THE DEFENCE OF protestancy PROVING THAT THE PROTESTANT RELIGION HATH THE Promise of salvation. With the twelve Apostles martyrdom; and the ten persecutions under the Roman Emperors The true scope of this ensuing treatise, is to prove by Theological Logic both the excellency and equity of the Christian faith, and how to attain the same. Written by that worthy and famous Minister of the Gospel of jesus Christ I. T. and published for the good of all those which desire to know the true Religion. The second Edition. LONDON, Printed for William Millard Bookeseller, in Shrewsbury. 1635. THE TWELVE APOSTLES WITH THEIR Martyrdoms. 1 IAmes the son of Zebedee, called major, for that he was chosen to be an Apostle, was sent to convert Spain, from whence by reason of the obstinacy, of the people, (for he converted in all but nine persons) he returned shortly again ●o preach in I●dea. Where by the envy of a jewish Bishop called Ab●athar, he was accused, & beheaded by the consent of Herod Agrippa. His body was conveyed by his Disciples first to jerusalem, and from thence to Spain, where it yet remain●eh in Compos●ella a famous Pilgrimage. 2 james the son of Alphey, called minor, for that he was last chosen, he was the first Bishop of jerusalem, and that by the space of thirty years: and then as he was preaching in the Temple, he was thrown headlong down, by the Pharises, and by them stoned to death, he was buried by the Temple. 3 Simon by Christ called Peter, through the indignation of Nero, because he had overcome Simon magus, was crusified with his head downward, according as he desired. 4 Saul, after his conversion called Paul, after he had endured and escaped many dangers and torments, as beating wi●h rods, and putting in the stocks by Philippus, stoned in L●stria, delivered to wild beasts in Ep●esis, bo●nd and beaten in jerusalem and m●ny others: lastly came to Rom●, where by the commandment of Nero, he was beheaded (because he was a Roman borne) the same day that Peter was crucified Paul instead of john, because he ended not his life with martyrdom. 5 Philip, after he had preached through the whole co●…of Scythia, and converted a great part thereof in the space of 20 years, was at the last in the City jerapolis (when he had there extirped the heresy of the Hebeonites) fastenned to the cross, and so died. 6 Bartholm●w went to preach in India, and afterward came to Albania a City of Armenia the greater, where he converted the King of Cirys, and destroyed the Idols, wherefore by the commandment of Astiagus brother to the King Polemius, whom he had converted, he was stead quick, his body was afterwards brought to Italy, and is as some say at Rome. 7 Andrew Simon Peter's brother, went first to preach in Achaia, and afterwards preached in Scithya, but lastly he was taken at Patras a city of Achaia, by Egeas Proconsul of that Province, who, because he had converted his wife Maximilla, cast him into prison, where he was ●ore beaten, and lastly stretched out & bound on a slope crossed, to augment his torment and so died. 8 Thomas preached the Gospel to the Parthians, Medes, Persians, Hyreanians, Bragmans, and converted a great part of India. He was by the Infidels thrown into a burning Furnace, and came out unhurt. Finally, because he prayed God to destroy the Idol of the Sun, which the Infidels would have compelled him to worship, he was by them thrust through with spears and swords 9 Matthew, after He had preached much in judea, he went into Aethiopia, and there converted the greatest part of that Country. Finally, having newly ended his prayers, and lifting up his hands to heaven by the Altar, certain spies came behind him, and ran him through with their swords: which was down by the commandment of a King of those countries. 10 judas, called also Thadeus, after the Ascension of of our Lord, was sent by Thomas to heal Abagar King of Edissa: Afterward he preached in Ponte, and Mesopotamia, and converted many cruel and barbarous people. Lastly he came to Persias, where for confounding of their Idols, was suddenly rane upon, and murdered by the Paymin Bishops of that country. He is buried at Netre a city of Armenia. 11 Simon, called Cananeus, brother to Thadeus, & james the less; after he had preached in Egypt, returned to jerusalem, whereof by consent of the Apostles, he was made Bishop after the Martyrdom of his brother james. As touching his death and Martyrdom, some say that he suffered with his brother judas Thadeus in Persia, others, that he was through the envy of Heretics, accused to be a christian before the consul Atticus, and therefore crucified, as his Master was. 12 Mathias, after the ascension of Christ, was chosen by the Apostles to supply judas room, was borne at Bethlem, and descended of the tribe of juda, he preached altogether in judea, where, lastly he was accused by his enemies of perjury, or rather blasphemy, and therefore he was condemned to be stoned to death by two men, during which torment, on smote him with a hatchet, and so suffered martyrdom. There was two Apostles extraordinary, namely Paul and Barnabas, who were called of God. Act. 13. and Gal. 2 set a part to be Apostles to the Gentles, and Barnabas was the first that planted the Gospel in Rome, ergo not Peter. The ten persecutions under the Romiane Emperors. THE First began in the 13 yea●e of the reign of Nero, in such sort, that the Christians were ●aine to hide themselves in caves of the earth. The Second began in the 12 year of the reign of Domician, who caused Saint john the Evangelist to be put into a vessel of burning oil, whereof he received not any hurt. 3 The third, began in the 10 year of the reign of Traian, which ceased afterwards by the Epistle of Pliny, which he wrote to the Emperor in the christians behalf. 4 The fourth began under Marcus Antonius and Aurelius Commodus Emperors. 5 The ●ift began at the commandment of the Emperor Severus. 6 The sixth began by the indignation of Maximinus, who especially persecuted the Clergy. 7 The seventh began under the Emperor Decius and continued cruelly. 8 The eight began under the Emperor Valerius, who though at the first he were a Christian, yet afterwards being corrupted by certain Heretics, he became a most cruel persecutor of Christ his Church. 9 The ninth began under the Emperor Aurelianus, 10 The tenth began by the commandment of the Emperors, Dioclesianus and Maximinianus Hercules, this persecution was fare more cruel and general, than any of the rest: in so much, that Doclesianus in the Orient, and Maximinianus in the Occident, destroyed all Churches, & tormented all Christians▪ w●●h all strange torments. To the Christian Reader. CHristian and Religious Reader, this treatise was compiled for thy good, and is very necessary for these Preposterous times, wherein are such sound Proofs handled, which is to the overthrow of Popish errors and schismatical superstition, and tends to the mainetenance of true Protestancye with their faith and quality thereof. Faith in holy Scripture is taken either for the quality and habit of Faith, or for the doctrine of Faith. The holy Scripture deciphereth the quality and habit of our Christian Faith by arguments taken out of all Theological places as followeth. The principal efficient cause of the quality or habit of Faith, is God, Phil. 1. 29. The instrumental cause is the word of God, Rom 10. 17. The material cause is an assent upon knowledge, joh, 6. 69. The formal cause is a sure and settled assent, grounded upon a sure & settled kgowledge, john 17. 8. Col. 1. 6. The final cause is the excluding of all glorying in ourselves, and the ascribing of all glory unto God Eph. 2. 8. Rom. 3. 27. The effects of Faith are, as all other divine graces and fruits of the spirit, Acts 26. 18. so an holy confidence, and an assurance of God's love, and a comfortable boldness to come unto God as unto a gracious and loving Father, Eph. 3. 12. 2 Pet. 1. 10. The subject wherein it is seated, is the mind. For the mind is the eye of the soul, and Faith is the true sight thereof, joh. 8. 56. Act. 26. 18. the object thereof is all divine truths. Rom. 15. 4. especially the Covenant of grace, founded upon Christ, joh. 20. 31. 1 Pet. 1. 21. the attributes are, that it is ●ound, orthodox, and Catholic; that is, one and the same in all the true servants of God, which have been, are, or shall be to the end of the world, Heb. 11. 2. Eph. 4. 5. Things diverse are a sleight opinion, Act 26. 28. and a temporary Faith, Mat. 13. 20. Things contrary are presumption, & fleshly security either bred by confidence in temporal prosperity, Isa. 28. 15. or in the outward pledges of God's love, I●rm. 7. 4. or in the outward show of good works, Rom. 9 32. & 10. 3. Things privately opposite are ignorance, Eph, 4. 18. a blind Faith, Mat. 13. 19 & sophistical infidelity, 1 Cor. 1. 23. That which is plain contradictory, is flat Atheism, Sap. 2. 1. Act. 23. 8, things like are a bodily eye, joh. 9 39 a bodily hand, 1 Tim. 6 12. a bodily mouth, joh. 6. 53. a bodily foot, 2 Cor. 5. 7. & bodily wings, Luke 17. 37. Things unlike are unstable childishness, Eph. 4. 14, and wavering doubtfulness, jac. 1. 6. The coniugates are to believe in God, and in Christ. joh. 14. 1: and to be one of the household of Faith, Gal. 6. 10: the notation or interpretation of the name, is a sure and Vides, quia fiet quod dictum est. certain accomplishment of that which Faith believeth, Math. 8. 8. The definition or description thereof is this; Saving Faith is divine wisdom, or a certain knowledge, and a settled assent, and adhaerence to all divine verities, necessary to salvation, especially to the covenant of grace, as to the means of the chiefest good and highest happiness, 2 Tim. 3. 15. the division thereof is into a weak and strong Faith, Rom. 14. 2. The testimonies are the confessions of the Martyrs and Confessors that have lived, do and shall live to the end of the world. Apocal. 7. 10. This is the delineation of the whole body of Faith, as it is drawn out by the pencil of the Prophets and Apostles: the parts & members whereof which are most controversed, are further lightened and cleared in the first part of this Treatise. As in the second part thereof, the reasons and arguments produced to open and justify the several doctrines of Faith, are referred to all the Topick places, as being the rich mines out of which they are digged. The doctrines of Faith, set down in the books of the Prophets and Apostles, are Logical, reasonable & wise; and the very first principles and grounds thereof are 1 Pet. 2. 2 without any mixture of sophistical deceit. The high Priests pectoral, wherein the Vrim and Thummim was put, and by the which God gave answer unto his people, was called by the Hebrews Hosen, and by the Greeks' See Alsted. Praecog Theolog. fol. 230. Logeïon, and by the Latins Rationale, for that the Lord's doctrines had in them the most pure holiness of most exact Logic, or reason. The Logic places which I follow in this Treatise, are delivered by Petrus Ramus, who concerning the use of Logic hath very much cleared the rules of Aristotle our grand Master. The exemplifying of Logic places by the Theological positions, I have taken from Amandus Polanus, but with this difference: in that he setteth down his arguments declarative and demonstrative, in bare sentences and propositions, without further discourse; whereas in this Treatise they are further opened by other arguments and reasons. For as learned and judicious Doctor Feild anouncheth in his Dedicatory Epistle to his first Book of the Church, the doctrines wherein we differ from the Church of Rome, are grounded not only upon the greatest authority that is, but also upon the most prevailing reasons that ever persuaded men. And verily, if that most famous Orators judgement be ●ound, there is no reason to give credit to that reason, whereof there cannot be yielded a sufficient reason. C●…. lib. 4. ad Herennium. The great Antichrist of these last times, (as testifieth 2 Thess. 2. 8. the Apostle) which hath brought in a great Apostasy from the Faith, shallbe consumed with the Spirit of the Lord's mouth, and shallbe abolished with the brightness of his coming: and so shall his Armies also, which (as Chrysostome Chrys. ●om. 49. in Mat. saith) are impious Heresies. For whereas the time of miracles is now long since expired, whereby the Apostles and their successors in the Primitive Church, got credit to the divine doctrine of the Gospel of Christ, and Heb. 2. 4. 2 Cor. 10. 4. made it most powerful to the overthrowing of all Heathenish Idolatries, and impious Heresies, it remaineth now that the Professors of the Gospel by the glorious light of powerful arguments, taken out of God's book, and justifiable by the exact rules of ●ound reason, make Truth victorious against Antichrist, and all his impious Heresies: For where Truth is clearly demonstrated, and rightly apprehended, it cannot otherwise be, but that it 1 Esd. 3, 12. will mightily prevail. Our most wise and learned Solomon, hath already by his pen begun this regal and Princely work, and hath justified by clear and demonstrative arguments, that the supreme authority to command aswell in Ecclesiastical as in civil causes, resteth in the civil Magistrate in his own Dominions and Countries, and hath sent his Book to all Christian Princes, the which (no doubt) shall prevail at that time, when he that hath the hearts of all Kings in his own hand, shall know it to be most ●it. And why should it not then highly please, especially the Ecclesiastic Peers of his Kingdoms, to follow so worthy & supereminent an example, in causing all Theological doctrines in this our renowned Church, to be confirmed by clear and demonstrative arguments, iustificable by all the rules of sound reason, and the sophisms opposed against them, reduced to the elenches, as in part they have been already by that famous late public Professor in Cambridge, Doctor Whitaker. And if worthy ensamples of famous men of their own rank be not to be neglected herein, have they not to be their Precedents the singular Patrons of the Christian Faith, that lived in the Primitive Church, that penned their learned Apologies, and delivered them up into the hands even of the Heathenish persecuting Emperors? And albeit that reprobate julian did say of these Apologies, I have read them, understood them, and despised them: yet the learned Bishops were not disma●de therewith, but gave him this answer; thou hast read them Zozom. l. 5. c. 18. perhaps, but thou hast not understood them; for if thou hast understood them, thou wouldst not have despised them. And verily whereas the upholders of the Kingdom of Antichrist come with strong delusion, and with all deceivableness of unrighteousness, why should not all such as are set in the defence of the Gospel of Christ, strive earnestly, as the Apostle St jude exhorteth, for the maintenance jude 4. of the Faith which was once given to the Saints? yea, why should they not strive for truth even unto death and defend justice for li●e, seeing if they do so, they shall Eccls 4. 28. have God to fight for them against their enemies? Meroz hath a double curse for omitting this duty, and jael hath a double blessing for performing the same, pronounced by an Angel of God from Heaven. Curse ye Meroz, jud. ●. 22. said the Angel of the Lord, curse the inhabitants thereof, because they came not out to help the Lord; to help the Lord against the mighty. jael the wife of Heber the Kenite, shallbe blessed above other women dwelling in tents: for she put her hand to the nail, & her right hand to the workman's hammer; with the hammer smote she Sisera, yea she smote off his head, after that she had wounded and pierced his temples. So let the words of the wise, which are like goads and Eccl. 12. 11. like nails ●astned by the masters of the assemblies which are given by one Pastor, be as it were driven into the heads of all spiritual Siseraes', that all Heresy and Idolatry may be pierced and wounded, and in the end utterly destroyed. And so now also let all thine enemies perish O Lord, and let all that love thee and thy Truth, be as the 〈◊〉 he riseth in his might. And let all true Christian hearted Englishmen continually pray, that the Sun of righteousness would never go down under the Horizon of this our Church of great Britain; but that he would always shine over it by the bright beams of his glorious Gospel; and bless it with the heavenly influence of his holy Spirit, holding still the stars thereof in his right hand, and preserving the Candle of his Word in the Candlestick thereof unto the world's end. Thine in the Lord JOHN TERRY. THE QVAESTIONS' THAT are handled in the first part of this Treatise. 1 The Gospel is the only proper and immediate cause of true saith and love, and of all other spiritual graces, and not miracles, nor temporal blessings, or corrections, nor the holy lives and comfortable deaths of the dearest servants of God, nor the authority of the Magistrate, nor the wisdom of the Law of God, & therefore much less the reason of the natural man. 2 The Word and Sacraments do not profit, unless the sense and use of either, be rightly conceived and understood, 3 The means whereby we are to come to the right understanding of the word of God is the light of true reason. For the opening of the truth whereof these positions following are explained. 1 All quaestions humane and divine are to be determined by the rules of right reason. 2 The testimony of no author humane or divine is further to be approved, then as it agreeth with the grounds of true reason. 3 The holy Scriptures do teach and demonstrate the greatest mysteries of godliness by arguments and reasons. 4 The Law and the Gospel are founded upon most forcible reasons: yea, the permission of the fall of Adam by transgressing the Law of God, being the occasion of man's recovery which is openened in the Gospel, is grounded upon most forcible reasons. 5 The Professors of every Religion, allege reasons for the justifying of their several devotions. 6 The soundness and substance, and as it were the very quintessence of all divine reason is most plentifully to be found in the canonical Scriptures. 7 No truth i● Philosophy is contrary to any truth in Divinity. 8 Testimonies may be taken out of Philosoyhy, to give witness unto truths in Divinity; and reasons may be produced out of the book of Nature, to open and clear the doctrines of the book of Grace. 9 Where there is no reason apprehended that may persuade to Faith, there ordinarily is no Faith. 10 Where there is a clearer apprehension of the reasons that persuade to Faith, there is the more settled assent, and the stronger Faith. 11 The doctrines of Faith, and Godliness, are often repeated, and the reasons and motions that persuade thereunto, are incul●ated and urged again & again in the Books of the Old and New Testament: that we may thereby understand that the clearer & fuller apprehension of them, do beget a clearer and fuller Faith. 12 We may by supernatural reason ascend above the reach of natural reason. 13 That Faith is not the best and strongest that hath the less number of reasons, and the less perspicuous arguments to stay it up, but rather that which hath the greater number, and the more perspicuous. 4 Saving Faith is divine wisdom, or a certain knowledge, and a settled assent & adherence to all divine verities necessary to salvation, & especially to the Covenant of grace, as to the means of the highest happiness, and the chiefest good. 5 A saving Faith is always accompanied with all other sanctifying graces, as being the fruitful mother, & tender nurse of them all. 6 The Christian Faith only doth give vnd●…eiuable assurance of the love of God; & of eternal happiness obtained thereby to all the sincere embracers thereof. 7 The dignity and utility of Faith, and the difficulty of obtaining and increasing the same. THE QVAESTIONS' THAT ARE handled in the second part which are declared by arguments taken from all the Topick places. Quaestions' handled by argument draw● from the efficient Cause. The Church is not always glorious & notorious, as a City set upon a high h●ll. All the works of the most holy in this life are stained with si●ne. The ignorance and not the kn●…ledge of holy Scripture, is the cause o● all errors and sins. From the material Cause. Not the sufferings and righteousness of any mere man, but only of our most blessed Saviour, both God and Man, are of sufficient worthiness to satisfy for sin, or to purchase the inheritance of the kingdom of Heaven. The Bread and Wine in the Eucharist are not transubstantiated into the very Body & Blood of Christ. The righteousness prescribed in the Law delivered by Moses, is that true righteousness whereby we are justified before God, and not that righteousness which is said to be obtained by the undertaking of Popish vows. From the formal cause. We are not justified by those works of righteousness commanded in the Law which are wrought by ourselves, but for those which were done by our Saviour Christ in his own person for us, and are made ours by the Lord's gracious imputation. The form and manner to attain to true sanctification, is not to receive the holy Word of God, and the Sacraments, only with our bodily senses; but rather with the powers of our Souls: nor to travail fare and near on pilgrimage to see and kiss holy Relics, but to see and touch holy things, by the inward powers of our minds, which are the proper subjects of sanctification. From the final cause. Salvation and eternal life is from our blessed Saviour, and not from any other person or thing. The outward Elements in the Eucharist are not Bread and Wine in show, but in substance. There is no miraculous turning of Bread & Wine in the Eucharist into the very Body and Blood of Christ, nor any other the like miracle. justification is by faith alone, & not by faith and works joined together in that work. The faithful after this life are not punished in the fire of Purgatory. From the effects. The carnal eating of Christ's Body is nothing available to eternal life, but only the spiritual eating thereof by faith. Concupiscence is sin even in the Regenerate. The works of God revealed in the Scriptures do manifestly declare them to be the word of God, especially the work of Regeneration, wrought by the wise and powerful doctrine thereof in the hearts of all the sincere embracers of the same: and therefore they are not to be received for such, only upon the testimony of the Church. The Soul of our Saviour Christ descended locally into hell. From the Subject. Fasting or any outward thing doth not sanctify any, but only the inward graces of the spirit, and such things as do breed & strengthen the same. There is no such place appointed for the faithful as Purgatory is feigned to be. Christ is not corporally in the Eucharist, but only in Heaven. The City of Rome is the mystical Babylon, and the titulary Catholic Roman Church, is the certain seat of the great Antichrist of the latter times. From the adjuncts. The Word of God rightly understood, doth give credit to its self, and doth cause itself to be believed and embraced as the Word of God, for the excellency of the divine doctrine contained therein; and not only for the bare testimony of the Church. Kneeling is the fittest gesture of the body at the reverend receiving of the holy Eucharist. Holiness doth not consist in vowing to abstain from riches, meats, and marriages, but rather in the holy and lawful use of them. The Body of Christ is at one time but in one place. Christ's Body and Blood ought not, and in truth cannot be often offered up to God by the Mass Priests as a propitiatory sacrifice for the sins of quick and dead. Christ's flesh is not eaten with our bodily mouths. It is a property only belonging to God to forgive sin. Enoch and Elias cannot come in their own persons to resist Antichrist, and to be slain of him. Fron things that be divers. Regeneration is not wrought by the power of freewill, but by the operation of the spirit of God. None are elected for foreseen works. Fron things that be contrary. A true faith is not seated in that soul where infidelity reigneth, or any other sin. Salvation is not merited by our own works. Fron things that be opposite privatively. The natural man hath no free will to that which is religiousty good. Fron things depending upon relation. No divine worship or service is to be given to any Angel or Saint. Fron things that have the same proportion of reason. The faithful are made righteous before God by the righteousness of Christ imputed unto them. The faithful may aswell know themselves to be endued with true love, as with true faith. The Cup in the Eucharist is not to be taken away from the Lords people. The pains of Popish penance, or Purgatory, cannot be satisfactory for the least sin. Matrimony is lawful for the ministers of the Gospel. The nails and spear wherewith our blessed Saviour's most precious Body was tormented grievously, are not to be worshipped with divine worship. Fron things that have the greater proportion of reason. The sins of the faithful shall not be punished in the fire of Purgatory. The Sacraments be not instruments of grace, unless their uses be rightly understood. Images are not to be worshipped with divine worship. The word of God is not to be read unto the simple people in a strange tongue. In all matters that concern the divine worship and service of God, no doctrine is to be received, which is not warranted by the authority of the Canonical Scripture. The natural man hath no free will to that which is religiously good. Not the suffering, much less the vowing of voluntary poverty is the way to perfection. The people ought to be able to discern the doctrine of their teachers. Our whole justification is by the free & undeserved mercy of God in Christ. The going on pilgrimage to visit the relics of the Saints doth not sanctify. The faithful have the assurance of their own salvation given unto them. Fron things that have the less proportion of reason. The least sins are mortal and damnable. All things necessary to salvation are plainly delivered in the Books of the Canonical Scriptures. The faithful embrace the Scriptures a● the Word of God for itself, & not only for the testimony of the Church. The natural man hath no free will to that which is religiously good. No man can make satisfaction to God for any one sin. The people ought not to embrace the doctrine of their teachers without trial. The faithful are saved by their own faith, & not by the faith & works of any other. God did praedestinate before all worlds some to eternal salvation in Christ jesus, and others to eternal damnation through their own sins. Fron things that be unlike. No image ought to be made to represent the Divine Majesty. All the works of Infidel's are sins. Fron things that be like. The true servants of God do know themselves to be the true servants of God, God giveth salvation in Christ, and not in any other. Hypocrites are no true members of the Church of Christ. The testimony of God delivered in the Canonical Scripture, and not received by bare tradition, is the sure evidence & ground of truth. The doctrine of the Romish Church is a provocation to sin, and not the doctrine of the Churches that profess the Gospel. Popish penance and Purgatory are contrary to the Article of the Creed, I believe the remission of sins. Fron such things as be coniugates. jury is not to be esteemed an holy land. The will of man is not by nature free in things concerning God. All the faithful are Saints. The Bishop of Rome is not the universal pastor of the whole Church. The Laws of God only bind the conscience. From the etymology or interpretation of the name. True Religion bindeth only to the observation of such things as are commanded by God: Whereas superstition bindeth to the observation of such things as are beside and above the former. The Laity ought to have liberty daily to read the holy Scriptures. The faithful themselves, and also their Churches ought to be dedicated only to God. The faithful know their own Faith, repentance, and love, and their salvation in Christ jesus. An implicit, that is, a blinded and a folded up Faith, is not the true Christian Faith. The breaking of a Popish vow is no sin. The Monks as they now demean themselves, are not true Monks. All the faithful are saved by the mere mercy of God in Christ. From the definition or description of a thing. The faithful have assurance, both of the Lord's good will and love towards themselves; and also of their own sincere faith and true love towards God. The bare testimony of the Church cannot make sufficiently known any doctrine of Faith. A Bishop may be a civil Magistrate. From the division of a thing. The sign of the Cross is not a thing absolutely evil, but may lawfully be used at the administration of Baptism. From the whole to the parts, or from the generll to the special. Matrimony is lawful for the Clergy even after the vow of single life. All Ecclesiastical persons aswell as secular, aught to be subject to the civil Magistrate. It doth belong to the civil Magistrate, in his own dominions to command all such things to be observed of all his subjects, as concern the divine worship and service of God, and therein he hath the highest authority. The natural man hath no free will to that which is religiously good. From the parts to the whole, or from the special to the general. The Church of Rome giveth divine honour to Angels and Saints. There are no persons appointed by God for Popish Purgatory. Fron divine & humane testimonies. The miracles and doctrine of the Church of Rome are fabulous and false even by the testimonies of her own vulgar people. Learned Writers. the ancient Fathers. Canonical Scriptures. THEOLOGICAL LOGIC. CHAP. I. QVAEST. 1. 1 The Gospel is the only proper and immediate instrumental cause of our conversion to God, and of our faith and love, and of all other spiritual graces; and not miracles, nor the holy lives, and comfortable deaths of the dearest servants of God, nor temporal blessings or corrections, nor the authority of the Magistrate, nor the wisdom of the Law of God, and therefore much less the reason of the natural man. THe Gospel is the prope● and immediate Acts 26. 18. joh. 8. 32. 1 Pet. 2. 23. 2 Cor. 3. 18. Rom. 10. 17. 1 joh. 4. 19 instrument whereby God doth open our eyes, and turn us from darkness to light; and from the power of Satan, to God; and doth free us from the bondage of sin, and doth beget us again, and renew us into his own Image, from glory to glory, as by the Spirit of God. Faith cometh by the Gospel: For what can give us a faithful assurance of God's love, but such a pledge thereof as is given us in the Gospel? Love is wrought by the Gospel displaying God's love. For if we love them that love Matth. 5. 47 us, what singular thing do we? Do not the Publicans even the same? So repentance is wrought by the Gospel, and a godly sorrow Mar 1. 15. for our devilish sins: For what can make us truly sorrowful for offending so good & so gracious a God, and careful from the very heart to cease from sin, and to follow righteousness; if the grievous agony, and dreadful death of our blessed Saviour endured for our sins, being revealed in the 1. Pet. 4. 1. joh. 12. 32. Gospel, cannot effect the sam●? Ver●ly Ioh● t●e Baptist gluing the knowledge of salvation unto the people for the remission of their sins, through the tender mercy of God, whereby the day spring from an high Luc. 1. 16. hath visited us, did turn many of the children of Israel unto the Lord their God. So the Apostles going out into the whole world, and preaching the Gospel to every creature, did cast down holds and imagination's, and every ●igh thing that was exalted against the knowledge of God, and brought into captivity ● Cor. 10. 4. 〈◊〉. 2. 2. every thought to the obedience of Christ, and so converted the whole world unto God. But as for miracles, the holy lives, and comfortable deaths of the dearest servants of God, the Lord's temporal blessings and corrections, the wisdom of the Law of God, and the best reason of the natural man, all and every of these may be as good preparatives to cause us more readily to receive the Physic of our souls: but the instructions of the wholesome doctrines of the Gospel of Christ are the only right Physic, and the most sovereign con●ections that are able to recover our spiritual health and life: For if we live an holy and an heavenly ●er. 46. 1. Gal. 2. 20. life, we live so by the faith of the son of God, who hath loved us, and hath given himself for us: the wh●ch faith is wrought by the Gospel. The former may be some impellent occasions to induce such as are not yet effectually called to give an attentive ●are to the most wholesome doctrines of the Gospel of Christ, and to move such as are effectually called already, to hearken more readily and reverently then before they have done. But they are no helps to the Gospel itself for the working out of the conversion of any. Because this word of Christ is not rightly received, nor doth work in any one effectually, but where it 1 Thess. 2. 13 is received for its own sake. And verily concerning the power of miracles and of the Church, which is a multitude of such as profess the truth, they are not able to convert an Infidel, but to prepare him, & make him ready to embrace the Gospel, which is the power of God Rom. 1. 16 Aug. de utilit●te credendi. c. 16 to salvation to all that believe. Men (saith S. Austin) that are not yet able to discern the heavenly truth, that they may be lifted up to it, and suffer themselves to be purged from their impurity, hindering them from it, have the benefit of direction of authority, which standeth upon two things; whereof the one is the greatness of miracles and wondrous works done, the other is the multitude of such as believe. Verily God would have all men saved, and come thereto by the knowledge of the truth. But this knowledge of the truth is learned out of the 1 Tim. 2. 4 joh. 8. 32 Col. 1. ● Gospel, the word of truth. And therefore did the Lord cause so many strange signs and wonders to be done by the first publishers and preachers thereof, that the doctrine of the same Marc. 16. 20. Hab. 2. 4. might be embraced as divine and heavenly, whereunto the Lord himself did give such testimony. For the which purpose also the Lord caused so many divine graces to shine in the lives, and such admirable courage and comfort in the deaths, of such as were the first Martyrs and Confessors in the Primitive Church, that that doctrine might be received as divine & heavenly, which wrought such divine and heavenly effects. The which were so evident and apparent, that the very enemy was forced to give testimony thereto with these or the like words: These be they which speak as they live, and live as they speak; this is assuredly an holy profession, which bringeth forth such a● holy conversation; this is a joyful & comfortable faith, which breedeth such joy a●d comfort amidst the very terrors of death. O undoubtedly great is the God of the Christians. Their light did so shine before men, that they seeing their Mat. 5. 16. good works, did glorify God the Author thereof. So likewise why doth the Lord sometimes cause the sweet dews of his temporal blessings to distil down upon his beloved Vineyard, and sometimes again smite it with the sharp storms of his cotrections, but that thereby he might prepare it to yield a fruitful and a plentiful Vintage? And why doth he suffer the Field of his Church sometimes to lie lay and unbroken up, and to be at rest, and again at another time doth break it up, and fallow it; but that he might make it sitter to receive and nourish the Lord's seed, and in the end yield a better harvest? Yea as a wise and prudent Schoolmaster dealeth with his young and tender Scholar, sometimes speaking him fair, and giving him an apple or a fig, that so he may win him unto his will, and sometimes not only threatneth him, but useth also the rod, that so he may force and compel him thereunto; so deals Christ our heavenly Master and Teacher, with us his dull disciples and Scholars, sometimes seeking to allure us with a liberal largess of his temporal blessings, carefully to hearken to the holy instructions of his Word; and sometimes seeking to compel us thereto by his sharp corrections; the which yet Psal. 106. 45 Luc. 14. 23 are neither our School, nor our Schoolmaster, but the rod rather in our Schoolmasters hand. The Church is our Schoole-house, and Christ himself is our Schoolmaster; and the Bible is the Book whereby we be taught: corrections are the rod in Christ's hands, whereby we are forced to give an attentive ear to the instructions of his word, by the which we are made wise and learned Christians. Prosperity ordinarily breedeth security, and choketh the Mat. 13. 22. Exod. 6 9 Eccle. 7. 9 job. 3. 3. ●…r. 15. 10. good seed, and maketh it unfruitful. So adversity maketh many to murmur against God, and to stop their ears against all good admonitions; yea, it maketh a wise man mad, as it may appear by holy job and jeremy, who were thereby occasioned even to cu●se the day of their nativity. And therefore it is a special blessing of God, when by prosperity we are stirred up to thankfulness, and by adversity to repentance, and to take better heed to the wholesome instructions of God's most holy word. Blessed is the man (said David) whom thou chastnest, O Lord, and teachest in thy Law, that thou mayst give him patience in Psal. 94. 12. time of adversity, until the pit be digged for the . And verily when in our adversity the Lord doth teach us out of his Word the use and end of afflictions, and maketh us seriously to lay it to our hearts, then is our adversity made profitable unto us by the blessing of God. I heard Ephraim (saith the Prophet) lamenting thus; Thou hast corrected me, and I was chastised as an untamed Calf, convert thou me, and I shallbe converted, for thou art the Lord my God. Surely after I converted, I repent; and after I was instructed, I smote upon jer. 31. 18. my thigh. In which words we may perceive that corrections of themselves cause the professed servants of God to kick with the heel, and that until God by his word instruct them, they are not effectually moved by their corrections unto repentance and amendment of life. Wherefore when the Lord openeth the ears of any of his Servants by their corrections, it is by sending unto them a Messenger one of a thousand to declare unto them the Lord's most exact righteousness and severity even against the sin of his Elect, which cannot be satisfied for the same but by the precious Blood of their Saviour Christ, that thereby they might be brought to Faith and Repentance. For than will the Lord have mercy upon them, and say, Deliver them, that they go not down into the pit; for I have received a reconciliation. job 33. 24. So than it is still the power of the Gospel of Christ, sounding in the mouths of his faithful Ministers, that is able to work the conversion of a sinner: afflictions may cause us more carefully to give attendance to the Word, as in like manner may pai●es & penalties inflicted by the Magistrates, which are the Lord's Lieutenants, ordained to this purpose, that they should by their penal statutes even force their subjects to hearken diligently to the commandments of God. Not that any can be forced to faith and repentance by any manner of penalty or pain whatsoever, but by enforcements they may be driven to come to the Assemblies of the Saints, where the Fishers of men cast out the net of the Gospel, that at one time or other they may be brought within the compass thereof, and so may be taken up into Noah's Ark. So then still it is the net of the Gospel, and the hook of the Word, whereby men are taken and brought unto God: afflictions sent of God, and penalties inflicted by the Magistrates, are but the baits to make some bite at this hook, and poles to make them come within the compass of this net. Nay this work of a man's unfeigned conversion to God, cannot be wrought by the terrors of the Law of God. For the Gal. 3. ●. 2. Cor. 3. 6. spirit whereby we are begotten again, and made the children of God, is not received by the preaching of the Law, but by the hearing of faith. The Law is the letter that condemneth and killeth, causing a sinner to fl●e from God, as from an angry and offended judge. The Gospel is the ministry of righteousness and life, revealing the light of God's countenance shining in Hos. 11. 4. Christ, and opening his Fatherly affection and love, whereby he draweth his Elect unto him. The most that the Law of God can effect either by the equity of the holy precepts thereof, or by the severity of the threatenings denounced therein, is happily for a time to stay sin, undoubtedly it hath not power enough to ●lay it: it may stop for a while the current of sin, & cut down some of the boughs thereof, but it cannot empty the fountain of sin, nor pluck it up by the very roots. Much less can humane wisdom work the reformation of sinful men, it may m●ke them perhaps cover their sins, but Humana sapientia, ut plurimum efficient, non abscindit vitia, sed abscondit. Lact. Inst. l. 3. c. 26. cannot enable them to cast out their inbred corruptions. The uttermost it can work (as Lactantius testifieth) is to drive corruption inward, and to make it hide itself for a while; but by making men outward conformitans, it maketh them in truth no better than dissembling hypocrites. For the reason and the wisdom of the natural man could not find out many particular transgressions committed against the Law of God, nor sound the depth of his ●udgments, much less could it reach to the height of his mercies, and the most strange and incredible expiation that the Lord appointed for sin. This Mystery required a supernatural revelation, and could not be revealed but by the doctrine of the Gospel. Wher●fore when the world by her wisdom, knew not God in the wisdom of God, it pleased God by the foolishness of preaching, to save them that believe. For the Gospel is the powerful voice of our great Shepherd, whereby he calleth and recalleth 1 Cor. 1. 21, joh. 10. 3. all his wand'ring sheep, and bringeth them home to his own fold. The Gospel is the banner of Christ, whereby he bringeth back his fugitive soldiers, and draweth them to his Can. 2. 4. Mar. 1. 17. own colours. The Gospel is the net which plucketh us up out of the Sea of our sins, and pulleth us into Christ's ship, and waffeth us along to the safe haven of our everlasting happiness in the Kingdom of Heaven. The Gospel is that voice of Christ that raiseth us up out of the death of sin, to the life of joh. 6. 25. righteousness; yea it is that aqua vitae, that water of life that worketh in us an holy life, and quickeneth us to everlasting joh. 4. 14 life. The Gospel is that Zephyrus, that life-breathing wind Cant. 4. 16. that blowing upon Christ's Garden, causeth the spices thereof to flow out. The Gospel hath in it those sweet dews and showers, which dropping down upon the dry grounds of our hearts, causeth them to yield a plentiful harvest: The doctrines Deut. 32. 2. of the Gospel are those good sciences, that being grafted in ou● hearts, make us to become fruitful trees, mee●e to be planted in the Paradise of God. Lastly, the Gospel is that jac. 1. 21. spiritual and heavenly enchantment, that doth metamorphize and transform us, being as beasts in qualities and conditions, into the qualities & conditions of men▪ yea of holy & sanctified men. For in it is drawn forth such a lively picture of our own Isai ●…. 6. vileness, and of the excellency of the Lord, and of the strangeness of the remedy, making manifest the greatness of the malady, that therein we all beholding as in a mirror, the glory of God with open face, are changed into the same Image from 2 Cor. 3. 18, glory to glory, as by the spirit of God: Being thereby averted from ourselves, & converted to God; weaned from ourselves, and won to God: forced to leave ourselves, and to clea●e to God; yea to loath ourselves, and to love God. Wherefore let 2 Cor. 5. 14. jew and Gentile, and whatsoever Heretics preach only, or at least principally the Law of Moses, or the Law of nature and Nations, because they acknowledge not the imputed righteoousnes of Christ jesus, which is published in the Gospel, but look to be saved by their own works. But let the ministers of Christ, which are the Ministers of the Gospel, preach the Mar. 16. 15. Gospel to every creature, following herein not only the commandment, but also the example of their heavenly Lord and Master, who testifieth of himself on this manner, saying; T●e Spirit of the Lord is upon me, because he hath anointed me, Luc. 4 18. that I should preach the Gospel to the poor he hath sent me. And verily not only blessed are the ●eet of them that bring Rom. 10. 15 glad tidings of those good things that God giveth to his by the preaching of the gospel's, but also blessed are the cares of Mat. 13. 16. all such as reverently and religiously hearken thereunto, seeing thereby they attain this high privilege to be made the Elect Rom 3 2 Eph. 2 3. and chosen people of God: For by nature all being borne in si●ne, the children of wrath, and inheritors of destruction; by preaching and hearing of the powerful doctrine of the Gospel, such as are of the number of the Elect and chosen people of God are borne again, as by an immortal seed, & are made the children of God, and inheritors of the Kingdom of 1 Pet. 1. 23. Heaven. CHAP. TWO QVAEST. 2. The Word and the Sacraments do not profit, unless the sense and use of either be rightly apprehended and understood. THe power and efficacy of things, consisteth not in the letters and words wherein they are expressed, but in the things themselves, being rightly applied to those uses where unto they are ordained by God. To ascribe an operative and working power to bare letters or words, hath been condemned by all wise and religious persons, not only in such as have been bewitched with devilish force●ies, but also in such as have been blinded with gross and palpable superstition. The seven sons of one Scava a Priest, are branded with the note of eternal infamy, for that they took upon them to name ou●r them that Acts 19 13. had evil spirits, the name of the Lord JESUS, saying, We adjure you by JESUS whom Paul preacheth. As the Scribes and Pharisees are condemned of gross and palpable superstition, for that they did ascribe a sanctifying Mat. 23. 5. power unto the Law of God, written upon their garments. They did not understand (saith S. Jerome) that these things are jerom in Mat. c. ●3. to be carried in their hearts, and not on their bodies, seeing Libraries and chests have the books, but not the knowledge of God. The like (saith he) do even now superstitious women amongst us, who have a zeal of God, but not according to knowledge, in little Gospels, and in the wood of the Cross, and in other things of the like nature. Neither was this superstition found only among some silly women, but also among some of the Priests whom S. Chrysost●me Chr●s. in Mat. hom. 43. sharply taxeth, saying; Tell me thou doting Priest, is not the Gospel daily read and heard of men in the Church? Whom then it doth not profit, being received by the ears, can it save being hanged about their necks? For wherein consisteth the virtue of the Gospel? In the forms of the letters, or in the understanding of the sense? If in the figures, than dost thou well to hang it about thy neck: but if in the understanding, then would it do the more good being placed in thine heart, then hanged about thy neck. Neither have the Sacraments, which are visible words, any supernatural grace annexed to the outward Elements, but as Aug. in Joh. hom 89. 1 Cor. 11. 