etc. and come and stand before me in this house whereon my name is called, as if ye were my servants, whereas ye clothe yourselves with the devils livery, and do such works as belong to his service? Will ye say that ye are delivered from the slavery of sin, & yet pollute yourselves with all manner of abominations? How shall we (saith the Apostle) that are dead to sin live any longer therein? Rom. 6. 2. Surely if Christ's death doth deliver us from the guilt of our sins, it will first deliver us from the dominion of our sins: and if Christ's resurrection shall raise us up to be partakers of eternal life, it will first raise us up to newness of life. 1. Cor. 25. 34. Apoc. 20. 6. For undoubtedly a wise and an holy faith, whereby we live to God, Gal. 2. 20. must go before our glorification, & justification also. For whom God electeth in Christ before all worlds, to those by an inward and effectual calling, he giveth a wise and an holy faith, whereby they are made the sons of God, Gal. 3. 26 & are renewed unto his image in righteousness, & true holiness, that so resembling their heavenly father, he may take them for his own dear children. Now whom he thus calleth, them he iustefieth (for by faith we must be first engrafted into Christ, before we can have interest in his righteousness, whereby we are justified) and then, them whom he justifieth, he also glorifieth. Rom. 8. 30. A sanctifying faith is then the first of all the proper and peculiar gifts that God bestoweth upon all those to whom he vouchsafeth to give an honourable place in his house and family. 1. Cor. 6. 11. Tit. 3. 5. 6. 7 & a greater also than justification itself. For it is a greater blessing to be delivered from the being and bondage of sin, then from the guilt and punishment thereof: for that the one is a far greater evil than the other. The making of an impious a just man (as Thomas A quinas teacheth) is the greatest of all the works of God. So S. Austin writing upon these words of our Saviour Christ (greater works than these shall they do) saith that it is a greater work of an impious man to make a just man, then to create heaven & earth. Aug in joh. tract. 72. For in the creating of all things of nothing, as there was nothing to further, so there was nothing to hinder the work: seeing nothing hath no activity, but in the recreation or regeneration of man, there is not only no furtherance in the natural 
Non ent is nullae sunt qualitates.  man, but a great hindrance & resistance. Wherefore it is not without cause that the faithful, recording in what danger they were by reason of their sins before their regeneration and sanctification, do greatly rejoice and say: The right hand of the Lord hath showed forth his mighty power; the right hand of the Lord hath advanced me. Aug. confess. l. 4. c. 3. Wherefore seeing an holy faith, which is accompanied with all the residue of the graces of sanctification is the greatest of all the peculiar gifts of God, even such an one, as whereby we have not only an entrance into the estate of grace, Rom. 5. 2. but are preserved there by to eternal salvation. 1. Pet. 1. 5. we ought to employ our first and our chiefest care for the obtaining and preserving of the same. And that so much the more, for that not only God is principally served, and glorified, and ourselves beautified thereby. joh. 6. 29. but also that so we may stop the mouths of our adversaries. For among all the most slanderous imputations that they lay to our charge, this is not the least, that they avouch that we teach a bare and naked faith, without the fruit of all good works, in that we affirm that faith is alone in the work of our justification. The which is as true, as if they should say, that we hold that the eye is alone in the body without the residue of the other senses, seeing that we avouch that the eye is alone in the apprehension of all such things as are subject unto sight. And yet for this cause we must be called Sol●fidians as if we rejected all other fruits of the spirit with the practice & exercise of all good works. Nay, let us make no less use hereof, then Philip did of those slanders, the which the Athenians had raised up against him: I am much (said he) beholding to the Athenians, for that by their slanderous reports I am made the more careful to look to my ways, that I may hold a right course, that so I may confute them, both by my words and works. So likewise, whereas our doctrine is, that the true Christian saith is accompanied with all manner of divine and heavenly graces, and is fruitful in all good works, let us give all diligence to confirm the same by an holy life and conversation, that so we may confute them by our deeds also. And so we may be bold to retort upon them justly and truly, that which they untruly charge us withal. For in that they avouch that the true Christian faith, may not only be in the reprobate, but even in the very devils themselves, thereby they teach that it may be alone without the company of any virtue, & without the practice of any good work. And therefore they may be truly termed not only Solifidians, but Implijfidians, & ‛ Diabolifidians also. Undoubtedly hereby they make it manifest to the whole world, that they hold not the true Catholic faith, seeing thereby in the judgement of S. Austin, the just are discerned from the unjust. Aug. ad Bomf. l. 3. c. 5. Whereas by that faith which themselves hold to be Catholic, they cannot be discerned from the very Devils themselves. Now if they be not severed from the Devils in their faith, neither can they be severed from them in their works, seeing faith is the root, & works are the fruits; and such a root, such a fruit: Now if they be severed from the Devil neither in their faith nor works, how can they be severed from him in their punishments? Wherefore let them disgrace this gracious gift of faith which have no part nor portion in the reward thereof, But as for us which acknowledge it to be a principal part of true sanctity and holiness: let us most carefully observe the means whereby it is coliated, by God set down in these words of our text: Sanctify them with thy truth: thy word is truth. Wherein we are to observe these two points: First, that God doth sanctify his by the truth: secondly that this truth is contained in God's word, even in that word of God which is delivered unto us by the Prophets and Apostles. Concerning the first, which is, that truth is the true means whereby we attain to an holy faith, and to all the residue of the graces of sanctification, it is manifest in this, that truth doth rectify our understanding, will, & affections: in the uprightness of the which, our whole and total sanctification doth consist. And therefore by S. Austin, truth is termed, The virginity of the soul, and the chastity of the mind, As falsehood, and untruth is the adulterous pollution of them all: insomuch that all such as in God's service embrace lies either taken by tradition from their ancestors, or sucken out of their own heads, are justly charged by the spirit of God to go a whoring after human inventions. Num. 15. 39 Here of it is that men of all professions lay claim to the truth, and for proof thereof make a show to derive the pedigree of their doctrine from God the author of truth, and from his word the authentical, and undeniable evidences thereof. As it may appear by Celsus. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Who as Origen reporteth, entitled his books, The word of truth, which yet he wrote against the truth. Wherefore as the Apostle exhorteth, we are not to believe every spirit, but to try the spirits whether they are of God or no: and wisely to examine the grounds of all doctrines, before that we make them Articles of our Creed: that so we may embrace the knowledge of the truth, whereby we may be saved, and reject the strong delusion of Satan's lies, which are the venom and poison of our souls. 2. Thess. 2. 10. Now the word of God which our blessed Saviour, the wisdom of God Prov. 8. revealed by his spirit to the Prophets and Apostles, is this word of sanctifying and saving truth. For if we continue in the same, We shall know the truth, & the truth shall make us free. joh. 8. 32. And how doth truth make us free, but by sanctifying us with all diulne and heavenly virtues? For a true virtuous man is the only free man.  
Let us then come to the second point, and take a true view of such proofs as may be produced, to make manifest, that the word of Christ revealed by his spirit to the Prophets and Apostles, is only the rich treasury of that precious truth, whereby all the elect of God are brought to a sanctifying and saving faith. The which thing that we may effect, let us first search and inquire where and what truth is, that so truth may speak and manifest itself. Truth is either in things or words. Truth in things, is the fit and apt agreement of the causes with their effects, and the effects with their causes, of the accidents with their subjects, and subjects with their accidents: and so of all other arguments and reasons, with the things whereof they are arguments & reasons. 
Vera est propositio quando praedicatum convenit subiecto. Tum praedicatum convenit subiecto cum est genus. etc.  So truth in words, is when true reasons which agree with the things whereof they are reasons, are accordingly set down in the words, which are delivered to express the same. Hence than we thus conclude that if all true reasons whereby the true God and true Godliness may be known and embraced, are rightly set down in the doctrine revealed by Christ to the 
Tum veritas est in verbis quando ita est in rebus quemadmodum verb● significant.  Prophets and Apostles, and by them registered, and enroled in the Canonical Scriptures of the old and new Testament: then this word is the word of God, and the word of truth. But in these books are set down all manner of most forcible and effectual arguments, and reasons for the rooting up of all errors and untruths, & for the opening & confirming of all doctrines of faith, and godliness, and for the edifying of the spiritual 
Scriptura est ●ons rationalis.  temple of God. Let us (saith S. Hierome) ascend into the reasonable mount, and seeking of the testimonies of Scripture choice and fit timber for every several point of doctrine: let us cut it down, and there with build the house of wisdom. Hier. in Hagg. Neither doth this word of God minister choice timber only for the building up of the Lords Temple, but all manner of wholesome food also for the sustenance of all such as are of the Lords household. For in it there is both milk for children, & strong meat for such as are men. Heb. 5 12. The principles of this word, are the children's milk: which is by S. Peter called a doctrine, standing 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  upon so sure and sound reason, that he that rightly apprehendeth the same cannot be deceived. 1. Pet. 2. 2. whereby he doth distinguish it from the principles of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Pet. 1. 16.  all other religions, which being not Logical but Sophistical, as happily having in them a show, but not the substance of sound reason, cannot but deceive and destroy all such as drink down the venomous poison thereof. Now if the first rudiments of the word of God stand upon such sound reason that they cannot deceive, than the stronger meat thereof, which is all such reasons and arguments which are set down for the further lightning and strengthening of these principles, must needs be of greater light and strength. And so no doubt they are: seeing they are of power to make the men of God which are long exercised therein able so thoroughly to discern between good & evil, error and truth, that they can both purely and zealously perform unto the Lord that reasonable service 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which is acceptable unto him, Rom, 12. 1. The which reasonable service, what is it else but the purity of a true saith, and of all oather divine virtues, with all holy works that issue from them all? joh. 6. 29. 1. Tim. 6. 11. Now faith (as the Apostle defineth it, Heb. 11. 1.) is the ground of things hoped for, & the demonstration of things not seen: which principally are the unspeakable love, and goodness of God demonstrated, not only in the work of the creation. Rom. 1. 20. but especially in the work of the redemption. 2. Cor. 3. 12. For this is such a demonstration of God's unspeakable goodness and love, that (as Austin saith) it doth convince the judgement, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and after a sort force the mind to yield her assent thereto. Aug. in joh. hom. 79. & 95. So God loved the world (saith out blessed Saviour) that he gave his only begotten Son, that whosoever believeth in him should not perish, but have life everlasting. joh. 3. 16. So Saint john. In this appeared the love of God towards us, in that God sent his only begotten son into the world that we might live through him. joh. 4. 9 And again, Herein is love, not that we loved God, but that God loved us, & gave his Son to be an atonement for our sins. And again, in the very next verse, If God so loved us, etc. As if he would have us thoroughly to understand, that such a person given for such persons to work such a work, is such a demonstration of God's love, that the like is no where to be found, no not in all the Books of Aristotle's Demonstrations. When I was here a scholar, I heard a most reverend Father, namely Mr. Fox, preaching on these words of the Apostle: If one be dead for all, than we were all dead. 2. Cor. 5. 14. say here is such an ergo, that all the Schools cannot show the like. And yet this ergo & demonstration whereof we now speak is a more forcible ergo, & a more compelling demonstration, as the same Apostle teacheth in the former part of the same verse. For verily if we could attain to all riches of the full assurance of understanding, to know the mystery of God even the Father, and of Christ. Col. 2. 2. Then we should attain to the full assurance of faith, Heb. 10. 22. even to the full assurance of God's love. If we were able to comprehend with all Saints, what is the breadth, length, depth, and height of the love of Christ that passeth knowledge, then should we be filled with all fullness of God. Eph. 3. 18. In the mean season, all such as have attained to some measure of this faith, which is grounded upon so strong demonstration, are called by S. Chrysostome. hom 9 in Epist. ad Coll. sheep endued with reason, for that they are, or should be able to give 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  answer to every one that asketh them a reason of the hope that is in them. 1. Pet. 3. 15, And verily all such Christians as rightly understand the grounds of their faith are esteemed by the Apostle to be worthy of the name of reasonable men: whereas all that do not, are by him branded with the note of men wicked and unreasonable. Furthermore (saith he) brethren pray for us, that the word of the Lord may have a full current, & be glorified, as it is with you, and that we may be delivered from unreasonable and evil men: for all men have not faith. 2. Th. 3. 1. Neither is this first and principal part of God's service only grounded upon most sure & sound reason, but also the other part thereof consisting in the exercise of all holy works, proceeding from all the divine graces and gifts of the holy spirit of God. For if they be not done after that manner, and by the inducement of such reasons, as God in his word requireth 