29. they represent unto the mind an invisible grace, and shadow out and suggest divine things to the understanding, that so they may be viewed and reviewed again and again; and that they being once rightly apprehended, may be still apprehended better and better. How is it (saith S. Austin) that water doth touch the body, and cleanse the soul, but by the means of the word? Aug in Ioh: hom. 80. And that not because it is pronounced with the tongue, but believed by the heart, the right use of the sacred sign, being so Verba sunt signa rerum. conceived, as it is opened and taught in the word. And verily to what end were both Words and Sacraments Sacramentum est visibile s●gnum invisibilis gratiae. Aug. de doct. Christian. l. 4. c. 8 ordained, but that they being signs of things, they might open unto us the things whereof they are signs? Insomuch (as S. Austin saith) it skilleth not how polished the tongue be that we speak in, but how sit it be to make manifest our mind and meaning. For that as a wooden key may steed us more than a key of gold, if it be more sit to open that which is shut; so a base and simple language may do us more good than a learned and polished, if that it make known unto us that which was unknown. And therefore the divine service of God that is to be performed by the people of God, is to be delivered in their vulgar tongue, that they may understand what they do. The which thing is so behooveful and necessary, that the Apostle commanded, that such as uttered divine mysteries in strange tongues, which were given even by the miraculous operation of the Holy Ghost, should keep silence in the Church, unless the meaning of the speech were presently expounded, ● Cor. 14. 28. that so the hearers might receive edification thereby. For all things in the Church ought to be done to edification, and no word ●ught especially there to be uttered idly or in vain, And Isai 45. 9 therefore whereas words uttered in an unknown language are without pro●it and vain, they are not to be uttered in the Church of God. Yea albeit the words themselves be understood, Legere & non intell●gere est negligere. yet if the sense and meaning of them be not rightly conceived, they are (as our Saviour saith) as seed sown by the Mat. 13. 9 high way side, which can yield no manner of fruit. And verily as not the words, but the meaning of the Law is the Law; so not the words, but the meaning of the Gospel of Christ, is the Gospel of Christ. The Scripture (saith S. Jerome) consisteth not in the reading, but in the understanding. And again Hier. advers. Luciferianos. Hier. in cap. 1. epist. ad Gal. (saith he) let us not think that the Gospel consisteth in the words of the Scriptures, but in the sense, not in the outward show, but in the marrow; not in the leaves o● the language, but in the root of the reason. Wherefore Chrysostome's advice is very behooveful, that we should diligently watch, or rather (saith he) we have need of Chrys. in joh. hom. 39 the grace of God, that we insist not upon the bare words, seeing thereby heretics fall into error. For as the right sense of the Word of God, maketh it to be the true Word of God; so a wrong sense forged by man, maketh it to be the word of man: yea a cursed gloze thereof, made by the suggestion of that cursed serpent Satan, clean corrupteth the Text, and maketh that which in the syllables and words is the very Word of God, to be in the corrupt sense, the very word of the Devil. And therefore such as be careful not to fall into error, nor to turn the Word of God into the Word of the Devil, must Tertul. advers. Prax. (as Tertullian adviseth) exercise themselves to the sense of the matter, and not to the sound of the words. Yea if they will receive any profit at all by the Word of God, they must give all diligence, that they may attain to the right sense and understanding of the same. For the word profiteth not unless it be Heb. 4. 2. mixed with Faith, Now a right faith standeth upon a true understanding of that we believe. For we cannot give a right assent of ●aith to that which we do not rightly understand. And therefore the weaker or stronger our apprehension of the mysteries of the Word of God is, the weaker or stronger is our Faith; As it appeareth in the very Apostles themselves, who living with Christ himself, and being oft taught by him the mysteries of godliness, yet were a long time very weak in Faith, for that they were very weak in knowledge. But when our blessed Saviour after his resurrection had opened their minds, and had made them to understand the sense of the Scriptures, Luc. 24. 45 than they attained to a greater measure of Faith. For growth in the right knowledge of the word of grace, doth bring with 2 Pet. 3. 18. it growth in grace itself. Wherefore it is no mean mercy, when God doth bestow upon any persons, the true and certain knowledge of the mysteries of the Kingdom of God, seeing it is a sure sign that he Mat. 13. 11. hath admitted all such into the covenant of grace, in whose hearts he hath written his holy Laws, by giving them the right understanding of them. For the soul of man is as a Table jer. 31. 31. 2 Cor. 3. 3. Prov. 7. 3▪ Apoc. 20. 12 board, or as a register or a book of records: and the firm conceiving of a thing in the mind, and the sure laying up thereof in the memory is as the drawing or graving in a Table board, or as the writing of it in a book of record. And therefore when the divine doctrine of the Word of God is rightly apprehended by our understanding, and firmly laid up and settled in our memory, it is (as it were) printed and graved in our souls, & so doth thereby ass●r● our Consciences, that we are the beloved people of ●od. For give in sincerity entertainment in the best rooms of thy soul to the Word of God, and thou dost joh. 14. 23 Eph. 3. 17. withal give entertainment to Christ. For Christ doth dwell in our hearts by Faith. He is not received and eaten with our bodily mouths, because he is not our bodily food, but with the mouths of our souls, when sweetly and profitably we lay up in our memories, that his flesh was wounded and pierced for Aug. de doct. Christian. l. 3. c. 10. us. So Tertullian: Tertul. de resur. carni●. Christ is devoured by hearing, chewed by understanding, and digested by believing. For real things are not in our minds by any corporal contiguity of their real substances, but by a spiritual participation of them by their Res non sunt in animis, sed rerum notiones. real notions. Neither do our Sacraments avouch a mingling of persons, or an uniting of substances, but after a spiritual and a mystical manner, And therefore Christ's Body being not a bodily, but a ghostly food, is not received but by the powers of our souls, being endued with a ●rue Faith. For the Lord doth bestow his several gifts and blessings Cyp. de co●a ●om. Quicquid recipitur ad modum recipientis recipitur. upon his several creatures, according unto their several natures and powers, whereby he hath made them capable thereof, causing them all to move, and to work according to those powers and faculties where withal he hath endued them. He nourisheth nourishable things by their nourishing powers, & doth minister many comforts to his creatures that have sense and motion, by causing them to apprehend the same by their sensitive and motive faculties. So likewise doth he bestow his gifts proper to men, which are reasonable creatures, by making them known unto them by the discourse of reason, & by causing them to apprehend and embrace the same, by their understandings and w●ls, which are the proper faculties of reasonable creatures. As for example, the Lord worketh a care in many natural men, to lead a civil and a righteous life, by causing them to apprehend and embrace those arguments and reasons which are of force to persuade to a civil and a righteous life. As in like manner he openeth the hearts of such as he calleth to the estate of grace, by causing them carefully to attend to the divine Acts 16. 14. doctrines of the Word of grace. For the Spirit of God leadeth them not as blind men, which are led by their guides in the way, that they see not themselves, but he openeth their eyes, that they may turn from darkness to light, & from the power of Satan, to God; that they may receive remission of sins, & inheritance among them that are sanctified by Faith in Christ. Insomuch that the minds of the Faithful are first sanctified Acts 26. 18. by a true and right apprehension of the love of God in Christ, made manifest unto them by the light of the Gospel, and their wills are inflamed with a servant desire to be partakers thereof before they be made the sincere Servants of Christ. For (as Austin Aug. de peccat. meri●. & remiss. l. 2. cap. 3. Aug. hom. 15. de verb. Apost. saith) God worketh our salvation in us, not as in stones that have no sense, or as in those creatures to whom he hath not given reason & will. For (as the same Father also teachet● elsewhere:) He that made thee without thee, doth not make thee Just without thee. He made thee not knowing (what was done unto thee:) but he maketh thee just, being willing (and witting to that work which is wrought in thee.) There are two parts of our salvation or deliverance from sin; whereof the one is a deliverance from the very being and Heb. 1. 3. 1. Pet. 2. 24, Isa 63. 3 1 Cor. 1. 13. Act. 20. 28 1 Pet. 1. 19 bondage of sin, and the other from the guilt and punishment thereof. Now albeit concerning our deliverance from the guilt & punishment of sin, our most mighty Saviour hath performed that alone by himself, even by the shedding of his own most precious blood; yet concerning that other part which consisteth in the deliverance from the being and bondage of sin, he doth effect it by diverse motives, set down in his holy Word, whereby through the effectual operation of his holy Spirit, he doth make his Elect desirous and willing to cast off the grievous yoke of Satan, & to have all their very thoughts brought unto obedience to the commandments of God. Wherefore it was not without cause that the Prophet Daniel Dan. 4. 24. exhorted Nabuchadnezzar to redeem his sins with righteousness, and his iniquities with mercy towards the poor, that so there might be an healing of his error. For as he that is overcome of sin, is in bondage to sin; so he that breaketh 2 Pet. 2. 19 the bonds of sin, and casteth off the yoke thereof, may rightly be said to redeem, and to save himself from the same. Take Redime to captum quam que●…s minimo. 1 Tim. 4. 16. heed (saith the Apostle to Timothy) to thyself, and to thy doctrine, and continue therein, for in so doing thou shalt save thyself, and them that hear thee. Verily, as sin is the sickness & death of the soul, so righteousness is the health and life thereof. And therefore whereas contraries are cured by contraries, Contraria curantur contrarijs. by righteousness our souls are cured of their sins. As it is apparent by the words of Daniel ; Redeem thy sins with righteousness, and thine iniquities with mercy towards the poor: lo let there be an healing of thine error, by which words we are taught, that by righteousness our souls are healed of their sins. Wherefore all such as hearken attentively to the doctrine of the Gospel, and are thereby brought to saith and righteousness, Luc. 1. 17. whereby they are purged from their sins, may rightly be said to work out their own salvation, & to redeem and save Phil. 2. 12. their own souls; for that they are instruments under the grace of Christ, for the effecting of this so worthy a work. And verily as the ignorance of the powerful truths of the Gospel, breedeth folly, and folly leadeth into all iniquity, and Eccl. 7. 27. is the porter that openeth the door to all imple●y; ●o the true knowledge of the mysteries of godliness breedeth wisdom, & 2 Tim. 3. 15. wisdom delivereth from the evil way, and from the man that speaketh froward things, and from them that leave the Prov. 2. 10. ways of righteousness, to walk in the ways of darkness, and so is an entrance and portal to piety, and to all other divine Prov. 4. 7. virtues. So then in the work of regeneration & deliverance from the being and bondage of sin, both the faithful teacher of 1 Cor. 3. 9 2 Cor. 6. ● Phil. 2. 12. the Gospel, and hearer also are co-workers with God, and yet hereof they are not to be proud. For what hast thou that 1 Cor. 4. 7 thou hast not received? And if thou hast received it, why gloriest thou, as if thou hadst not received it? Of ourselves we are dead in our sins, and altogether unable to move ourselves to the working out of Faith, and an holy life, but are merely passive Eph 2. 1. Rom. 5. 6 in our spiritual resurrection, until God by his Spirit put good thoughts into our minds, and holy desires into our hearts, yet than we ourselves begin to think well, and to desire that which is good, albeit not of ourselves, but by the gracious working of God's most holy Spirit: By the grace of God (saith the Apostle) I am that I am: and his grace which is in me, was not in vain: but I laboured more abundantly than 1 Cor. 15. 10. they all; yet not I, but the grace of God which is with me. I laboured (saith the Apostle) more abundantly than they all, in working out the work of the salvation of many, but yet not I as of myself; or by any natural power that was in me, but by the work of the grace of God which was with me. For so he doth declare his meaning to be in the third chapter of his second Epistle, where for that some among them called in question the truth of his Apostleship, he boldly avoucheth that their regeneration and conversion to God, wrought by his ministry, but by the power of Christ, was a most evident demonstration thereof. Such trust (saith he) have we through Christ to God: not that we are sufficient of ourselves to th●nke any thing (belonging to the work of our own salvation, or to the salvation of any other) as of ourselves, but 2 Cor. 3. 5 our sufficiency is of God. The Faithful then must have an holy mind, and an holy will, before they can be the holy ones of God: yet it is neither of these that they have of themselves, but of the p●w●r●ull grace of God. We will (saith S. Austin) but it is God that worketh in us to will: we work, but it is God that Aug. de grati● & libero ar●. c. 16 worketh in us to work, and that of his own good will. Thus to believe and to profess is behooveful and expedient for us, this is according to godliness and truth, that an humble and lowly confession be made by us, and that all be given and ascribed to God, seeing our life is in greater security, when we ascribe all to God, and do not commit ourselves in part to ourselves, and in part to God. So then it is a most certain truth, that in our regeneration and deliverance from the being and bondage of sin, it is God that worketh in us every good thought, word and work, and also that herein we ourselves are co-workers with God, as it may appear by this, even for that this work proceedeth after so slow and slack a manner. Adam indeed was made perfectly holy and righteous, and that in a moment, even at his first being and existing, because the Lord Almighty and all-sufficient, wrought himself, and by himself, that holiness and righteousness that was in him; but now the Faithful are herein ●oint-workers with God, and therefore this work goeth forward slowly, because of the small measure of grace that is given to them, & the great power of the remnants of their inbred corruptions, which continually strive against the work of grace, and hinder greatly the proceed thereof. The faithful in diverse places of Scriptures, are compared to stars in respect of their profitable and fruitful uses, but may they not also be likened unto them in respect of their manifold imperfections and aberrations? Their proper motions are but slow, yea some of them very slow. For some of them finish ●heir cou●se in a year, one in two year, one in twelve year, one in thirty year; and all that be fixed in the fitmament in forty nine thousand years. Neither keep they their right● curse always under the Ecliptic line, but sometimes turn to one side thereof, & sometimes to the other; neither are these their courses still direct and forward, but also sometimes retrograde and backward in their cycles & epcicycles, towards their apogeïon, and towards their perigeïon, giving sometimes a cheerful aspect, and sometimes an opposite and disastrous stowne. So is it with the faithful, they are slow in the entire accomplishing of any one ●oly motion, yet the motions of all the powers of their souls and bodies will not be made perfect, until the glorious coming of Christ unto judgement. Verily while they live here in this world, they follow not continually the straight course of Christ, the Sun of righteousness, under the Ecliptic line of his holy Word, but sometimes they turn to one side, and sometimes to the other; neither do they always keep a direct course, and go on forward in the way of godliness; but sometimes they are retrograde and go backward, and sometimes running in a maze, being doubtful and uncertain which way to take; sometimes they are in their apogeïon, and sometimes in their perigeïon; that is, sometimes they are lifted up with heavenly meditations, and sometimes pressed down with earthly cares, and sometimes they give a cheerful aspect to the good proceed of others, and sometimes they become their clean opposites, and cast upon them a disastrous frown. Wherefore it behooveth the faithful to give all diligence to work out their salvation, not only with hearts trembling at their own imperfections, but also by being fearful to ascribe to themselves the glory of willing or working any thing that is good, seeing (as the Apostle ad●oyneth) it is God that worketh Phil. 2. 13. in you the will and the deed, and that of his own goodwill. And yet they themselves must understand, desire, and accomplish that which belongeth to the honour of God; and to their own, and the Churches good, if they will be the accepted servants of God. The Church of Rome doth lay this as an heinous offence unto our charge, that by us the nature of man is greatly disgraced, in that we teach, that men are become brutish without reason, and as dead stocks and stones without sense and life; because we teach, that by nature they have not liberty, list, nor life unto any thing that is truly and religiously good. And why do they not bring in the same indictment against the books of the Canonical Scriptures? which teach, that every man is a beast in his own knowledge, and that our hearts are stony, until jer. 10. 14 Ezek. 36. 26. Eph. 2. 1. they be made flesh: and that we are stark dead in trespasses and sins; and therefore have no sanctified will, sense, nor life, until Christ doth quicken us by his holy Spirit, and raise us up to an holy life? Our doctrine then herein is none other than the very doctrine of the Holy Ghost; neither do we hereby disgrace the nature of man, but show how man by his own fault hath disgraced himself, and into what misery he is fallen by his own folly. And this we teach only concerning the estate of the natural man, before he be renewed by the Spirit of God. Whereas the Church of Rome forbiddeth the faithful themselues Rom. 15. 4 to search the Scriptures, which yet were written for their learning; and keepeth them from them under the lock & key of an unknown ●on●ue; and in her divine service, readeth them unto them in a strange language, and i●…oyneth them to receive their Fatih upon their Preachers word and credit, without all examination and try all, commanding them to believe blindfully as the Church believeth. Yea a grea● Cardinal is bold to avouch, that it belongeth no more to th● people to ask a reason of their teacher; doctrine, than it doth to an house to know Cusan. exercit. 6. pag. 547. why his Master turneth his head this way or that way. Where●…re it is the Church of Rome that maketh the very Faithful themselves like to the horse and mule, in whom there is no understanding, contrary to the precise commandment of the Holy Prophet, it is the Church of Rome by sorceing the Psal. 32 9 people to pray in an unknown tongue, that causeth them to offer up to God the lips of cal●es, and to patter like pies and parrots: yea whereas by nature all men being degenerate, and turned into lions, bears, wolves, and tigers, are not recovered out of this their wretched estate, but by the sanctified knowledge of the divine Writers of the most powerful Gospel of jesus Christ; the Church of Rome keeping them from the same, keepeth them from that whereby they should be recovered out of this their miserable & brutish condition. And for the justifying of her doing so, there is alleged by some of her followers, this Commandment of Christ: Give not holy things to dogs, nor cast pearls before swine. Mat 7. 6 Now then let all indifferent men judge who maketh men beasts, whether the Professors of the Gospel of Christ, or the followers of the Church of Rome. And let all such persons labour both to understand, and put in practise the divine mysteries of Faith and godliness, who will not be condemned by God himself to be brutish and unreasonable Creatures. CHAP. III. The means whereby we are to come to the right understanding of the Word of God, is the light of true reason: for the opening of the truth whereof, these propositions following are explained. QVAEST. 1, 2, 3, etc. 1 All Questions humane and divine are to be determined by the rules of reason. 2 The testimony of no Author, humane or divine, is farther to be approved then as it agreeth with the grounds of right reason. 3 The holy Scriptures do declare the greatest mysteries of godliness by arguments and reasons. 4 The Law & the Gospel are founded upon most forcible reasons: yea the permission by God of the fall of Adam, being the occasion of the strange means of man's recovery which is opened in the Gospel, is grounded upon most forcible reasons. 5 The Professors of every Religion, allege reasons for the justifying of their several devotions. 6 The soundness & substance, & as it were the very quintessence of all divine reason is most plentifully to be found in the Canonical Scriptures. 7 No truth in Philosophy is contrary to any truth in Divinity. 8 Testimonies may be taken out of Philosophy, to give witness unto truths in Divinity, & reasons may be produced out of the book of Nature, to clear the doctrines of the book of Grace. 9 Where there is no reason that may persuade to faith, there ordinarily is no faith. 10 Where there is a clearer apprehension of the reasons that persuade to faith, there is a more settled assent, & a more strong ●aith. 11 The doctrines of faith and godliness are often repeated, & the reasons that persuade thereunto are urged and inculcated again and again in the books of the old & new testament, that we may thereby understand, that the clearer and fuller apprehension of them doth beget a clearer and fuller faith. 12 We may by supernatural reason, ascend above the reach of natural reason. 13 That faith is not the best and strongest that hath the less number of reasons, and the less perspicuous arguments to stay it up, but rather that which hath the greater number, and the more perspicuous. WHereas the Word of God profiteth not unless it be Heb. 4. 2 mingled with Faith: that is, unless it being rightly understood, procure a wise and a settled assent, it standeth all in hand to seek out the true means, whereby they may come to the right understanding thereof, if that they desire to reap any benefit thereby. The truth is, that the Prophets, Apostles, and Evangelists, being the Lord's Secretaries, or Registers to set down in writing all divine and heavenly doctrines, necessary to salvation, were instructed by the immediate revelation of the Spirit of God, that so they might be fr●ed therein from all error. But for any other person to challenge the same privilege, were but a fantastical and an anabaptistical illusion. For even the Bishop of Rome himself, who is magnified by his followers as the only man that hath all divine and humane Laws locked up in his breast, and is by them accounted the only unerring Interpreter of holy Scripture, and the infallible judge of the right sense and meaning thereof; yet is by his chiefest Upholders ●…strained to the means, without the which he must not look to attain to the right and true understanding thereof. The high Bishop (saith Bellarmine) must not expect revelations, but use Bellar. de council. l. 1. c. 11. Canus locor. theolog. l. 5. c. 5. ordinary means. For [as Canus affirmeth) the holy Writers only set down Catholic doctrines by the immediate revelation and inspiration of God, and therefore needed not outward helps thereunto: Whereas it behoveth Bishops to use the ordinary course by weighing of reasons, and by employing their diligence. Yea Cameracensis is bold to avouch, that both it is impossible Cam sent. quaest. 1. art. 2. to assent, without a reason to persuade thereto, o● to give any other manner of assent, than the force of the reasons are, that procure the same. And therefore whereas we ought to give the fullest assent to all doctrines of piety and godliness, which are delivered in the Word of God, we ought most diligently to search out the strongest reasons, that may throughly induce & persuade thereunto. For (as S. Jerome testifieth) the Gospel Hier. in c. 5. ep. ad Gal. doth not consist in the leaves of the Words, but in the root of reason. And undoubtedly by arguments and reasons, all truths are not only lightened and cleared, but also justified and confirmed. For when is any proposition true, but when one part Vera est propositio, quando pradicatum convenit subiecto. In omni legittima praed catione praed catum est genus, species, proprium, aut accidens. Basil. serm. 8. in Psal. 108. there of agreeth with the other, but when one is a reason and an argument of the other? Seeing then reasons and arguments are the causes of truth, we are to seek out the right reasons of all things, if that we will come to the knowledge of the truth. There is much obscurity (saith S. Basil) in the divine books; but if with the hand of the mind thou dost knock at the gate of the Scripture●, and dost diligently sift those places that are hidden, by little and little thou shalt begin to understand the reason of the things that are spoken, and it shallbe opened unto thee, not by any other but by the word itself, unto the censure whereof we ought all to stand: For all things are clear & euldent in the Scriptures to such as with an holy discourse according to reason, will hear the Word of God. For as the eye of the body doth discern the differences of all visible things by the light of the s●nne: so the eye of the mind doth discern the differences of all intelligible things by the streaming beams of true reason, proceeding from Christ, the Sun of all true wisdom and understanding. And therefore in all Universities and Schools of good learning, where wisdom and the knowledge of the truth is sought for after the best manner, in all Lectures, disputations, and conferences, not only errors are confuted, and doubtful things opened, but confessed truths also are further cl●ered and confirmed by arguments and reasons. And verily there is no man that maketh profession of learning and wisdom, and trusteth to the goodness of his cause, D. Morton de aequiv●c. fol. 83. that doth not willingly submit the same to this manner & kind of trial. Logic (saith a most learned and judicious Author, and now a most reverend Bishop in our Church) being the Art of discoursing and reasoning, is the Art of Arts, and high tribunal of reason and truth itself: which no man in any matter, whether it be case of humanity or divinity, can justly ●esuse. And as another wisely admonisheth: the faithful Christian must remember, that he seek the truth without partiality, and that the place to seek it is the Scripture, and the means to find it out is the right use of true reason. Yea (saith he) it is not unknown to any of our English Romanists, that Doctor Fulke long since desired to have all questions controversed between Papist and Protestant, to be brought to this issue, and and to be tried by syllogisms, the very iudgment-seat of true reason. And no mar●aile seeing God himself, who is all wisdom, reason, and truth, and needeth not to come to any manner of trial, (For the only opening the eyes of his greatest enemies, Wisd. 5. 6. to behold the equity of all his words and works, will cause themselves, will they, nill they, to clear him, and to condemn themselves) yet offereth this plea even to the idolatrous Heathen, standing in defence of their Heathenish gods, saying: Stand to your cause, bring forth your strong reasons, saith the King of jacob. let them tell us what shall come hereafter, that Isai 41. 21. we may know that they are gods: As if he had concluded against them with this syllogism; The true God knoweth what shall come to pass hereafter, yea, world without ●nd: but your Heathenish gods do not know, nor can foretell what shall come to pass in time to come; therefore they beno true gods. And verily, as Wisdom, so Truth seeketh no corners to Pro. 1. 20. hide herself in, but cryeth without in the open streets, and setteth up her questions upon the gates of the greatest Schools; yea, they settle such a certainty of all Divine and humane knowledge in the hearts of their followers & friends, that they refuse not trial nor judgement; no not in the midst of all their enemies. He that doth evil (maintaining errors, either in faith or joh. 3. 20. manners) hateh the Light, neither cometh to the Light, lest his deeds should be reproved: but he that doth the truth, cometh to the Light, that his deeds may be made manifest, that they are wrought according to God. For what doth make things manifest but light? And what is light but truth, Eph. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Cor 4. 2. Psal. 43. 3. the bright beams whereof will not suffer itself to be hid? And what is truth, but the agreement of the reasons, with the things themselves, whereby they are made manifest and known? This evidence of true reason is that which enableth the professors of every humane art and science, to stand in the just defence of their several professions: and therefore doth it much more enable every faithful & wise Christian to stand to the justifying of his most holy Religion. Is it not (saith Chrysostome) a great absurdity, that the Physician, Tanner, Clothier, & all manner of Craftsmen generally shall be able to contend for the worthiness of their Sciences, & that a Christian shall not be able to give a reason of his saith? Whereas these Trades being Chrys. in joh. hom 16. neglected, bring but damage to our wealth, & the other being despised do hurt the soul. And yet (saith he) so mad are we, that we bestow upon the one all our cogitations and cares, nothing regarding the most necessary and firm munitions of salvation: Albeit it be commanded us that we should be prepared to give answer to every one that asketh us a reason of that faith that is in us. For albeit Novices and young beginners in every mystery Oportet discentem credere. cannot at the first sufficiently understand the first principles thereof, and therefore must admit them for truths, upon the bare credit and authority of their Teachers: yet in process of time they must conce●…e the reason of every rule, it that they desire to attain to any sufficient skill therein: so in ou● Christian profession, they that be as children, ●aust be contented to be fed with milk, and to be taught the first principles of Religion, and grounds of the Catechism: and yet they that will become m●n, must b● able to take stronger me●te, and to understand the reasons of all Divine Doctrines, for the further strengthening and confirming of their faith. And v●…ly by all Doctrines delivered by men, it is a truth Non quis sed quid spectandum. generally onfessed by all, that not so much the party that speaketh, but that which is spoken aught to be respected: and not the b●re and taked authority of any, but the sufficiency of the testimony itself ought to sway altogether, and the w●ight Salmeron Iesuit● in c 5. ep. ad Rom. of reason whereon it is grounded. For the efficacy of reason, is better than all authorities. And of this judgement, are all wise men, as well Heathen, as Christians. I am thus resolved (saith Plato) not now, but always, that I am not to enthrall Plato in Critone. my judgement to any of my friends, but to reason: yea, to that reason which by discourse appeareth to be best. Whose opinion was seconded by the chiefest of all his Scholars, that is by Aristotle. Plato (said he) is my friend, but truth (that is Arist. moral. l. 1. c. 3. made known by reason) is more my friend. So our wise and Christian Philosophers; What wilt thou Lactantio de vero Dei simula●hro. c. 20. do quoth Lactantius? wilt thou follow thine Ancestors, or reason rather? So St. Cyprian, we are not to prescribe by custom, but to convince by reason; yea, let there be gathered together in a general council, the chiefest of the Bishops and Doctors, and of all other learned men of the whole Christian world, and let them also be such as rightly embrace the true Catholic and Apostolic Faith; and give a just censure also in matters of never so great weight and moment, yet are we not of necessity bound to stand to their verdict. Or else Saint Austin was out of the way, when he stood upon this plea Aug count. Maxim. l. 3. c. 14. with Maximinius the Arrian. I will not (saith he) 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, and so let trial be made of the truth. For he had learned to yield that honour to those only books of the holy Scripture, that are called Canonical, Aug ep 19 add Hieronymum. that he did assuredly believe, that none of the Authors of them did err any whit at all: But as for all other, albeit they did excel in learning and holiness, yet he would not rest upon their judgements, unless they did confirm the same by the authority of Canonical Scripture, or by some reason agreeable unto truth. And verily faith is not to be judged by the persons, but the persons by the faith. For (as Tertullian saith) ●aith is not therefore sound and Catholic, because it is professed by such and such persons: but such and such persons are to be deemed sound and Catholic, for that they profess the sound and Catholic faith. Ramus and Scribonius, men of no small judgement and learning, have taught that all manner of testimonies, be they Divine or humane, are of themselves i●artificiall arguments; and that the doctrines proved thereby, have their credit and authority, rather from the qualification of the persons, whose testimonies they are, then from the bare and naked testimonies themselves. So the Emperor Adrian in his rescript: credit is to be given to him that giveth the testimony, and not to the bare testimony: And verily we do not embrace the testimony of God set down in the books of the Scriptures with that reverend manner as we ought to do, unless when we give assent thereunto, we dye it not so much for the bare testimony itself, as for that it is the testimony of the most wise and holy God, which cannot deceive or be deceived: F●r then we rightly honour him and his truth. Hereof it was that Christ received not the witness of john, as it was the testimony proceeding from a mere man: but he received it as the testimony joh. 5. 33. of such a man as was endued with the Spirit of Eliah, and sent before himself to prepare his way. Nay, he saith of his own bare and naked testimony considered by itself; If I should bear witness of myself, my witness were not true. joh 5. 31. And yet concerning the same, as it is the testimony of the Son of God, the very essential wisdom of his heavenly Father, he saith, though I bear record of my s●lfe, my record is true: joh. 8. 14. for I know whence I came, and whither I go. And hereof it is, that both God and Christ are so often mentioned in the holy Scripture with their honourable Titles, that so the credibility of their persons, may yield the more and greater credit to their Doctrine. Andy et as if this were not sufficient enough, the very doctrine itself that proceedeth from God, and is set down in the holy Scripture, is cleared and justified by many arguments and reasons. And verily how otherwise could the holy Scripture enable the wise and learned professors of the Christian Faith, to confute all Heathenish and haereticall errors, and to justify all Divine and Heavenly Truths, not only to the Gentiles, and Haeretickes, but also to the faithful themselves, unless it did minister plenty of all sound and evident arguments for the effecting of the same? The Gentiles refuse the very words of the Canonical Scriptures, and the Haeretickes reject the right and orthodoxal sense of them; and therefore neither of them can be convicted, but by the evidence of reason: yea, how can the faithful themselves give a sure assent unto the Doctrines of the holy Scriptures, unless they apprehend such arguments and reasons, as are sufficient motives to induce them thereunto? And hereof it is, that in all sound and Orthodox Sermons, made either to breed, or to increase and strengthen Faith unto the doctrines observed in the words of the Text: there are annexed sound and sufficient reasons for the opening and confirming of the same doctrines. And this is the cause why preaching is preferred before reading and Catechising, as being the more ordinary means both to beget and strengthen Faith; for that in preaching many reasons are produced as many lights for the better clearing and justifying of all Truths, and for the fuller convincing of all errors and heresies, the which thing is not done either in reading, or in Catechising. There is, I confess, no efficient cause of God's will, but his will itself: for there is nothing without God that maketh him to will or to work: for then God should not be the first mover, and the first cause of all things; but therefore he willeth Rom. 9 19 because he willeth. And yet fare be it from any Religious heart, to think that the most wise God, willeth any thing without good and sufficient reason; or that he speaketh any thing idly, or in vain. The Word of the Lord, is the Fountain Eccles. 1. 5. of Wisdom: and therefore openeth all Divine truths by their right and proper reasons. And all the works of God are done in number, weight, and measure: he hath given to every several creature according to its kind, it's several nature with properties & qualities sitted thereunto. And he hath ordained every thing to consist of such & such causes, faculties, & powers, as were best agreeing to such & such things, & most powerful to enable them to produce such and such effects, for the producing whereof, they were ordained by God. The which causes and effects, powers and faculties, qualities and properties when they are found out; then there is a right knowledge of the things themselves. Now what are causes and effects, powers, qualities, and the like, but reasons and arguments whereby all things are made open and manifest, and so are rightly apprehended and known. Look we into the sacred Scriptures, and we may see therein how the Lord doth lay open unto his people, the mysteries of godliness; yea, even that great mystery of godliness, God manifested in the flesh, being the principal subject of those divine books: by assigning his efficient cause, God the Father, Matth. 3. 17. and his Mother the Blessed Virgin Mary, the daughter of David the King, Luk. 1. 31. His material causes, his Divine and humane Natures, Matth. 1. 23. His formal cause, the uniting of his humane nature by personal union unto his divine, joh. 1. 14. his final cause, the working out of man's redemption, Gal. 4. 4. His effects, our reconciliation to God, Ephe. 2. 18. with our deliverance out of the bondage of sin and Satan, and our translation into the glorious liberty of the sons of God, joh. 8. 36. His attributes according to his Divine nature, infinite wisdom, holiness, righteousness, and the like, Col. 2. 3. and according to his humane nature, such a measure of all divine and heavenly graces, as ●re fare above the perfections of any other creatures, joh 1. 19 The time when he was borne, even when the Sceptre was taken away from judah, and all regal authority was in the hands of strangers, Luc. 2. 1. The place where he was borne, Bethlehem, Matth. 2. 5. The place whither he ●led into banishment, Egypt, Matth. 2. 13. The place where he was brought up, Nazareth, Matth. 2. 23. The places where he lived, preached, wrought his miracles, and died, Galilee, Samaria, jury, and jerusalem, Luc. 13. 24. The place where his body was laid after his death, a Sepulchre that was in a Garden, wherein never any body was laid before, joh. 14. 42. The place whither he ascended, after his resurrection, and where he sitteth at the right hand of God, and from whence he shall come to judge both quick and dead, the highest Heavens, Act. 2. 32. divers things from him, all creatures in their defects and imperfections, joh. 1. 23. Things like unto him, all creatures in their good properties and gifts, Gen. 1. 26. especially typical persons, as Melchisedecke, Heb. 6. 2. Isaac, Gen. 17. 16. Samson, jud. 16. 30. jonah, Matth. 12. 40. and all the high Priests, Heb. 9 9 Typical things, the brazen Serpent, joh. 3. 14. The mercy seat, Hebr. 4. 16. Especially the Sacraments both of the Old and New Testaments, 1 Cor 10. 4. His description, Heb. 1. 2. His distribution by his Prophetical, Priestly, and Kingly offices set down in the greater part of that Epistle; the interpretation of hi● Name jesus a Saviour, Matth. 1. 21. Of his Name Christ anointed, Cant 1. 2. Of his Name Emmanuel God with us, Matth. 1. 23. His Conjugates, a Saviour bringing salvation to all that are saved, Act. 4. 14. His testimonies of God the Father, the Son, and the Holy Ghost, 1 joh. 5. 7. Of the Angels, Luk 2. 11. Of all the Prophets, Act. 10. 4●. And of his greatest enemies, even the Devils themselves, Matth. 8. 23. The principal parts of the Word of God, are the Law and 2 Cor. 4. 2. Gospel, both of which are grounded upon the evidence of reason and truth. Law (saith Ci●ero) is the higest reason: The Cic. l. 1. de. leg. which if it be true of the wise Laws made by wise men, much more is it true of the most wise and righteous Laws made by Deut. 4. 8. the most wise and righteous God. And verily it is the reason of the Law, that is the life of the Law, and bindeth the conscience to yield obedience. For if the Law be contrary to reason, it bindeth such as are subject thereunto, only to endure the penalty thereof, and ●ot to perform the thing therein commanded. For (as Tertull●an saith) if a Law will not be tried Tert. in Apol. Quod ad omnes attinet ab oinnibus debet approba●i. it is justly suspected, and if it being not tried and approved, yet is forced upon any, it is wicked, seeing no Law doth owe to itself the justifying of the equity thereof, but to them of whom it doth require obedience. And therefore wise and moderate Princes do use to call together a general assembly of all the States and Commons of their Kingdoms, that upon just causes and reasons, duly weighed and examined, both hurtful Laws may he taken away, and wholesome Statutes enacted for the general good of their Kingdoms and Countries. The which Statutes when they are published, are many times set forth barely without their reasons, least happily they might grow into too great a Volume: But it is not so with the Laws of God, especially with those of the first Table, for they have sundry reasons adjoined to them, as lights to make manifest the equity of them, and as Orators, to persuade obedience thereunto. And verily there was great reason why it should be so, seeing by the fall of Adam, the true knowledge of them is greatly defaced in all his posterity. Whereas the Laws of the second Table which concern our duty towards our neighbour, are for the most part barely delivered, because they are known by their own light, and that to the most barbarous people that live on the face of the whole earth. As it may appear by the History of the West-Indinas, who are reported presently to have approved and embraced the equity of those Laws, when they were at the first proposed unto them. And yet behold how behooue●… it is even for the faithful themselves to have many reasons set down before their eyes, for the procuring of ready obedience to be yielded even unto these commandments: in that the Spirit of God hath caused the Prophets and Apostles, being the expounders thereof to set down in their Canonical writings, many most forcible and effectual argument, for the procuring of a more ready obedience to the same. And verily experience itself doth show Veritas docendo suadet. that truth doth teach by persuasion, that is, by arguments and reasons, as being such motives and inducements: as best befit▪ the reasonable and generous nature of man. Whereas brute Generosus animus poti us ducitur quam trahitur. beasts that want reason, are to be compelled by force and violence. And therefore the Law of God in the original is called Thorah, that is, a Doctrine or Teaching, for that it doth teach and instruct the people of God by the Divine equity and reason that is contained therein. Now if the Law of God which is in part naturally known had need to be further opened by arguments and reasons, how much more had the doctrine of the Gospel, which is above the reach of natural reason? St. Austin hath delivered certain reasons why it was just and right, that God should willingly suffer the fall of the first man; whereof the principal one is the manifestation of his infinite and endless mercy and goodness in providing that strange and admirable means of man's recovery which is revealed in the Gospel. We (saith St. Austin) Aug. de corr. & great. ca 10. most sound confess, and most firmly bel●eue, that God, (who created all things exceeding good, and did foresee that evil things would arise out of good, and did judge that it did beseem his omnipotent goodness, even out of the evil to draw that which is good, rather than not to permit ●uill) d●d so ordain the estate of Men and Angels, that in the same he might make manifest. First, after what sort their freewill would work, and then what the benefit of his own grace could effect, and also how fare the severity of his justice would extend itself. In which words, three things are delivered, why God permitted the fall of man. First, that it might be known that the most excellent among the creatures, being but in a measure capable of goodness, may fall away from the same: Whereas the Creator only being infinitely good, cannot but continue so for ever. Secondly, that it might be made manifest, that there is no evil so great, but that the Lord can provide in his endless goodness, a remedy for the same. Thirdly, also that it ●ight be known, that there is no sin committed by any one whatsoever, but that God in his justice will punish the same with all severity. So then God appointed this strange means of man's recovery, that is revealed in the Gospel, both that he might make manifest the severity of his justice, in that rather than the sins of his Elect and chosen children should escape unpunished, he punished them with that severity upon their kind surety, that it made him sweat water and blood: as likewise that he might make known the unsearchable riches of his endless goodness, in that to spare us most wicked Traitors and Apostates, he spared not his own most dear beloved Son. That herein we might behold the omnipotent power, wisdom, and goodness of God, in that out of sin the evil of all evils, procured by the most wicked suggestion of Satan, to this end that God might be dishonoured in the highest degree, and man utterly overthrown and destroyed, th● Lord hath not only drawn unto himself the highest measure of most admirable glory in his strange justice, and unspeakable mercy, but also the greatest happiness to man, by binding him most nearly unto himself, by the strongest bonds of the greatest love that could be, and in giving him the greatest assurance of his everlasting salvation. So that in respect thereof, we may rightly break out with that ancient Father, into this strange exclamation. O happy fall of Adam, which was the cause of ordaining so strange and admirable a means for man's recovery. And how can we think that the truths of the Law and the Gospel, want sound and sufficient arguments and reasons to justify their holy and heavenly Doctrines; seeing no Idolaters, Heretics, or Schismatics, will seem so absurd and void of judgement, but that they will pretend some show of reason, for the better colouring of their erroneous untruths. As it is apparent by the common practice of all the professors of every blind devotion and wicked superstition. The Idolatrous jews jer. 44. 