Deus non exigebat quae siebant sed propter quod fiebant. Tert. 1, 3 cont. Marc.  them to be performed, they are not allowed, and approved of Christ. Mat. 6. 1. 1. Cor. 13. 1. For that may be said of all good works which Tertullian avoucheth of the jews sacrifices: Viz: that God did not in them require the thing done, but the reasons for the which they were to be done: so God doth not require our bare works, but will have them done upon such reasons and motives as they ought to be done. So then the very rudiments and principles of this word of Christ are reasonable milk: & the service therein prescribed, is a reasonable service: and the faith therein commanded is grounded upon a most strong demonstration: and the works therein required are squared by the squire of exact reason: and the persons that embrace this faith, are only and alone esteemed to be endued with right reason: therefore we rightly conclude that this word of Christ set down in the holy Scriptures of the Prophets & Apostles is the only unerring word of truth. And verily, unless the holy Scriptures were furnished with all variety of arguments and reasons to convince all errors, and to confirm all truths, how could the professors of the Christian faith be enabled thereby, to convert or confound all heathenish persons, and all heretics and schismatics, and to instruct and strengthen the faithful themselves? For if we will deal with ethnics, we must not produce the bare testimonies of the Prophets and Apostles as of witnesses immediately instructed & sent into the world by God, to give an undeniable evidence to truth: (for that were to beg that as granted, which is by them not only questioned, but also peremptorily denied) but they must be dealt withal by arguments and reasons, as being a plea allowed by all as are, or think themselves to be endued with right reason. And among the great variety of arguments and reasons, where by all questions are handled, and discoursed of, we must not at the least principally use such of them as most prevail with the affections and will; but rather such as do instruct the understanding and the mind. For (as Tertullian saith) Truth persuadeth by teaching: that 
veritas d●c●nd● suadet.  is, it teacheth the understanding, & so prevaileth with 
Falsitas suadendo docet.  the affections and will. Whereas, Falsehood doth teach by persuading: that is, persuadeth the affection & will, and so moveth the mind to assent unto error. The truth of both which positions is verified by the experience of all ages. For what prevaileth most with the affections but the ensamples of our Ancients, custom, a good intent, and an outward peace and plenty of all temporal blessings? And have not these been used as principal arguments by Schismarikes, Heretics, Idolaters, and ethnics? Our Fathers (said the schismatical Samaritans) worshipped in this mount. joh. 4. 20. I have so received from my Progenitors (was the plea of that infamous heretic Eutiches) In this faith was I borne and consecrated to God, and in this I desire to die. Concil. Chalced. act. 1. So Dioscorus in the same place, I do find the doctrine of the ancient Fathers not cursorily delivered, but handled of set purpose in their books: I am rejected with them. So the Idolatrous jews said that they would do whatsoever went out of their own mouths; as to burn incense to the Queen of heaven, and to power out drink offerings to her: as they had done both they and their fathers, their Kings and Princes in the cities of judah, & in the streets of lerusalem: for then (said they) they had plenty of victuals, and were well, and felt no evil. jer. 44. 17. So the heretical and idolatrous Papists cry out both generally for the Fathers, the Fathers, the Church, the Church, Antiquity, Unity, Universality; & particularly unto his Majesty, your holy progenitors, your dear mother were professors of our Roman religion. Lastly, so the old Idolatrous ethnics: That which is more ancient cannot be false. Aug. de Civ. Dei. l. 39 But how did the ancient Fathers themselves reply hereunto? What wilt thou do (quoth Lactantius writing in defence of the Christian faith) against the Idolatrous ethnics? wilt thou follow thine Ancestors, or reason rather? Lact. de vero Dei simulachro. cap. 20. So Cyprian ep, 7. cent: Quint, We are not to prescribe by custom, but to convince with reason. So Tertullian: We are not to esteem of faith by the persons, but of the persons by the faith. Yea this kind of reasoning, reason itself hath taught, even the natural wise men. I am thus resolved (said Plato in 
Nullius addictus jurare in verba magistri.  Critone) not now but always, that I am not to enthral my judgement unto any of my friends, but to reason: yea to that reason which by discord appeareth to be best. Whose opinion was seconded by the chiefest of all his scholars. Plato is my friend, but truth is more my friend. Arist. Mor. l. 1. c. 3. For the efficacy of reason is better than all authorities. Zalm. in c. 5. ep. ad. Otherwise why do all learned men of all professions call for a general disputation, that they may justify all their positions by logical syllogisms. Yea why doth God himself call the Idolatrous ethnics, standing in defence of their heathenish Gods, to this manner & kind of trial? as Isa. 41. 21. 22. 23. Stand to your cause, saith the Lord, bring forth your strong reasons, saith the God of jacob. Let them bring them forth, and let them tell us what shall come: let them show the former things what they be, that we may consider them, and know the latter end of them: either declare us things to come. Show the things that are to come hereafter, that we may know that ye are Gods.. Yea, do good, or do evil, that we may declare and behold it together. In which words are set down two reasons, whereby the true God may be discerned: whereof the one is the doing good or evil. The other, the declaring of things past, and of things to come. And verily the true God is goodness itself, and hath declared himself to be so by the creation of the world, and by communicating some portion of his own goodness to every creature therein. And therefore, as Pythagoras said, if any besides one God say, I am God: let them show a world like to this, and say thereof, this is mine. For the creation of this one world is so sure an evidence to prove that there is but one God, that this one God willeth his people to say to the ethnics that shall stand in defence of their Idol Gods: The Gods that made not the heavens & the earth shall perish from the earth, and from under the heavens, jer. 10. 11. And verily the Gods of the heathen are but Idols: for it is the Lord that made the heavens. Psal. 96. 5. Now if the heathenish Gods shall assume to themselves the glory of this great work of the creation, then saith the Lord in the place before alleged, Let them show it to be so, either by revealing things passed from the beginning of the world, or things that are to come to pass even to the end. For undoubtedly, known unto God are all his own works from the beginning of the world. Act. 15. 