17. alleged in the de●ence of their Idolatries: So have done both we and our Fathers, our Kings and our Princes, in the Cities of judah, and in the streets of jerusalem: and then had we plenty of victuals, and felt none evil; but since we left off to burn incense to the Queen of heaven, and to pour out drink offerings unto her, we have had searc●…nesse of all things, and have been consumed by sword and by ●amine. And at another time, the Temple of the Lord, the Temple of jer. 7. 4. ●er. 18. 18. the Lord. And again the Law shall not perish from the Priest, nor counsel from the wise, nor the word from the Prophets. So joh. 4. 20. the Schismatical Samaritans alleged for themselves, our Fathers worshipped in this mount. Like as the Idolatrous Heathen Aug. de Civit. Dei l. 10. c. 32. Orig. contra ●…um. used most commonly thus to reason; That which is more ancient and long before our days cannot be false. And again, hath God at the last after so many ages bethought himself? And do not the Idolatrous Papists in these times stand upon the like shows? As the Church, the Church, Christ's Vicar, Peter's Successor, our Fathers, our Ancienters: O they were good men, and did many good works: and who seethe not what manner of men these new Gospelers are? So the mere Mal. 3 14. Worldling, Epicure, and Atheist: It is in vain to serve God: for what profit is it that we have kept his Commandments, and have walked humbly before the Lord of hosts? Therefore we count the proud blessed: for they that work wickedness Wisd. 2. 1. are set up, and they that tempt God, are delivered. And again, our life is short and tedious, and in the death of a man, there is no recovery, neither was any known to have returned from the grave: For we are borne at all peradventure, and we shall be hereafter as if we had never been: for the breath is as a smoke in the Nostrils, and the words are as a spark raised out of the heart, which being extinguished, the body is turned into ashes, and the spirit vanisheth as the soft air: Come therefore let us enjoy the pleasures that are present, etc. Yea, the very Omnifidian who followeth faith, not for conscience, but for company, who will take no manner of pain to seek out the true faith, by searching after the grounds thereof, is not thus mad●e without some show or shadow of reason. For (saith he) I am an unlearned man, and am to follow my Calling, and to leave the discussing of quaestions of learning to the learned. I am ready to come to Church, and to do my duty to God, and to live justly and peaceably with my neighbours. Why? the learned themselves cannot agree about the points of Faith: and how then shall such an one as I am be able to discern it, and to find it out? The truth is, that God wrote his Law in the heart of Adam, and thereby set in his mind such a light of reason, that he had a right judgement in all things: But Adam was not contented with this treasure of wisdom, and this measure of knowledge extending itself to all that was good, but he would needs know evil also; that he might by experience try what would be the event thereof. And thereupon he forsook God the Father of light, and betook himself to be instructed by the Prince of darkness. Whereby it came to pass, that he fell from truth to falsehood, from faith to fancy, from the knowledge of good to the knowledge of evil, from the light of Diu●ne logic and reason, to devilish sophistry. Yea, hereby the w●ly and crafty Serpent stored him and his posterity with all manner of captious and dece●uable sophisms, and so enabled him not only to know, but also colourably to defend all falsehood and untruth. Against the which so desperate a mischief, the Lord provided a sovereign remedy, by causing all Divine verities necessary to salvation, lightened & fortified with all manner of sound arguments and reasons to be delivered to his Church; first, by word of mouth, and afterward by writing in the books of the Canonical Scripture, that so, when the enemy should come ready furnished, and prepared with strong delusion, and with all deceivableness of unrighteousness, the desender of the Truth on the contrary side might also be armed with all manner of weapons offensive and defensive, that so he might be enabled to stand fast and firm against all the assaults of the enemy, and to get over him a glorious victory. And hereof it is that the book of the holy Scripture is called the Bible, that is, the book of books, or the only book; for that all manner of Divine wisdom is contained therein. The reasons and argument; set down in this book, for the clearing and fortifying of all Divine verities, are of such validity and strength, that therefore this book is called by Saint Hierome, a reasonable mountain, where we may Hieron. in Hag. cut down choice and sit timber, for the building up of the house of Wisdom. Yea, the first rudiments and principles thereof are of such soundness and solidity, that Saint Peter 1 Pet. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Pet. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Thes. 3. 2. Chrysost. hom. 9 in ep. ad Col. calleth them reasonable and undeceiveable milk. In which words he opposeth them to the principles of all erroneous professions, which the same Apostle termeth sophistical fables. For the which cause the maintainers of those sophistical positions, are called by the Apostle Saint Paul, absurd or unreasonable men; as the sincere imbracers of the Doctrines of the Scriptures are termed by Saint Chrysostome reasonable sheep, for that they are able to discern the voice of their shepherd, from the voice of a stranger. And hereof also it is that the Apostle Saint Paul calleth the service of God prescribed in this book, a reasonable service. For that (as Tertullian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non exigebat Deus quae fiebant sed propter quod fiebant Tert. l. 3. cont. Marc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 11. 19 teacheth) God doth require therein not so much the work wrought, as the doing it upon those grounds and reasons, for the which it should be done. One most singular work of this service of God, being done by one of the most singular servants of God that ever lived; even the offering up of Isaac by his father Abraham, was (as the Apostle saith) performed by him as a Logician by the help of Metaphysical and supernatural reason. And no marvel (seeing as in the same place the Apostle teacheth) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. D. Downam. l. 2. c. 7. Of Christian Warfare. the true Christian faith is grounded upon such a demonstrative syllogism, that is able (as Austin expoundeth the words to convince the judgement, and after a sort to force the mind to yield thereunto a most settled assent: whom one of our learned and religious Doctors followeth, saying: that faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a manifest demonstration, for that it doth not only show a thing probably, but doth convince it with strong arguments, and maketh that clear and manifest, which was otherwise obscure and secret, and therefore is called a demonstration of things not seen. And if it be not reason, that doth season our service done unto God, and make it savoury and well tasting unto him, why Leu. 12. 13. Mar. 9 50. Coloss. 4. 6. was salt to be added to every sacrifice? and why are all the faithful commanded to have salt in themselves? Yea, and that their very words should be powdered with salt? And was it not for this cause that one Eccholius, in the Primitive Church, when he had fallen away again and again from the true faith, and reasonable service of God, unto absurd and impious Idolatry, at his last return cast himself down flat upon the ground before the Congregation, saying, trample upon me unsavoury salt. That reason should be our guide, not only in such things as concern the Divine service of God; but also in all our actions whatsoever, jesus the son of Siracke teacheth, saying, Eccl. 37. 16. Let reason go before every enterprise, and counsel before every action; Yea, Aristotle saw thus much by the light of natural reason, that is, that every virtuous action must be done upon knowledge, and upon good advice had with right reason, Scienter, consultò, constanter. and upon a settled purpose to be constant therein. Wherefore there was great reason that the great and wise G O D should enrich his own book with all manner of divine and heavenly reason, that so it might be able rightly to guide all his sincere and faithful servants in the performing of all manner of virtuous and Religious actions. And verily it is in that abundant manner so filled and furnished with this heavenly treasure, that (as Luther saith) it were no great matter, if all other books containing the doctrines of faith, and an holy life, were on a light fire, if this one book were rightly understood. For there is more Divine learning, wisdom, and reason in this little book, then in all the large volumes that ever were written; Witness, not only the explications of the divine doctrines hereof made by our blessed Saviour himself, the which if they were written, the joh. 21. 25. whole world would s●…rc●ly be able to contain them; but also the Sermons of the Apostles, and the huge number of Treatises made upon the same by all the learned in the Church, that have written since the Apostles times; the which exceed all the Commentaries made upon all other books that are to be found in the whole world. The seven Catholic or general Epistles are but a little part of this little book, & yet in the judgement of Saint Hierome, they being short in words, are large in substance. The Lord's Prayer is but a few lines of this little book; and yet it containeth such a depth and profundity of Divine wisdom, that the wisest that are, cannot sound the bottom thereof. And verily it is the wisdom of God, and the grace of the Dr. Abbot● in jonam. Scriptures (as our most Reverend Metropolitan hath most elegantly taught) to say much in little, to be in words compendious, but in matter large. In siue loaves (saith he) there was once food to feed siue thousand men; in five words of the Scripture the food of the soul, there is matter enough to teach many thousands more. It may justly be compared to a most fair and goodly piece of Plate of most pure gold, or to a most rich jewel beset with most precious Diamonds, and other the like stones of the greatest worth, which are little in substance and quantity, but great in quality and value. Yea, if it be true with Saint Austin avoucheth, Aug. de doct. Christiana l. 4. cap. 6. there is nothing not only more wise, but also more elegant than the Divine books of Canonical Scriptures. Of the undoubted truth whereof he is so confident, that he saith, I am bold to say, that all such as rightly understand them, are with me of the same judgement. And verily Origen was of the same judgement: For he affirmeth that the divine Scriptures Orig. hom. 15. in Gen. 45. (howsoever it seemeth otherwise to the most) are not composed of an unlearned and rude style, but according to a form sit to teach divine Doctrine. But be it that some profane Authors among the Heathen, have furnished their books with a greater show of humane wisdom, and beautified them with a goodlier s●ou●ish of glorious words, yet pith and substance, and the most exquisito perfection of sincere truth (which are things most material in every Treatise) are most proper and peculiar unto these heavenly oracles. And therefore the former of these may fitly be compared to Gentle women of faint complexions, and hard countenances, who paint their faces, and adorn their bodies with rich artyre and costly jewels, that so they may make some show of beauty: but the other may most justly be likened to a most noble Lady, that is in her own personage most lovely indeed, and therefore contenteth herself with her Veritas Christianorum est pulchrior Helena Graecorum. own natural beauty. Or the former may be likened to mean meats altered with pleasant ingredients, or some sovereign sauce: the other to most wholesome food which doth best nourish when it is plainly served in its own kind. And hereof it is that the Books and Treatises of profane Authors are oftentimes very pleasant and delectable to the ear, being altogether unable to alter the heart: Whereas the powerful doctrine of the word of God, delivering plain and powerful truth, pierceth the soul, woundeth the conscience, converteth the heart, and so maketh a new and another man. Wherefore albeit the study of profane Authors, is not to be neglected, nor the truths taught by them to be contemned, nor their gifts of utterance to be despised, because they may be good helps and furtherances for the plainer opening and clearing of all divine verities: yet for that sometimes they commend unto us a show of truth, instead of truth itself; therefore all their positions are to be examined, according unto the exact rule of the Canonical Scripture, which is the sure touchstone of all truth. As likewise for that in their purest metals there is a great quantity of earthly dross, whereas the currant coin Psal. 12. 6. of sacred Scripture is as refined silver purified and toyed s●uen times in the fire; therefore we are to set a fare greater price upon the one, then upon the other, and to bestow fare more pains upon the one, then upon the other. Of the wholesome waters that issue from the pure springs of the one, we may taste once and again, and then set them aside to be better tasted at our better leisure: but of the most sovereign waters that slow most plenteously out of the full fountains of the Isa. 12. 3. wells of life, we ought to drink our fall draught, and ever to have them ready at hand to satisfy our spiritual thirst. Upon Psal. 1. 2. Iosh. 1. 8. Deut. 6. 7. the one we may look once and again, and then set them aside until some fit opportunity: but we must be continually looking upon the other, and never let them upon any occasion go from us for any long time, or to departed out of our sight. It is recorded of Themantes a Painter, that herein consisted the excellency of his skill, in that out of his draughts, many more things were to be collected, then were therein fully expressed, even so is it to be seen in the books of the Prophets and Apostles, which draw out unto us the most lively image of the most gracious and glorious God, and of his most goodly and beautiful works, wherein albeit at the first view, and in their outward show there be nothing offered to our sight, worthy of any great admiration, yet when they are throughly viewed and looked into; it is strange, and almost incredible what great delight will be raised up by the due view of that profound wisdom, which doth lie hid under a bare (as it seemeth) and a naked narration. For as it is reported of a Country called Eleusinia, that it doth offer still some new matter to such Travellers, as come again & again, to review & to revise it: so is it most true of the Divine Books of the sacred Scriptures, that hath the learnedst Doctor of the Church of God looked into them never so often, and so attentively, and Nunquam ad te accedo quin recedo doctior. profited also therein never so much, yet if he come to revise them; yea, if he still diligently look into them, he may still see and learn more and more. And therefore it is not without cause that Chrysostome giveth this garland unto the most fruitful Vine of the Divine Scripture, above all other cedar's of the wood, that it is so full of fruit, that all the grapes thereof can never be gathered; and that it is so rich a cornfield that all the ears thereof can never be clean gleaned nor contained within the ●ar●…s of our narrow & straight hearts. So that albeit the most learned and wise be daily occupied in the study thereof; yet there will somewhat remain to be learned further out of it; Yea they shall plain●ly find thereby, that most of the things that they ●a●e already learned therein, may be yet again learned better and better. Wherefore it was not without cause that Gregory Nazianzen 1 Cor. 8. 2. and Basil (as Ruffinus testifieth) did lay aside for thirteen years all books of sEcular learning, that they might give themselves wholly unto the study of the Divine Scripture. As Jerome likewise testifieth of himself, that there were full fifteen years past, since any profane Author came into his hands, and if happily (saith he) as we speak to the people, any of their sayings, come into my mind, we remember it as an old dream coming upon us, when we are asleep. Yet let us not here mistake this learned Father, as if he deemed all the wise sayings of the Philosophers to be mere dotages and dreams: seeing all truths in Philosophy came from the same Author, from whom do proceed all truths in Theology, Ve●o nil veri●…. a●d are all of the like verity, albeit they are not of the same authority. Wherefore the depositions of profane Authors are not lightly to be re●ected, and set at naught, when they bear witness to the truths in Divinity; seeing our blessed Saviour would not have such inhibited to cast out devils Mar. 9 39 in his Name, which yet did not follow him as his own disciples did. For as in matters of Controversy, where truth is to be determined by men's oaths; if there be such a number of deponents as the Law requireth, it is sufficient, albeit it be not amiss if there be more: even so in the decision of questions that are divine, it is sufficient if the truth be confirmed by evident testimonies and reasons taken out of the un-erring book of God, yet if testimonies also and reasons taken out of profane Authors bearing witness to the ●ame truths be added to the former, it is not prejudicial but beneficial to the cause. For it is no disgrace to the Divine truth in Theology, the sovereign Lady and Queen of all Sciences to have the truths of all humane arts to attend upon her. Nay rather it is an evident demonstration of her true Nobility: seeing she is waited upon with such a Princely train. Nay, her certain truths cannot be fully opened, neither all the truths of any other Science without some measure of knowledge in them all: For there is among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. them an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and such a strong link of assinity, the principles and grounds of the one, lightning and strengthening the rules of the other, that no perfection of knowledge can be had in any one of them without some measure of knowledge in all. Wherefore it is not to be seared that the principles and precepts of humane arts, will thwart the principles and precepts of sacred Theology, seeing they are in no wise contrary, the one to the other, no not in those very positions, which yet seem to carry a show of contrariety. As for example. Of nothing, nothing Ex nihilo nihil fit. Mundus sactus est c nihilo. A privatione ad habitum non sit regressio. Mortu● resurgent. can be made (viz. by any limited and finite power) is not contrary to this. The world was made of nothing (viz. by the infinite & illimited power of God. So there is no recovery from death to life (viz. by any natural or ordinary means) is not contrary to this the dead shall all rise (viz. by the supernatural power of God.) And so in diverse other of the like kind. For doth not all reason, even in Philosophy acknowledge the undoubted, truth of this principal in Divinity, viz. that which is impossible with man, is possible with God, unto whom nothing is impossible, and therefore that which cannot be brought to pass by any natural power, may be effected by a supernatural. And doth not also all reason teach, that every truth agreeth Verum vero ●onsonat. with every truth, & is contrary only to falsehood and untruth. And therefore seeing every true argument, and reason doth agree with that whereof it is an argument and reason, and joined with it, maketh a true proposition, no true reason in any wise can be contrary unto truth. Why? doth not reason, experience, and Scripture also teach, that one fountain cannot jac. 3. 11. send forth sweet water and bitter? And therefore seeing all natural reason, as well as Scripture from God the Creator of nature, and the revealer of the Scripture, they cannot be contrary one to the other; unless that God may be contrary to himself. Scripture indeed is contrary to the judgement of corrupted nature, and may be new and strange to nature herself in her integrity, but it can in no means be contrary thereunto. Aug de Civit. Dei l. 22. c. 1. unto. So Saint Austin, truth was persuaded new to custom but not contrary to reason. Nay, there is admirable consent and harmony, as a learned Author testifieth, between the natural Amand. Pol. lib. 2 Log. fol. 213. pa●efactions of God and the supernatural: for from God is both reason and Scripture; and reason being obscured by sin, and desiled with filthy errors, the Spirit of God by the Scripture, doth lighten again and free her from her former aberrations. So Saint Ambrose, the light of nature being Am de suga se●uli cap. 3. dimmed, was to be cleared by the Law. To whom accordeth Saint Cyrill; The law was given that thereby the light that Cyrill. in joh. l. 1. c. 11. was in us should be increased. Wherefore let no reasonable man dispute against reason, nor learned man against humane learning, unless he will endanger the reputation of his reason and of his learning also. A stranger which was not of the kindred of Israel, having shaved herself, and cut of the hair of her eyebrows, and of her head, and having performed all other things ordained i● the Law to that purpose, might be joined to the people of God, and be admitted into the Sanctuary: So Philosophy and humane learning by her corrupt Doctrines, a stranger to the service of God, being pruned from them by the sharp book of the Scripture, may yield some good timber to the Lords Spiritual builders, for the rearing up and also for the beautifying of the Spiritual House and Temple of God. Truth it is, that the errors in Philosophy being wrongfully opposed against the truths in Theology, and stiffly and obstinately maintained and defended, have made some of the Philosophers the Partriarches of Haeretickes: and yet as true it is that the truths thereof being diligently sought out by the studious, have had such as have been best instructed therein, the chiefest Patrons of all Divine verities, and the strongest impugners of all Heathenish and Haereticall pranities. And hereof it is that in all well-ordered Schools and Universities, young Scholars are first trained up in the knowledge of the tongues and Arts, before they be admitted to be students in Divinity. And doth not experience itself make this manifest, that the sinner the natural wit of any student is, and the more it is ripened with a greater measure of all manner of humane learning, the fit such an one is to understand the heavenly doctrines of the divine Scriptures, and to dive into the profundity of the mysteries of Faith. Po. (as S. Austin saith) grace doth not abolish Aug. in Ps. 100LS. nature, but make it perfect: neither doth nature reject but embrace grace, Yea, (as Tertullian truly teacheth) God sent first nature to be our Schoolmistress, being afterward to send prophecy, that thou being first the disciple of nature mightst afterward be more easily induced to believe prophecy. For the book of Nature is as well the Lords book as the book of Scriptures, and the truths written in the one, are as well the Lords trut●…es, as they that are written in the other. Neither is there (as Nazianzene saith) any knowledge of learning to be despised, seeing all Science whatsoever is in the nature of good things. Rather those that despise it, we are to account sluggish and clownish, who would be glad that all were ignorant, that so their own ignorance might not be espied. Verily all such people are like the Painter, who having drawn out the picture of Cocks, after an unseemly and evil favoured fashion, set his Boy to keep away all living Cocks from his shop, lest by their coming near, his rudeness and unskilfulness might more evidently appear. Wherefore it may well beseem the savage Sarazons and the barbarous Turks, to believe 〈◊〉. viv. l. 1. de 〈◊〉 Religion●… Christiane. grossly in their false Prophet Mahomet, and to have no learning, & to be v●able to discourse of any point of their religion, and well may the sword be the final resolution of their sottish Alcharon, an argument concluding, in Ferio, and taken out of the Butcher's Shambles, as best beseeming such beastly bloodsuckers. And let it also agree to Henry Nicholas Henry Nicholas in the Go●pel of the Kingdom. cap. 23. 〈◊〉. Father of the Familists, to glory in the name of an unlearned man, and in a scoff to term the skilful in the Scriptures, Scripture-wife, or Scripture-men, and to warn his Scholars to beware of such. And let it agree to wicked jeroboam, that made Israel to sin, and to fall away from God, to make the 〈◊〉 of the people being unlettered persons to be his Priests, as being in truth fit guides to lead into all superstition and Idolatry, then unto the right worship and service of God. So let it agree to the Priests and Prelates of the dark kingdom of Antichrist, to be like my Lord of Dunkelden, who knew neither old nor new Law; and to their Doctors which taught, that the Lords Prayer might be aswell to the Virgin Mary as unto Christ; and to one of the Founders of their superstitious orders: viz. to Friar Francis, who preached to the birds; yea, to the Popes themselves, among whom some were so unlettered, (as Alphonsus saith) that they knew not Alphon. de castra lib. 1. ca 4 cont. haeres. the very grounds of the Grammar. And let these men be their supreme judges in all controversies, who although they go awry in the premises, yet they cannot err in the conclusion. For belike, albeit they take their aim never so much amiss, and stand clean contrary to shoot at the mark, yet they cannot choose but hit the white. And although they go never so contrary a way all the day long, yet such admirable and unerring guides they are, that at night they are still right, and at the place where they should be. But the Lord requireth of all such as should be pastors and feeders of his flocke, and instructers and teachers of his people, that they be not young novices, and raw scholars, 1 Tim. 3. 6. but ancient Students, and well grounded Divines; even such as are able to teach truth and convince error: they must be learned Scribes in the Kingdom of God, able to bring out of their treasury both new and old. Yea, it is very fit and convenient that they have skill in profane learning, that they may wound the enemy with his own weapon, & cut off Goliahs' head with his own sword, and build up the Temple of God with some stuff taken out of the ruins of Babylon: For (as Saint Austin saith) it is no small praise and commendation, to Aug. de doct. Christiana. lib. 2. cap. 40. rob the Egyptians of their sumptuous vestments, and of their silver and gold; and to bestow the same things upon the adorning of the Lords Tabernacle, which they abused by riot and pride, and to the beautifying of the Temples of their false gods. And verily, Moses being learned in all the wisdom of the Egyptians, was thereby made mighty in words and deeds, or at the least was not a little helped thereby in all his great and weighty affairs. As Daniel being instructed in all wisdom, Dan. 1. 17. and being taught the tongue and learning of the Chaldeans, became ten times wiser than all the Enchanters and Astrologians of Babylon, and was also strengthened and established in the fear and service of the true God, more than any other that lived in his time. And did not our Saviour Christ give to his Apostles, the first Preachers and Publishers of his Gospel in all the world, by the immediate work of his Spirit, Act. 4. 13. (for they were by education simple and unlearned) such a Luke 21. 15. mouth and wisdom, that all their adversaries were not able to resist? And did he not also give to the first renewers and revivers of the Gospel in these latter days, such knowledge in the tongues, and in all manner of Divine and humane learning, by blessing their great labours and pains, in the diligent using of the means for the obtaining thereof, that thereby they became most notable lights throughout all the Countries and Kingdoms of Christendom? For they which have the greatest light in themselves, are the fittest persons to lighten others; and they that best apprehend the grounds and reasons of all humane and divine verities, can best inform and confirm others in all manner of doctrines, both humane and divine. As it may appear by the parable of the Talents, where Matth. 25. 16. it is assumed, that he that received five Talents, went and occupied with them, and gained other five, as he that received two gained other two. And yet it may not be denied, but that it may come to pass, that he that hath the meaner gifts, may do the more good, and sometimes persuade with more fruit. As in the Council of Nice, when all the learned Bishops could not Ruff. hist. eccles. lib. 1. cap. 3. prevail with the Philosopher with all their pithy Orations and persuasions; an unlettered Layike with a plain Narration, caused him to give over his former errors, and to yield his assent to the mysteries of faith. But this was an extraordinary Zozo. li. 1. ca 13 work of the Spirit of God, opening the understanding of the Philosopher at the plain declaration of the unlettered person, and leaving him before in his natural blindness and infidelity all the time that the learned Bishops reasoned with him. For as all the lights in the world cannot direct us in our way, if we ourselves be blind and want our sight; or as all the medicines in the world cannot restore health, if that our diseased stomaches will not receive them so the light of God's word, be it never so clearly and never so directly set before us, cannot guide us to God as long as we remain in our natural blindness, and shut our eyes against the same. Neither can all the balm of Gilead cure our spiritual jere. 8. 22. sores, if that we will not endure to have it applied unto them. All means are nothing be they never so good, without the special blessing of God; as on the contrary side, when it 1 Cor. 3. 7. shall please God to bless the means, they shall prevail be they never so mean. And verily, as in bodily wars it is as easy with God to save with few as with many (albeit ordinarily the strongest army, & the best furnished, winneth the field and getteth the victory) so in our spiritual warfare against infidelity, superst●…on and idolatry; men of mean gifts by the Lords special blessing may more prevail, than such as are endued with greater graces. And yet as the better means are the better blessings of God, so ordinarily by his disposition and providence, they do obtain the better effect. As it is manifest in the Apostles, who for that they were endued with the greatest measure of all divine and heavenly wisdom, converted more to the faith of Christ then any other of their successors. As did likewise those principal men, which were in th●se last days raised up by God to be the revivers of his gracious Gospel, spread abroad in a short time the bright beams thereof in many countries of this West and North parts of the world. Daniel and his fellows may be better nourished with course poulse, than some other with a good portion of finer food, brought unto them from the Kings own table: and so some persons may be better edified with a plain declaration of truth, lightened with one or two testimonies out of the word of God, then by a great cloud of the same witnesses, and by many strong & forcible demonstrations; but the cause hereof, is either in the weakness of the spiritual stomach, unto the which milk doth better agree then strong meat: and in the dimness of the spiritual eye, which can see better with a little light then with a great, or in the extraordinary work of God. For ordinarily, the greater number and the bigger lights do give the greater and bigger light, as the better and stronger food doth yield the better and stronger nourishment. Wherefore the Preachers of the word of God being the Lords stewards, and the disposers of the mysteries of God, who are therefore set over the Lord's house, that they should give to every one their portion of food in due season: had need to provide good store of spiritual grain to be laid up before hand in the baines of their enlarged hearts, that therewith they may feed the Lords people to the full. As likewise for that they are the Lords Captains to marshal his bands and companies against the Lords and their own enemies, they ought to be furnished with all manner of spiritual armour, that so they may be able to furnish other. And verily, for any one to take upon him to discourse and reason without sound and apt reasons, and to argue without substantial and sufficient arguments, is to take upon him to feed without food, to fight without weapon, to lighten a thing without light, and to build without mortar, timber, and stone. Wherefore the most wise God hath most prudently provided for the most plentiful instruction both of Priest and people, not only by setting down in his two books of nature and grace, all doctrines necessary for their salvation, with great variety of all manner of reasons and arguments, for the better clearing and confirming of the same; but also by often repeating and inculcating of them: yea, by urging them again and again; he hath given them a plain admonition, that they should be most diligent to learn those thing, over again and again, which he hath been so careful so often to teach. Verily, if we were such as we should be, it should be sufficient for us, that the Lord did barely and only in the book of the Canonical Scriptures, deliver the several doctrines of all divine vereties, giving testimony to each of them but once by the pen of one of his unerring Secretaries; seeing when God speaketh any thing, albeit it be but once, we ought Chrys. aduersu● vituperatores monasticae vitae. to receive it with all assurance, as if it had been spoken often times. For although when humane testimonies are required, in the mouth of two or three witnesses every word must be established, and to him that bringeth not a sufficient number 1 Tim 6. 19 of deponents, it is by strict law, as if he had brought none: yet for that God is true and cannot lie, nor bear witness to any falsehood or untruth, or command any thing that is unrighteous or unjust; therefore in his word which is the infallible foundation of truth, if he give testimony to any thing but once under the hand of one of his faithful registers, it is as sufficient, as if he had testified the same by them all. For if Pythagoras his he said it, was enough to his scholars, for that he was a most learned and wise Philosopher: and the Ipse dixit. Centurions come, go, and do this, was sufficient to his soldiers Matth. 8. 9 and servants, for that he was a most conscionable Commander: yea, if the Kings witness myself, be a full warrant Teste meipso. to all his grants, because of his supereminent power and authority; then much more the he said it of the most high God ought to be sufficient to his disciples, and all that be of his school; and the come, go, and do this of the most righteous Commander and judge of the whole world, aught to beenough to work a most ready and speedy obedience in all his true and faithful servants: and the witness myself of the King of kings, and Lord of lords ought to be taken as a most full warrant to all his grants, by all his loyal and faithful subjects. Wherefore herein we may behold the strange proceeding of our most great and glorious God, remitting after a sort his own ●ight, and submitting himself in his great goodness to our weakness, and in his high and endless wisdom providing a gracious remedy for our infirmity. For because we are blind to conceive, and flow to believe, and hard to learn, and ready to forget the holy mysteries of piety and godliness: therefore the Lord hath caused not only doctrines, and reasons and arguments to be set down at once in the book of the divine Scriptures, but he hath made them to be reitterated again and again, that thereby they may become lights to our understanding, stays to our faith, and helps to our frail and weak memory. So that albeit we are by nature never so dull and blockish, yet the same lessons being often repeated, and opened, and cleared again and again, we shall be thereby enabled by God's blessing, sufficiently to conceive, and faithfully keep them in good remembrance. Pharaohs dreams were Gen. 41. 32. doubled unto him, that the thing opened therein might get of him the better credit, so the instructions of faith, and an holy life are doubled and trebled in holy Scripture, that they might procure of us a fuller faith. So and so good is our gracious God unto us, which are so and so unworthy of the least of his mercies, that as he hath stored the earth with great variety of bodily food and physic, for the preserving and recovering of the life & health of our bodies; so he hath provided in the Scriptures great abundance of spiritual food and physic for the maintenance and restitution of the life and health of our souls. One kind of bodily food, and one kind of dressing doth not savour alike to every stomach, and therefore God hath provided variety of both: so one motive to faith and repentance, nor the delivery thereof after one manner doth fit every ones spiritual taste and stomach, therefore hath the Lord ordained great abundance of both. Yea, as the Lord gave sundry signs and wonders to be done by the hands of his servant Moses before the eyes of the children of Israel, that thereby they Exod. 4. 8. might understand that he was called & sent of God to be their deliverer out of the bondage of Egypt, & that to this very end and purpose, that if they would not believe nor obey the voice of the first sign, yet they might be induced thereto either by the second or the third: So doth the Lord furnish the Preachers of the Gospel, whom he hath appointed to be ministers of his mercy, for the deliverance of his people out of the spiritual captivity of sin and Satan, with great variety of forcible and powerful motives and persuasions to repentance and faith, that if some of the same will not work and prevail with them, yet other may. For the which purpose also, he hath caused the mysteries of godliness to be set down, not only in common and usual phrases, but also in Metaphors and Allegories, and hath lightened them with similitudes and resemblances, apparent and manifest to the most simple. So the Apostle teacheth, that the 1 Cor 15 36. dead shall rise to life and glory by the resemblance of seed, that after a sort rotteth and death in the ground, before it springeth up and groweth to maturity and ripeness. So elsewhere he proveth the unprofitableness of speaking in an unknown 1 C●…. 14.) ●. tongue, by the trumpet; which if it give an uncertain sound, none shall be prepared to the war, and by some o●her the like things. So he likewise proveth, that the faithful ought not to seek for life and salvation by the works of the Law, seeing Gal. 3. 15. God hath covenanted to give it to them in Christ jesus: seeing to a man's covenant or testament, when it is once made, nothing ought to be added or detracted from the same; much less to the Covenant of God. So our Saviour teacheth, that they are Matth. 13. 23. the holy doctrines of his good and gracious Word, that causeth our hearts to be good and gracious, even as it is pure and good seed, that maketh the ground bring forth pure and good fruit. And verily, our blessed Saviour did illustrate with parables all Matth. 13. 34 his divine instructions which he gave unto the people, as being the best means to bring them to the knowledge of the truth, and to their everlasting salvation, which is procured thereby. For (as our Saviour himself speaking thereof, saith) if I teach john 3. you earthly things (that is, heavenly doctrines by earthly similitudes) and ye believe not, how should ye believe if I tell you of heavenly things? that is, after an high and heavenly manner. It is impossible (saith Saint Denis) that the divine beam Dion. de coeles. hierar. l. 1. cap. 1. should shine unto us, but under the variety of sacred coverings, for parables are coverings until they be unfolded and expounded, but being expounded and laid open, they make manifest and lay open unto us spiritual things: Christ (saith Chrsostome) did set out his doctrine by parables, that he might Chrys. in Mat. hom 45. & in joh. hom. 33. speak more significantly, and set it plainer before our eyes; for by the resemblance of familiar things the mind is more stirred up, and doth apprehend the thing the better, being set forth as it were in a picture. This kind of opening things is most pleasing, and sticketh faster; for a similitude or relemblance (if it be apt o● sit) doth show forth much wisdom, Yea, no man doubteth (as saith Saint Austin) but by parables Aug. de doct. Christiana lib. 2. cap. 6. things are more readily learned, and being sought out with some difficulty, are the more acceptable when they are found. Wherefore our blessed Saviour and his Apostles used often parables and resemblances taken from earthly things, for the better manifesting of their heavenly doctrines, and other like arguments also, taken out of the book of nature, well known to every intelligent man, that is found and entire in his outward senses. As wh●n our blessed Saviour appeared to his Disciples after his resurrection, and they supposed that they had seen a spirit, our Saviour appealeth to the outward senses, saying, handle me and see me, for a spirit hath not flesh and bones as ye see me to have. And when Thomas would Luke 24. 39 not yet believe the testimony of his fellow Apostles, concerning the resurrection of Christ; when he appeared unto them again, he spoke unto Thomas saying, put thy finger here and see my hands, and stretch forth thy hand and put it into my side, and be not faithless but believe: The which thing when john 20. 28. Thomas had done, he was so convinced even by the censure of his outward senses, that immediately he crieth out saying, my Lord and my God. So the Apostle Saint Paul to convince the idolatrous Athenians of error for the worshipping of their gods, with material images, allegeth this natural reason, taken out of one of their Act. 17. 29. own heathenish Po●ts; saying, Seeing we are the generation of God, resembling God by our immortal spirits, which cannot be resembled by any material image, much less can the immortal and incorruptible God be resembled by any such means. So among the Corinthians, when there was an abuse 1 Cor. 11. 14. in some of them in wearing long ●aire, the Apostle to redress the same, appealeth to the judgement of nature itself; saying, What, doth not nature itself teach you, that it is a shame for a man to have long hair? So our blessed Saviour, to persuade his Disciples to do good to their very enemies, saith, that nature doth teach the Gentiles themselves to be good to their friends, and that Christians being advanced above them by Matth. 5. 45. grace, should learn thereby to do good to their enemies; especially seeing that sense and experience did plainly teach them, that God maketh his Sun to rise on the evil and on the good, and his rain to fall on the just and unjust. Wherefore errors may be confuted, and faith and piety persuaded, not only by arguments taken out of the book of grace, but also out of the book of nature. For neither sense nor reason, are contrary to religion, or enemies to faith; nay rather right reason is a most fast friend to faith, and a most valiant Champion for true Religion. But yet here this most reasonable caution must be added, that when question is of the extraordinary and supernatural works of God, we take not upon v● to measure them with the short line of natural reason, seeing that is not able to reach unto the height, or to found the depth thereof. And therefore Sarah and Zachary cannot be excused, in that when a child Gen. 18. 11. was promised to each of them by the Lord almighty at that time, when by the course of nature it was unlikely, if not impossible Luke 1. 18. that they should have had any; they cast their eyes upon the disabled power of nature, and not upon the almighty power of God, and thereby offended through unbelief. Whereas the blessed Virgin Mary in a case more improbable, cast her eyes upon the power of the promiser, and so sanctified Luke 1. 49. his holy name. As Abraham also in the former case, doubting not through unbelief, but resting fully assured that he that promised him a child would and could perform it, glorified God above that hope that nature could yield, but under that hope that God which is supernatural, is able to satisfy Rom. 4. 19 to the full. Wherefore it is not impossible by reason, to ascend above reason, and by the principles of an higher science, to have that selfsame thing confirmed for a truth, which by the grounds of an inferior Art cannot be proved. Neither is faith itself then most commendable, when she hath fewest reasons to assist her, for then the Collier's faith were better than the wise hearted Christians, and the learners better than the teachers: yea to grow from faith to faith by growing from knowledge to knowledge, were to grow from the better to the worse; much less when she is resisted with all the forces thereof. The truth is, that faith is never at open war; no not so much as at the least ●arre with true reason, neither is she at any time thereby resisted, but continually assisted with all her might. Yea, to say that faith is contrary to reason, is to say, that the sight is contrary to the light whereby it seethe, and that an house is contrary to the foundation whereon it is built; Nay, rather we may truly avouch, that where there is no reason conceived, there is no light to make manifest the truth, nor motive to persuade to faith, and therefore no truth nor faith at all. As likewise, where there is reason only in show and not in substance, there is a false light and a wrong persuasion, and therefore a false and erroneous opinion rather than a true faith. But wheresoever true reason appeareth indeed, there is a true light and a right persuasion, and so a true and right faith. In so much, that where true reasons be the fewer and the more weakly apprehended, there is a weaker and feebler faith; but where they be the more, and the more strongly apprehended, there is the stronger and fuller faith. And this is manifest by the different degrees of faith that are to be seen, even in the true and sincere servants of God. For at the first embracing of the saving doctrines of faith, the faithful may be ignorant of many forcible reasons that do belong to the further strengthening thereof, and that in those very points, which yet in some measure already they understand & believe; and in some other points of that divine doctrine, they may be without knowledge altogether, v●till that by continuing in the school of Chr●st, they enlarge their knowledge, & strengthen their faith. So Saint Austin, when we believe (viz. Aug. count. epist. ●…dam. ca 14. at the first) being now (viz. by continuance) made more strong in the faith, we understand (viz better) that which we believe; not now men but God himself inwardly strengthening and lightning our mind. Whereby we may understand, that at our first calling to the faith of Christ, we may happily have but some small measure of knowledge, whereas by continuing in the state of grace, as God doth lighten our minds with a greater measure of knowledge in the mysteries of godliness; so doth the strength of our faith grow greater and greater. This is also apparent by the diversities of the degrees of faith that were in the people of God, before the coming of Christ in the flesh, and in john the Baptist, his immediate forerunner, and in all wise hearted Christians since his ascension into heaven. For the people of God that lived before the incarnation of Christ, being further off from the appearing of the Sun of righteousness, and having a darker Word, and obscurer Sacraments, had by these meaner means a less light, and so a weaker and a feebler faith. Whereas john Baptist, being nearer to the rising of this glorious Sun, both saw a greater light, and obtained a greater faith then in his time was to be found among the children of women. And yet all such Christians as are throughly instructed in the mysteries of the Gospel, and so have seen this Sun after a sort shining in his might, and revealing himself by a more plain Word, and more familiar Sacraments, have received of God, as a greater measure of light, so also an higher degree of faith than john the Baptist himself was endued withal. Matth. 