18. and as certainly he knoweth what shall become of them to the end, yea what shall come to pass for ever and ever. As it is undoubtedly true, that the heathenish Gods cannot tell what shall come to pass in time to come concerning such things as are to be effected by such causes as are set on work by their own wills: and therefore are no true Gods. For if it be replied that the Priests and Prophets of their heathenish Gods have declared such things before hand: as namely their Prophetesses called Sybillae, have set down some as distinct particulars concerning our Saviour Christ, and the works of redemption wrought by him, as were foretold by Moses and the Prophets: we answer that as Plato did Moizare, that is, deliver many doctrines set down by Moses for that he had taken them out of him: So these Sybille did Prophetizare, because they had received these prophecies either out of their books, or by tradition from the old patriarchs. For as Samson said unto his guests that were at his wedding, when they gave him the right sense of his riddle which lie had proposed unto them: If ye had not ploughed with my heifer, ye could not have found out my riddle. jud. 14. 18. So may we as truly say, that if the heathenish Prophets and Prophetesses had not consulted with our Prophets, they could not have delivered these Oracles. The which is evident by this, that when they were consulted by their greatest friends concerning events that were presently to come to pass, they delivered their Oracles in doubtful sentences, which might be expounded diverse ways, for that they were not able to deliver any certainty thereof. As; Aio te Aeacides Romanos vincere posse. And Croesus halim penetrans magnam pervertet opum vim. Whereas our Prophets not only delivered the certainty of the events of diverse battles when they were ready to be undertaken. as jud. 4. 9 and 7. 9 1. Sam. 30. 8. 1. Reg. 20 13. But also many other events many hundred years before they fell out. As namely the deliverance of the jews out of the captivity of Babylon, and the particular king by whom it should be accomplished, even Cyrus' king of the Medes & Persians. Isa. 44. & 45. The which prophesy, as josephus reporteth, Antiq. judaic. l. 11. c. 1. Cyrus' reading and perceiving himself to be named therein some 200 years before he was borne, and appointed to such a work, gave liberty to the jews to return to theirowne country, and to build their temple, and he gave them back the vessels thereof, which had been carried away by the king of Babylon. For he understood that the God of the jews was the true God, because he had foretold such an event a long time before it was to come to pass. As it may appear by his own words, Ez. 1. 2. Thus saith Cyrus' King of Persia, the Lord God of heaven hath given me all the kingdoms of the earth, and hath commanded me to build him an house in jerusalem which is in judah. Who is among you of all his people with whom his God is? Let him go up to jerusalem which is in judah, and build the house of the Lord God of Israel: he is the God which is in jerusalem. Here than we may perceive by evident reason set down in the Scriptures, that the heathen have and therefore still may be convinced to acknowledge him to be the true God, who hath revealed himself in those books of the Prophets and Apostles, and that those books are the authentical word of the true, all seeing and well working God. And verily even the most profoundest mysteries of those books may be justified by evident reason to the heathen themselves to be the doctrines of truth proceeding from the true God: as it may appear by the books of these notable lights in the Church of Christ. ‛ D. de Plessis de veritate Christianae religionis. Zeged. in locis come. Keckerm. in Syntagm. Theolog. Neither must the doctrines of our Christian religion be by reason evicted against the Gentiles, but also against all schismatics, & Heretics. For albeit all these, or at the least the most of them acknowledge the holy Scriptures to proceed from God, yet seeing this word of God consisteth not in the letters but in the sense, not in the reading, but in the understanding, not in the leaves of the speech wherein it is delivered, but in the root of the reason whereon it is grounded: and seeing all Schismatics and Heretics, be the words that are produced against them never so plain and pregnant, yet pervert and corrupt the right sense and meaning of them, how can the right sense be justified against all such persons, but by clear and evident reasons? For if one testimony be produced to clear another, they will pervert the sense of the one as well as of the other. And if the testimonies of the ancient Fathers, yea of general Counsels be alleged against them, either they will pervert the meaning of them aswell as they did the meaning of the Scriptures, or else they will flatly refuse to subscribe to their authority. The truth hereof was fully known unto S. Austin, who for his learned confuting of many heretics, was called the Hammer wherewith heretics were knocked 
Malleus haere●●corum.  in the head. For he writing against Maximinus the Arrian. l. 3. 1. 14. saith; I will not allege the Council of Nice to prejudice thee, neither shalt thou produce the Council of Ariminum to prejudice me: I will not be bound to yield to the authority of the one, nor thou to the authority of the other: but by the authority of the Scriptures, as by most indifferent witnesses, not proper to either of us, but common to both. Let matter with matter, cause with cause, reason with reason, be compared together, & let that prevail which is the stronger, and weigh most wherein there is the most weight. And verily there is no other means to clear the meaning of all testimonies, human, and divine, then by the light of clear arguments, and reasons. Wherefore seeing that the power of the word of God consisteth in the right sense and meaning thereof, which cannot be cleared without the light of reason, & without the sure apprehension thereof, the people of God themselves cannot be edified; therefore clear arguments and reasons must be produced for the cleared of all doctrines of faith, and an holy life by all such teachers as seek after the edification of the people of God. The truth whereof is plainly confirmed by the usual practice of all preachers of the word of God. Among whom it is most ordinary, after the doctrines deduced out of their texts, to clear the same with variety of reasons, and then to draw out the uses there of, which are nothing else but particular doctrines by evidence of reason collected and gathered out of the general. And verily the true Christian faith is not an ignorant credulity, but an understanding assent grounded upon a sure knowledge: even such a faith as was in the Apostles themselves, & the which they were to preach through out the whole world. Luk. 1. 77. For of this their faith, our Saviour himself testifieth in this very chapter, saying: I have given them the words which thou gavest me, and they have received them, & have known surely that I came out from thee, and have believed that thou hast sent me. v. 8. The truth where of is plainly confirmed by 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the words of S. Peter. joh. 6. 69. Thou hast the words of eternal life: & we believe & know that thou art the very Christ the son of the living God. Neither is this understanding faith proper and peculiar to the teachers of the truth, but to all the godly professors of the same. For none come to salvation but by the knowledge of the truth. 2. Th. 2. 10. 11. In which place knowledge and faith are joined together as inseparable companions: as Ignorance is set down as a separatist from faith & salvation in the former chapter of the same Epistle. Now to know a thing is to know the reasons thereof. 