11. 11 And hereof it is, that the knowledge of the people of God that lived before the incarnation of Christ, is compared by Saint Peter, to a light shining in a dark place, or to the light 2 Pet. 1. 19 of a small star that shineth in the night. Whereas the knowledge that is given to all wise-hearted Christians, is likened to the greater light of the day star, yea to the light of the day itself. Wherefore it was not without cause, that by the ancient Fathers the faith of the jews is compared to a child in his infancy, to corn in the grass, and to fruit in the bud and blossom: whereas the faith of all such Christians as are sufficiently instructed in the doctrine of the Gospel, is likened to a man in his strength, to corn in the fullness of the ear, and to fruit that is come to maturity and ripeness. The which is so certain and an undoubted a truth, that if any instance may be given against the same in any singular person that lived under the Synagogue, as in Abraham, Moses, David, and the like, we may be bold to stand to this resolution, that if in these persons there was any eminency of faith above that which is to be found in such as live under the Gospel, the cause thereof was in the extraordinary working of the Spirit of God, which enabled them to use more diligence in their weaker means, and thereby advanced them to greater gifts. Now if against these things which have been delivered, it be objected, that faith doth not produce her actions by means of discourse, but by the immediate operation and revelation of the Spirit of God: albeit, this hath been most abundantly confuted in all the former part of this Chapter: yet if it were not so, this one reason is fully sufficient to convince the same. For where is faith is that to the mind, which the eye is to the body, than it followeth, that as the eye doth not apprehend his object immediately, but as it is made conspicuous by means of some bodily light: so faith which is the sight of the soul, doth not apprehend truth, which is her general object, unless it be made manifest by the light of rea●on, and means of discourse. The which is so sure and certain a truth, that the Apostles themselves who had the knowledge of all divine and humane verities, necessary for such as should be teachers and instructers of the whole world; given unto them, not by their own labours and study, but by the immediate revelation of the Spirit of God, yet had not this their knowledge without discourse. As it is manifest by manner of handling and deciding the question that was brought unto them; which was, whether the works of the Law were to be joined with faith in Christ, in the case of justification and salvation: For it is recorded, that after the question had been debated among them with great disputation and discourse, the Apostle Saint Peter determined the same, and that not without the allegation Act. 15. 7. of many arguments and reasons. As Saint james caused some clauses to be added thereto, but not without the producing of just grounds for the same. So when the people of God were to be carried into captivity among the heathen, how did the Lord, foreseeing that they should be enticed to Idolatry, strengthen them in the Faith and Service of the true God, and arm them against all contrary persuasions, but by delivering unto them such reason's, as whereby they might be fully persuaded, that their own God was the only true God, jer. 10. 11. and that the gods of the Heathen were but titulary gods, that Isa. 41. 21. is, gods in name, and not in deed. It is a truth confessed even by some of the chief pillars of the Church of Rome, that all the greatest mysteries of Faith that are necessary to salvation, are plainly set down in the Canonical Scriptures. Now I would demand whether these doctrines there delivered, are treated and discoursed of there verbally, and in bare words only, or really with sufficient weight of sound reason? And verily how can any one reason without reason, and discourse without discourse. That there is but one true God, even the God of Abraham, Isaac, and Israel, the Prophets Isay, and jeremy prove by most sound and sufficient arguments in the places cited a little before: That this one God is distinguished into three persons, The Father, the Son, and the Holy Ghost; why may it not be both justified and illustrated and made evident by sound and sufficient arguments and reasons? For whereas God is essentially good, yea goodness itself (seeing it is the property of that which is good to communicate itself to other) why Bonum est sui communicativum. Pro. 8. 22. joh. 5. 26. joh 16. 15. joh 15. 26. may it not be believed as an undoubted truth, that God the Father gave his eternal essence to God the Son, begotten of him before all worlds? and that God the Father and the Son, gave their eternal essence to God the Holy Ghost, proceeding from them both from all eternity? Hath God given to some of his mortal creatures, power to beget things of the same essence and substance with themselves? And may not the eternal God beget an eternal Son of the very selfsame essence and substance with himself? And hath God given to some other of his creatures, as to grain of all sorts this power, that things of the same essence and substance do proceed from them? And hath not the eternal Father and the Son power, that an eternal Spirit of the same essence and substance should proceed from them both from all eternity? Is not this world with the creatures therein contained, a most lively glass, wherein the most glorious Creator is shadowed out unto us? And every good thing that hath a real and an absolute being in the creature, hath it not a real existence in God? For God is most absolutely and fully perfect; and therefore the perfection of all good things is in God in the highest degree of absolute and full perfection. And therefore seeing that paternity, and siliation, and procession are good things in the creature; why may they not rightly be 〈◊〉 to be in God, in whom is the fullness of all good things? Of all the creatures of this inferior world, the soul of man is most principal, as the Sun is the chiefest of all those goodly lights, that are plan●ed above in the heavenly sphe●…es: and therefore they are the fittest among all the noble creatures, in some sort to resemble unto us the glorious Trin●tie. The reasonable soul of man, hath a reasonable substance, which be jetteth a reasonable understanding, from which proceedeth a reasonable will, and y●t this is but one soul: So Anima mundi est Deus. God the soul of the world, and the life of all things, being eternal begat his eternal understanding and wisdom before all worlds: from whom proceedeth from all eternity the holy Spirit, with whom, and by whom, they will and work all things; and this eternal soul, wisdom, and will, is but one God. So in the Sun there is a most singular pure substance, and a most excellent lustre and brightness begotten thereof, and residing in the same, and glorious beams issuing from both: So in the most glorious Deity we may behold God the Father, the Father of Light,; God the Son the jac. 1. 17. brightness of his Father's glory: God the Holy Ghost by whose beams the Light of the Gospel is made manifest Heb 1 3. unto us: and yet this Father of Light, this brightness of his Father's glory, and this glorious beam issuing out of both, 1 Cor. 2. 10. is but one and the selfsame God. This even the greatest mystery of our Christian profession, was in part known unto very Heathens themselves. For they averred that Minerva the Goddess of Wisdom was begotten of their great God jupiter, without the help of juno, which came in all likelihood from this undoubted truth, that the second person of the Trinity, the essential wisdom of God was begotten of the true jehovah, before all worlds. Now, if any one being of a mo●e metaphysical apprehension, desireth to see concerning that high mystery, other reasons that are more metaphysical, let him repair to the Lord of Plessis, in his books of the truth of Christian Religion, & Zegedine in his Common places, and to Reckerman in his Systema Theologicum. But if any one on the contrary side, judge that these few are too many, I would request him to pardon me herein, seeing, if I had produced no reasons for the 〈◊〉 of this truth; I had failed in the chief point of this 〈◊〉 wherein is avouched, that all quaestions, 〈◊〉 and 〈◊〉, may be cleared & justified with arguments and 〈◊〉: And that the truth of this assertion may ye● 〈◊〉: appear●… let us proceed to the quaestion concerning the resurrection of the dead, which is also supernatural, and take a view how by great variety of arguments and reasons, the Spirit of God doth open the same in the Divine Scriptures. The Doctrine of the Resurrection, is strange, absurd, and almost, yea, altogether incredible in the judgement of the natural man; but most wise and reasonable unto the Christian. Act. 17. 18. The Apostle Saint Paul, in the fifteenth Chapter of the first Epistle to the Corinthians, proveth the same by many arguments Fides Christianorum resurrectio mortuorum. and reasons. As first, Christ is rison from the dead; therefore there is a Resurrection. Now that Christ is risen, he proveth it; first, for that his Psal. 16. 10. Rom. 9 6. resurrection was foretold in the word of God, the which that it should not take effect, it was impossible. Secondly, he proveth it by the testimony of those that saw and handled his wounds that were made in his body, both before and after his death. Thirdly, he proveth it by the effect of Christ's sufferings and death, which was a full satisfaction for sin, and an abolishing of death, and therefore an introduction of a Resurrection. For where there is no sin, there is no death, at least, as it is a pain and punishment for sin, but only as it is an entrance unto life everlasting, which cannot be enjoyed by our whole man, unless the●e be a Resurrection. Now the Apostle having thus proved the Resurrection of the dead, by our Saviour's own Resurrection, he proceedeth to prove the same by diverse other arguments and reasons: If (saith he) there be no resurrection, to a better estate as● this life, than this world doth afford, then are the godly of all men most miserable; for that in this life they are subject to so many outward and inward crosses. Yea, then let us eat and drink, for to morrow we shall die; and let us labour to enjoy the pleasures of this life, if there be no resurrection, nor hope to enjoy better things in the world to come. But it is absurd to imagine that the godly are in the worst case, and that godless Epicures and Atheists are in the best: therefore it cannot be but there shall be a Resurrection. Moreover, whereas God doth raise up his faithful servants here in this life in their souls, from the death of sin to the life of righteousness (whereof Baptism is not only a●liuely representation, but also an assured pledge) why should they doubt, but that he can and will deliver their bodies out of the bonds of bodily death, seeing the one is a fare greater and harder work than the other? and specially seeing he hath given his word also, that all such that have their part in the first Resurrection, shall not be hurt by the second death, much Apoc. 20. 6. less be kept for ever under the power of the same. Furthermore, if these intelligible motives will not prevail with us, the Apostle sendeth us to sensible things, that we may be convinced by the censure of our sense. For (saith he) if herbs and grain after a sort die in the Winter, and receive life again in the Spring; why may not the bodies of men do so likewise? Surely Saint Austin avoucheth, that he that quickeneth, putrified and dead grain, by the which, man's life is maintained in this world, will much more quicken man himself that he may live with him for ever. The which truth is most solemnly avouched by the Prophet Esay, Thy dead shall arise, with Isa. 26. 19 my body shall they arise; awake and sing ye that dwell in the ●ust, for thy dew is as the dew of the herbs, and the earth shall cast out the dead. The earth, saith the Prophet, doth bring out her herbs in the Spring, which were dead in the Winter; and why may she not do so with our bodies, at the general judgement? Wherefore (as our blessed Saviour Mar. 22. 29. testifieth) all such as are contrary minded err, not knowing the Scriptures, nor the power of God, nor yet his constant and unchangeable goodness. For first, the Scriptures do plainly testify, that there shall be a Resurrection of some of them that sleep in the dust, to Dan. 12. 2. glory; and of some to perpetual shame and contempt. secondly, the power of God doth teach, that as he made all things out of a confused Chaos at the first, and gave to each thing their distinct and several beings; so he can do the like again, if all lthings should return to their former confusion. thirdly, the constant and unchangeable goodness of God doth likewise assure us of the truth hereof, For God is the God of Abraham, and of all the spiritual children of Abraham Exod. 3. 15. Prou. 17. 17. Isa. 49. 15. 2 Tim. 2. 13. for ever. For a true friend loveth always, much more God, the faithfullest friend of all friends. For if we be unfaithful, yet he will not be unfaithful; he cannot deny himself. 1 Thess. 4. 17 And therefore albeit, that sin may suffer a full death, he causeth the faithful to sustain the anguish of a bodily death; yet he will raise them up again to life, that they may ever live with him, and enjoy the fruit of his most constant and immutable goodness and love. For the bodies of the faithful, as they have been co-workers with their souls in the Lord's service, so they shall be joint possessors with them in that happiness and bliss wherewith he will reward all his faithful servants. Yea, whereas our blessed Saviour Christ took unto him an humane body as well as a humane soul, and suffered in the one as well as in the other, undoubtedly the faithful shall be partakers of their salvation and redemption, as well in the one, as in the other. Now by these things that have been delivered, it is evident that holy Scripture given by divine inspiration, is able by such sufficient arguments and reasons in all the mysteries of piety and godliness, to teach truth, and to convince error; 2 Tim. 3. 15. that the man of God may be made thereby wise to salvation by faith in Christ, that is, that the sincere and sound Christian, the true servant of God may obtain a wise faith, and so may be saved. Yea, that a professor of any Religion should voluntarily confess that the points of his profession cannot be justified by reason, but must be taken for truths, without such proofs as be without exception, argueth a foolish and a blind sophister, rather than a wise and a sound discourser; for to require and beg that things most controversed and wholly doubted of should be allowed of by the adversary, and taken Petitio principij. for undoubted truths, is no better than to use a gross sophistical fallacy. It is reported, profane Galen thus to have censured our great Prophet Moses, This man saith many things, but proveth nothing. As the Atheists of these our last and worst times, have been bold to avouch that our Christian Faith is void of all wisdom and reason. For so they avouch, that Ratio suadet, fides fallet, credere quam fidere prudens mallet. But the truth is, that there is more sound & weighty reason in the very three first Chapters of the first book of Moses, then in all Gallen large volumes; as there is more true wisdom and reason in the doctrines of the Christian Faith, set down in the books of the Prophets and Apostles, than all the Atheists; yea, than all the very wisest men in the whole world, are able to apprehend; So that we may most truly avouch of our Christian Faith, Ratio suadet, fides compellet; fidere quam vivere prudens vellet. Sound reason doth persuade, but true Faith will compel; To such as hold faith fast, lost life, for it is well. As it is evident in many thousand Martyrs, who by the most powerful and prevailing reasons of the Gospel, being settled in the Faith, willingly endured the loss of their temporal goods and lives in defence of their holy and Christian profession. Wherefore to conclude this quaestion, seeing whatsoever things were written afore-time were written for our learning Rom. 15. 4. Deut. 29. 29. and are revealed for us and for our children for ever, all wi●e hearted Christians may hence learn, not only to search out the bare and naked Doctrines of faith and godliness, but also the reasons whereon they are grounded. For they must not be still babes, feeding upon milk, and standing in need to be Heb. 5. 12. taught the principles of the Catechism, but they must desire to be able to receive meat meet for men, and to digest strong food. They must not be still as Lambs, wading in Ezek 47. 5. Psa. 119. 129. the shallow places of the River of the water of Life, but they must be as Elephants endeavouring to dive into the deepest profundities thereof, that so they may be ravished with the wonders of Gods Law. For we may see an end of all perfection, but the Lords Commandments are exceeding large. For albeit we happily may so fully apprehend the learned discourses, that be made by humane Authors, that we may write nil ultra, there is nothing in them that we have not found out, yet when we have laboured to the uttermost of our power, and that all the days of our lives, to find out the right sense of every sentence of holy Scripture, we may sit down in the end, and writ plus ultra, that is, that there is a fare deeper Ps. 119. 96. profundity therein, than the short Cables of our weak wits are any way able to reach to the bottom thereof. Yea, if it were possible that we had gained so much knowledge, as the Apostle had, which was rapt up into the third heaven, Phil. 3. ●. yet if we will follow him, we must labour still to know Christ, and the virtue of his resurrection, and the fellowship of his afflictions, that thereby we may be more and more conformable unto his death. For unto the fullness thereof, we have not as yet attained, neither are we already perfect. And therefore we must after a sort forget that which is past, and endeavour ourselves to that which is before, & follow hard towards the mark, that at the last, even in the last end of our lives we may apprehend that, for whose sake we ourselves were apprehended of Christ jesus. And thus have we delivered the means whereby Faith is begotten and confirmed, now we are to proceed to the definition and description thereof. CHAP. FOUR Saving Faith is Divine wisdom, or a certain knowledge and a settled assent, and adhaerence to all Divine verities necessary to salvation, and especially to the covenant of grace, as to the means of our highest happiness, and our chiefest good. FAith (saith the Apostle) is the full assurance of our understanding Col. 2. 2. and knowledge in the mystery of God even the Father, and of Christ, which bringeth with it all spiritual riches, and therefore causeth the faithful to esteem of it, as of the means of their highest happiness and chiefest good. And again, Faith is such an excellent knowledge of Christ jesus our Lord, that maketh the faithful to esteem all other things as dung in respect thereof, which giveth them such an assurance of their justification & glorification through Christ, Phil. 3. 8. that the high price thereof is the mark that they aim at in all their endeavours. This precious Faith (as Saint Peter calleth it) hath too 2 Pet. 1. 1. singular effects issuing out of the same, which are, sanctification began in this life, and an assurance of a full glorification in the life to come, The which because they are the certain signs and marks of a true faith; therefore the Apostle in diverse places doth describe it by the same. True Faith (saith the Apostle) is a gift proper to God's Elect, consisting in such Tit. 1. 1. a knowledge of the truth, which is according to godliness. And that we may know by what divine truth in particular faith breedeth godliness, the Apostle hath set it down elsewhere, saying. We all behold as in a mirror, the glory of the 2 Cor. 3. 18. Lord with open face, and are changed into the same image from glory to glory, as by the Spirit of the Lord. We all (saith he) that are endued with the eye of faith, behold in Christ the mirror and miracle of the Lords matchless mercy, the glory of God's goodness and love, he being never more glorious then in the same; with open face, in respect of the revelation thereof, made in former times under obscure types and shadows, and by this clear fight of the Lords most glorious love in Christ, we are renewed into his image in righteousness and true holiness, according as it pleaseth the Lord to begin the same by his Spirit, and to enlarge it also. Now concerning the other effect of faith, the Apostle describeth true faith by it also, saying, faith is the ground of things hoped for, and the evidence of things not seen. That is, faith is such a gracious gift, as enableth the faithful evidently to behold the invisible things of God, and especially his unspeakable goodness and love; and giveth them also, in him a sure groundwork for the assurance of their full glorification, which as yet they enjoy but in hope. Now in this Chapter we are to entreat of the definition of faith, and of the singular effects, in the two next following. Assent doth follow apprehension, and therefore as a slight and a light apprehension begetteth opinion, which is an unsettled and an unstable assent: so a sure and certain assent of the mysteries of godliness engendereth faith; that is, a resolute and settled persuasion. For a settled assent proceeding from a well grounded knowledge, is all one with saving faith, and divine wisdom. As it may appear in that when the Word of God is said either severally, to give the knowledge of salvation to the Lords people, Luke 1. 77. or to give faith, Rom. 10. 17. or to give wisdom unto the simple, Psal. 19 7. or jointly to bring to the unity of faith, and of the knowledge of the Son of God, Ephes. 4. 13. Tit. 1. 2. job. 6. 60. 7, 8. 1 joh. 4. 16. or to bring the understanding of wisdom and knowledge, Prou. 1. 2. 9 10. Col. 1. 9 jac. 3. 13. or to make wise to salvation by faith in Christ jesus, 2 Tim. 3. 15. one and the selfsame effect is delivered under these diverse names. Which may also further appear in this, that the Spirit of God which calleth this divine gift the full assurance of faith, Heb. 10. 22. calleth it also the full assurance of the understanding, Col. 2. 2. The mind and the understanding is the eye of the soul, and a sure and settled knowledge of the mysteries of godliness, or saving faith, or divine wisdom is the right sight of this eye. And hereof it is, that our blessed Saviour not only in his own person calling men to repent and to believe the Gospel, is said to preach recovering of sight to the blind; Luke 4. 18. But also sending out his Apostles to go into the whole world and to preach the Gospel to every creature, is said to send them out to open their eyes, that they might turn from darkness to light, and from the power of Satan to God, that they Act. 26. 18. might receive remission of sins, and inheritance among them that are sanctified by faith in him. And therefore the opening of the eyes of the faithful whereby they truly apprehend the mysteries of godliness, is called Vision, as the Spirit of God which worketh this vision is called Prou. 19 18. john 2. 20. 1 Sam. 9 9 an eye salve, and as the Revealers of this doctrine in old time were called Seers. And verily the true fight, apprehension, and knowledge of the Covenant of grace, and of all other divine doctrines of the word of God, is (as Origen saith) a special gift of God, proper to such only as are predestinated to this, even to walk Orig. lib. 7. cont. Celsum. worthy of God, who hath made himself known unto them. To them only it is given to know the mysteries of the kingdom of heaven, to others it is not given: For they seeing do see, and Matth. 13. 11. do not perceive, and hearing do hear, and not understand, lest they should return & so be healed. The veil of corrupt opinions 2 Cor. 3. 14. is not taken from their eyes, but only from theirs which are effectually called and turned to Christ by the preaching of the Gospel. For they all bohold as in a mirror the glory of God with open face, the veil or cover being taken from their eyes. Now if the faithful be those unto whom God hath revealed john 9 39 himself, and hath opened their eyes, and hath made them to see, by giving to them a true faith; then faith is a true ●ight, apprehension, and knowledge of God, and of his goodness and love in Christ, and of all other divine verities which are necessary to the salvation of a faithful man. And so was Faith defined by the ancient Fathers, both Greek and Latin, as Doctor Benfield testifieth in his third Chapter concerning saving Faith. The Devils and all obstinate and impenitent sinners, as they have neither saving Faith, nor divine wisdom; so neither have they any such sight, apprehension and knowledge of the divine verities of Gods most holy Word, as causeth them to yield a sure and certain assent thereunto. The Devils in their creation were Angels of light, and were sanctified with the clear knowledge of all divine verities, but now they have lost john 17. 17. Chrys. hom. 19 in Psal. 118. sanctity by falling away from God the Father thereof, and from truth the mother and nurse of the same. The Devil (saith our Saviour) abode not in truth, but is a liar and the father of lies; he made choice to misconceive of God, that he john 8. 44. was unjust, hard, and cruel, and he is so blinded and hardened therein, that he cannot, nor will not be removed from the same. As it may appear in that he refused to stand to the censure of our Saviour Christ, laying ever to his charge injustice, and cruelty: saying, What have we to do with thee thou jesus of Nazareth? Art thou come to torment us before the Matth. 8. 29. time? And verily, from that which preserved at the first, and still preserveth the elect Angels, (as Isidore testifieth) that is, from the vision, and contemplation, and settled persuasion of all those divine perfections that be in God, especially of his infinite and endless goodness and love: the reprobate Angels fell, and wholly deprived themselves thereof, and therefore do not now know and acknowledge, that God is righteous, gracious, and good, nor honour him by ascribing unto him these glorious perfections. Now as the old Serpent hath thus envenomed himself, so hath he with the same poison infected the nature of Adam and Eve, & of all us which by ordinary generation descend from them: For he persuaded our first parents, not only that God was not good unto them, for that he forbade them the use of the fruit of one of the trees of Paradise, and withheld from them the knowledge of good and evil, lest thereby they should become as Gods; but also that he was not righteous and true, and that the evils wherewith he threatened them, if they broke his Commandment, should not come upon them. By which miss persuasion, they misconceiving of God's goodness and righteousness, were hardened with all their posterity in this misconceit. In so much, that now by nature there is none that understandeth and seeketh after God, there Rom. 3. 10. is none that believeth his goodness, and embraceth the means whereby they may be made partakers thereof, nor feareth his justice, and ceaseth to stir up his indignation and wrath. They believe not God's goodness, but scorn the faithful (as the wise man testifieth) that do the same, thinking it to be a thing impossible that any can have the assurance of God's fatherly love. They believe not God's justice, for than they Sap. 2. 13. would avoid sin, if it were but to escape the dreadful execution of God's vengeance due to the same. Our conscience (saith Saint Cyprian) would be afraid if it did believe, but because it Cypr. de simple. Praelatorum. believeth not, therefore it feareth not: If it did believe it would take heed, and if it did take heed, it would avoid both the evil of sin, and the punishment thereof. Wherefore (as saith Saint Ambrose) the wicked go hence to hell, that there they Am. in 1. ep. ad Thess. cap. 4. may learn that to be true, which here they would not. The persons endued with a temporary faith, draw nearest to such as have obtained a true, saving, and justifying faith; For they come gladly unto the holy assemblies, and hear the word willingly, and incontinently with joy receive the same, but this they do upon some sinister respect, as for curiosity of knowledge, or for vainglory, or for profit and preferment: and while they obtain thereby their desires, they will seem to be zealous and withdraw professors; but when they are crossed in their purposes, than their zeal draweth cold, and the heat thereof is utterly extinguished: whereas they that are endued Luke 8. 13. with a true ●aith, receive the word with a simple, honest, and good heart, and in all sincerity embrace the Gospel for the Gospel's sake, even because it openeth the way to true happiness. The Temporisers happiness, whatsoever outward profession he maketh to the contrary, is to enjoy earthly things, and therefore he will forsake faith and a good conscience, and God also rather than he, will forsake them, but such as be faithful men indeed, will not leave the grant of God's endless love in Christ, made over to them in the Gospel, no not to gain a vast world of glory, or to escape a whole hell of misery. And this cometh to pass for that the word of God is of the one, but superficially received, and therefore at the last withereth and dieth; Whereas in the other it taketh deep root, and therefore liveth and flourisheth in them continually; In the one it possesseth as it were the unfensed suburbs of their senses, and the weak sconces of their fantasies; but in the other it seateth itself in the well-defenced Cities of their souls, and in the unconquerable Castle of a good conscience. In the one it is entertained as a passenger, for a night, or as a sojourner, Acts 8. 37. Coll. 3. 16. for a season; In the other, it is received as an inhabitant, and as an owner in his own home. In the one, it is as the joh. 2. ep. 3. jude v. 13. Pro. 4. 18. 2 Pet. 1. 9 joh. 9 39 Heb. 6. 3. joh. 6. 35. flashing of a falling Star, in the other, it is as the light of the Sun, which shineth more and more until the perfect day. In the one, it is as the dark glimpse of a purblind eye, in the other it is as the sight of the eye that is begun to be well cleared, & in good part made sound and whole. Lastly, in the one it is as the dainty dishes of a sumptuous feast, tasted of but a little: in the other, it is as food so well chewed, ruminated, and digested, that they which eat thereof, never hunger after any other food of their souls, but content themselves with this only. And verily, he that hath once found this precious pearl, Mat. 13. 46. Gen. 15. 1. will be ready to sell all to buy the same; he will with Abraham the Father of the faithful, leave his Country and kindred, and all things else, that he may have God his buckler, and his exceeding great reward: yea, in respect of the invaluable recompense of this inestimable reward, he will with Moses, refuse to be called the son of Pharaoh's daughter, and chose Heb. 11. 24. rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season, and will esteem the very rebuke of Christ greater riches than the treasures of Egypt; It is then a sound and certain knowledge of the Gospel, that breedeth a stable and a settled faith; it is such a receiving of the words of Christ, as whereby we surely know that joh. 17. 18. Col. 3. 6. he came from God, and so believe that he was sent from him. And hereof it is, that as unstaiednesse and instability is set jac. 1. 6. 2 Pet. 3. 10. Rom. 14. 22. Col. 2. 5. 2 Pet 3. 15. Col. 2. 7. Eph. 2. 20. Heb. 6. 18. Eph. 6. 13. Gal 5. 1. 1 Cor. 15. 58. 16. 13. 1 Pet. 5. 9 Psal. 81. 12. down by the Spirit of God, as a true note of an unsound Faith: so stability and steadfastness, is delivered as a sure token of a sound belief. And therefore it is not without cause that the faithful are so often exhorted to labour to be rooted and built upon Christ, and to lay sure Anchorhold upon him, and to be steadfast, and to stand fast in faith, and to seek to be established therein: by the which so often inculcating of one and the same exhortation, the Spirit of God laboureth to beat in throughly into our hearts, this persuasion, that a sure knowledge, and a resolute assent to the doctrines of Faith, maketh a true faithful Christian: Wherefore seeing the true Christian faith is a settled and steadfast assent to all divine verities necessary to salvation, proceeding from a right and wise apprehension of the arguments and reasons whereon they are grounded, than the implicit, veiled, and blind faith commended so highly by the Church of Rome, is not the true Christian faith that proceedeth from God the Father of Light, but joh. 11. 9 from the Devil, the Prince of darkness; because it maketh men to fall into the pit of error and sin; and so casteth joh. 12 35. them down headlong into the dungeon of destruction. CHAP. V. A saving Faith is always accompanied with all other sanctifying graces, and namely, with constancy and perseverance, as being the fruitful mother, and continual nurse of them all. THe blessed Apostle S. Paul describeth the faith of God's Elect or saving faith, by calling it the knowledge of the Tit. 1. 1. 1 Tim. 3. 16. truth, which is according to godliness, for that it is the fruitful mother thereof. As he calleth the Divine doctrine of the Gospel, the mystery of godliness, because it is the powerful instrument of God to procreate the same. For it openeth the unspeakable & unsearchable riches of the love and goodness of God in Christ, and giveth light and sight to apprehend the same, and thereby begetteth true godliness. The cause procreating and preserving of all holiness and happiness, both of Angels and men, either in this life, or in the life to come, is the Vision, contemplation's, and Apprehension of the Lords unspeakable goodness and love. The plain and evident revelation and manifestation thereof in the Gospel, openeth the eyes of a blinded sinner, and giveth to him the sight of a true Christian saving saith, whereby he turneth from darkness to light, and from the power of Satan, to God, and Acts 26. 18. 2 Cor. 3. 18. worketh in him a reverend fear to offend the Lord, and a loving care to perform all duties that do belong to piety and godliness. Behold (saith Saint john) what love the Father hath showed us that we should be called the sons of God. For this cause, the world knoweth us not, because it knowoth not him. Dear beloved, now we are the sons of God, but yet it doth not appear what we shall be; but this we know, that when he shall appear, we shall be like him, for we 1 joh. 3. 1. shall see him as he is. And every one that hath this hope in him purgeth himself even as he is pu●e. In which words the Apostle avoucheth, that the Lord making himself known by the doctrine of the Gospel not to the world, but to his Elect, and causing them thereby, not only faithfully to believe and embrace his great love whereby he hath adopted them for his sons in Christ, but also by hope firmly to expect their full and final glorification at his coming to judgement, doth thereby purge every one of them from the pollutions of sin, and so doth reform and renew them. The which reformation, because it doth begin in the mind, and from thence proceedeth to the whole man, is called a renewing, or a changing of the mind, and a returning to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Resipiscentia. wiser course. For when the understanding is truly rectified and reform by the sure and certain knowledge and apprehension of heavenly things, it will master and overrule the will and the affections, and cause them to be employed about Coll. 3. 2. heavenly actions. The illumination of the mind (saith a learned Author) Morton of the three fold estate of man. being the first part of regeneration is the cause of all the rest of that holiness that is to be seen in the regenerate man: even as our Saviour Christ himself teacheth, saying; The light of the Mat. 6. 22. body is the eye; if then thine eye be single, thy whole body shall be light; but if thine eye be wicked, all thy body shall be dark. So likewise, if the mind, which is the eye of the soul, Coll. 3. 10. be truly sanctified and renewed with knowledge, there followeth holiness in all the faculties of the soul; but if it be darkened with blindness and ignorance, there is nothing but sin in the whole man. Neither can it be otherwise, For as it is impossible that a man should either trust or hope in God, love, fear, and obey him, or perform any other duty of holiness to God, whom he doth not know in his love, mercy, goodness, power, justice, and the rest of his attributes: so it is no less impossible that a man should know and be fully persuaded, that God is true in his promises, merciful, gracious, and just, and not be affected to him accordingly. He that knoweth thee, O God (saith Austin) loveth thee more than himself August. soliloq. cap. 1. and leaveth himself that he may come unto thee, and delight in thee. Wherefore if any one make profession of true wisdom and jac 3. 13. knowledge, we may will him with Saint james, to make demonstration thereof by his good conversation, and by his works performed in meekness of wisdom: or which is all one, if he make profession of the true Christian Faith, we may say unto him, Show me thy faith by thy works, and I will jac. 2. 26. show thee my faith by my works; seeing that faith that is without worke●, is not a living but a dead faith. For a living faith doth engraft us into Christ, and so maketh us good trees Rom. 11. 19 which cannot be without good fruit. And verily so fare forth Mat. 7. 17. Tantum possumus quantum credimus. Cyp. ad Quirit. Tantum diligimus quantum cred●mus. Orig. in Eze. hom. 22. 1 joh 2. 4. Qui non facit bonum non cred●t bonum. Isa. 11. 6. Pro. 2. 10. as the grace of God enableth us to believe; so fare it enableth us also to work; and so fare forth as it enableth us to apprehend God's love towards us, so fare forth it enableth us to love God, and to make the same evident and manifest by our careful endeavour to do such things as are well pleasing in his sight. He therefore that saith, I know God, and keepeth not his Commandments, is a liar, and the truth is not in him; For he that doth not well, believeth not well; and he whose knowledge bridleth not in some good measure his brutish affections, he hath not attained to that wisdom and knowledge which the Spirit of God foretell, should be in all true and sincere Christians. For when wisdom entereth into thine heart, and knowledge delighteth thy soul; then shall counsel preserve thee, and understanding shall keep thee and deliver thee from the evil way. Of the infallible certainty and truth whereof, Lactantius was so throughly persuaded, that he was bold to make this challenge to any that would except against the same, by instancing in the most unbridled affections of all. Give me (saith he) Lact. diuin. Instit. l. 3. c. 26. a wrathful man, and a slanderer, and one that is of unbridled affections, and with a few words of God, I will make him as weak as a Lamb; Give me a greedy and a covetous pinch-penny, and I will make him liberal, giving out his money with whole handfuls; give me one that is afraid of grief and death, and he shall presently contemn the Gallows and the fire, and the Bull of Phalaris also; give me a libidinous and an adulterous person, and thou shalt see him strait way sober, chaste, and continent; give me a cruel and a bloodthirsty person, and presently his fury shall be turned into mercy; give me an unjust person and an unwise, and a sinner, and by and by he shall be made just, prudent and innocent, and with one washing all his sinfulness shall be cleansed. Such is the force of divine wisdom, that it being once admitted into the heart of man, it will at once dispossess folly the very mother of all transgressions. This truth was known to the Heathen themselves, who not only avouched that Pallas the Lady of wisdom subdued the giants when they rebelled against God; but also that Pers●us by the help of Minerva the Lady of learning and all one with Pallas, did cut off the head of Medusa, who by her looks did turn men into stones. Under the which fabulous fictions this truth was delivered, that they are the most powerful instructions of divine wisdom, that can subdue our rebellious and Giantlike affections, and can make soft and meek our hard and stony hearts. If ye continue in my word (saith our blessed Saviour) ye shall know the truth, joh. 8. 31. and the truth shall make you free. It is then the knowledge of the truth which is all one with saving faith, and divine wisdom, that freeth us from the bondage we were held under by our natural errors and sins, and doth purify our hearts, and sanctify our minds, by causing Act. 15. 9 joh. 17. 17. them to harken most attentively to all just and equal motions, and to all divine and heavenly counsels. The truth is, that good counsels are no command to Counsel is no command, vide: to fools sed dictum sapientisat est. fools, which will not hearken to them, yet to the wise hearted they are of great weight, and their advice with them doth greatly prevail. The holy Counsels of God arising out of himself, doth cause him so perfectly to behold the glorious beauty of that which is holy, just, and good, and so constantly to cleave thurso, that it is altogether impossible that he should fall away from the same, and do any thing that is sinful and evil. The continual intention of contemplation, doth cause the elect Angels and Saints in heaven to cleave steadfastly unto God, and constantly to continue in his service. So the daily meditation and recordation of the equity, and wisdom, and holiness, and righteousness, of the divine and heavenly instructions of Gods holy word, doth cause the faithful in this life to be careful to avoid all occasions of evil, and to embrace Psal. 78. 7. all provocations to good. For it must needs be, that as the scale sinketh down in the balance when weight is put into it, so the mind must yield it captive unto truth (and by consequent unto virtue) when by the weight of sound reason it is evidently cleared and confirmed; as Tully could teach in his Academical questions. The mind of man is the absolute Monarch, and the highest commander of all the powers of man's soul, in itself it doth conceive and beget reason, and by itself, and by reason, doth bring forth the will, Amand. Pola. lib. 1. log. cap. 11. which is nothing else but a desire flowing from the mind, Kecker. Syst. Theolo lib. 1. fol. 68 So that how much more there is of the understanding in any thing, so much more also there is of the will; and by how much more also a good thing is known, by so much the more it is willed and desired, Kecker. Syst. Theolo. lib. 1. fol. 28. As it is evident by the doleful complaint that Saint Austin made against himself unto the Lord, saying. Hence it is, O Lord, that I do not love thee so Aug. Solilo. ca 1. much as I should, because I do not fully know thee; yea, because I know thee but a little, therefore do I love thee but a little, and therefore do I but a little rejoice in thee. And hence it is, that Angels and men have this prerogative Doctor Field of the Church. lib. 1. cap. 1. above all the residue of the Lords creatures, that they are able to will and to desire any thing whatsoever it be; because the desire flowing from the forms and resemblances shining in the mind, and apprehended in the understanding, in that the forms and resemblances of all things may shine in their minds, and be apprehended of their understandings, by reason of their spiritual and immaterial natures, and therefore their wills and desires may extend themselves to all things also. Yea, the mind of itself is only partaker of reason, by the light whereof every thing is known, and is desired accordingly; whereas the will is so only from the participation of the mind, and therefore is not the ruler and commander of the mind, but is commanded and ruled thereby. For the will cannot desire any thing at all, until it take notice thereof from the mind, as of a thing which for such and such reasons is so and so to be desired. The will and affections, either as stout and stately Peers, or as cunning and politic Counsellors, or as violent and importunate suitors and solicitors may sometimes dazzle the understanding by moving it to hearken to false informations, and to wrongful suggestions, and so may after a sort overrule the mind, and make it to yield to that which it ought not, and to command to put the same in execution; yet still the mind is the supreme judged that must pronounce the definitive sentence before the will and affections, as under officers can put the same in execution. For the will doth not choose or refuse any thing, that the understanding hath not first determined, Zanch. de oper. Dei fol 886. Quod est affirmatio & negatio in intellectu, hoc est prosecutio & fuga in voluntate, Arist. Moral. l. 6. c. 2. that it ought either to be embraced or refused, as Zanchius affirmeth; insomuch that that which is affirmed or denied of the mind, even that is embraced or refused of the will. For there are two original causes of all humane actions, the understanding and the will, whereof the understanding as it is the first in place and work, so it is that which must set the will on work; also (seeing there can be no will or desire to that which is unknown) and therefore when any one seethe that which is good, and yet willeth and doth that which is evil, he cannot do so, until the mind being seduced, taketh that which is evil to be good, and so setteth the will on work to desire the same: for the will cannot desire that which it taketh to be simply evil, but either that which is good indeed, or at the least seemeth to be so. And therefore there must be Keckerm. Syst. Theol. l. 2. f 219. first an error in the understanding, before there can be an offence in the will. So Solomon; do they not err, that imagine Prou. 14. 22. evil things? So the wicked themselves confess, when they are forced to acknowledge the truth: We (say Sap. 5. 6. they) have erred from the way of truth, the light of righteousness hath not shined unto us, the Sun of understanding rose not upon us: For as Philosophers, Schoolmen, and experience itself doth teach, the will doth ever follow the last judgement and conclusion of the practice reason, and that which the mind by the advice of reason judgeth and determineth to be acted, that must the will endeavour to act. As if the mind resolve, that our chiefest happiness consisteth in the plentiful possession and fruition of all earthly profits and pleasures, then will the will and affections be wholly set upon earthly things; but if it resolve that our highest happiness, and our chiefest good consisteth in our communion with God, and in the clear manifestation of his love in Christ, then will our hearts be lifted up to God, and fixed on Christ, and settled upon heaven and heavenly things. For (as Saint Austin saith) freewill is a servant to sin, or to grace: An evil mind maketh an evil will, a mind endued with grace, communicateth grace to the will. For doth folly set all things Mala mens malus animus. out of frame? and doth not wisdom frame and order all things aright? Doth darkness cause men to stumble and fall? john 11. 9 Heb. 3. 12. and doth not light keep men upright, and preserve them from falling? Doth infidelity withdraw men's hearts from God, and corrupt their wills and affections? and doth not faith join men nearly unto God, and sanctify their wills and affections with all manner of divine and heavenly graces? Wherefore as all carnal Gospelers and lose Libertines, so our Roman Catholics are greatly deceived, in that they think that a saving and justifying faith may stand with reigning sins; for than should the selfsame persons at the selfsame time be the children of God in respect of their minds, sanctified with the knowledge of the truth, and with saving faith; and the children of the Devil in their wills being polluted with domineering sins, but where saving faith getteth the sure and safe possession of the mind, it not only expelleth infidelity out of the castle of the understanding, but also casteth out all sin and iniquity out of the forts of the will and affections, that they shall no longer rule and reign there. For saving faith doth regenerate us and make us the sons of God, Gal. 3. 26. as the Apostle affirmeth, and so reneweth us to his image in holiness and crew righteousness; and therefore will not suffer us to give place to wilful and reigning sins, and presumptuous transgressions: Whosoever (saith Saint john) is borne 1 john 3. 9 of God sinneth not, for his ●eed remaineth in him, neither can he sin, because he is borne of God: that is, whosoever is borne of God, committeth no such sins whereby the Word of God is choked and extinguished in him, because it is an immortal seed which liveth and endureth for ever where it is 1 Pet. 1. 23. once rooted and settled; neither can he sinne because he is borne of God: That is, sin, which is the work of the Devil, cannot so fare forth prevail, as to annihilate his regeneration which is the work of God, because God is stronger than the Devil, and will maintain his own proper work in his own children, against the malice and mischief of Satan. For let the Devil set his chiefest instruments on work to draw God's children from their faith and obedience to God, yet they shall not finally prevail against them. So Saint john, Little children ye are of God, and have overcome them; for 1 john 4. 4. greater is he that is in you, than he that is in the world. For albeit they be little and weak in themselves, yet they are strong in the Lord, and in the power of his might, and are enabled thereby to stand against all the assaults of the Devil. Ephes. 6. 10. And verily, he that truly beholdeth, and duly considereth, what this great dignity is, to be translated out of the bondage of Satan into the glorious liberty of the sons of God, he cannot with purpose of heart serve sin any longer, and enthrall himself again unto the tyranny of Satan, but he will resign himself wholly over to God. How can we (saith the Aposte) Rom. 6. 2. that are dead to sin, live any longer therein? When joseph that of a poor slave, being made chief ruler over all Gen. 39 9 Fixum eteni●… quicunque geret non hunc ●go nolle credi●…erim Christo cum m●ricate mori. Coster. that great estate which his master was possessed withal, was tempted by his lewd mistress to defile his master's bed, How can I (said he) do this wickedness, and sin against God? How much more than will all such as are endued with true Christian faith resolve and say, when they duly consider their great dignity, in that of the bondslaves of Satan they are made the sons of God, and inheritors of the kingdom of heaven: How can we give over ourselves to wilful and presumptuous sins, to the great dishonour of our loving and most gracious God, who hath advanced us to so great dignity and honour? Undoubtedly they cannot but thus resolve with themselves, their sure belief of so great a favour, throughly settled in their hearts, will not suffer them to give themselves over to the service of sin, but will cause them fully to resolve to continue and persevere in constant and continual obedience unto God. And in this respect, the estate of all such as are reconciled unto God by Christ, albeit it be subject to many infirmities, is fare more happy than adam's was in his absolute and perfect purity. For (as Saint Austin saith) the first liberty was a Aug. de corrept. & great. cap. 2. possibility not to sin, but ours is much greater, being such as that we cannot possibly sinne; that is, give ourselves over to be bondslaves to reigning sins. For to Adam was given grace to persist in grace if he would, but to us it is given, that we be made willing, and that by our will we conquer our concupiscence: to him was given ability, if he himself would have used it, but to us is given not only to be able, but also to be willing to use our ability. For the will of the Saints is so forcibly moved by the Spirit of God, that therefore they are able, because they will; and therefore they will, because it is God that worketh in them that they be willing. For if in so great infirmity, wherein perfect virtue was requisite for the suppressing of pride, they were left to their own will, that by the help of God they might persist if they would themselves, and that God himself did not work in them the very will that they would: among so many and so great tentations, the will by reason of her weakness would soon relent and give over. A remedy therefore was provided for the infirmity of man's will, that it should be so moved by divine grace, that it should never decline or separate itself from the same: and therefore albeit it were weak, yet it should never utterly fail. Now that Saint Austin did not mistake herein, it is manifest by the testimony of God himself, set down by the Prophet jeremy in most direct words to that purpose; I will jer. 32. 40. (saith the Lord) make an everlasting Covenant with them, (meaning his faithful ones under the time of grace) that I will not turn away from them to do them good, but I will put my fear in their hearts, that they shall not departed from me. So then now under the Covenant of grace, divine grace is not so offered to the faithful, that they may either choose or refuse it if they will, but thereby they are made both willing to receive it at the first, and resolute also to persevere therein constantly, even to the end: and therefore by the Spirit of God, they are called trees which shall not cease from yielding fruit. jer. 17. 8. Whereby it is manifest, that grace lightning the understanding with a true faith, doth sanctify the will with all other virtues, and establish it also with constancy and perseverance. Wherefore a well-grounded knowledge of the mysteries of godliness, divine wisdom, and saving faith do never go alone, but take their train with them, and are always accompanied with all other divine and heavenly virtues. And thus much concerning the necessary combination of saving faith, with all other divine virtues. Now it remaineth, that we make manifest what comfortable assurance of God's favour and love, faith also giveth to all that truly believe. CHAP. FOUR The divine doctrine of the Christian faith doth give to the sincere imbracers thereof a saving faith, and an assurance thereby of God's favour and love, and of eternal happiness and blessedness. THat which all erroneous professions do promise, that the Gospel of Christ doth perform, even a sure faith, and a faithful assurance of the favour and love of God, and of eternal happiness and blessedness. For herein is revealed the Covenant of grace, grounded upon a strong foundation, even upon him that is Immanuell, God with us, a most powerful Reconciler of men unto God, and a most gracious procurer of God's favour and love. For man's sin being committed against the infinite majesty of the most glorious Deity, could not be done away but by an infinite satisfaction; and God's love and everlasting happiness consisting therein, being blessings of an invaluable worth, could not have been purchased, but by an invaluable price. Now this infinite satisfaction, and invaluable price could not have been tendered but by such an one that was true man joined in one person to the true God, that so he might be a meet Mediator between God and man. And so he himself testifieth, saying, I am the way, the truth, john 14. 6. and the life, no man cometh unto the Father but by me: It is then by Christ's means that we believe in God, and have an assurance of his favour and love. For to him God gave after his shameful death, which he suffered for our sins, a glorious resurrection; as an ample testification of his full satisfaction made for them all, and of his victorious conquest over death, that so we might have faith and hope in God. Wherefore if 1 Pet. 1. 21. God hath plainly opened unto us the work of our redemption, and reconciliation wrought by Christ, which is the foundation of the Covenant of grace, wherein God offereth himself to be a gracious God, and a loving Father to all such as embrace it with a true faith; it cannot be, but if that with a true faith we apprehend this gracious Covenant, we should rest thereby throughly persuaded of the Lords inestimable favour and love towards us. Now that the undoubted truth thereof may evidently appear, let us observe these three circumstances: First, the time when this assurance is given: Secondly, the means whereby it is wrought: Thirdly, the witnesses that give evidence to the certainty and infallibility thereof. Now concerning the first, when God by the light of the Gospel doth open our eyes, & make us to behold the light of his countenance shining unto us in Christ jesus, and thereby doth not only inform our understanding, but also reform our will and affections, even then in some measure he giveth unto us this comfortable assurance, that he hath admitted us among the number of his children, and hath matriculated us into the University of his Saints, and hath entered our names into his book of life. For that which our blessed Saviour avouched of Zacheus, when he willingly received by love Christ's person into his house, and his doctrine by faith into his heart: This day is salvation come to this house, for as much as this man is become Luke 19 9 the son of Abraham; that is to be averred of all persons whatsoever, that readily embrace the faith that was in Abraham; seeing all such as have their hearts purged by faith, are Rom. 4 12. Gal. 3. 26. 2 Tim. 2. 21. undoubtedly thereby made the sons of God, and vessels of honour, sanctified and meet for the Lord. Now (saith Saint john) we are the sons of God, even as many as by an 1 john 3. 2. effectual calling are brought to a wise and understanding faith, and to an holy and upright life. So Saint Bernard; At Bern. ep. 107. the rising of the Sun of righteousness, at our justification, (that is, when we are made inberently just and righteous, for so he taketh the word in this place) the secret that was hidden from the beginning, concerning those that are predestinate and shall be blessed, beginneth to appear out of the depth of eternity, whilst a man called by the fear of God, and framed to righteousness by love, presumeth that he is of the number of the blessed, knowing that whom he hath justified, them also he hath glorified. In the which very place (that we may come to our second circumstance) Saint Bernard adviseth the person that is made an holy and just man, to take for the opener of this mystery of his salvation, the Spirit making him righteous and just; and thereby testifying to his spirit that he is the child of God. For (saith he) who is a just man, but he that being beloved of God loveth him again? Which cometh not to pass, but by the Spirit of God, revealing by saith the eternal promise of God for his salvation to come, the which revelation, (that is, the ground or means of the which revelation) is nothing else but the infusion of spiritual grace, by the which the deeds of the flesh are mortified, and the man that hath it, is prepared to the kingdom of heaven, together receiving by one spirit, that whereby he may presume that he is beloved, and loveth again. So then when the Apostle avoucheth, that the Spirit of God beareth witness to our spirits that we are the children Rom. 8. 16. of God, that he doth (saith Saint Bernard) by nothing else but by the infusion of spiritual grace, whereby the deeds of the fl●sh are mortified, and the man of God is quickened unto an holy and heavenly life. So Origen; The testimony of the spirit, O●ig. in 8. Cap. ad ●…om. is an hability given by the Spirit not to do all things for fear, but for love towards God. So Ambrose also, upon the same words of the Apostle, calleth it an hability given by the Spirit of God, to lead a life fitting the name of the sons of God, whereby our heavenly Father's mark is seen in us. And this these holy men learned of the holy Apostle Saint Peter, Give (saith he) all diligence to join to your 2 Pet. 1. 10. faith, virtue; to your virtue, knowledge; to knowledge, temperance; to temperance, patience; to patience, brotherly kindness, to brotherly kindness, love, etc. and hereby make your calling and election sure, for if you do such things ye shall never fall. For whereas God hath promised to be a gracious God, and loving Father to all such as trust in him, love him, and fear him, and are careful to observe his Laws, and are truly sorrowful for their daily transgressions and sins; How can it otherwise be, but that the faithful having by their dutiful conversing with God in the holy exercises of hearing his holy Word, and of prayer, obtained these graces in some sufficient measure? How can it, I say, otherwise be, but that thereby they should be certainly persuaded that God is their loving and gracious God, and that they are his beloved people? For it is impossible that the promises of God made to his people concerning this matter, should be void and without effect. Walk (saith the Lord) in my Statutes and keep Ex. 20. 19 my judgements, and do them, and sanctify my Sabbaoths, and they shall be a sign between me and you, that ye may know that I am your God. Of the certainty and evidency of the truth thereof, the Apostle Saint Paul was so confident, that he appealeth to every faithful man's experience among the Romans concerning the same; saying, Know ye not that to Rom. 6. 16. whomsoever ye give yourselves as servants to obey, his servants ye are, to whom ye obey, whether it be of sin unto death, or of obedience unto righteousness? The faithful then being well witting to their own hearts that they have given themselves to God, and are careful to perform the works of faith, love, holiness, and righteousness according unto the rule of God's word, in obedience unto God, do so throughly know hereby that they do an acceptable service unto God, and that they are his obedient servants, that they do greatly rejoice therein with the Apostle; This is our rejoicing, even the 2 Cor. 1. 12. testimony of our conscience, that in simplicity and godly pureness, etc. Now if it be objected that the faithful know not their own hearts, nor the true nature of these divine graces, nor the right notes and marks of the holy works that proceed from them, and therefore albeit they are endued with these graces, and perform these works, yet they cannot know that they are the servants of God; We answer, first, that that objection is in direct terms, ●lat contrary to the testimony of the Prophet before alleged, where the faithful being commanded to do their works according to the rule of God's Commandments, being from their hearts made careful thereof, are thereby assured that they are the obedient servants of the Lord. Secondly, we answer, that all men do in part know their own hearts, and their thoughts, words, and works, and that the faithful do in some measure know the true nature of all heavenly graces, and the right notes of their true fruits. All men do know themselves in part, because God hath given to all a conscience to be a witness together with themselves, not only of their words and works, but also of the 1 Cor. 2. 11. very thoughts and purposes of their hearts, as the names of conscience do sufficiently declare. For no man knoweth our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Conscientia. hearts but God, and ourselves, and therefore conscience is a knowledge that we have of our own ways together with God. Every one then by the light of his conscience knoweth Mens non potest non intelligere quod intelligit. Nemo nescit se velle quod vult. Prou. 14. 10. what he himself knoweth, and understandeth what he himself understandeth, and perceiveth what he himself thinketh, desireth, willeth, speaketh, or doth. Every one knoweth (saith Solomon) for what his own heart is sorrowful, and in what it rejoiceth, and none else but God only; Even the very wicked by the means of their consciences, are made witting to their own ways; How much more are the faithful by the light of the word? For by the clearness of the heavenly doctrines their hearts are opened, and they are enabled Act. 16. 14. in some good measure to know themselves and to know God, Heb. 18. 11. john 6. 45. Act. 2. 17. and to understand what belongeth to a sound faith, and to an holy and godly life. For the faithful know that such an apprehension and knowledge of Christ, as causeth all things to be as dung to them in respect thereof, is a sure sign of a sanctified mind, lightened with the clear sight of a true faith. They know that to desire to enjoy the love of God above all other things whatsoever, and to be willing and ready to converse with God and with Christ in the daily and religious exercises of the word of God, and prayer, and to love the brethren because they love God, and are beloved of God, are true tokens of true Christian love. They know also, that to be truly sorrowful for offending so loving and gracious a God, as he hath declared himself to be in Christ, and in that respect to fear to offend him, and to be careful to walk in all his righteous Laws, are sure signs of true repentance, and of the right fear ●…are of God, and of sincere holiness and righteousness. And they knowing in their own consciences that they have by the gracious work of the Spirit of God, such a faith, love, repentance, fear, and righteousness, know that they are in God's favour and love, and that they are his faithful servants: We know (saith St. john, speaking in the name of all the faithful) that we are of God, 1 john 5. 29. and that the whole world lieth in wickedness; We know that the Son of God is come, and hath given us a mind to know him which is true, and we are in him that is true; that is, in his Son jesus Christ, this same is very God and eternal life. And again, we know that we are translated from death ● john 3. 14. to life, because we love the brethren. And that he speaketh thus in the name of all the faithful, we may understand in that in the like asseveration, he changeth the person; saying, If ye know that God is righteous, know ye that he that doth righteousness is ●orne of God, by the which testimonies of the 1 john 2. 29. Apostle it is manifest, that the faithful knowing that they are endued with the true knowledge of Christ, and with true love, and with true righteousness, know thereby that they are of God, and that they are his elect and chosen children. For as a true friend among men, doth bestow such favours and gifts upon him whom he entirely and tenderly loveth, as the receiver understandeth what they are and their worth also, that so by manifesting his great kindness he may win mutual and reciprocal love: so God the friend of friends, giveth his spiritual graces unto all those whom he hath loved in Christ, and chosen in him before the foundation of the world, and maketh them to understand what these his principal blessings are, and the end why he giveth them, even to assure them of his fatherly favour and love. Yea, he maketh them sensible of this gracious work of his Spirit in their own hearts, when he effecteth the same by the powerful operation of his own holy Spirit, and worketh a true sense and feeling thereof in the receivers themselves, as it hath already been declared in the opening of the second question of the first part of this treatise, and shall be further cleared also in the second part hereof. For that the faithful should not doubt of God's love toward themselves, he giveth his own sanctifying Spirit, and their own sanctified spirits to testify the same, that against the sufficiency of their testimonies, no man can take any just Rom. 8. 16. exception. In the Law (saith our Saviour) it is written that the testimony john 8. 17. of two men is true. Of what an undoubted truth than is that thing, which is witnessed by a sanctified conscience whereas the testimony of conscience without this qualification, Conscientia mille testes. is in stead of a thousand witnesses? Now if the witness of a sanctified conscience be of such validity, which yet is but an humane testimony, what is the witness of God himself? Now this is the witness of God (saith the Apostle) that not 1 john 5. 9 only he hath given unto us eternal life, but also that he hath by his Spirit given unto us our faich to testify the same to our own souls, and that to this end, that we might know that we have eternal life, and that we might believe (viz. by a faith daily growing stronger and stronger) in the name of the Son of God. The which thing cannot be but effectually wrought, if the faithful would daily and duly consider, that the promise of blessedness made by Christ to all that believe, was by God delivered not only by word of mouth, but also by an oath, john 5. 24. and after the same manner was redelivered to Christ, and that to this end, that by two immutable things, wherein it is impossible Heb. 6. 17. that God should lie, we might have strong consolation; and not only so, but also was set down under his own hand again and again in all the books of the old and new Testament: and further yet, was ratified and confirmed by many feales of diverse Sacraments. Wherefore no marvel though the faithful in former ages have often openly made profession of this their comfortable assurance of God's love, publishing and proclaiming, that God was their God and they his servants, and that Christ was their Christ in particular, and that by his Blood, shed precisely for themselves, they were justified from all their sins. O my soul (saith David) thou hast said (and said it again and Psal. 16. 2. again) unto the Lord, thou art my God; for so it followeth in the same Psalm, and in diverse others, The Lord is the portion of mine inheritance, and of my cup thou shalt maintain my lot, my lot is fallen unto me in a very good ground, I have a goodly heritage. So Psal. 18. I will love thee dearly, O Lord, my strength, the Lord is my rock, and my fortress, and my deliverer, my God, and my strength in whom I will trust, my shield, and the horn also of my salvation. So Esay, O Lord thou art my God. So Thomas; My Lord, my God. Esay 25. 1. joh. 20. 28. Hos. 2. 23. So all the faithful since the coming of Christ in the flesh; I will say unto them that were not my people, thou art my people, and they shall say, thou art my God. And verily, as when Ahab said to Benhadads' servants, Is my brother Benhadad yet 1 Kings 20. 33. alive, they took advantage thereby saying, thy brother Benhadad: so whereas God calleth himself in particular the God of the faithful, and them in like manner his people and his servants; why may not the faithful call not God only their God, but themselves also his servants after a special manner, making thereby a thankful confession of their own high dignity which the Lord their God hath bestowed upon them? It was not pride then and presumption, but a thankful and dutiful acknowledgement of Gods most singular goodness towards himself that made David sound out with a loud voice, and double the same again and again, Behold Lord I am thy servant, I am thy servant, and the son of thine handmaid; thou hast broken my bonds, that is, thou hast delivered me from the bondage of sin and Satan, and hast made me the servant of righteousness; and therefore I may safely assure myself that I am thy servant. So old Simeon; Lord now lettest thou thy Luke 2. 29. servant departed in peace, according to thy word. So Elias; O Lord God of Abraham, Isaac, and Israel, let it be known 1 Reg. 18. 36. this day that thou art the God of Israel, and that I am thy servant, & that I have done all these things at thy commandment. So the Apostles; Simon Peter a servant and an Apostle of jesus 2 Pet. 1. 1. jac 1. 1. jude 1. Rom. 1. 1. Christ. james a servant of God, and of the Lord jesus Christ. jude a servant of jesus Christ. Paul a servant of jesus Christ. They knew that they served Christ faithfully in the preaching of the Gospel, and in all other duties enjoined to Act. 27. 23. them by Christ; and therefore they were bold to publish and proclaim themselves to be his servants, and Christ himself to be their Lord. So Tertullian writing in the defence of the Tert. in Apol. Christian saith against the Gentiles; The religious (saith he) among you, seek for safety where it cannot be had, etc. but I cannot pray for it but to him of whom I know that I shall obtain it, because it is he that is able to do it; and I am th● party to whom it is to be granted, because I am his servant, and do worship him alone. Now as every faithful man knoweth that God is ●is God in particular, and that he himself is God's servant; so he knoweth the same blessing to be wrought for him by Christ, being in particular his Redeemer and Saviour, who hath tendered to God a full satisfaction for the discharge of his sins. So protesteth the mother in the name of all her children; My beloved Cant. 2. 16. is mine, and I am his; and whom may we join next to the mother, but her best and dearest daughter? My soul (saith Luk● 1. 47. he) doth magnify the Lord, and my spirit rejoiceth in God my Saviour. So job; I am sure that my Redeemer liveth. So David, job 19 25. Psal. 19 14. Let the words of my mouth, and the meditations of my heart, be always acceptable in thy sight, O Lord, my strength, and my Redeemer. So Saint Paul; I live by the faith of the Gal. 2. 20. Son of God, who hath loved me, and given himself for me. So an ancient Peer of the Church, whose works have been thought by some, worthy to be fathered upon Saint Austin; I come more sweetly to my jesus then to any of the Saints. So Saint Austin himself in his Epistle to Dardanus; O good jesus, O the Redeemer of my soul, wherewithal shall I requite thy clemency, or satisfy thy goodness, for not shedding better blood for thine elect, than thou didst for my sins. So Saint Cyrill upon these words, Let his blood be upon us and our children; To what end should I have wealth, and hope for the inheritance of the goods of this world, seeing already I am heir of thy most precious blood, and redeemed with thy most glorious death? Why should not I very much esteem of myself, seeing thou hast shed as much blood for me, as thou hast done for all the world? So Saint Bernard upon these words of our blessed Saviour, I have earnestly desired to eat this Passeover with you before I suffer; O good jesus, O the love of my soul, who among mortal men doth desire to make his life perpetual, as thou didst desire to lose thine for me? What delight wilt thou take in the world to come, with thine elect; seeing here upon earth thou didst call that day wherein thou didst suffer, Easter: that is, a great and solemn festival day? O good Ies●, O the Redeemer of my sou●e, do not I happily own thee as much as all the world oweth thee, seeing I have cost thee as much blood as all the world hath done? Lastly, we may join to these, Saint Ambrose, as one that is joined with them in the same faith. I will not (saith he) glory Ambros. de jacob & vita beata. cap. 6. because I am just, but because I am redeemed will I glory; I will not glory that I am void of sin, but for that my sins are remitted unto me; I will not glory for that I have profited any, or for that any hath profited me, but for that Christ is an advocate to the Father for me, and for that his blood was shed for me. By all which confessions which these holy persons made of their faith, we may perceive that it is the proper work of true faith, not only to believe that Christ is our Saviour in particular, and that he shed his blood as precisely for us, as well as for any other of the residue of the faithful, but also that thereby our sins are forgiven in particular unto ourselves. For it is not enough (as Saint Bernard saith) to believe that Bernard. Ser. 2. de Annunciat. thy sins cannot be done away but by him against whom thou hast offended, and who himself cannot offend, but thou must proceed further, and believe also, that thy sins are forgiven even to thyself. To doubt of the most singular virtue of the blood of Christ to purge all the sins of all the faithful, were infidelity: even so for any one that believeth himself to be one of the faithful, to doubt whether his sins are forgiven to himself, is to betray his hypocrisy, seeing whatsoever he professeth, yet either he believeth not himself to be one of the faithful, or else he believeth not the truth of the promise of the pardon of sin, that God hath made by all the Prophets Act. 10. 43. to all that believe. Why? Manasses himself that was a grievous murderer of God's dear Saints, and a greater Idolater than many of the Heathen; yet when he felt God's mercy in giving him repentance, he was persuaded that God was his God and loving Father, and had saved and del●uered him from all his iniquities and sins. No marvel then that Ezechias the Father of Manasses, Esay 38. 17. who walked before God in truth, and with a perfect heart, and did that which was good and acceptable in his sight, and therefore knew himself to be accepted of God, did make this profession after he was delivered from his dangerous sickness;; saying, Behold, for felicity I had bitter grief, but it was thy pleasure to deliver my soul from the pit of corruption, for thou hast cast all my sins behind thy back. No marvel likewise that David a man after Gods own heart, resolving with true sorrow of soul to confess his sins, had a certain assurance of the pardon of them, as he himself testifieth: saying, I thought I will confess my sins against my Psal. 3●. 5. self, and thou forgavest the iniquity of my sin: For ●he which benefit being so gracious and great, he calleth upon his soul again and again to be thankful unto God in the best manner that possibly he could do; saying, Praise the Lord, Psal. 1●3. 1. O my soul, and all that is within me, praise his holy Name. Praise the Lord, O my soul, and forget not all his benefits, which forgiveth all thy sins, and healeth all thine infirmities. There be two things that hinder this comfortable assurance in all the faithful more or less, especially in the time of some grievous tentation. As first, the small measure of faith, and other spiritual graces, and the great strength of their earthly and carnal affections. And secondly, the remnants of distrustful fear of utterly falling away from God, caused by their manifold and daily falls; but the small measure of faith, and of other graces of sanctification, ought not to hinder the assurance of the faithful; because a little faith is a true faith, aswell as a great faith; seeing more or less doth not change Magis & minus non variant speciem. john 3 16. Apocol. 3. 8. the nature of a thing: a little faith than is as true a sign of God's love as a great, the Covenant of grace being made not only with them that have a great faith, but a little also, even with all that truly believe. The Church of Thiatyra had but a little strength, yet she was accepted with God aswell as the other Churches that had greater: For works of piety are accepted with God according to that a man hath, and not according 2 Cor. 8. 12. Matth. 13. 23. to that he hath not. The ground that brought forth fruit thirty sold, is commended for good ground as well as that which brought forth a great deal more. And the servant Matth. 25. 23. that gained two talents, is praised by his master as well as he that gained five. For God will not despise the day of small Zach. 4. 10. things, neither will our meek and mild Saviour Christ break the bruised reed, nor quench the smoking flax. Matth. 12. 20. Moreover, when the Lord doth promise that he will be a gracious God to all that believe, repent, and return unto him, love him, and fear him, and walk in his ways, he doth not respect the perfection of these graces, nor the worth of the works that proceed from them, but these promises are all founded upon the worthiness of Christ, who is the foundation Act. 3. 26. Gal 3. 18. 2 Cor. 1. 20. Ephes. 1. 6. of the Covenant, and upon the perfection and merit of his obedience: For all the promises of God are in him, yea, and in him, Amen. And all the faithful are accepted in him as all their divine graces, and fruitful works are spiritual sacrifices well pleasing to God by the sweet odour of the sacrifice 1 Pet. 2. 5. Apocal. 8. 3. of Christ. The small measure then of faith, and of all other graces of sanctification, ought not to discourage the faithful, nor yet their sins of ignorance and infirmity; seeing the sacrifices Levit. 4 2. Numb. 15. 24. under the Law appointed by God himself, being shadows of the sacrifice of Christ, do assure them that they shall be fully pardoned by the perfection & merit of the sacrifice of Christ. Yea if any one truly repent, and be hearty sorry for his sins that have been willingly and wittingly committed, yet there is a sacrifice of expiation and reconciliation appointed Levit. 6. 1. Ezech. 18. 22. even for all such sins, and a promise of pardon to all such sinners. For as no sin is venial, if it continually please; so no sin is mortal if it hearty displease. And albeit sin remain in the faithful as long as they live, yet if godly sorrow woundeth it, a godly death shall utterly destroy it: And if in any one, sin be deadly wounded, and at the last utterly destroyed, how can it work such a persons destruction? Now albeit the faithful many times fall, yet they never utterly fall away, seeing the Lord ordereth a good man's going, and Psal. 37. 24. maketh his way acceptable to himself; so that though he fall, yet he shall not be cast away, seeing the Lord upholdeth him with his hand. For God hath bound himself under the Covenant of grace, that he will not leave his faithful servants to stand or fall at their own choice, but that he will establish their wills by his grace, that they shall never will and resolve to continue perpetually in sin, and utterly to fall away from God, as it is delivered by the Prophet jeremy. jer. 32. 40. Now whether this assurance be the form or the effect of a true faith, we need not to be too peremptory herein; undoubtedly the Apostle seemeth to set it down as an effect of faith; By Christ (saith he) we have boldness and entrance, with confidence Ephes. 3. 12. by faith in him. By faith then we have boldness to come unto God, as to a loving and a gracious Father, and have confidence in him that he will assist and aid us in all our necessities; saith then breedeth boldness and confidence, but it is nomore the one than the other, seeing it is the mother of them both: Verily, there is a trust or a confidence whereby a faithful man doth undoubtedly believe, and is confident that GOD is a gracious God to all that believe and embrace the Covenant of Grace; repent, love, and fear God, and walk in his Laws and Commandments; be they jew or Gentile, Male or Female, Bond or Free, and this confidence i● the very form of faith, if it be not altogether one with it. But that trust and confidence whereby a faithful man is persuaded, that God is to him in particular a gracious God, and a loving Father in Christ, arising upon the action of the soul reflected upon itself, and upon its own spiritual estate, and taking notice of all the Divine graces of the Spirit, wherewithal it is endued, is not faith, but an effect thereof, even an habit, or rather an act of a sanctified conscience, lightened with a true faith; as our most Reverend Diocesan, now a Citizen with the Saints in Heaven hath avouched in the second part of his Defence against Dr, Bishop fol. ●69. and Reverend Mr. Perkins, in his Treatise of Conscience. The sum of whose doctrine is comprehended in this Syllogism. If whosoever believeth, repenteth, loveth, and feareth God, and hath a sincere care to walk in all his commandments, is most assuredly in God's love, and shall undoubtedly be saved, than whosoever knoweth assuredly that he believeth, repenteth, loveth, and feareth God, and hath a sincere care to walk in all his Commandments, knoweth assuredly thereby that he is in God's love, and that undoubtedly he shall be saved. But I know (saith every sincere and faithful Christian) by the act of mine own conscience reflected upon myself, that I believe, repent, love, and fear God, and have a sincere care to walk in all his Commandments. Therefore I know assuredly that I am in God's love, and shall undoubtedly be saved. Now to give a sure and a certain assent to the mayor proposition grounded upon the undoubted truth of God's promises, made to all the faithful in Christ jesus, and to be confident of the infallibility thereof, is of the very essence & substance of faith; but to assume the minor proposition, and thereupon to infer the conclusion, is an act of a sanctified conscience, lightened with a true faith. The Church of Rome commendeth doubtfulness of salvation, as a property beseeming Christian humility and fear, and condemneth the infallible assurance thereof of haereticall security and presumption. And yet this Church assi●eth her followers, that will submit themselves to be guided by her Canons, that thereby they shall be brought into favour with God, and so undoubtedly be made happy and blessed. That so we may know that she is Babel the Mother of confusion, for that she doth by the contrariety of her actions and positions overthrow her own principal grounds. A Romish Catholic must live in fear and suspense of the full pardon of his sins by faith in Christ's blood, and yet if he receive absolution from a Romish Priest, or a Pardon from the Pope, he must rest assured thereof: A Romish Catholic must not rest assured of his justification and salvation by the righteousness of Christ, imputed unto him by the free and undeserved grace and mercy of God, but if he be careful to fulfil the Law of God and the rules of their religious orders, he shall rest assured that he hath not only merited his own justification & salvation, but also that he hath supererogated thereby for the good of other. Nay, by murdering of Princes & overthrowing of states even against their oaths & allegiance, they may not only merit heaven, but deserve happily (if it so please the Pope) the dignity thereof, a Canonised Saint. But to erect so great a building as is the assurance of our justification and salvation upon so weak and rotten foundations, is in truth presumptuous and intolerable folly and madness. For if we would respect, I say not the works of righteousness, wrought wholly, or in part by our own freewill, but the principal fruits of the Spirit of God, and the best duties that the faithful are enabled to perform thereby, are not these Gods special gifts, making us indebted unto God, and therefore deserving nothing, much less justification and salvation at God's hands? but if we would consider them as pledges and pawns of God's love, procured for us by Christ jesus, and as the first fruits of that heavenly inheritance, which he himself hath purchased for us, how can we but rest assured to be brought in the time appointed by the Lord, to the possession of that, whereof we have so certain an earnest, and so sure a pledge. In pasting over temporal Land from man to man, we esteem much of good security, which highly commendeth even an hard bargain: A sound title, and a good conveyance, from such and such persons, to such and such other, maketh the security to be sufficient. The goodliest possession that can be passed over to any of the sons of men, is the glorious manner of the celestial Paradise, the true title thereunto is Christ and his righteousness, the conveyance thereof, is the Word and the Sacraments, which give Christ to all that believe, and the sure and certain earnest of the same, is the first fruits of the Spirit. But to our Romish Catholics, the righteousness of our blessed Saviour jesus Christ, performed for us in his own person, and imputed unto us by the Lords most free and undeserved mercy, is a mere nullity, and new no justice, and the apprehension thereof by faith, is a fantastical apprehension of that which is not a false faith, and an untrue imputation, as our masters of Rheims have taught. For their Rhem. in c. 3. ad Rom. title to the heavenly Paradise, is the merit of that righteousness which is wrought by themselves, and their conveyances are the Pope's Indulgences and Pardons, and their Priests Absolutions and Masses, and the devotions of the men of their Religious orders. But what is their security for all this? verily nono at all; for they are commanded to live still in fear and doubtfulness, because they know not how much they fail in the measure, and manner of the fulfilling of this righteousness, and whether or no they shall be enabled to persevere. And verily no marvel that their security for their heavenly happiness is so small, or none at all, seeing their pay for the same is in such light and clipped money, yea in such base and counterfeit coin, and their conveyance thereof so feeble and weak. The faith of our Romish Catholics, as they themselves teach, is such a faith as may be in the devils, and therefore no marvel but as the devils believe and tremble, so they do believe and jac. 2. 19 tremble also: but whereas the pay made for the purchase of the celestial Paradise unto all faithful Christians, is the absolute and perfect righteousness of Christ performed for them, and the conveyauce thereof unto them, is the Lords gracious grant thereof set down in the books of the Prophets and Apostles, and sealed with the seals of the holy Sacraments, both of the Old and New Testament, therefore the true faithful Christian needeth not to fear and to doubt of his salvation, seeing he hath so good evidence for the same. For seeing Christ hath delivered them out of the hands of their enemies, that they should serve the Lord without fear, in holiness and righteousness Luke 1. 74. all the days of their lives; why should they fear, or doubt to enjoy the fruit of this deliverance wrought by such a person, and by such means. Assuredly they do not as the Apostle testifieth, speaking in the name of all the faithful; Ye (saith he) have not received Rom. 8. 16. the spirit of bondage to fear again, but ye have received the spirit of adoption, where by we cry Abba, Father, the same spirit beareth witness with our spirit, that we are the Sons of God; if we be children, we be also heirs of God, and heirs annexed with Christ. This joyful and comfortable security of all true and faithful Christians; Saint Cyprian setteth Cypr contra Demetriadem. down after this manner. There is (saith he) with us strength of hope, and steadfastness of faith, & amidst the ruins of a decaying world, a courageous mind, and a constant virtue, and a patience always joyful, and a soul always secure of God to be our God. Thus doth both Scripture and Fathers set forth that comfortable security which GOD by his Spirit, hath settled in the hearts of his faithful servants. The security then which they condemn, is that whereby men are made either awl●sse of falling into temptations, or careless of using the means appointed by God to withstand tentations, or bold of their own strength in using the means, and so negligent thereby to crave continual aid and assistance from the Lord; for if we fearing to fall into tentations, use carefully the means appointed by God to withstand the same, and distrusting our own strength, call continually to God for his aid; then as the Apostle himself commandeth we ought in all things to be secure or without fear; being Phil. 4. 6. throughly persuaded of this, that the event of all things shall be happy, and that God will turn all to our good. Rom. 8. 26. And verily the true Christian faith driveth away distrustful fear out of the soul of every true & sincere Christian, & maketh manifest unto him the soundness & uprightness of his own heart, seeing otherwise it could never lead him to true happiness; Yea (as the most learned Dr. Fotherbie, our late most Reverend and most loving Diocesan, Lord Bishop of Sarum, lib. 1. Cap. 12. Fol. 1 22. Hath showed out of diverse of the books of the wisest among the Heathen) true happiness hath been esteemed for a man to have his soul free from terror & fearfulness; nay, without this freedom and security, it is most certain that it cannot enjoy so much as a shadow of any felicity or any sound comfort and true contentment, seeing true contentment, and sound comfort and joy is founded in a courageous confidence of the heart, and in the quiet security and tranquillity of the mind. To be full of fear and terror, is a property belonging to a 1 joh. 4. 18. 〈◊〉, yea, it is a 〈◊〉 and 〈◊〉 contrary to true confidence and courage: Fear (saith the Apostle) hath Cura quasi cor urens. painfulness, and it breeds that care that burneth and scorcheth the heart, and 〈◊〉 the soul, and it hasteneth those Apoc. 21. 8. that willingly entertain it towards the horrors of hell, and excludeth them from the joys of Heaven. How then ought all the sincere Professors of the Gospel, to be thankful to God, for that he hat sent his Gospel unto them, and hath opened the●… eyes thereby, so to apprehend his unspeakable 〈◊〉 Christ, revealed therein, that thereby they are effectually stirred up to love God? especially seeing (as the Apostle saith) there is no fear in love, but perfect love 1 joh. 4. 