Scire est per cau sas scire.  Wherefore the true Christian faith grounded upon knowledge, doth no otherwise work in the faithful a right assent to the several doctrines of faith then by grounds thereof. This truth is manifestly proved throughout the whole body of the sacred Scripture, which teacheth that the true Christian faith is a wise, and holy, not foolish and wicked, a seeing and not a blind; a clear and not a dark; a manly and not a childish; a reasonable and not a brutish persuasion. Faith is a wise assent grounded upon the wise doctrines of the word of God, which are able to make us wise to salvation by faith in Christ. 2. Tim. 3. 15. And what is wisdom but a right apprehension of truth & the reasons thereof by the testimonies of divine & human authors? I have (saith Solomon the wise) compassed about both I & mine heart to know and inquire and to search wisdom, & reason Eccl. 7. 27. by the which manner of annexing the one to the other, he giveth us to understand that the one ariseth out of the other. So Aristole, the wisest of all Philosophers. Prudence is an habit joined with right reason. So Tully one of the wisest of all Orators: He that doth best apprehend truth in every thing, & the reasons and grounds thereof is worthily to be esteemed the most prudent and wise of all other. Wherefore our Christian faith being a wise apprehension, and assent unto truth, must needs apprehend the reasons whereon it is grounded. The wisdom of the prudent (saith Solomon) is to understand his way: but the foolishness of fools is deceit. Prov. 14. 8. That is; wisdom lightning the understanding by means of true reason, doth sanctify it with truth: as folly darkening it with ignorance, leadeth it into error both in matters of faith, and of life, and conversation. For the foolishness of a man perverteth his way, Prov. 19 3. for folly is the mother of wickedness, Eccl. 7. 27. Wherefore, such as be foolish shall not stand in God's sight: for he hateth all such as work wickedness. Ps. 5. 5. But the wise shall shine as the brightness of the firmament. Dan. 12. 3. The foolish Virgins could not enter into the marriage because their lamps were gone out. Mat. 25. 10. That is, they made profession of the word of God, which is a lantern to our feet, and a light to our paths without the understanding thereof. For what is the word not understood, but a lamp without oil, or a candle without light? But the wise that had oil in their lamps, that is rightly understood, the doctrines of God's word were admitted into the marriage. For they that truly know God, shall be 
Visio iustificans Visio glorificans  known of him: and they that now see him with the eye that justifieth, shall hereafter see him with the eye that glorifieth. But they that know not God, shall not be known of God, 2. Thess. 1. 8. Hos. 4. 6. Prov. 1 22. And all such as see him not with the eye of faith, shall never see him with the eye of glory. Prov. 29. Fools & mad men may be Saints with foolish and mad Mahomet: but the children of wisdom Mat. 11. 19 are the children of the most wise God: & such as have their minds and affections sanctified by wisdom, are his Saints, in whom are hid all the treasures of wisdom and knowledge. Coll. 2. 3. Now if faith be a wise assent, than it is not blind and dark, but eyefull and clear. I saw (saith Solomon the wise) that there is more profit in wisdom than in folly, as the light is more excellent than darkness. Eccl. 2. 13. for a wise man's eyes are in his head, but a fool walketh in darkness. Wisdom and faith are the sight of the eye of the mind: and truth rightly apprehended and assented unto, is the light that leadeth in the right way 
Morio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unto God. Ps 43. 3. But a fool & unbeliever is a blind and a dark man. 2. Pet. 1. 9 For infidelity and folly is the blindness of the mind: and where these lead the will and affections, there is a wandering from God (seeing he that walketh in darkness, woteth not whether he goeth. joh. 12. 35.) and there is a falling into the pit of all errors and sins: seeing where the blind lead the blind both fall into the ditch. Wherefore, blessed are their eyes who seeing see, and do perceive, & hearing hear, and do understand, and so are converted, & so are saved. Mat. 13. 16. And blessed are all (not some but all) believers, because they all behold as in a mirror the glory of God with open face, & are changed into the same image from glory to glory, as by the spirit of God. 2. Cor. 3 18. Neither doth our wise Christian faith bring only sight and light to all that believe, but also a behaviour fit for men, endued with sound and right reason, and delivereth them from childishness, & brutishness also. It is the property of a child to do childishly. When I was a child (saith the Apostle) I spoke as a child, I understood as a child: but when I was a man, I put away childishness. 
Non qu● eundum sed quo itur.  1. Cor. 13. 11. So it is a property of a brute beast to go not whether they should go, but whether others go. But the faithful should not be children in understanding, but of a ripe age. 1. Cor. 14. 20. Neither should they be like the horse and mule, in whom there is no understanding, Ps. 32. 9 For children are childish, and are led with such motives as most prevail with the affections: and brute beasts are brutish, and follow sense: but the wise Christian believer will take especially notice of such inducements as sound inform the understanding, and are powerful to rule & direct the affections and senses in a right course. Now by all these properties and effects of a true Christian faith, it is evident, that whosoever desireth to attain thereunto, must labour to understand the several reasons, whereon the several doctrines of faith are grounded, that so he may be enabled thereby to stand upon the just defence of his own faith. Thus much is Bellarmine himself forced to confess, in that he maketh sanctity of doctrine, which is the wisdom and reasonableness thereof, to be a note of the true Church, and of the right faith professed therein: & upon that ground taketh exception against our doctrine, and chargeth it to be unreasonable and absurd, and so unholy, & therefore not the doctrine of the true Church, and of the right faith professed therein. For the proof whereof he giveth instance in five points. And first he beginneth with justification by faith: and against the truth thereof, maketh this weak and childish Sophism. If faith (saith he) justifieth and assureth the faithful of his justification, then either it findeth him just before he believeth, or maketh him just after he believeth. But this division is insufficient, and should be made in this manner. If faith justifieth either it is before, or when, or after it is given. But faith justifieth both when, and after it is given, and doth never find any man just before he hath obtained a right faith. And so the Apostle teacheth. Rom. 8. 30. Whom he predestinated (saith the Apostle) them be called (viz. effectually by giving to them a true faith) and whom he called them he justified. (viz. at that present instant of time) For saith doth presently ingraff the believer into Christ, & so giveth him present interest in his sufferings and righteousness, and there by doth presently justify him. Wherefore in this first instance, reason faileth in this sophistical confuter, and not in the doctrine which he would confute. His second instance is this: If faith giveth assurance of the pardon of sin, than it suffereth him not to say that petition of the Lords Prayer, forgive us our sins: seeing it is an absurd thing to pray for that whereof he hath good assurance, that he hath it already. But God giveth forgiveness of sins, but to such as in their daily prayers make confession of them unto him, and faithfully pray for the forgiveness of them. I said (saith David Ps. 32. 6.) I will confess against myself my wickedness unto the Lord, and thou forgavest the iniquity of my sin. Therefore shall every one that is godly make his prayer un to thee in the time when thou mayst be found. That is; seeing God is sound of all them that seek him in truth, & granteth mercy and pardon of sin to all that humbly and faithfully seek for pardon in Christ: Therefore every one that is godly, will in his daily prayers sue & seek for the forgiveness of his sins in Christ, that so he may obtain the assurance thereof. What? Had not that man assurance of the pardon of his sins, to whom Christ said, man thy sins are forgiven thee Luk. 5. 