18. casteth out fear. For as a chaste spouse is not jealous of her kind husband's, and a dutiful son is not so fearful as to think that his tenderhearted Father will withdraw his love from him: so the true Church of Christ being his beloved Spouse, and her legitimate children being the children of God, will not be fearful & distrustful whether God will change his kind affection towards them, & withdraw from them his tender love. Nay, undoubtedly the true Church is always ready to profess and say, My beloved is mine, and I am his; he is my beloved and still loveth me, and therefore I will continually love him, and rejoice for ever in his constant love: And so undoubtedly the legitimate children of the true Church, are ready and willing to confess with their elder brother Saint Paul; We live, yet not we now, but Christ lives in us, and in that we now live in the flesh, we live by the faith of the Son of God, who hath loved us and given himself for us. And verily such a confession is set down by the Wiseman in the name of all the Saints: Though we sinne (say they all) Sap 15. 2. yet we are thine, for we know thy power, but we sinne not, knowing that we are thine. In which words four remarkable points of doctrine are deliu●red unto us: First, that the Saints in this life, avouch that they are the Lords, in his favour, and in his love; and that we may understand how certainly they are assured thereof, they double the same asseveration, saying, that they do not go by guess, or stand upon blind hope, but that they know indeed that they are the Lords. Secondly, the means are ●et down whereby they know that they are Gods even because he hath given to them a true knowledge of himself: We are thine (say they) for we know thy power. Thirdly, they avouch that their sins of ignorance and infirmity, do not take from them this assurance of their faith; For (say they) though we sin, yet are we thine: Fourthly, they avouch that this assurance of God's love is a most powerful means to keep them that they do not willingly give themselves over to sin: For (say they) we sinne not, knowing that we are thine. And therefore herein also the judgement of the Church of Rome is contrary to the plain and direct evidence given in by all the Saints, in that they affirm that the assurance of God's love is a spur to sin, whereas the Saints avouch, and that no doubt upon their own experience, that it is a bridle to restrain from the same. Grace concealed from such as are left to their own headstrong affections, may be an occasion that many are carried headlong into sin: but grace revealed giveth grace, revoketh from sin, and provoketh unto all good works. The grace of God (saith the Apostle) that bringeth Tit. 2. 11. salvation unto all men hath appeared, and teacheth us that we should deny ungodliness and worldly lusts, and that we should live justly and soberly and godly in this world, Wherefore in that the Church of Rome not only willeth & commandeth her followers to doubt of their salvation, and to fear whether they be in the estate of grace, but also disgraceth the security of salvation given to the faithful, by the Gospel of Christ, being the powerful instrument of God; to work faith & grace, it is evident that she is the mother of infidelity, and not of faith, and that she leadeth her disciples to hellish horrors and terrors, the just reward of fearful infidelity; and not to joy unspeakable and glorious, the happy fruit and 1 Pet. 1. 8. issue of a confident Christian faith, as Saint Peter testifieth. And thus have I showed in the clearing and demonstrating of these three last propositions, what manner of knowledge that is, which I affirm to be all one with saving faith; as first Phil. 1. 10. a wise discerning knowledge, where by we so apprehend God's love in Christ revealed unto us in the Gospel, as that we esteem and embrace it as ou● highest happiness and our chiefest good. Secondly, a sanctifying knowledge, whereby we are not only set in a right course, but also are guided to walk constantly in all holy ways, that so we may be made Tit. 1. 1. meet to be partakers of God's love. And thirdly, a comforting and cheering knowledge whereby we have a certain assurance of God's fatherly love in this present life, (albeit not Rom. 8. 15. without many conflicts with distrustful fears) and shall at the last be brought to the quiet and peaceable possession 1 joh. 5. 19 thereof in the life to come. CHAP. VII. The utility and dignity of faith, and the great difficulty to attain thereunto. THe utility and dignity of faith doth hence appear, in that it causeth the faithful to behold in Christ as in a miraculous mirror of God's matchless mercy, an incomparable treasure of his unspeakable love; and to cleave constantly to it, as to their highest happiness and chiefest good, and maketh them desirous from the very bottom of their hearts to make manifest their thankfulness unto him, by their sincere obedience to all his Commandments, and bringeth also peace of conscience unto them, by giving them an assurance of the pardon of their sins, and of their receiving into grace and favour with God. And not only so, but also for that it causeth them continually to fight against their spiritual enemies, that would make them to break their Covenant with God, and in the end giveth them a full conquest over them al. This is (saith the Apostle 1 john 5. 4. speaking to the faithful) the victory, that is, the principal weapon whereby the victory is gotten, and the world overcome, even your faith. And therefore it is not without cause that the Apostle Saint Paul exhorteth the faithful, that above all they should take unto themselves the shield of faith, because thereby they Ephes. 6. 16. might quench all the fiery darts of the Devil. And veri●y, faith is the first and the chiefest of all those divine and heavenly graces that are wrought in the hearts of God's children by the holy Ghost, and it is the fountain and root of all the rest, and therefore in diverse places where they are named together, it is first named, and hath the primacy, and as it were, the right hand of all the rest; by faith Christ doth dwell in our hearts, by whom God and all his blessings are made ours. 2 Pet. 1. 5. 1. Thess. 3. 6. Ephes. 3. 17. 1 Cor. 3. 23. Faith (saith Saint Austin) is Christ in us, and that heavenly Sun is impaired or increased according to our faith, Aug. in Psal. 12●. And again, Faith is the very soul of the soul, and the life thereof, Aug. in joh. hom. 49. Because it joineth us to Christ the Author of life, and bringeth with it all other divine graces wherein our spiritual life consisteth, Aug. de Praedest. sanct. cap. 7. And hence it is that the whole Law is said to appertain to faith, if a true faith be understood, Aug. de Fide & Oper. cap. 22. And in this sense, faith may be called our whole sanctification, for that it worketh our whole sanctification; as infidelity is called the proper, and after a sort, the only sin, because it is the original of all unrighteousness, Aug. count. Ep. Relag. lib. 3. cap. 〈◊〉. For what good thing is there that is not obtained by faith? By faith we are justified, Rom. 5. 1. By faith we are saved, Ephes. 2. 8. By faith we are made the sons of God, Gal 3. 26. By faith we are incorporated into the heavenly jerusalem, and by it as by a cognizance or badge we are distinguished from all other societies. The Catholic Faith (saith Saint Austin) doth distinguish the just from the unjust, not by the Law of works, but of faith; without the Aug. ad Bonif. lib. 3. cap. 5. which, those very works which seem to be good, are turned into sin. Now if it were but in these respects, faith might challenge the chiefest place of precedency and honour in the assembly of all her princely Peers; but much more may she do it, for that in her own proper work she is employed in beholding, embracing, and magnnifying of all the divine excellences and perfections that be in God, wherein consisteth the most proper and peculiar glory and honour of God. By works (saith Chrysostome) we obey God; but faith Chrysost. hom. 8. in Ep. ad Rom. entertaineth a meet opinion of God, and glorifieth him, and maketh him much more to be admired, then doth the showing forth of good works: Works commend the doer, but faith commendeth God only; and what it is, it is wholly his, for it rejoiceth in this, that it conceiveth great things, which redound to his glory. Wherefore no marvel that the Lord himself hath such a respect to faith, that all his gracious and glorious works and words, tend either to the begetting, or strengthening of the same. For why hath the Lord accomplished his most glorious works of the Creation, Redemption, and sanctification, but that they might be testimonies of his goodness, mirrors of his mercy, seals of his special Act. 14. 17. 2 Cor. 3. 18. Apoc 7. 2. Ephes. 1. 14. Cant 1. 3. Hos. 11. 4. 2 Pet. 1. 13. grace and favour, pawns and pledges of his fatherly kindness and love, that so he might draw us and bind us unto himself, and cause us to trust perfectly in this his favour and grace, which is thus and thus ratified and confirmed unto us? So why did our most blessed Saviour send forth his Apostles into the whole world, to preach and publish to all creatures these so joyful tidings of such inestimable favours as are contained in the Gospel but that the whole wo●ld might be converted to the faith, and might believe, and ●o be saved. As for the same end hath he caused the same to be ●…ned for all posterities, that thereby there might be wr●…t a saving Mark 16. 16. john 20. 31. faith in the hearts of all the children of God, eu●… to the world's end. Wherefore without 〈…〉 most singular gift of God, s●eing 〈…〉 meres for the effecting and working thereof; yea, 〈◊〉 most rare blessing, and hardly gotten, seeing where the●…●…gular means are best used, even thereof 〈◊〉 appeareth little fruit. When 〈◊〉 more 〈◊〉 an Evangelist than a Prophet, had published this doctrine of faith, even to the Lords own people, wh●… wa● his own testimony concerning his success thereof, Esay 53. 1. but th●…? Lord who hath believed our report, & to whomis the arm of the Lord 〈◊〉 Nay, when our blessed Saviour himself came in his own person to preach these glad ridings of the Gospel, even with the mouth & tongue of the Son of God, & after so wise and powerful a manner, that his very enemies did wonder at the gracious words that came out of his mouth; and were forced to confess, That never man spoke as he did. Yea, Luke 4 22. joh. 17. 46. after he had wrought many strange and wonderful signs for the further confirmation thereof, yet all this took so small effect that by the testimony of Saint john, being an eye witness of all these things; then also was fulfilled the former prophecy, Lord who hath believed our report? Yea, their infidelity john 12. 37. Mark 6. 6. was so great, that our Saviour Christ marvelled thereat. And yet behold a thing more to be marvelled at, that the Apostles themselves who continually heard our Saviour's divine and heavenly doctrine, and daily saw his wonderful works, were yet so hardly brought to the faith, that our Saviour after his resurrection forced to reprove them most bitterly for it; saying, Oh ye fools, and ●low of heart to believe all that the Prophets have spoken. No marvel then, that albeit Luke 24. 25. the Gospel be published and revived in these last days, before the coming of Christ to judgement, by many singular and excellent instruments, yet when the Son of man cometh, he shall not find faith on the earth. Luke 18. 8. The truth is, that it is an easy matter to believe lies, because they are agreeable to our corrupt nature, but the doctrine of truth teaching the assurance of God's love in Christ, is a strange paradox, contrary to the common opinion of men. We (saith the Apostle) ●each jesus Christ crucified, a stumbling 1 Cor. 1. 23. b●ocke to the ●ew, and foolishness to the Graecian. Or be it that a slender assent, and a formal approbation of the doctrine of faith, proceeding from some slight apprehension thereof, may be somewhat general where it hath been long time taught by the Preacher, and commanded by the Prince; yet a settled persuasion proceeding from a sure and sound apprehension, is undoubtedly a strange and wonderful work of God. Without a●… controversy (saith the Apostle) great is 1 Tim. 3. 16. this mystery of godliness, God manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, and believed on in the world; yea, the agreement of faith, with the heart of man, is esteemed by Saint Austin to be one of the greatest miracles of our Christian profession. And verily, if either we look upon the profane worldlings, we shall see them scorning at the assurance of the faithful, Sap. 2. 13. which causeth them to glory that God is their Father, and hath adopted them for his Sons: Or if we cast our eyes upon the faithful servant of God himself, when he is in any great spiritual conflict, we shall soon see how ready he is to let lose the sure hold of his hope, and to plunge himself into the gulf of despair, because he is guilty to himself of offending so good and so gracious a God, by his own manifold and great iniquities and sins. Wherefore, albeit we have attained to such a measure of faith as was given by Christ to his own Apostles, yet had Luke 17. 5. Mark 9 24. we need continually to pray, O Lord increase our faith; and to say with the Father of the possessed child, Lord I believe, help mine unbelief. Yea, as Saint Austin admonisheth, Tota opera nostra in hac vita est sanare oculum cordis unde videtur Deus. Aug. de verb. Dom. ser. 18. Our whole work in this life, must be continually employed about the cure of the eye of our heart, whereby God is seen; that is, our faith. The which lesson he learned of our Saviour Christ, who when the people demanded of him, What they should do, that they might work the works of God? Answered them, saying, This is the work of God, that ye believe john 6. 26. on him, whom he hath sent: and so his beloved Disciple hath taught us also. This is the commandment of God, 1 john 3. 23. that ye believe in the name of the Son of God, and love one another as he gave commandment. Wherefore the calumination of the carnal professor, and of the Roman Catholic, made against the doctrine of the Gospel, is unjust and untrue: which is, that an easy way is laid open by the professors of the Gospel, to life everlasting; and heaven set at a very small rate, for that they teach, that God so loved the world, that he gave his only begotten Son, to the end that joh. 3. 16. whosoever believeth in him, should not perish, but have life everlasting. Yea, our Catholic Romanists may justly be challenged for doing great and intolerable wrong to our Christian ●aith, in that they so vilify and debase the same, that they make it common, not only to the reprobate, but also to the very Devils themselves; whereas in Tit. 1. 1. Act. 13. 43. very truth it is proper and peculiar to Gods elect, yea even to such as are ordained to life everlasting. THE SECOND PART OF THEOLOGICAL LOGIC. The questions that are handled in this second part concerning the doctrines of faith, and are cleared by arguments drawn from all Topicke places, Are these, QVEST. I. The Church is not always glorious and notorious, as a City seated upon an high hill. Arguments drawn from the efficient cause. GOD would have all men saved, and come to the knowledge of the truth, and by the voice of truth uttered by the Church, 1 Tim. 2. 4. 1 Tim. 3. 15. the pillar and ground of truth, he doth call to him such as are to be of the truth, & doth cause them to hearken unto the truth, and to be led thereby into the everlasting habitations. Psal. 43. 3. Now truth and falsehood are nigh neighbours, and dwell near each to other, (for where God hath his Church the devil hath his Chapel) and their houses in outward show differ little, saving that for the most part the forefront of falshoodes habitation is gloriously set out, garnished and trimmed; whereas the door of truth is plain and homely. Whereby it cometh to pass, that falsehood hath many guests, & those also many times of the highest 1 Cor. 1. 27. esteem; whereas truth findeth few that will lodge with her, and those most commonly of the meanest reputation. Moreover, falsehood teacheth doctrines more suitable to men's perverse judgements, and more favourable to their corrupt affections, and thereby findeth kind entertainment both with Obsequium ami●…s, Veritas 〈◊〉 par●…. great and small; whereas truth crosseth the corrupt humours and opinions of all natural men, and that in plain and direct manner, (for she is simple and plain Tom-tell truth) and therefore goeth commonly with a scratched face, and is banished both from country and Court: Yea, she is oftentimes most shamefully slandered, and grieously persecuted by those that Cant. 5. 7. call themselves the Patrons and Pillars of truth. This was well known and acknowledged by the Heathen Veritas ubique est matter s●…ct●tatis Chrys. hom 9 in Psal. 118. Veritas temporis Filia. Veritas in profundo deme●si. themselves. For their Poets fain, that Truth the Mother of virtue, and the daughter of time, doth often, and that for a long time lie hid in caue● and dark places underneath the earth; and that she is hated of many, and defaced with slanders, and oppressed with crosses, and yet not so, but that sometimes she doth arise and come into light. And hence is it that they paint her naked, flying out of a Cave by the help of Saturn, and that upon a sudden, that so it may appear that she is sent of God. And verily with how great a mist throughout the whole world was truth darkened, until the Incarnation of Christ? Act. 17. 30. surely so long and so great was that darkness, that the space there of is justly called by the Apostle, the time of Ignorance. And hath not the like happened in these last times, by Antichrists' Apoc. 12. 6. driving the Church into the Wilderness, that so he might bring in a great Apostasy from the faith? wherefore 2 Thes. 2. 3. seeing the doctrine of the truth, which is the pure seed, whereby the Church doth bring forth her children to God, is often jac. 1. 18. darkened and obscured, and after a sort a banished person here on earth, it cannot be that the Church, the professor of Truth should be generally and for the most part bright and glorious, and as a City or Tower seated upon an hill. QVEST. II. All the works of the faithful are stained with sin, and therefore no man in this life doth perfectly fulfil the Law of God. No work can exceed the skill and hability of the workman, happily it may be inferior thereto; but none of the faithful are full and perfectly just, none of them are wholly renewed in this life, none is come unto perfection. For the best Phillip 3. 12. Viatores sumus non comprehensores quantum quid intelligitur tantum dil●gitur. Aug in joh. tract. 41. Aug de peccat. mer. & remiss. lib. 2. cap. 7. are but travellers towards it, they are not as yet come to the end of their way: We know but in part, and therefore we love but in part, and therefore can but imperfectly bring forth the fruits of sincere love. We are sincere but in part, seeing we are still ready to be misled with some by and sinister respect or other. There is in us (as Saint Austin saith) freedom in part, and bondage in part, and not as yet a total, pure, and perfect freedom. Our inward man (saith he) is not throughly renewed, and so fare forth as it is not renewed, it remaineth still in its old estate. Wherefore seeing in one man there is but one understanding, and one will from whence proceeds all his actions; and seeing that this his understanding and will is partly lightened, and partly darkened, partly new, and partly Rom. 7. 14. joh. 13. 10. jer. 17. 14. Cant. 1. 4. Gal. 5. 17. old, partly bond, and partly free, partly washed, and partly still to be washed, partly whole, and partly still to be healed, partly fair, and partly black, partly flesh, and partly spirit; therefore we cannot perform any one action that the Law requireth, with our whole mind, will, and spirit; therefore we sin in every action; therefore all our actions are stained, and polluted, and to every one of them we transgress the Law of God: how fare then are we from the perfect observation thereof in all our actions. QVEST. III. The ignorance and not the knowledge of the Scriptures, is the cause of all errors and sins. The Law of the Lord is perfect converting the soul (from walking in the bypaths of errors and sins, and leading it Psal. 19 7. in the right way of truth and righteousness) the testimonies of the Lord are sure, and give wisdom to the simple. For doth pure seed breed Tares or pure Corn? And doth wholesome food breed noisome or wholesome humours? Undoubtedly light and sight preserve from stumbling and falling; it is joh 11. 9 Matth. 22. 29. darkness and blindness that cause both: Ye err (saith our blessed Saviour to the seduced Sadduces) not knowing the Scriptures nor the power of God. Even as their seduced Fathers erred in their hearts, because they knew not the Lords Psal. 95. 10. Chrysost. Hom. 3. de Lazaro. ways. The ignorance of the Scripture (saith Chrysostome) brought in heresies, and a corrupt life, and made a confusion of all things. Wherefore it is a note of an evil person, to hate the light, joh. 3. 20. l●st his deeds should be reproved, as it is a badge of an haereticke, to accuse the Scriptures of ambiguity and obscurity (as Irenaeus affirmeth) for that in truth they do without ambiguity Iren. l 3. c. 2. and obscurity, give definitive sentence against their heresies. From the which badge and cognizance, if the Romish Church will be set free, let her purge out of the books of her dear darlings, the slanderous accusations of the Scriptures which are in them, and let her give a general liberty to the lay people, to have the Scriptures in a known tongue, that so they may the more easily attain to knowledge; and let her not any longer commend a blind faith, nor teach that faith consisteth rather in ignorance then in knowledge. QVEST. IU. Not the sufferings or righteousness of any mere Man, but only of our blessed Saviour, both God and Man are of sufficient worthiness to satisfy for sin, and to merit the inheritance of the Kingdom of Heaven. Arguments drawn from the material cause. As in Adam was the common nature of all men, he being the root, all other the branches, that so he might be a fit person with whom the legal Covenant might be made: which was that if he would stand steadfast in obedience to the Law of God, which was written in his heart, and the which he was enabled to perform; he should convey over his nature, holy and pure to all his posterity, and be translated from an earthly to an heavenly Paradise: but if by his fall he stained and polluted it, he should convey it over to them stained and polluted, and make himself and all that by ordinary propagation came from him subject to all miseries and woes: So in Christ jesus the second Adam was the common nature of man, he being the root, and the faithful the branches, and upon him Rom. 11. 17. joh. 15. 5. Gal. 3. 17. Act. 3. 26. was grounded the Evangelicall Covenant, that the sufferings which he endured, and the righteousness which he performed in our nature, not for himself, but for us, should be available to all that are united unto him by a true faith, both for their deliverance from that condemnation which was due unto them in respect of their sins, and for the purchasing unto them of the glorious inheritance of the Kingdom of Heaven. Unto all such as seek to be saved and justified by their own works, our Saviour's answer is, If ye will enter into life Matth. 19 16. (viz. by this door) keep the Commandments: but to all such as inquire and desire to enter into life by the right door, they must look to the answer given by the Apostle to the jailor, demanding how he should be saved? Believe (said he) in the Lord jesus, and thou shalt be saved and thy household (that Act. 16. 31. join with thee in the true faith.) So Saint Peter to the same demand; Repent, and be baptised every one of you in the Name Act. 2. 38. of jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. So our blessed Saviour himself, The Kingdom of God is at hand, repent and believe the Gospel. Now Mar. 1. 15. what this Gospel is, that Christ himself first preached in jury and commanded his Apostles to preach to the whole world, The Apostle Saint Paul showeth, saying; God hath made jesus 2 Cor. 3. 21. Christ sin for us, which knew no sin, that we might be made the righteousness of God in him. In all the which Testimonies we are given to understand, that we have great cause to repent us for all our works which are nothing else but sins, which are so odious to God, and so dangerous to our own souls, that unless Christ had made himself a sacrifice for them, we could not have been freed from death and damnation: and as concerning that righteousness unto the which everlasting life was due, that we could not find in ourselves, but Christ was to perform it for us also; otherwise we could not be partakers of life everlasting. For there must be a due and an equal proportion between the satisfaction and the debt, and between the price, and the thing purchased, if in justice the one and the other, shall discharge and deserve the one and the other. But there is no equal proportion between the sufferings and righteousness of a mere man, and between sin and the love of God, and eternal happiness consisting therein, but only between the sufferings and righteousness of our blessed and glorious Immanuel, God and Man. For the effect proceeding from the cause cannot exceed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth. l. 2. c. 1. virtue and power thereof, seeing the dignity and worth of the one, ariseth out of the worth and dignity of the other. Now the works of Christ proceeded from his humane nature, personated in his Divine, and both his natures did concur in effecting the most gracious and glorious work of the redemption of man; whereas the faithful are not personally united to the Son of God, or to the Holy Ghost, nor have the spirit above measure, but have the remnants of original sin still staying in them, and staining their best works, and therefore not the works of Christ wrought in us by his Spirit, but those that he performed in his own person for us, are fully satisfactory for all our sins, and absolutely meritorious of the Crown of Glory. QVEST. V. The Bread and Wine in the Eucharist, are not transubstantiated into the Body and Blood of Christ, Bread and Wine in their natures and substances are the visible signs and the material parts of the Eucharist, and therefore are not transubstantiated into the very Body and Blood Aug. de Consecra. dist. 2 hoc est quod dico. of Christ, neither in truth can they be without the destruction of the Sacrament itself. For (as Saint Austin saith) every thing while it subsisteth, retaineth the nature and truth of those things whereof it consisteth. At the first institution of the holy Eucharist, the Evangelists, and the Apostle do testify that 1 Cor. 11. 24. our blessed Saviour took bread, and when he had given thankes, broke it and gave it to them, saying, Take, eat, this is my Body which was given for you, Do this in remembrance of me. It was Bread then in nature and substance, that our blessed Saviour took at that time, and it was the very selfsame thing that he consecrated by thanksgiving, and broke and gave to his Disciples, saying, Take, eat, this is my Body, that is, this is that I ordain to be the Sacrament, or sacred sign of my Body. For the word coming to the Element, doth not abolish it, but consecrate it to an holy use, and so maketh it to be a Sacrament; seeing it doth not change it in nature and substance, but in use. And verily (as S. Ambrose saith) If there be such force in Ambros. d● Sacra. l. 4. c. 4. the words of the Lord jesus, that the things which were not (at his very word) begun to be, how much more can it work this, that they shall be the same (in substance) that they were, and (yet) be changed into another thing (in use.) For this Bread (saith Chrysostome) is counted worthy to be called the Lords C●rys●st ad Caesar. Monach. Body, albeit the nature of the Bread remaineth. Yea, as the Divine and Humane natures in Christ being united together by personal union, remain in their proper essence and substance Gelas' cont. Eut●…h. without being confounded or changed the one into the other. Even so (as the ancient Fathers have taught) in the Sacrament of the Body and Blood of Christ, the visible Elements Theodor Dialog. 2. mystically joined unto the invisible grace, do not departed from their former nature and substance. For he that honoured the signs which we see with the names of his Body and Blood, did not change the nature (of the signs) but did add grace to nature. And therefore the Apostle did often call it by the same name of Bread, after it was consecrated to be the Sacrament 1 Cor. 11. of his Body. But for that our Romanists do so press the bare words of our blessed Saviour, we may justly demand of them, in what words of our Lord shall we find, that he took Bread, either to abolish the substance of it, and to make the bare and naked shows thereof to be the outward signs in the Sacrament, and and to bring his body into the place of it, or to turn the whole substance of it into the substance of his Body? Yea, where shall we find in these words, This is my Body, that this doth signify either Christ's Body itself, or an Individuum vagum, that is, an undetermined particular; or else as their own glosle grossly affirmeth, nothing at all? And verily the words of Christ and explications thereof, taken out of other like places of holy Scripture, are nothing with them, for that unless they be sowly wrested and turned, they will nothing at all further their turn. QVEST. VI. The righteousness of the Law delivered by Moses, is that true righteousness whereby we are justified before God, and not that righteousness which is said to be obtained by the observation of Popish Vows. The moral Law is God's eternal and unchangeable righteousness, it commandeth us to love the Lord with all our heart, soul and strength, and our neighbour as ourselves; which are duties most righteous and just. To the singular excellency of the which Law, Moses, the first penman thereof, beareth witness saying, What Nation is so great, that hath Deut. 4. 8. Laws and Ordinances so righteous, as is all this Law that I set before you this day? And to the righteousness that is obtained by the perfect observation thereof, he likewise beareth witness, saying, This shall be our righteousness even before the Deut. 6. 25. Lord our God, if we take heed to keep all these Commandments, which he hath commanded us. As to the most ample reward obtained thereby not only the Apostle beareth witness, saying, Do this and thou shalt live; but also our Saviour Christ Rom. 10 5. Matth. 19 17. himself; If thou wilt enter into life, keep the Commandments. But this blessing is not promised, but to the total and continual observation thereof, seeing the failing in either, bringeth Deut. 2. 29. Gal. 3. 10. the contrary curse. Wherefore when all the Posterity of Adam was disabled by his fall, fully to keep all these Commandments; Our most blessed Saviour came in our nature to 〈◊〉 them for us, Gal 4 4. that so he might procure unto us righteousness and life. And so our blessed Saviour himself testifieth, saying, I came not to Matth 3 31. destroy the Law and the Prophets, but to fulfil them. For by the Gospel the Law is not made void, but established. For if our Rom 3 31. Saviour Christ had not throughly fulfilled for us that righteousness that is required in the Law, unto the which the promise is made, he had not procured for us righteousness and life. Wherefore intolerable is the pride and presumption of the Founders of the Religious Orders of the Church of Rome, which teach that their rules lay open, a way to a more perfect righteousness, then is contained in the Law of God; and that their superstitious Votaries can thereby not only merit for themselves everlasting life, but also do many works of supererogation available for the salvation of other men. QVEST. VII. We are not justified by those works of righteousness commanded in the Law of God, which are wrought by ourselves, but by those which were wrought for us by our Saviour Christ in his own person, and are imputed to us, and made ours through faith. Arguments drawn from the formal cause. Moses (saith the Apostle) describeth the righteousness that is of the Law, that the man that doth these things shall live therein: But the righteousness that is of faith, speaketh on this manner: Say not thou in thine heart, who shall ascend it to heaven? for that is to fetch Christ from above: Or who shall descend into hell? for that is to bring Christ from the dead, but what saith it? The Rom. 10. 5. word is near thee, even in thy mouth and in thine heart, and this is the word of Faith which we preach. For if thou shalt confess with thy mouth the Lord jesus, and believe in thine heart that God raised him from the dead, thou shalt be saved. For with the heart man believeth to righteousness, and with the mouth he confesseth to salvation. For the Scripture saith, Whosoever believeth in him shall not be confounded. In which words is set down the diversity that is between the Law and the Gospel, in prescribing the means whereby we are delivered from death, and made partakers of everlasting life. ●oe (saith the Law) that which is prescribed in me, and thou shalt live: and do it in that manner, that thou never transgress, and then thou shalt be free from all fear of death. Whereas the Gospel saith, Believe that Christ died and descended into Hell for thee, to assure thee of thy deliverance; and that he having performed all righteousness for thee ascended into Heaven, the place where righteousness is rewarded and crowned, to take possion thereof for thee, and thou shalt be delivered from the horrors of Heil, and be made partaker of ●he ●oyes of heaven. So when the jailor demanded of Paul and Silas, what he should do that he might be saved? they answered, Believe in the Act. 16. 30. Lord jesus (that he fulfilled all righteousness both in suffering and obeying for the salvation of all that rightly believe) and thou shalt be saved. And verily whereas there is but one manner and form of obtaining justification and Salvation for all that are justified and saved seeing children dying in their Infancy, and all such as are not effectually called, until the end of their lives, cannot be justified and saved by the works of righteousness wrought by themselves, but by the righteousness of Christ performed for them, and imputed unto them by a true faith; therefore all the residue of the faithful servants of God are justified and saved after the same manner. And so our blessed Saviour teacheth in the parable of the Husbandman, that went Matth. 20. 9 out and sent labourers into his Vineyard, whereof s●me were sent at the first hour, some at the third, some at the sixth, and some at the last hour, and yet they all received the same wages. The which parable Saint Ambrose expounding, saith; Ambros. de vocat Gent lib. 1. cap 5. that such as were hired at the last hour, represent such as are called to the Lords service at the end of their lives, whom he hath chosen without works, and upon whom he doth rather pour forth the riches of his Grace, then yield a reward unto their labours, that they also who have laboured and sweat the whole day, and continued their whole life in the service of God, and yet receive but their Penny with the other, may thereby understand that they also rather receive a gift of grace then a wages of hire due to their works. Now if it be replied that Infants and such as are called at the end of their lives, are justified and saved for the works they would have done, if that they had lived a longer time; the answer is made by S. Austin, that rewards and punishments Aug. de bono perseverant. cap. 9 ep. 15. And de Praedestin. Sanctorum. cap. 12. are not rendered to works that men would or could do, but to such as are actually done. For otherwise Tyre and Sidon, yea, all the damned should be saved, seeing at the day of judgement, they would all repent if they might, and if their repentance would then serve the turn. Wherefore if we seek for righteousness by the works of the Law, performed by ourselves, as the jews did, and as the Romanists still do, we shall assuredly fail therein, as they did; but if with the Gentiles we embrace righteousness and life by faith in Christ, then undoubtedly we shall attain to both. QVEST. VIII. The form and manner to attain to Sanctification, is not to receive the holy Word of God, and the Sacraments, with our bodily senses, but with the powers of our souls; nor to travail fare and near on pilgrimage to see or kiss holy relics, but to see and touch holy things with the inward faculties of our minds, which are the proper subjects of Sanctification. Nothing can be in any respect profitable, unless it be applied in that manner, and to those uses whereunto it is profitable; but the word of God is given unto us for this use, that it should open unto us the mind and will of God, and (as Aug. in quaest. veteris & novi Testamenti. Saint Austin saith) the visible Sacraments were ordained for such as were environed with flesh, that by the steps thereof they might ascend from such things as are seen to such things as are understood. Wherefore the word of God hanged about our necks, or delivered in words, not understood, cannot 1 Cor. 14. 6. profit but is delivered in vain. And so teacheth the Apostle, And now my Brethren if I come unto you speaking with tongues (not understood) what shall I profit you? Verily, the word (not understood) is an Oyster whose shell is not opened, and as a candle which is no● lighted, and as a Matth. 13. 19 lamp without oil, and as seed sown by the high way side. In like manner, the outward elements in the holy Sacraments being not applied to those uses whereunto they were ordained by the institution of Christ, are but bare signs and empty figures, they are not instruments of spiritual grace: but let the word come to the element, and lay open the right use of it, than it becometh a Sacrament, and a feal of the righteousness Rom. 4. 11. that cometh by faith. For as he is not a jew, that is one outward; so neither is that Circumcision which is outward in the Rom. 2. 28. flesh: but he is a jew that is one within, and the Circumcision of the heart in the spirit, not in the letter, is the true Circumcision, whose praise is not of men but of God. Sanctified means ordained by God to sanctify the soul, must be apprehended Hag. 2. 13. by the powers of the soul: Seeing holy things (as saith the Prophet) touched only with our bodily senses, do nothing at all further the sanctity of our spirits. And hereof it was, that our Saviour himself forbade Mary to touch him with her bodily hands, (for that she esteemed john 20. 17. too highly thereof;) But (saith he) go to my brethren and say unto them, I ascend unto my Father and your Father, to my God and your God. That is, apprehend ye with the hands of your faith, that by my means God is become your loving Father, and gracious God, and then ye have apprehended me with a right hand. So not by going a long journey on pilgrimage we draw nigh unto God, but by prayer proceeding Act. 10. 4. Precibus non gressibus itur ad ●…um Bern. Ep. 319. from an humble and faithful mind. For we climb up to God by prayers and not by stairs: And therefore all that will show themselves truly religious, must (as Bernard teacheth) travel on pilgrimage not towards the earthly but the heavenly jerusalem, and that not with their feet, but with their affections. QVEST. IX. The manner of receiving Christ in the Eucharist is not carnal but spiritual. The faithful that lived before the Incarnation of Christ, (as the Apostle saith) said upon the same heavenly Manna and 1 Cor. 10. 3. bread of life as we now do; but they did not eat the flesh of Christ with their bodily mouths, neither then do the faithful so now. And verily, whereas by the ministry of the word and baptism in our new birth and inchoation of our sanctification, we receive not Christ after a bodily manner, but after a spiritual; and yet are thereby regenerated and quickened to an holy life: Why then, is not the growth and increase of our sanctification by the ministry of the same word and Eucharist, wrought and accomplished after the same manner? Verily, Saint Austin so thought, and therefore said, that Aug. in john tract. 26. man is invisibly fed, because he is invisibly regenerated; He is (saith he) inwardly a babe, and inwardly renewed; and in what part he is newly borne, in that part he is also fed; & therefore exhorteth the faithful not to prepare their jaws, but their hearts. Yea, (saith he) why preparest thou thy teeth and thy Aug. de verb. Dom secundum. Luc Ser. 33. Aug. in joh. tract. 25. De consecrat. dist. 2. belly? Believe and thou hast eaten. Nay it is not lawful (if their own gloss say the truth) to press the body of Christ with our teeth; and if we entertain any such gross conceit, we err more dangerously than ever Berengarius did. And verily, it was the common opinion of the ancient Fathers, that Christ was not a bodily, but a ghostly food. So Chrysostome; This food feedeth not the body but the soul, Chrysost. in job. hom. 4. yea it is the proper nourishment of the soul. And therefore (saith he) when we come to the Eucharist, we whet not our teeth to bite, but we break the sanctified Bread with a sound faith. So Saint Ambrose de ijs qui initiantur mysterijs. cap. 9 And how can it be otherwise? For seeing our conjunction with Christ, is not carnal but spiritual, our feeding upon him cannot be carnal but spiritual. Our conjunction with Christ (saith Saint Cyprian) doth not mingle persons, nor unite substances Cypr. de c●…na. (viz. After a bodily manner) but it doth combine affections and conjoin wills with the affection (saith Saint Bernard) Christ is touched, and not with the hand; with the Bernard. in Cant. serm. 26. desire, and not with the eye, with faith and not with the senses. So Saint Ambrose; We touch not Christ by our bodily hands, Ambros. l. 10. in 24. Luc. de hora dominicae resurrectionis. but by faith, and therefore neither upon the earth, nor in the earth, nor after the flesh ought we to seek Christ, if we will find him. And this very lesson he learned of the Apostle, For henceforth (saith he) know we Christ no more after the 2 Cor. 5. 16. flesh; but if any man be in Christ, let him be a new creature. For by the qualities of the new creature planted in our hearts, whereof faith is the principal, we are joined unto Christ, and not after a bodily manner. QVEST. X. justification and Salvation is wrought only by Christ, and not by any other whosoever. Arguments drawn from the final cause. Sacraments were ordained to this end, that by visible signs apt to resemble invisible graces, a plain and evident testimony might be given by the one unto the other. As in the Lord's Supper by Bread and Wine being the aptest creatures to nourish us in this temporal life, this doctrine is cleared and confirmed unto us, that justification and life everlasting is given unto us only by Christ, who is the true Manna that came down from heaven, and the very Bread of eternal life. The which thing is repeated and inculcated again and again in the sixth of Saint john, that so we might be throughly persuaded joh. 6. 33. of the undoubted truth thereof. As likewise in Baptism, by Water being a most fit creature to cleanse our bodily uncleanness, is showed and ratified unto us, that it is the most pure and precious Blood of Christ that is able to cleanse 1 joh. 1. 7. us from all our sins, which defile our souls. Whosoever then ascribe our justification and salvation not only to Christ and his Blood, do derogate from the testimonies of the holy Sacraments; Yea, they which ascribe these gracious blessings to the external Sacramental Elements, which are the proper effects of the invisible Grace signified by them, do as much as 1 Pet. 3. 21. in them lieth, cause these outward Elements to give testimony flat contrary to that whereunto they were ordained by Christ himself. QVEST. XI. The faithful aught to be certainly assured of their own salvation. The Sacraments were not only ordained to show and signify unto the faithful, that their justification and salvation is only by Christ, but also to be seals of the same unto them, Rom 4. 11. and to give them the assurance thereof in their own hearts. The which thing if it be true in the Sacraments of the Old Testament, much more is it so in the sacraments of the New, seeing they are instruments of greater grace. The cup of blessing 1 Cor. 10. 16. (saith the Apostle) which we 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? That is, ought not we that believe in Christ be as throughly persuaded of our spiritual participation of Christ, the food of our souls, and of eternal life in him by faith, the mouth of our souls; as we are assured that we are partakers of the outward elements of Bread and Wine, and of our bodily nourishment thereby in this temporal life? and especially whereas the names of the outward signs are changed by the Spirit of God, and receive the names of things signified, as the Bread is called the Body of Christ, and the participation of the Bread, the participation of his Body: and that to this end, that the religious receivers of these holy mysteries should not look to the nature of the things that are seen, but believe the change made by grace, in that they being Sacraments, are not now common creatures, but holy pledges and seals of our communion with Christ and all his Theodor. dial. 1. blessings; therefore the faithful receiving the one, should rest assured of their participation in the other. So reasoneth Saint Bernard; A Ring is simply given for a Bern. de C●…a. Dom. Ring, and it carrieth no further signification with it; it is also given to advance a man to some place of dignity and honour, or else to settle one in the possession of an inheritance, insomuch that he that hath received it, may say; This Ring is nothing worth, but it is the inheritance that I seek and aim at. After the same manner (saith he) the Lord drawing near his death, had care to set us in the possession of his grace, to the end that his invisible grace might be given by some visible sign, and for that end are all Sacraments ordained. QVEST. XII. The outward Elements in the Eucharist, are not Bread and Wine in show, but in substance. The Sacrament of the Lords Supper was odrayned to this end, that by the feeding and nourishing of our bodies by the outward Elements, our souls might be assured of our spiritual feeding upon Christ, and of eternal life obtained thereby. Now if we were willed to feed upon the empty shows of Bread and Wine, and to cherish ourselves therewith, might we not justly conceive that we were bidden as it were to a jugglers' feast, to have our senses deluded, rather than to have our bodies nourished? And what assurance could our souls have thereby of their spiritual nourishing by the Body and Blood of Christ? Sacraments (saith Saint Austin) if they have no Aug. Ep. 23. ad Bonifacium. likeness with the things whereof they are Sacraments, can be no Sacraments at all. Wherefore seeing the bare and empty shows of Bread and Wine have no true similitude with the substantial Body and Blood of Christ, they can in no wise be the external signs and Sacraments thereof. QVEST. XIII. There is no miraculous turning of Bread and Wine in the holy Eucharist into the very Body and Blood of Christ, nor any other miracle at all. That which the Apostle avoucheth of the miraculous gift of tongues, is true also of all miracles; that is, That they are for 1 Cor. 14. 22. a sign, not for them that believe, but to them that believe not. And therefore miracles must be open and manifest, even to all such as have but the sound use of their outward senses, that they may perceive in them the power and might of the omnipotent God, giving testimony thereby of the divine truth of Mar. 16. 