20. And did this man absurdly, if he said the Lords prayer? Had not the Apostles themselves assurance of the pardon of their own sins, which were to preach and to proclaim the pardon of all sins to all believers? And did they cease to pray, yea to pray after that manner as Christ commanded them to pray, forgive us our sins? Matt. 9 9 What doth the holy father the Pope, who in his plenary pardons, and indulgences, or all his Friars and Priests, who in the sacrament of penance, give assurance of the pardon of all sins to such as confess them, & are contrite and sorrowful for them, do they I say forbid the saying of the Lords prayer, and the ask therein of the pardon of their sins? Surely the holy Father himself, and all the principal persons of his Church, are absurd men or else it is no absurdity to assure the faithful of the full forgiveness of all their sins, and yet to will them to pray daily for the same. The Cardinal's third instance is: the Anabaptists hold faith to be an assurance of God's love, who yet can have no assurance thereof: therefore saith is not the assurance of God's love. As if heretics and reprobates might not hold some right opinions in matters of faith. But the Anabaptists say that they themselves have an assurance of God's love, and are accepted of him. And what of that? Did not the Laodiceans say that they were rich and increased with goods, and wanted nothing? Ap. 3. 17. And yet it was nothing so. So some mad men will say that they are Lords of such and such manours, vea sovereigns of such and such kingdoms: and yet they may be struck beggars. Now the Anabaptists, as all other heretics are after a sort mad men, and have lost a sound mind: and therefore they may think that they have faith and the assurance of God's love, when they have it not indeed. The evidences wherein diverse men do seek for the assurance of God's love are divers. The Pharisees had such an high conceit of their own works, that they did think themselves just thereby, and accepted with God, as being such in their own proud opinions as did demerit no less at God's hand. So many that have intended the utter overthrow of Prince and people, having received absolution from their Priests, and a pardon from the Pope, have judged themselves to have had all their sins pardoned, and themselves greatly beloved of God. So the Anabaptists deeming and dreaming their own fancies to be the immediate revelations of the spirit of God may happily presume hereof, that they are right dear unto God, and such as may be fully persuaded of his love. But the faithful to whom God by his word and sacraments, doth so reveal his covenant of mercy in Christ jesus, that thereby they are effectually called and brought unto God, to trust in this his unspeakable goodness, and to place their chief happiness therein and to love God for the same above all things whatsoever; here by are rightly assured that they are in God's love, and are effectually called to the estate of grace, & to obtain salvation in Christ jesus. Wherefore albeit the assurance of the Anabaptists, and of all other of the like rank may be false and vain, for that it is built upon a sandy false ground: yet the assurance of the faithful is most firm and certain, for that it is founded upon a rock. Fourthly, Bellarmine chargeth Luther with an absurd position for that he avoucheth, that children being baptized may have faith. Why, doth not our Saviour himself testify, that some at the first hour of the day of their life are called to work in the Lord's vineyard? Mat. 20. 1. and therefore endued with a sanctified faith, which worketh by love. And doth not the Scripture also in plain words, and not in parables, teach that some are sanctified from their mother's womb, and therefore not only endued with an holy faith, but also with all other graces of sanctification? jer. 1. 5. Why doth not Bellarmine himself think that infants descending from faithful parents being baptized, and dying before they come to years of discretion, are God's children and heirs of his kingdom? Now how are they Gods children, unless they are reform to his image in righteousness and true holiness, & therefore endued with a true faith which is a principal part of true holiness, and the very root whereout all other graces sprout and grow? Wherefore it is no absurdity to think that children may be endued with a sanctifying faith, albeit they cannot produce the actions thereof, no more than it is an absurdity to say that they are endued with a reasonable soul, albeit the effects there of appear not in them. But Bellarmine himself happily doubting of the absurdity of these former doctrines, in the last instance will be sure to produce an absurd position indeed: which is, that God is the author of sin: which yet as he affirmeth is taught by Calvin. But this is an impudent and a shameless slander refused and refuted also by that worthy servant of God himself. Wherefore Bellarmine hereby manifestly declareth that the doctrine of the Romish church whereof he is so stiff a maintainer, is absurd, false, & untrue: & therefore not taken out of the word of truth, seeing it is not, neither indeed cannot be defended but by false slanders and lies. For the law of God shall be fulfilled without lies: seeing wisdom is sufficient to a faithful mouth, Eccl. 34. 8. And verily that all the particular doctrines of the Church of Rome are unreasonable and absurd, and therefore untrue by Bellarmine's own rule, untrue it may be justified in them all: but at this time I will give instance only in some of their particular doctrines which concern the word of God, the Sacraments, Prayer, & Faith. And first concerning the word of God, the Church of Rome absurdly teacheth that it is delivered unto us partly in the Scriptures, and partly by tradition. For if it be an absurd thing for a wise and provident Father to deliver his last will and testament partly in writing and partly without: it is much more absurd to ascribe any such action unto the most wise and provident God. Secondly, if it be an absurd thing for a father to interdict any of his children to get a copy of his last will and testament, wherein some great legacy is given unto him, and some special duties are required at his hands: than it is more absurd to avouch that God doth interdict all his children of the Laity, the having of the books of the old & new Testament in the which so great legacies are bequeathed unto them, and so many special duties are required at their hands. Thirdly, if it be an absurd thing that a wise and loving father should make his last will and testament in a language unknown to his children, seeing he maketh it to this end, even to make known to all and every of them what portion and legacy he bestoweth upon them, and what duty he requireth at their hands; then much more absurd is it to avouch that our heavenly father, making his will and testament to the same end, would have the understanding thereof kept close from any of his children under the lock & key of a strange language. Fourthly, seeing every wise father hath a special care to set down his mind in his will and testament in plain and clear words, that so he may take away all just occasion of discord and dissension among his children: it is absurd to imagine that the God of peace and love would set down his mind in the books of the old and new Testament in dark and obscure terms, and in phrases of such a doubtful and ambiguous signification that like a nose of wax they may be bowed as well this way as that way, and so minister occasion of discord and strife which he therein so straightly and severely interdicteth? And verily as it is an absurd thing to avouch that the light of the sun is dark, because sore eyes cannot well behold it, & blind cannot apprehend it at all: so is it more absurd to avouch that the holy Scripture being a light that proceedeth from Christ the son of righteousness Ap. 12. 1. is dark and obscure, because the sore eyes of some men's sick minds are offended with it, and the blind minds of other that are stark dead in their sins cannot apprehend it at all. Fiftly, seeing it is an absurd thing to think that any person in a manuary craft can become a good Artisan, unless he understand the particular rules thereof, and the reasons of such works that are to be wrought thereby: it is no less absurd to determine with the Church of Rome, that a blind and a colliarlike faith can make a true faithful man, and a good intent can make a good work, when the party understandeth not the particular doctrines of faith, nor the several reasons whereby a good work may be done rightly & acceptably unto God. For is it not absurd (as Chrysostome saith) that a Physician, a Tanner, a Clothworker, and all other craftsinen shall be able to stand in defence of their arts: and a Christian shall not be able to give a reason of his faith? Whereas these arts neglected bring loss only to our temporalties: & the contempt of the other bringeth damage to our souls. Yet (saith he) such is our madness that we employ all our thoughts upon the former, and little regard the necessary & most strong fortifications of our salvation: albeit we be commanded to be ready to give an answer to every one that should ask us a reason of our faith, & also to have the word of God dwelling in us most plentifully. Chryf. hom. 16. in joh. Sixtly, if we think it absurd to trust another man's telling in the receipt of money, or another man's eye in the feeding of our horse, or another man's taste in the food of our own bodies: It is more absurd to receive from our teachers the heavenly coin of faith, hope, & love, upon their bare word, or to trust his eyes and taste in the food of our souls by receiving and approving all doctrines delivered by them unto us without all examination and trial. So S. Chrysostome. It is an absurd thing in the receipt of money, not to trust another, but to tell it ourselves: and in matters of far greater moment to content ourselves with another man's bare word: especially whereas we have a most exact balance, squire, and rule, even the determination of the divine laws. Chryf. hom. 13. in 2. ep. ad Cor. Lastly, is it not most absurd that a translation made by some which were not inspired & guided therein by the spirit of God, should be commanded to be received by all, as only authentical, & to be preferred before the text itself set down in the books of the Canonical Scripture, penned in the Hebrew & Greek tongues by the Prophets & Apostles, which were immediately inspired and guided in that very action by the special motion of the unerring spirit of God? 2. Pet. 1. 20. 21. Is it not, I say, absurd that all truth most purely set down by such notaries as were immediately thereto designed by God, should not be so well preserved in their register books from all errors and corruptions by divine providence, as in the writings of any other which were not immediately by God designed thereunto? For is water more clear in the stream where it may gather mud, then in the 
Dulcius ex ipso fente bibuntur aqu●.  most pure fountain itself? Hence spring errors (saith S. Cyprian) while men repair not to the original verity nor the head is sought after, nor the doctrine of our heavenly master is observed. Cyp. de simple. praelat. Sccondly to come to the doctrines of the Church of Rome, concerning the Sacraments: Is it not absurd that the bare pronouncing of a few words should consecrate a Sacrament, and that a Sacrament should give grace by the work wrought; albeit the words themselves be not understood, nor the uses and ends, for the which Sacraments were ordained? Tell me (saith S. Chrysostome) O thou foolish, or absurd Priest, doth the virtue of the word of God consist in the form of the letters, or in the understanding of the sense? Chrys. hom. 43. in Mat. Verily the Apostle teacheth, that the word of God profiteth not unless it be mingled with faith in them that hear it. Heb. 4. 2. that is, unless it be so delivered that the hearer's minds may be instructed and edified thereby, and so faith may be either begotten, or at least strengthened in them. And so doth S. Austin teach, both concerning the word and the Sacraments also. From whence cometh this power (saith he) that water doth touch the body & cleanse the soul, but by means of the word, and that not because it is uttered, but because it is believed. For in the word the vanishing sound is one thing, and the remaining power another. This is the word of faith which we preach. Aug. in joh. hom. 80. And again, The faith of the Sacraments do justify, not 
Fides Sacra●●torum iustisicat non sacraments.  the Sacraments themselves. And therefore (saith he) in the Sacraments we must not regard what they are, but what they signify. Aug. count Max. l. 3. cap. 22. For as in the jewish sacrifices, so in these our Christian's Sacraments, God doth not require the work wrought, but the reasons and ends for the which it is wrought. Tertull. l. 3. cont. Marc. Secondly, it is not absurd that a Sacrament which of the very work wrought (as they say) giveth grace, should hinder grace given in another sacrament, as they affirm of marriage, and of their holy orders? As if one grace could disgrace another: or one instrument 
Subordinata 〈◊〉 pugnant.  ordained to give grace could resist the efficacy, and power of another. Thirdly, was not their ancient order of baptizing of Bells, an absurd disorder? As if Christ had shed his blood for the purging of the sins of Bells, & had ordained baptism to give to them his heavenly grace: But to leave baptism, and to come to the Lords supper. what a Chaos of absurdities do they bring in about the same? First, whereas the Scripture in plain words avoucheth that our blessed Saviour at the first institution thereof, took bread and wine in their essence and substance to make them the mystical signs of his body and blood, they say that he transubstantiated them into the very substance of his body & blood, & left their accidences only to be the outward signs in the sacrament. Whereas, Sacraments if they had not a certaine resemblance with the things whereof they are Sacraments, they could not be sacraments at all, and bear the name of the things themselves which 
Exijsdem nutrimu● & sumu●. Arist. ex ijsdem nascimur & pascimur. Bern. Accidens non transit à s●biecto in subiectum. Accidentis esse est inesse.  they resemble, Aug. ad Bonif. ep. 23. Now what resemblance can there be between the accidents of bread and wine, and the true and real body and blood of Christ? Can these accidents nourish our bodies, that they may resemble the nourishment of our souls by the body and blood of Christ? And is it not absurd that these accidents being separated from their subjects must not only retain their being, but also subsist by themselves? Surely it were fit that these men's bodies were fed with accidents, which feed men's souls with such absurd fancies. Now concerning Christ's body & blood which is the inward grace in this sacrament, how many absurdities also do they avouch? First they will have the very same body and blood daily to be made of the substance of bread and wine through the pronunciation of five words by the mouth of a Priest, which was but once made of the substance of the Virgin Mary by the operation of the holy Ghost. Secondly, they will have it still here in earth which is ascended up into heaven. Yea they will have it here to be daily eaten with our bodily mouths, which is not only an absurd and an inhuman impiety in the judgement of S. Austin de doct. christ. l. 3. c. 10. but hath been an occasion to Insidels to condemn Christians for the wickedest monsters that were in all the whole world, for that they were not ashamed to say that they daily devoured their Lord and God. Thirdly, they teach that the body of Christ which is a true natural body, is in their mass uncircumscribed without any dimensions, and the same in heaven circumscribed and having dimensions. Lastly, they teach that Christ's body here is not limited in space or place, but that it is so in heaven: and therefore is in heaven a true body, but not here in earth. For (as Austin saith) take away from a body space or place, and it shall be no where, or in no place, and if it be no where it is not at all. But all these absurdities they think they may cure with this salve; for that all these things are and may be still done by the miraculous hand and power of God. But Austin refuseth this plaster as not fit for this sore. For (as he teacheth) Sacraments may have honour as being religious: but they do not work astonishment as being miraculous. For they are such means as God hath appointed to confirm the faith of such as already believe; and not to convert unbelievers, for the which end miracles are ordained. 1. Cor. 14 22. And verily if these works were miraculous, they should be such as might be first apprehended by sense, that from thence they might enter into the conscience. But these which they call miraculous works, are not apprehended by sense, as sense itself doth testify sufficiently. Thirdly, concerning prayer: First, is it not absurd that public prayers unto which a public assent should be given by the people, should be made in a tongue not understood of the people. For (For (as the Apostle saith) When thou blessest with the spirit, (viz. in a tongue unknown) how shall he that occupieth the room of the unlearned say amen at thy giving of thanks, seeing he knoweth not what thou sayst 1. Cor. 14. 