20. that heavenly doctrine which is confirmed by such divine witnesses. Heb. 2. 4. But in the Lord's Supper, there is no turning manifest to sense of Bread and Wine, into the Body and Blood of Christ, seeing the forms and also the qualities of Bread and Wine remain there still, and therefore in it there is no such miracle. And verily Sacraments were not ordained for Infidels to Act. 8. 37. convert them, but for the faithful to confirm them in the faith. And therefore (as Saint Austin saith) they may have reverence, as things religious, but they are not to be wondered at as things miraculous. And whereas neither the book, entitled the Miracles of holy Scripture, ascribed to Saint Austin, nor Nazianzen, entreating of the Miracles of our blessed Lord and Saviour jesus Christ, do mention any miracle done by him in his last Supper, it is manifest what was the judgement of the true and Orthodox Church in their times concerning the same. QVEST. XIIII. justification is given by the free mercy of God in Christ, and not mericed by our works. As all other the good gifts of God, so justification especially is freely given to the faithful in Christ, to this end, that they should not glory in themselves, nor trust in the worthiness of their own works, but in the most free and undeserved goodness of God in Christ, who is made unto us of God 1 Cor. 1. 30. wisdom, righteousness, sanctification, and redemption, that he that glorieth should glory in the Lord. And that we should in no wise doubt of the truth thereof; the Apostle urgeth and inculcateth the same again and again; By grace ye are saved Ephes. 2. 9 through faith, and that not of yourselves, it is the gift of God, not of works, l●st any man should boast. And again, All have sinned and are deprived of the glory of God, and are justified freely by his Rom. 3. 24. grace, through the redemption that is in Christ jesus, that our glorying in our own works should be utterly excluded, and that we should glory only in Christ. QVEST. XV. The faithful after the end of this life, are not punished in the fire of Purgatory. The end that moveth a kind and a tenderhearted Father to chastise his dear child is his amendment, insomuch that if he Pro magno peccato p●… supplicij satis est Patri terrestri quanto magis Caelesti? Esay 40. 2. Luke 15. 31. once perceive that he is amended indeed, then doth he immediately cease from punishment: but the dear children of God immediately upon their deaths cease wholly from sin, and are throughly reform; therefore their heavenly Father which doth greatly rejoice even at the first beginning of the amendment of his prodigal children here in this life, doth not cause them when they are fully reform after death to be further grieved with the long enduring of extreme torments in the fire of Purgatory. For (as Saint Bernard saith) if all sin be perfectly taken Bern. in Ps. qui habitat Ser. 10. away, which is the cause of all evil, the effect, that is, the punishment thereof, must needs cease. In the Primitive Church when grievous pennances were imposed upon enormous sins by the Church Governors, they were imposed to this end, that thereby the parties offending might be brought to true & serious repentance. Insomuch that when the offendor was found to be truly humbled for his sin, were it never so heinous, none or very little penance was imposed upon him, or if it were imposed, it was soon released. As it may appear, not only by the Apostles readiness to forgive the incestuous Corinthian 2 Cor. 2. 4. upon his serious repentance, albeit his sin was very heinous; but also by the history of an incestuous woman, who had been brought with child by her own son: of whom it is recorded that she was so deeply displeased with herself for this her enormous and monstrous crime, that taking in her arms the very child, which was both the fruit and witness of her wickedness, she went openly to the Bishop as he passed along to the Church with a great train, and kneeling down before him, confessed her fact, and craved for it at his hands condign punishment. The Bishop perceiving by the outward demeanour of this penitent person, the great anguish of her heart, for her great sin, enjoined her some abstinence for some forty days, and so departed; but the poor penitent person thinking this paenance to be too too light for her so heinous and capital a crime, repaireth to the Bishop at another place, and with bitter tears putteth him in mind again of her most odious and enormous sin, and requireth at his hands a more heavy punishment, but the Bishop well perceiving her great sorrow and unfeigned repentance, lighteneth the sentence of her former paenance, and enjoineth her some abstinence for some three days. How much more when we judge ourselves even in this 1 Cor. 11. 31. life, we shall not be judged of the Lord, but when we cease from sinning, the Lord will cease from punishing. Wherefore if in this life, when other may take encouragement to sin, by the impunity of others, and beside, the most penitent sinner that is, doth not wholly and fully cease from all sin; yet God and his Ecclesiastical Ministers do remit both sin and punishment, upon the sight of the sinners unfeigned repentance and amendment of li●e: without all doubt the Lord of all mercy will much more do the same in the life to come, and not extremely torment his own servants in Purgatory fire. QVEST. XVI. The carnal eating of Christ's Body, is nothing available to eternal life, but the spiritual. Arguments drawn from the effects. When our blessed Saviour had taught his Auditors, that unless they did eat his flesh, and drink his blood, they could have no life in them, and the carnal Capernaits were greatly offended therewith, because they thought that he had commended unto them, a bodily and a carnal eating of his flesh, he answered, It is the spirit that quickeneth, the flesh profiteth nothing joh. 6. 63. (not intending hereby to recall his former words, My Flesh is meat indeed, and my Blood is drink indeed) but to give them to understand, that it is a spiritual eating of his flesh, that is available to everlasting life, and not a carnal, seeing that profiteth nothing. And verily it is not the bodily seeing, touching, or eating of Christ, that can do us any good, but the spiritual seeing, touching, or eating of him by faith, which is the eye, the hand, and the mouth of the soul. For when a woman having an issue of blood, came behind Christ, and touched the hem of his Luke 8. 49. garment, and was immediately healed of her issue, at that very time the people thronged him, and trod upon him, and received no benefit thereby. And why? the woman touched him with the hand of her faith,, and was healed thereby, as our Saviour testified, saying, Oh woman, great is thy faith, be it unto thee, even as thou wilt; but the people were maimed and lacked that hand. And so Saint Ambrose understood our Saviour's words: Christ (saith he) healed them that touched him by faith, Amb. in Luc. l. 6. cap. 8. whereas to them that wanted faith, the touching of Christ or his garments, was no benefit at all. Yea, the blessed Virgin herself was more happy in conceiving the faith of Christ in her heart, then in conceiving his flesh in her womb, (as Austin saith:) And so he had learned of our blessed Saviour himself; Aug. de sancta Virgin cap. 3. Luke 11. 27. for when it was said unto Christ, Blessed is the womb that bore thee, and the Paps that thou hast sucked: Nay rather said he, Blessed is he that heareth the word of God, and keepeth it. For by the Word reverently received, we obtain faith, and by faith Christ is received into our hearts, and taketh Apoc. 3. 20. up his habitation there. Now, if by our bodily mouths to receive Christ into our bodies, be a thing altogether unprofitable, than our most wise Saviour commanded it not to be done at the celebration of the holy Eucharist, for he commandeth nothing to be done in the Lord's service that is unprofitable. Why then doth the Church of Rome, so eagerly contend for their transubstantiating of Bread into the Body of Christ, and receiving of it into their bodies by their bodily mouths, but for that albeit this thing be unprofitable to God's servants, yet it is not unprofitable to them; not only by magnifying of their power, for that they are able to create their Creator, but also by enlarging their revennewes, seeing they have turned the Bread into the Body of Christ, and are able to offer him up in their Mass, as a propitiatory sacrifice for the sins of quick and dead, the which thing cannot be but much available to themselves, which are sure to be well paid for their pains. QVEST. XVII. Concupiscence is sin, even in the Regenerate themselves. Why is the living man sorrowful? Man suffereth for his sin. So the Apostle, By sin death entered into the world, and Lam. 3. 37. Rom. 5. 12. therefore all sickness and other miseries that lead thereunto. Unto the which seeing even sanctified Infants, which have received the Sacrament of regeneration, and are free from all actual sin, are subject, therefore concupiscence in sanctified infants is sin, unless we will lay to the charge of the most righteous judge of the whole world, that he punisheth such persons, that are without all fault. Yea whereas infants give no consent to their natural corruptions, and yet are punished for them: therefore concupiscence is sin, albeit consent is not given to it. See S. Aug. Serm. de Temp. 45. QVEST. XVIII. Faith, repentance, and love, with all holy works proceeding from them, do not deserve any thing at all at God's hands, but make the faithful indebted to God for the same. If Abraham (saith the Apostle) were justified by works, he Rom. 4. 2. hath wherein to rejoice, but not before God. For gifts and benefits do not make the donor any whit indebted to the receiver, but they deserve at the hands of the receiver, and make him indebted unto the donor. But faith, repentance, and love, Phil. 1. 29. and all holy works proceeding from them, are the free gifts and blessings of God, wrought in them by the operation of 1 Cor. 12. 11. the holy Ghost, and therefore are called, the fruits of the Gal. 5. 22. Spirit. Wherefore hereby the faithful deserve nothing at God's hand, but are made the more indebted to God. So reasoneth Saint Bernard, None by good works can deserve eternal life Bern. Ser. 1. de annunciat. at God's hands, seeing all the afflictions of this life are not worthy of the glory that shall be revealed, albeit one person could endure them all. The merits of men are not such as unto the which eternal life is by justice due, and that God should do wrong to them, if he did not reward them there with. For that I may not let pass, that all merits are Gods gifts, and that man is thereby rather made a debtor to God, than God to man, what are all merits being compared to so great glory? And therefore David cried out, Enter not into judgement with thy servant, O Lord, for in thy sight shall no man living be justified. QVEST. XIX. The works of God revealed in the Scriptures do manifestly declare them to be the word of God, especially the work of regeneration, wrought by the Divine and powerful doctrines thereof in the hearts of all such as faithfully and sincerely embrace the same, and therefore they are not to be received as such only upon the testimony of the Church. Known unto God are all his works from the beginning Act. 15. 18. 1 Cor. 2. 11. of the world, and to none other besides himself; and therefore he only is able to reveal them. Wherefore seeing the works of the creation, redemption, and Sanctification, which are the most gracious and glorious works of God, are plainly revealed in the books of the Holy Scriptures; therefore the doctrines of the holy books are faithfully to be embraced, as undoubtedly proceeding from divine revelation. And verily who could so distinctly and particularly set down the manner of the creation of man, and of all the rest of the creatures, but he that having the fullness of being in himself, could give such a manner and measure of being to them all, as should manifest his great power, wisdom, and goodness towards man, for whose sake principally the world was made. And who could lay open the fall of man, from his estate of holiness and happiness, wherein he was created, and the manner thereof, but he only, from whose obedience albeit man could departed, yet he could not departed from his presence, nor so much as dazzle his sharp and clear eyes, albeit he could clean put out his own? but who could open a means of man's recovery from this his miserable and wretched estate, whereinto he is fallen by his own folly, but he that was only able to work his recovery? It is evident that sin being an offence committed against the infinite Majesty of the most glorious Deity, requireth a satisfaction no less than infinite. Now who could so much as imagine that God being so grievously provoked, and so highly offended with man, should send his own Son to become man, that in man's nature he might suffer death for man's delivery from death and condemnation? For doubtless one will scarce die for a righteous man, for a good Rom. 5. 7. man it may be that one dare dye; that then such a person, who when he was in the form of God, thought it no robbery to be equal with God, should die for such persons, as were not only neither righteous nor good, but above measure unrighteous and evil: and that he should die such a death as proceeded from the intolerable wrath of so highly incensed a God, against most execrable and cursed sins, Isay. 53. 1. Who hath believed our report? and to whom is the arm of the Lord revealed? Surely the Gospel wherein this work is revealed, is Divine and supernatural, exceeding all humane and natural apprehension, and could not be revealed but by him, that could work beyond the power of nature. The which thing doth more evidently appear hereby, in that wheresoever it is plainly revealed, and sincerely embraced, it doth deliver all such from the most grievous bondage of sin and Satan, and doth most effectually bring them back again unto God. For (as Lactantius saith) Let humane wisdom stretch itself to the uttermost, yet it can but cause men to cover their sins, it cannot enable them to cast them out, whereas the Gospel, which is the Law of the Spirit of Life, not only freed Saint Paul from the Law of sin and death, but also converted Rom. 8. 2. the world, and that in short time from infidelity to faith, from sin to righteousness, from Satan to God; albeit it was most mightily resisted, not only with all the wisdom and learning, but also with all the power and authority of all the wisest and greatest men of the world: and therefore it cannot be denied, but that it is the most mighty and powerful word of the most mighty and powerful God. The heavens declare themselves to be the works of God, in that they cause the earth which is so bare and barren at Winter, to be clothed in Summer with all manner of herbs, flowers, and grain, and to abound with all variety of fruit; and doth not the doctrine of the holy Scriptures much more evidently declare itself to be the most powerful word of the most powerful God, in that it beautifieth the bare and barren soil of our souls, with true wisdom, righteousness, and holiness, and with all manner of spiritual graces? It was an evident effect of the divine power of the mighty word of the omnipotent God, that thereby in the Creation all things received their essence and being, but of an evil man to make a good man, yea, to make one that is brutish and diabolical, to become reasonable and Angelical, is a fare greater work than the Creation of the whole heaven and earth (as Saint Austin teacheth.) And therefore seeing this so strange a Aug. in job. tract. 72. Isay 11. 9 work is wrought (as Isayas saith) by the doctrine of the Canonical Scriptures, hereby it is sufficiently proved that the book of the Scriptures, is the book of God. Wherefore no marvel that the Apostle Saint Paul, when 2 Cor. 3. 1. the truth of his Apostleship, and Apostolical doctrine was questioned by some among the Corinthians, so confidently avoucheth that he standeth not in need of any testimonial from men for his approbation and justification, seeing their own conversion wrought by that word which was written in their hearts by his Ministry, was a most sufficient demonstration that his Apostleship and doctrine was from God. The great works wrought here by our blessed Saviour, in the time of his being on earth, did sufficiently declare him to be the true Matth. 11. 5. joh. 5. 36. Messiah; and shall not the greater works wrought by his word, since his departure out of this life, plainly demonstrate it to be the very word of the Son of God himself? Wherefore if the blind Papists, the most sightfull and spiteful enemies of the sincere Professors of the Gospel of Christ, shall still avouch that they cannot know that the doctrine of the Scriptures is the doctrine of God, but by the testimony of the Church, we answer them as the man cured of his blindness by our most blessed Saviour, answered the blind pharisees, when they made protestation that they knew not whence our Saviour was, Doubtless (saith he) this is a marvelous thing, that ye joh 9 30. know not whence he is, and yet he hath opened mine eyes. So do we also answer; Doubtless this is a marvelous thing, that ye know not whence the Scriptures are, but by the testimony of the Church; and yet they have, do, and shall open the eyes of the minds, and sanctify the affections of the hearts of all joh. 17. 17. joh. 7. 17. such as have been, are, or shall be, the people of God, and shall thereby make them know, that they are of God. Wherefore hereby these blind Papists plainly manifest themselves to be none of the Lords people, seeing they openly profess that they neither know nor can know the graces of sanctification wrought in their hearts, by the Spirit and word of God, giving thereby testimony to its self, and to the conscience sanctified therewith, that it it of God, but that they receive the same so to be only upon the testimony of the Church. QVEST. XX. That the soul of our blessed Saviour after his death descended locally into Hell. It is no impeachment unto our blessed Saviour's victory and triumph, that he humbled himself to descend in soul into hell, the dreadful prison appointed for all impenitent sinners. For as he triumphed over all his enemies on his cross, Col. 2. 15. So he was not daunted with the hellish horrors of that dreadful dungeon, when he descended into hell, but victoriously triumphed over them all. Yea, the more in his humane nature he was humbled, the more great and glorious was his victory, and triumph. It was Sampsons' greater glory, that when he was enclosed in Assah, a strong City of his enemies, he lifted aside the posts and bars of the gates of the City, and so set himself free, and being bound with cords and ropes, broke them asunder, jud. 16. So it was the greater glory of our spiritual Samson, that being in body in the prison of the grave, and in soul in the deep dungeon of hell, yet he delivered himself from both at his glorious resurrection. And as this was most glorious for Christ, so it was most profitable for us, that place our whole hope and confidence in him. It is a confessed truth that whatsoever our blessed Saviour performed in our humane nature, he performed it for us. He fulfilled for us all righteousness, unto the which heaven was due, and ascended into heaven to take possession thereof for us, and to assure us of our assumption into that place of eternal happiness. So likewise he endured for us whatsoever was agreeable to the most severe justice of God to lay upon him, in respect of all our sins, and descended into hell, and delivered himself from thence, to assure us that he had made satisfaction to the uttermost mite for all our debts, & had procured for us deliverance from hell. So teacheth the Apostle, Rom. 10. By setting down the different way that the Law and the Gospel show; whereby we may attain to righteousness and heavenly happiness, the reward thereof, and may also be delivered from sin, and from hellish misery due to the same; Moses (saith he) thus describeth the righteousness of the Law, that the man that doth that which is commanded therein, shall live thereby. Do this (saith the Law) and thou shalt live. But do it totally and continually: For cursed is he that continueth not in all things that are written in the book of the Law to do them. Gal. 3. 10. But the righteousness (saith he) that is of faith, (that is, that righteousness which our Saviour Christ hath performed for us, and is revealed not in the Law, but in the Gospel, & is apprehended & obtained by faith) speaketh in this wise: Say not in thy hart who shall ascend up into heaven? For that is to bring Christ from thence. Or who shall descend into the depth of hell? for that is to bring Christ from the dead. That is to say, the righteousness that Christ hath fulfilled for all that believe in him (the which the Apostle calleth the righteousness of faith) assureth the faithful that they need no more doubt of their ascending into heaven, then of Christ's ascension, seeing he ascended into heaven to take possession thereof in their nature, and for their behoof: nor of their deliverance from hell, then of Christ's deliverance, seeing he delivered himself from thence, to assure them of their deliverance. For the question here handled by the Apostle, is not how we may be delivered from the grave, or from a temporal death, and may be made partakers of a temporal life; but how we may be delivered from that death that is endured in hell, and how we may be made partakers of eternal life and happiness in the Kingdom of heaven. For observe the discourse of the Apostle; The Law (saith he) saith; sinne not at all, and thou needest not at all fear (not the grave but) hell, the prison appointed for the punishment of sin: and fulfil all righteousness, and thou needest not to doubt of thy coming to heaven, where righteousness dwelleth and reigneth for ever. But the righteousness performed for us by Christ, & obtained by faith, saith, No more doubt of thine ascension into heaven then of Christ's ascension; nor of thy deliverance from hell, then of Christ's deliverance: seeing whatsoever Christ hath done, he hath done it for them that are united unto him by a true faith, and thereby have full interest both in his sufferings, and in his righteousness, which he hath endured and performed for them. Now then let me demand of any faithful man, what greater assurance he can have of his ascension into heaven, than the ascension of Christ, who ascended thither, there to prepare a place for all his, as he himself plainly testifieth, joh, 14. 2. So upon the like consequence may it also be demanded, what greater assurance can a faithful man have for his deliverance from hell, than this, that Christ being in hell before the grand executioner of the Lords vengeance for sin, in the prison that was ordained for those debtors, that were no way able to make satisfaction, that Christ, I say, that was made sin for us and our surety, and a debtor in our room, was delivered from thence, what stronger assurance, I say, can there possibly be to all the faithful fo● the clear discharge of all their debts, and the full satisfaction for all their sins, and their most certain deliverance both from the place, and also from all the torments of hell? Verily that reverend man Mr. Perkins is of this judgement, as he hath delivered in the exposition of the Creed, that there cannot be any stronger evidence given unto the faithful, to assure them of their deliverance from hell, than this, that jesus the Son of the Virgin Mary, that went down into the place of the damned, returned after this death from thence to live in all heavenly happiness for ever. Obiect. 1. But (saith he) I cannot be of that opinion, that Christ locally in soul descended into hell, seeing the Evangelists who set down the whole history of his sufferings and actions, make no mention of any such thing. Solut. I might answer, that whereas an history is a relation of things visible, and seen; therefore as Moses in the history of the creation, made no mention of the creation of Angels, being a thing not to be seen; so the Evangelists in the history of the redemption, might make no mention of the local descending of the soul of Christ into hell, and yet both these are most certain truths. But we may rather resolve, that both our Saviour Christ being well witting to the weakness of the faith of his dearest servants, would not omit the performance of that action, that he knew to be most available to the confirmation thereof; nor the Prophets, Apostles, and Evangelists, the relation of the same in their Canonical writings. For doth not the Prophet David making mention of Christ's resurrection, avouch that his soul was not left in hell the receptacle of souls, as well as that his body was not left in the grave being the place appointed for bodies subject to corruption? And doth not the Apostle Saint Peter teaching the same truth, allege the same place of the Psalmist, for the confirmation thereof? Psal. 16. 10. Act. 2. 27. For albeit it belongeth to the body properly to arise, yet that there may be a resurrection of any dead person from death to life, the soul departed must also be brought from the place whither it was before conveyed, and placed again in the body, or else there can be no resurrection thereof to life. Wherefore the Apostle to prove the truth of our Saviour's resurrection, showeth out of the Prophet, that as his body was raised out of the place of corruption, so his soul was not left in hell, but brought back again from thence, that his resurrection might be wrought thereby. For Nephesh properly and principally signifying the soul, why should it not be so taken in this place, where there Analogum per se positum ●…at pro famosiori significatione. is nothing to restrain it to a signification that is less proper? And specially seeing the Apostle Saint Peter, who well knew the meaning of the Prophet, and was to expound him in a plain manner (for all the New Testament is but a plain●… explication of the doctrines that were before delivered more darkly in the Old) interpreteth Nephesh not by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, not by person, body, or dead body, but by soul, Act. 2. 27. Obiect. 2. But it is avouched that Christ's soul was presently upon his death, carried up into heaven, and therefore could not descend into hell: because Christ saith to the penitent thief, To day shalt thou be with me in Paradise, Luc. 23. 43. Solut. I answer, that our Creed teacheth us that Christ died, and then when he was dead, and his soul was departed out of his Body, what became of them both, viz. that his Body was buried, and that his soul descended into hell. And now must this plain Article be inverted both in words and in sense, and we willed to believe that at that very time he ascended into heaven, when our Creed saith, that he descended into hell; But some will say, doth not our Saviour say to the thief, To day shalt thou be with me in Paradise? With me, therefore with my soul. How followeth that? The inference rather should be this: With me, therefore with my Divine Nature: Seeing the principal Denominatio sequitur principalem partem. part giveth the name, and not the less principal. And especially whereas concerning the humane nature of Christ, he himself after this time wherein these words were spoken, testifieth, saying: I have not as yet ascended to my Father, joh. 20. 17. Moreover, how should our blessed Saviour have so fitly paralleled his type jonah, who was both in body and soul in the belly of the Whale, if he had not been after the same manner as well in soul as in body, in the belly of hell, and in the bowels of the earth, Matth. 12. 40. Obiect. 3. Now if it be further objected, that our Saviour needed not in soul to descend into hell, seeing all things belonging to man's salvation were finished by him when he hanged on the Cross: Solut. the answer is, that when our blessed Saviour spoke these words (all things are finished) all his very sufferings were not then ended. For he was not then dead nor buried, nor had continued three days and three nights in the bowels of the earth, in the state of a dead man. Besides the circumstance of the place doth plainly convince, that our blessed Saviour's meaning in these words, was that all things were foretold by the Prophets, that should be done unto the Messiah before his death, were done unto him and so finished, excepting this one, They gave me gall to eat, and when I was thirsty, they gave me vinegar to drink: and therefore that this Prophecy might also be fulfilled, he said, I thirst: Whereupon when they had given him vinegar mingled with gall, and he had tasted thereof, he said: All things are finished: that is, all things that were to be done to the Messiah before his death: even all these things (saith our blessed Saviour) are done now to me. And verily it is most evident and plain, that the principal drift and scope of the Evangelists, is to demonstrate and to make evident, that all things that were foretold by all the Prophets, concerning the true Messiah, were fulfilled in our most blessed Saviour Jesus Christ, joh. 20. 31. and therefore that he was the true Messiah. QVEST. XXI. Fasting, or any outward thing doth not sanctify any, but only the inward graces of the Spirit, and all such things as do enter into the heart of man. Arguments drawn from the subject. Matth. 15. 11. That which goeth into the mouth defileth not the man, but that which cometh out of the mouth defileth the man. For whatsoever goeth into the mouth goeth into the belly, and is cast out into the draught; but those things that come out of the mouth proceed from the heart, and they defile a man, For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witnessing, slanders, and the like, and these are the things that defile a man. Hence we thus reason, that as meats do not defile a man, because they enter not into the soul, but sins that enter in, and dwell there, and there contrive all their evil designs: so meats nor any other such outward thing doth sanctify the heart, because they enter not in there, but only the divine graces of God's Spirit, and the spiritual means appointed by God, for the effecting of these holy and heavenly graces. QVEST. XXII. There is no such place appointed to the faithful after this life, as Purgatory is sai● to be. The faithful are pilgrims here in this world, and have 2 Cor 5. 6. heaven for their home and country whether they come, when their pilgrimage here in this world, with their lives cometh to an end; they pass not then from hence to Purgatory, but to Heaven; as it may appear by the history of Lazarus, and Luke 16. 22, 23, 43. of the penitent thief. And of the comfortable assurance hereof, are all the faithful partakers, as the Apostle testifieth, speaking in the name of them all and saying, We know that if our 2 Cor. 5 1. earthly house of this Tabernacle be destroyed, we have a building Heb. 11. 10. given of God; that is not an house made with hands, but eternal in heaven. And verily our most blessed Saviour at his departure out of this world, ascended up into heaven, there to prepare a place for all the faithful. For he did not this for the Apostles joh. 14. 2. only, as he prayed not for them alone, but also for all such as should believe in him through their word. Where he further joh. 17. 20. testifieth that his will was, that they all should be with him, even where he himself is, and that they might see his glory, which cannot be meant but of the place of glory. QVEST. XXIII. Our blessed Saviour is not corporally present in the Eucharist, but in Heaven. When some of our Saviour's own Disciples were offended at those words of his (Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you) thinking that he had spoken of a gross and carnal eating of his flesh with their bodily mouths, jesus said unto them, Doth this offend you? what than if ye should see the Son of man ascend up where joh. 6. 62. he was before? By which words he gave them to understand that his carrying of his body at his Ascension into Heaven, would teach them if they were Eagles with the mouths of faith to mount up thither, and there to feed upon him with the Luke 17. 37. mouths of their minds, and not to dream of a gross and carnal feeding upon his flesh with their bodily mouths. So reasoneth Saint Austin, when ye shall see the Son of man Aug. in joh. tract. 27. ascending were he was before, then verily ye shall perceive that he giveth not his body to be eaten, after that manner as ye conceive: Then verily ye shall understand, that the grace of Christ is not consumed by chewing it in the mouth. So likewise Athan. in illud, quicu●qu●… dixerit v●rbum. etc. Athanasius saith, that Christ for this end warned them of his ascension into Heaven, that he might draw them from thinking upon his Body, and that they might thereby learn, that the flesh which he spoke of was a celestial meat from above, and a spiritual nourishment to be given by him, The words which I speak unto you are spirit and life; the which (saith he) is as much as if he had said, This Body which is in your sight, and is to be delivered to death for the world, shall be given you for meat, that it may be spiritually distributed to every one of you, and be an assurance, and a preservative to raise you up to eternal life. QVEST. XXIIII. The City of Rome is the mystical Babylon, and the pretended titulary Roman Church, is the most certain seat of the great Antichrist of these last times. The Apostle Saint john describing in her colours that Babylon Apoc. 17. 18. which was to be the certain seat of the great Antichrist of these last times, avoucheth in plain words, that it is the very City, that in his time reigned over the Kings of the earth, the which was the City of Rome. The truth whereof is so evident, that our Rhemists themselves in their notes upon that Chapter do subscribe thereunto, but they think to help the matter by excepting that Rome was Babylon under the government of the persecuting Emperors: but that exception will not serve their turn, for by the plain censure of Saint john, Rome must be the Royal Seat of the great Antichrist of these last times. Wherefore they except in the second place, that albeit the great Antichrist of these last times shall sit at Rome, yet he may sit there in the Prince's throne, and not in the Priest's chair. But Chrysostome precisely affirmeth that Antichrist shall Chrysost. in 2. Ep ad Thess. cap. 2. take upon him the Empire both of God and men, and therefore shall sit in the Priest's chair as well as in the Prince's throne. And so it was signified by his two bornes like to the Lambs; Apoc. 13. 11. and so it is claimed by themselves, by their double keys and swords given in their Arms, and carried before them: and so it was really acted by Boniface the eight, who one day showed himself unto the people in his Papal attire, and the next day in the robes of an Emperor. And it hath a long time b●en practised by them all, and is still defended by most of their followers, as a sovereignty that justly belongeth unto them. And was not this most plainly foretell by the Apostle, that Antichrist should sit in the Temple of God (not in the Temple of God at jerusalem) seeing that was utterly to be destroyed, and never to be built again, but in the Temple of God, seated in the greatest City of his Antichristian Dominion, that is in Babylonish Rome; and that he should exalt himself, above all that is called God, and worshipped, that is, above all civil and Ecclesiastical Governors, of whom it is written, I have said, ye are Gods; Yea, and that he should sit in the Temple joh. 8. 34. of God as God, that is, as God's Lieutenant General, and Christ, Vicar universal, not only in earth, but also in Purgatory and in heaven also, as it is signified by his triple Crown. And doth he not by his Indulgences take upon him to open the doors of Purgatory at his pleasure? And by Canonising of Saints, doth he not take upon him to give greater or lesser dignities in the Kingdom of Heaven? No marvel then that he taketh upon him to dispose of temporal Kingdoms and earthly crowns, and to possess and dispossess Kings of their Regalities at his own will: For this great Antichrist in his transcendent pride, will not content himself with the honour and dignity of a great star, as all the ancient Bishops of Rome were w●nt to do, but he will advance himself into the throne of Christ the Sun of Righteousness, that all the greatest stars both in the civil, and also in the Ecclesiastical Government, may take their light and authority from him. For if we will believe his Parasires, his supremacy is so much greater than the Emperors, as the Sun is greater than the Moon. QVEST. XXV. The word of God rightly understood doth give credit to itself and doth cause itself to be believed and embraced as the word of God for the excellency of the divine doctrines contained therein, and not only for the bare testimony of the Church. Arguments drawn from the attributes or adjuncts. Behold (saith Moses) Deut. 4. 5. I have taught you ordinances and laws, as the Lord my God commanded me, that ye should do even so in the land whether ye go to possess it. Keep them therefore and do them, for it is your wisdom and understanding in the sight of the people that shall hear all these ordinances, and say, only this people is wise and understanding, and a great Nation. For what Nation is so great, that hath Ordinances and Laws so righteous, as all this Law is, that I have set before thee this day? In which words Moses proveth that his doctrine which he delivered unto the children of Israel was of GOD, because it was a wise and a righteous doctrine able to justify itself to be so even in the judgement of the Heathen themselves, which did rightly understand and apprehend the same. And verily as it was foretold by Moses, so it came to pass many ages following. For even then when the children of Israel had lost their worldly estate, glory, and country itself for their transgressing of this most wise and righteous Law of their most wise and righteous God, and had made themselves vile and contemptible in respect of their vile and base designs, yet these vile and base captives gave Laws to such of their glorious Conquerors, as did labour to understand the wisdom and righteousness of their Laws. In so much that they being Aliens unto them in Nation, yet became Proselytes and Allies Victi victoribus leges dabant Aug de civet. Dei. l. 8. c. 11. unto them in their holy profession. Yea, the further degenerate posterity of this people, who had heartened and hardened themselves to transgress these wise and holy Commandments of God, that they might observe their own absurd Matth. 15 3. Luk. 4. 22. and sottish traditions, did wonder at the gracious words that proceeded out of our Saviour's mouth, when he opened unto them the high wisdom and holiness of those divine doctrines that were delivered unto their Fathers, by Moses and the Prophets, and gave this testimony unto him, Never man spoke joh. 7. 4●. as this man speaketh: No marvel then that when the Apostles were sent by our blessed Saviour, to open these wise and righteous counsels of God to all creatures, they soon subdued the whole world, and brought some of all conditions and callings therein unto the obedience of the faith of Christ. In truth the strange Miracles that were wrought by their Ministry gave testimony to the doctrine that was preached by them that it was divine, and so procured audience thereunto, but it was the word of faith itself that bred faith. Miracles were means to bring many to the outward court of the Temple of God, and to the door of Christ's Church, but it was the key of the knowledge of the divine mysteries themselves, Luke 11. 52. that unlocked the Church doors, and opened an entrance unto them into the house of God. For it is the heavenly wisdom and righteousness of the Divine doctrines of the Word of God that can cause us to receive the vision for 1 Thess. 2. 13. the vision itself, and to embrace the word, not as the word of man, but as it is indeed the word of God. The holy and religious behaviour of the teachers and professors of the truth may with the woman of Samaria bring many unto Christ, and persuade them to hearken to the doctrine of faith: but the holiness and equity of the doctrine itself will cause all such as rightly apprehend the same, to profess with those converts of Samaria, and to say, Now we believe not any longer by reason of the bare words of the Teachers and professors of truth, for we heard it ourselves, and have felt such a divine power therein, that we willingly subscribe thereto, for that most sufficient evidence that it giveth to itself. And so doth Stapleton avouch concerning all the faithful, Stap. doct. princ. lib. 8. cap. 22. that they being at the first induced to believe for the voice of the Church, and lightened with the bright lustre of divine inspiration, do not any longer believe for the voice of the Church, but for the divine light itself. And verily all such as are once brought to the faith, and settled therein, ought not (as Austin Aug. de Catec●is rud. cap. 25. teacheth) measure religion by the professors thereof, but by the equity and sanctity of the doctrine itself, neither ought they to judge of the doctrine by the persons that profess the same, but of the persons by the doctrine. Yea, they should be so fully grounded & settled in the truth, that if their teachers and instructers would dissuade them from it, they should not hearken unto them, nay if an Angel from heaven should preach Gal. 1. 8. unto them another Gospel, they should hold him accursed. QVEST. XXVI. Kneeling is the fittest gesture of the body, at the reverend receiving of the holy Communion. Kneeling is the fittest gesture of a faithful and humble Christian, when he offereth up his prayers to God, especially when he requesteth at God's hands his greatest blessings. But at the receiving of the holy Communion, every faithful and humble Christian, joineth with the Minister, when he prayeth, saying, The Body of our Lord jesus Christ that was given for thee, preserve thy body and soul to everlasting life; therefore he ought to do the same most humbly, kneeling upon his knees. Moreover, whereas our blessed Saviour by the mouth of his Minister commandeth every faithful Communicant to take and eat his body, (seeing every Commandment of the Lord ought to be turned into a Prayer, when we go about to put the Commandment in execution, that the Lord by his Spirit would vouchsafe to enable us to perform the same, so that we may do that which is acceptable in his sight) we ought all of us also turn this Commandment into a prayer, & to make this prayer in a most suppliant & humble manner to the Lord. QVEST. XXVII. Holiness doth not consist in vowing to abstain from riches, meats, and marriage, but in the lawful and holy use of them all. All the creatures and ordinances of God are good, and are created and ordained for the good of man, and therefore ought holily to be used, and not refused, as they may do us any good. So reasoneth the Apostle, Every creature of God is good, and nothing aught to be refused, if it be received with thanksgiving, for 1 Tim. 4. 4. it is sanctified by the word of God and prayer. Then in their due time and holy use all kind of food, riches, and marriage, are lawful and good, and to bind ourselves from the holy use of them, is not lawful, much less doth it possess the superstitious Votary with some singular holiness above other, or advance him to the highest degree of the greatest perfection. QVEST. XXVIII. The Body of Christ is at one time but in one place. The divine and humane nature of Christ with their inseparable and incommunicable properties and attributes, albeit they be united by personal union, remain still in him diverse and distinct without confusion or abolition, as the Church long since hath made it manifest against the damnable heresy of cursed Eutyches. For if the humane nature of Christ be endued with the proprieties of the divine, as with omnipotency, omniscience, or with the hability to be present in all or in many places at one time, then doth it become the very divine essence itself, seeing nothing is accidental in God but essential. But the humane nature of Christ cannot be changed into his divine, and therefore it cannot be omnipotent, omniscient, or present in all, or in many places at one time. Christ could not be (Saint Austin saith) concerning his bodily presence Aug. count. Faustum l. 20. c. 11. Cyrill. in joh. l. 11 c. 3. Vigil. count. Eutychem. at one time in the Sun and in the Moon, and on the Cross. So Cyrill, Christ could not be conversant with his Apostles, after that he had once ascended. So Vigilius writing against Eutyches; The flesh of Christ when it was on earth, was not in heaven, and now because it is in heaven, certainly it is not on earth. Yea, so fare it is from being on earth, that we look for Christ after the flesh to come from heaven, whom as he is God the Word we believe to be with us on earth: but by your opinion (saith he to Eutyches) either the word is comprehended in a place as well as the flesh, or the flesh is every where together with the word: seeing that one nature doth not receive any contrary or different estate. Now, to be contained in a place, and to be present in every place, be things diverse and very dislike. And therefore for so much as the word is every where, & the flesh of Christ is not every where, it is clear that one and the selfsame Christ is of both natures, that is, every where according to the nature of his Divinity, and contained in a place according to the nature of his humanity. This is the Catholic faith and confession which the Apostles delivered, the Martyrs confirmed, and the faithful persist in to this day. Wherefore the Church of Rome hath made an Apostasy from the Catholic faith, in that she teacheth that the flesh of Christ is both together in heaven and on earth, and not contained in one certain place, but is in all places wheresoever the Eucharist is administered, albeit it be administered in innumerable places at one time. QVEST. XXIX. Christ's Body and Blood ought not, and in truth cannot be often offered up to God by the Masspriests, as a propitiatory sacrifice for the quick and the dead. The often offering of the same sacrifice doth argue the imperfection thereof, as the Apostle saith: As the doing again & again of one & the selfsame work, doth show that it was unsufficiently done at the beginning. For no wise man will go about to do the same work the second time, which was sufficiently, yea perfectly done at the first, lest it be said unto him: Act not that which is acted already. No wise stage-player will attempt Noli actum agere. to come upon the stage where Roscius is, & to act the same Interlude that he acteth. As no Historiographer of any judgement, will take upon him to write that selfsame History that Livy, Caesar, or Sallust have already written. And shall then every Masse-Priest be so presumptuous, as to take upon him to offer up Christ as a propitiatory sacrifice for the sins of quick and dead, where as that one oblation of Christ made once by himself was so sufficient and perfect, that thereby he brought in eternal redemption, and made perfect for ever them Heb. 7. 25. & 10. 14. that are sanctified? What? will they put our dear Saviour to death again, and shed his blood? surely this they must do, if in their Mass they will offer him up a propitiatory sacrifice for sin, seeing that cannot be performed without a bloody death. For justice cannot be satisfied for sin, unless that which is due be rendered thereto. But the wages and hire due to sin is death. The Rom. 6. 