16. Secondly, is it not absurd that private prayers should be commanded to be made in a tongue unknown to him that maketh them, and therefore cannot understand for what he himself prayeth? For should any one present a supplication to a Prince, and not understand what is contained in his supplication? much less should he do it to the king of kings, unless he look to be re●ected as a foolish and an absurd companion, yea as a frantic & mad man. Thirdly, is it not absurd to pray to Saints for such blessings as cannot be given but by God alone? seeing it is all one, as if one should seek for that of a subject, which is only in the hands of a king to give. Fourthly, were it not absurd, when thou hast the king's eldest and dearest son to be thy mediator to his father, to request some mean persons of the court to be thy mediators also, as if the mediation of such a person were not sufficient? So is it far more absurd to join the Saints to the Son of God in the wor●e of mediation, whereas his intercession with the father is 10000000000 times more respected of God, then is the intercession of all Angels and Saints. Lastly, is it not absurd to make the Saints mediators to Christ, when be himself calleth thee, & promiseth to hear and help thee also, whensoever thou by thyself shalt come unto him in faithful and humble prayer? Mat. 11. 28. For he loveth his faithful servants better than any creature can love him: and therefore they ought to come rather to him then to any other. I come with more comfort (said an ancient author) to my jesus then to any of the Saints. For this cannot be the saying of S. Austin, because he renounceth 
Dulcius ad meum jesum accedo quam ad quēvis sanctorum.  all other mediators but Christ: and saith more over that, if S. john himself should take upon him to be our Mediator, he should show himself thereby to be a very Antichrist. Aug. count ep. Parm. l. 2. c. 8. Last of all, concerning faith they teach most absurdly of all other. For where as our common Creed containing the sum of our Christian faith, teacheth us to believe in God, that is, to be fully persuaded that God is our God and loving father in Christ, and hath taken us for his adopted children even all and every one of us, unto whom he hath given a true faith: how can this faith taught in our common Creed stand with that of the church of Rome, which commandeth us still to stand in doubt of God's love? Why? is not God's love towards his faithful and obedient children, greater than is the love of any earthly father to his? And would not an earthly Father who hath declared his great love toward his loving child in giving him the best education that he can, and the greatest portion & the largest inheritance take it very unkindly at his child's hand, if for all this he should make but the least doubt of his so entire and tender affection and love? Now our heavenly father giveth to all that are adopted sons by faith in Christ a far better education, greater portion and larger inheritance than all earthly parents can give, and that to this end to testify unto them the unsearchable riches of his goodness towards them, and to give them full assurance of his unspeakable love. And yet shall they be commanded still to make doubt thereof? yea whereas all professions in the whole world be they heathenish, jewish, heretical or schismatical do make solemn protestation that they will give assurance, albeit upon most false and deceivable grounds, to their Disciples and followers, that if they will rightly embrace their rules and put in practise their commandments, they shall thereby be brought near unto God, & have assurance of his favour and love? And shall our christian profession, which only delivereth the true grounds of our reconciliation and peace with God, and of his good will and love towards the faithful, even by the testimonies of a multitude of heavenly Angels, Luk. 2. 14. yet be counter commanded herein, & that by that Church which vaunteth herself to be the only pillar and rock of faith? Undoubtedly as that person is no chaste wife, nor true mother, that willeth the children still to stand in doubt of the kindness of their careful and loving father: so the church of Rome hereby showeth herself neither to be the chaste spouse of Christ, nor the natural mother of the faithful, but the whore of Babylon, & the mother of all abominations, in that she commandeth the faithful which are the children of God still to stand in doubt of the love of God their heavenly father. Wherefore to conclude, as on the one side we are to pray unto God our heavenly father that he would still deliver us from the wicked doctrines of evil and unreasonable Papists, because they be not the doctrines of faith and truth: so we are on the other side still to pray unto him, that he would cause the doctrine of the Gospel to be published more and more, that he would give it a full current, and cause it to be glorified throughout the whole earth. And let us also pray that the Lord our God by the ministery of one Haggeis or other would lay open the ends and uses of such gentle corrections, which of late years our land hath been visited withal again and again, & stir up the spirits of our Zorobabel's and joshuahs' to have a care, first to build the temple of the Lord before the care of building of their own houses. And that our wise Solomon would not only have a care, first to build the temple of God before the building of his own palace, but also have a greater care for the one then for the other: that so of him it might be truly said: Behold a greater than Solomon is here. Yea that God would more and more settle in the heart of our David King james this serious meditation, which so thoroughly possessed the soul of king David: Behold, I dwell in an house of Cedar trees, and the ark of the Lord in diverse places of my kingdom dwelleth under curtains by the want of skilful builders to build it a Temple: that so not only our nathan's may say unto our King: Go & do all that is in thine heart: for God is with thee: but also his God may say unto him: hast thou such a care to build an house unto me? Behold, in lieu there of, thine house shall be established and thy kingdom before thee for ever, even thy throne shall be established for ever, 2. Sam 7. 16. even so oh faithful, Amen; say Amen, and confirm this thine own decree, that it may be as the decrees of the Medes and Persians that cannot be altered. And say again and again of our King james, and his kingdoms, as thou didst once of David & his Zion. I have chosen great Britain, and loved to dwell in it, saying: This is my rest for ever, here will I dwell, for I have a delight therein. I will bless her victuals with increase, & satisfy her poor with bread. I will clothe her Priests with health, and her Saints shall rejoice and sing. Here will I make the horn of james to flourish: I have ordained a lantern for mine anointed. And as for his enemies I will  them with shame: but upon his head shall the crown flourish. Ps. 132. And let every faithful Britain cry out to his companion in faith & country saying. O pray for the peace of London, they shall prosper that love thee. Peace be within thy walls, and plenty within thy palaces. For my brethren and companions sake I will wish thee now prosperity: yea because of the house of the Lord our God I will seek to do thee good. Ps. 122. Lastly, to conclude, let every faithful soul wheresoever after this or the like manner commend his own soul and salvation into the hands of his redeemer. Into thy hands Lord I commend my spirit which is thy due: for why thou hast redeemed it O Lord my God most true. Send out thy light, that is, thy truth, and lead me with thy grace: which may conduct me to thine hill and to thy dwelling place. One thing of thee I do require that thou wilt not deny: for which I pray and will desire till thou to me apply. That I within his holy place my life throughout may dwell: to see the beauty of thy face, and view thy Temple well. The greater sort crave worldly goods, and riches do embrace: but Lord grant me thy countenance thy favour and thy grace. For thou thereby shalt make mine heart more joyful and more glad, than they that of their corn and wine full great increase have had. In peace therefore lie down will I, taking my rest & sleep: for thou only wilt me O Lord alone in safety keep.  
The grace of our Lord jesus Christ, and the love of God, and the fellowship of the holy Ghost be with us all. Amen. Yea thou that art God to be blessed for ever so in grace vouchsafe to be with us that thou bless the continual ministery of thine holy word and heavenly Angels to our continual sanctification and preservation in this life, and to our full and final glorification in the life to come.  
Amen.  
FINIS.