19 which is so evident and undoubted a truth, that the Apostle is bold to avouch, that if our Saviour himself should have often offered himself to God as an expiatory sacrifice for sin, he Heb. 9 26. should have often suffered and died. But our blessed Saviour died but once neither needeth he, nay, neither can he dye any Rom. 6. 9 more; therefore he cannot be offered any more as an expiatory sacrifice for sin. Wherefore in that the Masspriests do still presumptuously undertake to offer up Christ as an expiatory sacrifice for sin, what do they therein, but as much as in them lieth, murder and slay Christ again, and shed his precious blood, and greatly derogate from the dignity of that sacrifice, that he himself did offer at his death? QVEST. XXX. Christ's flesh is not eaten with our bodily mouths. The pretended eating of Christ's flesh with our bodily mouths by the members of the Romish Synagogue, is impious and wicked against Piety, Religion, and nature itself, causing our Christian faith to be scorned and abhorred of the Heathen, and therefore it was never intended, much less commanded and commended by our Lord himself. Our Sacrament (saith Cyrill) doth not command the eating of a man, Cyr. ad object. Theodor. drawing the minds of the faithful to gross conceits after an irreligious manner; for as concerning these words of our Saviour Christ (Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you) Saint Austin affirmeth Aug de doct. Christ. l. 3. c. 16. that seeing there seemeth therein an impiety to be commanded, therefore they are not to be understood literally, but mystically and spiritually. And verily the gross mistaking of these words by the Church of Rome hath caused some of the heathen to condemn Christians of more barbarous impiety and inhumanity than was used in the impious and inhuman Anthropophagis: for that they did eat but the flesh of ordinary men, whereas the other pretend that they eat the very flesh of their God. QVEST. XXXI. Enoch and Elias cannot come in their own persons to resist Antichrist, and to be slain of him. Enoch and Elias cannot be slain of Antichrist, seeing their bodies be glorified, and therefore immortal, and not subject unto death; And if they should assume other bodies, than were they not the same persons, because they had not the same essential parts. Moreover, if a soul may assume diverse bodies, with which of them shall she be united at the day of the general resurrection? QVEST. XXXII. It is a property only belonging to God to forgive sin. When jesus said to the sick of the palsy, Son thy sins Mar. 2. 5. are forgiven thee; and some of the Scribes sitting there, did thus reason in their hearts, Why doth this man speak blasphemies? who can forgive sin but God alone? He perceiving that they thus reasoned in themselves, said unto them, Whether is it easier to say to the sick of the Palsy, Thy sins are forgiven thee, or to say; Arise, take up thy bed and walk? Whereby he gave them to understand, that by a word, to cure both the sicknesses of the soul and the body, was a property belonging to one and the selfsame power, even to God. And therefore that seeing he did make it appear even to their outward senses, that by his word he did cure the diseases of the body, they should have acknowledged his divine power, whereby he was also able to cure the sins of the soul. For as Chrysostome and Hillary teach, our Saviour in these Chrysost. in Matth. Hom. 30. Hillar. in Mat. cap. 9 words did not confute their opinion, that God only can forgive sins, but proveth unto them by his manner of curing of bodily diseases, that he himself was God, and therefore did in no wise blaspheme, when he took upon him to pardon sin. Wherefote seeing by this censure of our blessed Saviour, it belongeth to the selfsame power to cure the sickness both of body and soul; there o●e seeing that neither the Pope by his Indulgences, nor his Priests by their Masses, can cure the diseases of the bodies, much less can they cure thereby the sins of the souls, seeing that also is a greater and an harder Cure. QVEST. XXXIII. Regeneration is not wrought by the power of our own free will, but by the operation of the Spirit of God. Arguments drawn from things that be diverse. joh. 1. 3. As many as received him, to them he gave this dignity to be the Sons of God; Even to them that believed in his Name: which were borne not of blood, nor of the will of the flesh, nor of the will of man, but of God. By the which manifold denial of the power of man's will to be of any activity of itself, in the work of regeneration, our blessed Saviour would give us to understand, that he is too too wilful, that will yet contradict the same. And how doth our freewill help to bring us to God, seeing (as our Saviour testifieth) No man cometh joh. 6. 44. unto him unless he be drawn? Now if we must be drawn when we are brought unto God what forwardness and freeness is there in ourselves? Surely (as Austin saith) Christ therefore uttered these words, that Aug. in Enchir. cap. 32. we should be persuaded that there is no freewill or merit in ourselves: for who is drawn or forced if he be willing? The truth is yet (saith he) that no man cometh to Christ unless he be willing, but he is wrought upon by a strange manner by him that knoweth how to work within men, even in their very hearts, not that they should believe against their will (which is impossible) but that they being by nature of themselves unwilling, should by his grace, and by the operation of his Spirit be made willing. For it is God's grace that doth prevent us, and of unwilling maketh us willing, and afterward doth assist us when we are willing, lest we will in vain. Undoubtedly in the performance of every good work done by us, 〈◊〉 ourselves both will and work: but this we do not o● ourselves, for it is God that worketh in us both the will Phil. 2. 13. and the deed, and that also of his own good will. For if we take any good work in hand, It is God (saith the Apostle) that Phil. 1. 6. beginneth the same in us, and it is he also that doth finish the same. Wherefore seeing when we are first called to the estate of grace, we are unwilling to yield thereunto, our will then of itself doth not further the work of the Spirit of God in our Regeneration, until it be first altered and changed by God. QVEST. XXXIV. None are elected for their foreseen works. It is not of him that willeth (saith the Apostle) nor of him Rom. 9 16. that runneth (viz. that he is elected to eternal life) but of God that taketh mor●y. For so God saith to Moses, I will have mercy on him to whom I will show mercy, and I will have compassion on him on whom I will show compassion. And this the Apostle further showeth by the Lords different kind of dealing with jacob and Esau, being borne at the same time, and of the same parents; For before they were borne, and when they had done neither good nor evil, (that the purpose of God might remain according to election, not by works, but by him that calleth) it was said unto her, The Elder shall serve the younger, as it is written, I have loved jacob, and hated Esau. Whereby it is evident that our election doth not depend upon fore seen Eph. 1. 4. works, but upon the free mercy of Christ. QVEST. XXXV. A true saving faith is not seated in that soul where Infidelity reigneth or any other sin. Arguments drawn from 〈…〉 A true saving faith being an infused habit, a principal grace, and a singular fruit of Gods most holy Spirit doth never sort herself but with her princely Peers, she 〈◊〉 joineth hands with Infidelity or any other her assoc●… which are the corrupt fruits of the impure flesh. For, What fellowship 2 Cor. 6. 14. hath righteousness with unrighteousness? What communion hath light with darkness? What concord hath Christ with Beliall? What part hath a Believer with an Infidel? So much more may we say, what part hath faith with Infidelity, or with any other reigning sin? For these are not only so unequal, but also so contrary each to other, that they cannot be mated and matched together. Ye cannot (saith our Saviour Christ) serve God and Matth. 6. 24. 1 Cor. 10. 21. Mammon. Ye cannot (saith the Apostle) be partakers of the Table of the Lord, and of the table of Devils. The true saving faith is not an idle fancy, but worketh by love. It is not fruitless Gal. 5. 6. and dead, but fruitful and living, and producing the operations of a spiritual life. For if all things obey humane wisdom, jam. 2. 22. if a wise man frame to himself his own estate, if he domineer over the influences of the stars, if he overrule his own unruly affections, and overmaster his own masterless lusts, then surely as powerful and active is the true Christian faith, which rightly may be called, and is indeed an heavenly wisdom. Now a saving faith or heavenly wisdom is pure, jac. 3. 17. peaceable, gentle, easy to be entreated, full of mercy and good fruit; and therefore is not seated in that soul where Infidelity reigneth, or any other sins which pollute the soul wherein they are seated, and filleth it with all evil fruit. QVEST. XXXVI. justification and Salvation are not of works, neither can they be deserved by them. Grace and merit, favour and desert, are so contrary each to Rom. 4. 4. & 11. 6. Eph. 2. 8. Audi gratis, tace de meritis. Primas. in Ep. ad Rom. cap. 3. Bern. in Cant. Ser. 17. Aug. in praefatione in Ps. 31. other, that whereas justification and Salvation proceed from free Grace and Favour, therefore the Apostle in diverse places inferreth that they cannot proceed from the merits of our own works. So Primasius, when thou hearest grace named, make no mention at all of merits. For (as Bernard saith) there is no means for grace to enter, where merit hath taken the possession. And therefore as Saint Austin admonisheth, if thou wilt needs be estranged from grace, then boast thou of thy merits. And this inference they had learned of the Apostle, who telleth the Galathians, that as many as would join the works of the Law to the grace of Christ in the matter of justification, They were abolished from Christ, and fallen from Gal. 5. 4. grace. Yea, if we had not sinned, but continued in our innocency, and had kept all the Commandments of God, whereunto God had bound himself by his promise, to render the reward of eternal life, yet in confidence of the merit of our works, we could not have said rightly unto the Lord; Pay that thou Aug. in Ps. 83. Aug. de verb. Apost. Ser. 15. owest, but perform that which thou hast promised. For (as the same Father saith) God hath not made himself a debtor to us by receiving any thing from us, but by promising us that which best pleased himself. But now since our best actions are so stained by some sinister respect or other in the doing of them; that (as Gregory saith) even an holy man doth see his Greg. in joh. l. 9 c. 1. very virtuous works to be vicious, if they come to be scanned by a just judge; then they are so fare off from deserving of any reward at God's hands; much less of justification and Salvation, that rather in strict justice they merit condemnation. For so Saint Austin is bold to pronounce of them. Woe Aug. confess. lib. 9 cap. 13. worth the commendable life of man, if thou judge it without mercy. In what a woeful case then are all proud Papists, which will not be justified and saved, but by the merit of their own works, seeing thereby they be abolished from Christ and are fallen from grace, and from the fruit and benefit of both. QVEST. XXXVII. The natural man hath no free will to that which is religiously good. Arguments drawn from that which is opposite privatively. By nature we are all spiritually dead in trespasses and sins; Ephes. 2. 1. And therefore as a man that is bodily dead, is able to perform no action that belongeth to a natural life: so cannot w●… perform any action that belongeth to a spiritual and supernatural life, until we be quickened and raised up again by he Spirit of Christ. We are now all by nature deprived of all Rom. 5. 6. spiritual power and strength. We are 〈◊〉 sufficient of ourselves to think any good thing as of 〈◊〉 selves; Much less to will or 2 Cor. 3. 5. to work any such thing. We are (saith one Prophet) foolish jer. 4. 22. children, and have no understanding we are wi●e to do evil, but to do well we have no knowledge; We are now all by nature the Gal. 4. 25. children of the bond woman, and not of the free. The time was when in Adam we had all freedom of will to make choice either of good or evil; but since that in him we made choice of that which was evil, we are so hardened therein, and in such Rom. 6. 20. bondage and slavery to our corrupt lusts, that we have no inclination at all, or free motion unto righteousness. For (as Aug. de correp. & great. c. 13. Austin saith) our will as it is ●ow by nature free, and not made free by grace, is free from righteousness, & only in bondage to sin. For liberty without race (as the same Father teacheth) Aug. Ep. 89. is n●t liberty but contumacy, that is, a wilful obstinacy in that only which is evil. QVEST. XXXVIII. No religious worship or service is to be given to any Angel or Saint. Arguments drawn from such things as depend vp●n relation. Let not (saith Saint Austin) the worship of the dead be unto us a matter of Religion. Aug. de Vera Redig c 55, Aug contra Faust. M●nich. lib. 23. c. 21. Synod. Mogunt. c. 46. For they are to be honoured for imitation, but not to be adored for Religion. And again, we worship the Saints with charity, but not with service, neither do we build temples unto them. For according unto the censure of the Synod of Mentzes: the Saints which have shut up the course of their lives with a blessed end, ought worthily to be honoured of us as the worthy members of Christ's body, but not with that honour which is due unto God, but with that reverend regard of society and loue● wherewith holy men may be honoured of us here in this life. The like is to be said concerning the worship of Angels. I fell (said Saint john, confessing his own double fall) at the Angel's feet to worship him, but he said unto me, See thou do it not, for I am thy fellow servant, and one of thy brethren which have the testimony of jesus, Apoc. 19 10. c●. 22. 9 worship God. By which words of the Angel uttered once and again we Seruus est domini seruus. may justly collect, that seeing a servant among men is a servant of his Lords only, & not of any one of his fellow servants, and is bound to serve the one only, and not the other: therefore seeing all the faithful have but one Lord, all Angels and Saints being their fellow servants, they ought to devote themselves E●hes. 4. 5. & 2. 29. only to the Religious service of God, and not unto the service of any Angel or Saint. We take it to be a great absurdity and indignity also, for one that is admitted into the family of an earthly King, to betake himself to the service of a subject: and is it not a greater indignity for one that by baptism is admitted into the family of the King of Kings, and Lord of Lords, to betake him to the service of an Angel or Saint? In Oxford we are sworn, Non suscipere gradum Simeonis; that is, when we have taken an higher degree of dignity in the Schools, not to take a lower degree: And shall we then, when we have received this high degree of honour to be admitted among the servants of the Almighty Creator of heaven & earth, shall we, I say, debase our se●ues so low, as to seek for admission into the service of a weak creature? Let the Romanists then, if they list, devote themselves unto the service of the Saints and give to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divine worship, but let the true servants of God be careful to give divine service only to God. QVEST. XXXIX. The faithful are made righteous before God, by the righteousness of Christ imputed to them. Arguments drawn from things that have the same proportion of reason. If by the disobedience of the first Adam many were made sinners, why by the obedience of the second Adam may not many be made righteous? Rom. 5. 19 2 Cor. 5. 21. Rom. 8. 34. If our sins were imputed unto Christ when he was pure from all sin, why may not his righteousness be imputed unto us, albeit we be stained with all sin? If Christ's sufferings and death are made ours, and we thereby are delivered from condemnation: Why may not his righteousness as well be imputed unto us, that we may thereby obtain our justification? especially seeing he was 1 Cor. 1. 30. made as well righteousness for us, as he was redemption. Nay may not his righteousness, which was subject to the Law Gal. 4. 4. for us, be imputed unto us by the Lords endless goodness and mercy that we may be made righteous thereby: as well as the surplusage of the righteous works of the Saints, who yet were not crucified for us, may be imputed by the Pope's 1 Cor. 1. 13. Pardons and Indulgences, to all such as will pay well for them? QVEST. XL. The faithful may as well know themselves to be endued with true love, as with true faith. Doctor Bishop avoucheth that the faithful cannot so well know themselves to be endued with true love, as with true faith, for that faith is seated in the understanding which is the lighter, and love in the will which is the darker part of the soul. As if the spiritual soul had situation of parts, as well as the material body: Or as if the distinct powers of the soul were not therefore said to be placed in the distinct members of the body, because in them there are diverse originals of her manifold Organical instruments, whereby she produceth her manifold and different operations whereas she herself is wholly in the whole body, and in every part thereof. But be it so, that the soul as well as the body, may be compared to an house or Temple, in the which there may be Rooms, some lights, and some darker, yet may not the same clear Candle of God's word, lighten our will as well as our understanding, and so make known unto us our love, as well as our faith? Yea, whereas the will is reasonable by participation from the understanding, the understanding hiding nothing from the will, whereof it hath notice itself; why then is not the will lightened with that selfsame lustre as the understanding itself is? nay, whereas the light of natural reason addeth her axioms to the instructions of the word of God, for the opening of the nature of love rather than of faith, why Dilectic est si●…ul vivendi fruend●que electio. Anima est non ubi a●…at, sed ubi am●t. Prou. 14. 10. should not love be better known than faith? The heart (saith Solomon) knoweth the bitterness of his soul, and the stranger shall not intermeddle with his joy. The heart of a man knoweth what it loveth and joyeth in, as well as what it ha●eth, and is offended withal. Verily if our Saviour Christ had not well understood, that Simon Peter's own heart was well witting to itself, of his great love that he bore unto him, he would not have demanded of him again and again, Simon johannah, lovest thou me joh. ●1. 15. more than these? neither would Peter have so confidently answered him, Lord thou knowest that I love thee? So if the Church had not known and felt even the vehement pangs of her love towards her Bridegroom, she would not have sent word unto him by her Messengers, that she was even Cant. 5. 8. Aug in Ps. 49. sick of love. There is (saith Saint Austin) a kind of glorying in the conscience, when thou knowest that thy faith is sincere, thy hope certain, and thy love without dissembling. In Saint Augustine's judgement than our hope and love may be known as well as our saith, seeing otherwise we could not rejoice in them. When Abraham was ready at the commandment of GOD, to have slain his son Isaac, Gen. 22. 12. GOD calleth unto him, saying, Now I know that thou fearest me, (viz. with a filial fear that proceedeth from love) seeing for my sake thou hast not spared thine only Son. GOD (saith Saint Austin) knoweth all things Aug count. Maximin. lib 3 c. 19 before they come to pass, it was not then that GOD first knew that Abraham feared him. But as the Spirit of GOD is said to pray and to groan, because he maketh us to pray and to groan: so GOD is said to know, when he maketh us to know. Now I know then is as much as if he had said, Now I have made thee to know, or I have made it known (to others also) that thou fearest me. The which truth may further appear by the very name that Abraham gave to the place, where the Lord spoke unto him at that time, and by the addition joined thereto. For Abraham called the name of the place, The Lord will see, as it is said this day, In the mount will the Lord be seen. Now the Lord doth see his faithful servants by taking notice of their sincere minds towards him, and by providing for them, and bestowing on them all necessary blessings: and the Lord is seen of them in the spiritual gifts of faith and love, and all other graces given unto them for the manifestation of his fatherly love and affection towards them. For when God by the light of the Gospel doth so make manifest unto the faithful, his fatherly love in Christ, that they esteem it as their highest happiness, and do in all sincerity desire to enjoy it as their greatest good, they cannot but know that they believe and love God, seeing these are the most certain properties of them both. Now as a faithful man may know that he loveth God: so he may also know that he loveth the brethren. By this (saith Saint john) we know that 1 john 3. 14. we are translated from death to life, because we love the brethren. Whereupon Saint Austin speaketh after this manner: Let a Aug. in 1. Ep. joh. tract. 3. man look into his heart, and see if he have love, and then let him say, I am borne of God. Now to what end doth Saint Austin command a man to look into his own heart, and to seek to find love there, if in seeking he cannot find and know whether it be there or no? If then the Lord hath given to any one the sincere love of God and of his Christian Brethren, he may know that he is endued therewith, and thereby he may know himself to be in God's love, to his own unspeakable comfort and joy: the which being a great grief and corrasive to the Devil, he therefore seeketh by all means to hinder the same. QVEST. XLI. The Cup in the Eucharist is not to be taken away from the Lay people. A man may as well ordain a Sacrament, or any essential part thereof, as he may take away the one, or the other: but no man nor Angel can ordain a Sacrament, or any essential part thereof (seeing he cannot make any grant or give any assurance of these spiritual blessings and gifts which are only in the Lords hands, and at his own disposition) neither aught he then to mangle or maim any part of the evidence, that God hath given to the faithful for their better assurance thereof. But the Cup of the New Testament is an essential part of the Sacrament of the Body and Blood of Christ, whereby the pardon of their sins is sealed up to the faithful, therefore it ought by no means to be taken away from the Lay people. Yea, whereas the faithful are as well partakers of the Blood of Christ, as of the Body, why should they not also be as well partakers of the visible sign of the one, as of the other? Act. 10. 47. Can anyman (saith S. Peter) forbidden water that these should not be baptised, which have received the Holy Ghost as well as we? So upon the like reason it may be said, Can any man forbidden the Lords people to be partakers of the Holy sign of his blood with the Priests, seeing they are partakers of the Blood itself, as well as they? Especially seeing all the people of God ought to be most ready and willing to shed their own blood in the defence of the Faith of Christ, why should they then be deprived of the Sacred sign of his Blood, whereby they are to be strengthened and confirmed for the courageous performance of that so great and weighty a work? How do we (saith Saint Cyprian) Cypr. ad Cornel. lib. 1. cap. 2. teach and persuade the people to shed their Blood for the confession of the name of Christ, if we deny them the Blood of Christ, that is, the Sacrament of his Blood? For none can take from them the participation of the Blood itself. QVEST. XLII. Matrimony is lawful for the Ministers of the Gospel. It is as lawful in the time of the Gospel for the Ministers thereof to use the same remedy against sin, and to enjoy the same helps and comforts of this life, as it was for the high Priest and the residue of his brethren under the time of the Law. But Matrimony was ordained for the avoiding of fornication, Gen. 2. 18. and for to be an help in things concerning this life unto the Priests under the Law, and why should it not be so under the Gospel? The Gospel requireth in the Ministers thereof as great if not greater labour about their spiritual work, than was required of the Priests under the Law, why should they then not have the same helpers, as they had, to supply their rooms for the better dispatch of their temporal affairs, that so they may have the more leisure to be employed about their spiritual businesses? And are not the Ministers of the Gospel, especially in these last and worst days, subject to the like temptations of sin, as others were in former ages? why should these then be more deb●…red from the remedy than they were? especially whereas 〈◊〉 Commandment of the Apostle is given generally to all. For the avoiding of fornication, 2 Cor. 7. 2. let every man have his own wife, and let every woman have her own husband; but where the remedy against this sin is the authorised permission thereof by man with a Si non casse, tamen cau●e; there I must needs confess, is fare less need of the remedy appointed by God. QVEST. XLIII. The Nails, Spear, and Cross wherewith Christ's precious Body was tormented, are not to be worshipped. The Soldiers that used the Nails, Spear, and Cross, to torment the most precious body of our most blessed Saviour, are not to be worshipped, why then should the Nails, Spear, and Cross be worshipped, which were the instruments of the●r outrageous cruelty? The Nails and shoe of an horse that striketh therewith, and killeth any mean person but casually, are by the Law found guilty of the death of him that is slain therewith; how can we then otherwise judge of the Nails, Spear, and Cross, which were of a malicious purpose used to shed our blessed Saviour's most precious Blood, and to take away his life from him? for can that which is applied to a most wicked and use, be thereby sanctified and not grieously profaned? QVEST. XLIV. The sins of the faithful shall not after death be punished in the fire of Purgatory. Arguments drawn from the greater proportion of reason to the less. A true friend, that howsoever he endanger himself, will stead his dear friend that relieth upon him in his great extremity, will not fail him in a case of less danger. Neither will our Saviour Christ the fastest friend to his faithful ones that possiby can be, having by his own death delivered them from the everlasting torments of hell fire, suffer them to be tormented in the fire of Purgatory, if there were any such fire. Neither will God, that for Christ's sake doth freely pardon his faithful the sum of 10000 talents, cast them into a most horrible dungeon, for the small debt of an 100 pence. Undoubtedly he that freely pardoneth them their sins which are the greater evils, will not retain the punishment which is the less. And what manner of pardoning were this, to forgive the fault, but not to remit the punishment? Yea what manner of justice were this, to punish where there is no fault? but a fault pardoned is no fault. Wherefore seeing our most merciful God in Rom. 3. 25. 1 joh. 1. 9 Christ doth presently in this life give to all faithful and penitent sinners, the free remission of all their sins for Christ's sake, undoubtedly after their deaths he will not punish them in the fire of Purgatory. QVEST. XLV. The Sacraments do not confer grace by the work● wrought, unless their uses be understood. The word of GOD is a more principal instrument of grace, than the Sacraments are. For otherwise our most wise and holy Saviour, while he conversed in this world, would not have wholly omitted the administration of Baptism, and joh. 4. ●. Luke 4. 16. 43. 1 Cor. 1. 17. have given himself continually to the preaching of the word, and testified also that he was sent for the dispatch of that business. Neither would he have sent forth his Apostles not so much to Baptism, as to preach the Gospel; unless the preaching of the word had been the principal work best befitting his principal Ministers. Neither would the Apostle Saint Peter, after that he himself had so effectually preached to Cornelius Act. 10. 42. and his company, that the Holy Ghost fell on all that heard the word, have commanded them to be baptised (and that in all likelihood by some inferior Minister) in the name of the Lord, but would have baptised them himself. And verily the Sacraments were added to the word; for the further strengthening of the weak faith of the Believers, and not for the confirming of the authority of the word, seeing from it they receive their power and efficacy, when their right use is made known thereby. For how cometh it to pass that the water in Baptism, toucheth the body and cleanseth the soul, but by the working of the word? Neither are the Sacraments so forcible instruments to bring Christ to us, as the word is. The Gospel (saith Saint Hierome) is the Body of Christ, and Hieron. in Psal. 147. these words of our Saviour (Except ye eat the flesh of the Son of Man, and drink his Blood, ye shall have no life in you) may be more rightly understood of the receiving of Christ in the Word then in the Sacraments. And verily how was the whole world persuaded to embrace Christ? by the preaching of the Gospel? or by the administration of the Sacraments? The truth is, that our most loving and gracious God, by his Evangelicall covenant made with Abraham the Father of the faithful, and in him with all his spiritual ●eed, doth give unto them Christ jesus their Saviour, and in him eternal life and blessedness, and doth open and manifest the same by causing this his grant to be set down in the Gospel written in the books of the Old and New Testament, as in the authentical evidences thereof, and to be sealed by the Sacraments, as by his own seals, the which he hath ordained to be delivered to his people, as his own deeds by the hands of his faithful and painful Ministers. Now which is the chief instrument to ratify unto the faithful this gracious grant? the deeds and evidences themselves, or the seals annexed thereto? that is, the Word or the Sacraments? Undoubtedly the Word, seeing without the grant written, the seal added to a blank, is nothing worth. And yet the word itself doth not profit, unless it be mixed with faith, the true sense thereof being rightly Heb. 4. 2. apprehended, and a settled assent yielded thereto: and so neither can the Sacraments profit unless the use of them be rightly 1 Cor. 11. 29. apprehended, and discerned by a true saith. Moreover, here also we may perceive who in the execution of their Ecclesiastical function come nearer to Christ and to his Apostles; whether the Ministers of the Gospel in their painful ●reathing, or the Popish Priests in their continual saying of Mass●. QVEST. XLVI. No Images are to be worshipped with divine worship. If any images and representations of God are to be worshipped with divine worship; then the best and truest images of God, even such as were framed by God himself, were so to be worshipped: but men which are the best and truest images and representations of God, made and framed by God Gen. 1. 26. himself, are not to be worshipped with divine worship, much less any images of God made by man. The Church of Rome maketh images of three faces, to represent thereby the glorious Trinity: but the Apostle teacheth, that we which are the generation of God (viz. in our souls rather than in our bodies) Act. 17. 29. ought not to think that the Godhead is like to gold or silver, or stone graved by the art or inu●…tion of M●n. Wherefore the Church of Rome which worshippeth such Images, doth not therein so much as worship the 〈◊〉 of God, but the invention and fiction of her own brain. Now ●f the Images of God are not to be worshipped with Divine worship, inu●… less the Images of any men. Nay if holy men themselves may not be worshipped with Divine worship, much less may their Images and Pictures be. QVEST. XLVII. The word of God is not to be read unto people in an unknown tongue. Such as in the Primitive Church uttered Divine Mysteries in strange tongues, which were given them by the miraculous working of the Holy Ghost, were commanded by the Apostle 1 Cor. 14. 28. to be silent in the Church, unless the meaning of the words were presently expounded, that so the hearers might receive instruction and edification thereby: much more now such are to be silenced in the Church, which utter Divine mysteries in an unknown tongue, which they have not received by the miraculous gift of the Holy Ghost, where there is no exposition thereof. QVEST. XLVIII. In all matters that concern the worship and service of God, nothing ought to be taught, or to be believed, which is not warranted by the testimony of the Canonical Scriptures. If Saint Paul himself taught nothing concerning Christ, but that which was delivered by Moses and the Prophets, Act. 26. 22. than ought none other of meaner gifts and privileges teach any thing that he hath not received from the Canonical Scriptures. So reasoneth Origen, Paul as his custom is (saith he) will avouch that which he teacheth out of the holy Scriptures, wherein he giveth an ensample to the teachers in the Church, that they should produce such things as they teach the people, not grounded upon their own opinions, but strengthened with the testimonies of God. For if such and so great an Apostle did not think that the authority of his own word might suffice, unless he knew that those very things were written in the Law and in the Prophets which himself delivered; ●how much more should we little ones observe this, that when we teach, we utter not our own, but the meaning of the Holy Ghost? Against the which most wise advertisement, if we presume to offend, albeit we were such as the glorious Angels, Saint Austin is bold out of the pen of the Apostle to denounce against us a most terrible curse. If (saith he) I will Aug. count. lit. Pelag. l. 3. c. 6. not say we ourselves, but if an Angel from Heaven shall teach concerning Christ and his Church, or concerning any thing else that doth belong to faith and life, any other doctrine then that which is contained in the Legal and Evangelicall Scriptures, let him be accursed. Accursed then is the Church of Rome and her children, who affirm that their unwritten traditions are of equal authority with the doctrine of the Canonical Scriptures, and command them with the like reverence to be embraced and received. QVEST. XLIX. The natural man hath no free will to that which is religiously good. If the Church herself had need still to pray to her dear Bridegroom, Draw me after a sort unwilling; that thou mayst Bernard. in Cant. Serm. 2. make me willing; draw me drooping, that thou mayst cause me to run, then certainly all such as are not endued with such spiritual graces as the Church is, may justly be challenged for persons not almost, but altogether unwilling to follow God and to walk in his ways. And if every one of the true members of the Church, had need to confess unto God and to pray, Thou hast corrected me, and I have received thy correction jer. 31. 18. as an untamed Bullock, convert thou me and I shall be converted, for thou art my God; Then how fare off from any willingness and readiness to turn unto God, are all such as are not yet effectually called to the estate of Grace, but are strangers from God, and from the Covenant of mercy? QVEST. L. Not the suffering, much less the vowing of wilful poverty is the way to perfection. The possession of riches, which are yet Gods good blessings, and testimonies of his goodness and love, is not the way Act. 14. 17. to perfection, much less the vow of poverty, or poverty itself, which is the rod of God's correction, and a sign or token of his displeasure, as all other crosses and calamities are. Poor Lazarus was brought into the bosom of rich Abraham, both which were rich in God and poor in spirit. Mark this (saith Saint Austin) that ye do not, as commonly men Aug. ad Hillar. Epist. 89. do, blame rich men, and put your trust in a poor estate, for if a man should not put his trust in his riches, much less in poverty. QVEST. LI. The people ought to be able to try and to discern the doctrine of their Teachers. Do ye not know (saith the Apostle) that the Saints shall 1 Cor. 6. 2. judge the world? If the world than shall be judged by you, are ye not worthy to judge the smallest matters? Know ye not that we shall judge the Angels? how much more than the things of this life? So may we reason also, that if the faithful people of God shall judge the world and the very Angels themselves, much more, may they boldly take upon themselves to try and discern the doctrine of their Pastors and Teachers. Our most blessed Saviour thought it no disgrace to himself to have his divine doctrine examined of the people by the rule of the Scriptures; nay, he that requireth the same at their hands, saying. Search the Scriptures, for in them ye think to have life, joh. 5. 39 and they are they that testify of me, and bear witness to my doctrine that it is of God. Yea, the Lord so approved the Ber●ans for that they received the word with all readiness, & searched the Scriptures; whether those things which Saint Paul Act. 17. ●1. taught them were agreeable thereto, that thereby he brought many of them to the faith. It is then no presumption in the people to examine the doctrine of their Pastors and Teachers, seeing it is not only approved but commanded by the Lord, and enjoined the Corinthians also by the Apostle. I speak (saith he) as to them that have understanding, judge ye what I say. The refusal 1 Cor. 10 15. hereof by the heretic Auxentius was sharply reproved by holy and Orthodox Saint Ambrose. Auxentius (saith he Amb. Ep. l. 5. in oratione count. Auxentium. speaking to the people) knowing you not to be ignorant of the faith hath shunned your judgement, and hath chosen four or five heathen men. Then in that he hath chosen Infidels, he is worthy to be condemned of Christians, because he rejected the Apostles precept, where he saith, Dare any of you having aught against another, be judged under the unjust, and not rather under the Saints? Ye see then that which he hath offered is against the authority of the Apostle. But what speak I (saith he) of the Apostle? when the LORD himself proclaimeth by his Prophet, Hear ye me, O my people, that know what belongeth to judgement, in whose heart my Law is. God saith, Hear ye me, O my people, that know judgement; Auxentius saith, You know not ●ow to judge. Ye see then that he contemneth God in you, which refuseth the sense of this heavenly Oracle. For the people in whose heart the Law of God is, doth judge. And do not the Popish Priests likewise join with this impious Arrian Auxentius in refusing to stand to the Oracle of God, while they refuse to have their doctrine examined and judged by the people, whether it be agreeable unto the divine doctrine of the Canonical Scripture? QVEST. LII. Our whole justification and Salvation is by the free and undeserved mercy of God in Christ. The Apostles plain asseveration, that we are justified freely by Rom. 3. 24. the grace of God through the redemption that is in Christ jesus, hath forced the Church of Rome to avouch that there is a double justification: The first by grace, and the second by the merit of our own works. But his doubling is flat contrary to the simplicity of the Gospel. For the Apostle plainly avoucheth that not only at the first we are reconciled unto God by Christ, and are brought into his favour and love, and are justified and saved by his Blood: but much more that we are brought to the end of our salvation, and to our full and final glorification by the very same means. God (saith the Apostle) setteth out his love toward us, seeing while we were yet Rom. 5. 8. sinners Christ died for us, much more than being justified by his blood, we shall be saved from wrath by him. For if when we were enemies we were reconciled unto God by the death of his Son, much more being reconciled we shall be saved by his life. In the which words of the Apostle, it is manifestly and distinctly set down, that as it is the grace of God in Christ whereby we are reconciled unto God and justified at the first: so it is the very selfsame grace of God in Christ that doth save us at the last. And Greg. Moral. lib. 2. cap. 4. so a Bishop of Rome itself in her better times hath taught, saying, The first grace begat me in faith, being naked, and the very selfsame grace shall save me being naked, & take me up into glory. Wherefore if we desire to be partakers of the fruit of our redemption wrought for us by Christ, let us not so meanly think thereof, as if he should have begun it only by his obedience, and left it to be finished by ourselves. Let us not imagine that he paid but a part of our ransom, and a parcel of the price that was to be tendered to God for the full purchase of the glorious inheritance of the Kingdom of Heaven, and left it to ourselves to discharge the rest. Or if we cannot but confess that he paid the whole sum, and the full price let us not impute to the God of all mercy and the most excellent Patron and Patterne of all Pity, such an hard and unjust kind of dealing, as if he should exact again a new payment at our hands, for that which was fully purchased and paid for before. Undoubtedly if our title to the heavenly inheritance by the obedience and righteousness of Christ be sufficient & good, why should we seek after any other title? Seeing Law and reason teacheth us this, that that thing Quod semel ●…eum est non potest ampli●… fieri meum. Qui semel factus est dominus, non potest ex alia causa fieri dominus. Quia nemo potest acquirere dominium ●…ci suae. which is once justly mine, cannot be made more mine: And he that is once made a right owner of a thing, cannot again by another title be made owner of the same thing: seeing no man can get again the Dominion of that, which was his own before. If then our first title to our justification and Salvation, by the free and undeserved mercy of God in Christ, be good and sufficient, than we cannot afterward lay any claim, thereunto by the broken and forged title of our own works. QVEST. LIII. The going on pilgrimage to see or to touch the true relics of the Holiest of the Saints, doth not bring any sanctification at all. The seeing and touching of holy persons themselves, doth not sanctify any, much less the seeing or touching of their relics. They that receive Christ by faith, are made the Sons joh. 1. 12. of God, and are renewed to his image in righteousness and true holiness: and not such as embrace and kiss him with their bodily hands and mouths: for then judas the Traitor should have been made a Saint. Wherefore if we desire to have any benefit by visiting the Saints, we ought daily and diligently to visit the Scriptures, wherein the pictures of their piety are most lively painted out, that so we may be ravished with the admiration thereof, and be stirred up to follow them by an holy imitation. And so concerning the Saints which lived since the Apostles times, if we be desirous to visit them also, we ought to get their learned books which are the best Images of their A man's speech is the image and glass of his mind. Erasm. in praefat. Hieron. ad Guili Warra●…um. holy souls, that by their sound and Orthodox doctrines which are set down therein, we may be directed in the right way of piety and godliness. But so it is (saith Erasmus complaining of the superstitious folly of many of his time) we kiss the shoes of the Saint; and their handkerchiefs, albeit loathsome for filth: but as for their Books which are their best relics we relinquish, having little regard of them. Their Coat or Shirt, we lay up in a chest adorned with gold and precious stones, but as for their writings, upon the which they bestowed much labour and in the which still liveth (here with us) that which is in them their chiefest good, we leave them to be consumed with worms and rust. QVEST. LIV. The faithful that are sanctified by Regeneration, may and aught to assure themselves of their full and final glorification. If God was found of the faithful when they sought him not, and made himself manifest unto them when they asked Rom. 10. 20. not after him, much more when they turn unto him, he will turn to them, when they draw nigh to him, he will draw nigh jac. 4. 8. Matth. 7. 7. to them, when they seek him, he will be found of them. For if when they were enemies, they were reconciled unto God by the death of his Son, much more may they rest assured of his love, being reconciled unto him, and made his steadfast friends. If God for Christ's sake offered them a pardon being Traitors and Rebels, and standing up in arms against him; certainly he will suffer them to enjoy the benefit of that pardon, when they have humbly submitted themselves, and are become his loyal subjects. If God doth forgive unto his all their grievous sins, which they willingly and wittingly committed before their effectual Calling to the estate of grace, will he not forgive their sins of infirmity, which they afterward commit against the resolute purpose of their own hearts? if he did deliver them from domineering and raiguing sins, will he not in the end deliver them fully from all such sins, whose power and strength are already in part weakened by their daily repentance and steadfast faith? The Lord (said David) that delivered 1 Sam. 17. 37. me out of the hand of the Lion and the Bear, will also deliver me out of the hand of this Philistin. Unto the whi●h words happily the Apostle alluding, saith of himself, And I also was delivered out of the hand of the Lion; And thereupon was confident that the Lord would deliver him from every evil work, and would preserve him to his heavenly Kingdom. 2 Tim. 4. 15. God hath promised thee, O man (saith Saint Austin, speaking Aug in Ps. 148. to all such as are sanctified by regeneration) that thou shalt live for ever, and dost not thou believe it? Oh (saith he) believe it, believe it. For that which he hath done for thee already, is a greater matter than that which he hath promised. For he hath given his only begotten Son, who is fare more excellent than thousands of heavens, at the dearest rate that may be to purchase for thee everlasting life; and dost thou think that this purchase made by such a person at such an high rate, can ever possibly be made void? Especially whereas for his Son's sake be hath adopted thee, which wert by nature the slave of Satan, the child of wrath, and inheritor of everlasting destruction, into the number of his sons and heirs, and renewed thee in part to his own image, in holiness and true righteousness: and dost thou yet doubt whether he will give thee the inheritance of a son? Undoubtedly he that for thy Saviour's sake hath in part sanctified thee to live a sober, just, and a godly life in this world, will for his sake bring thee to an eternal and an everlasting life in the world to come. QVEST. LV. Our least sins are damnable and mortal. Arguments drawn from the lesser proportion of reason to the greater. If all our righteousness be as a menstruous Cloth, loathsome and odious to God, and deserve God's curse (because it wanteth that fullness of faith, fervency of love, simple sincerity and full freeness from all sinister respects which the Law of God requireth at our hands) then what do those thoughts, words, and works, which are merely sinful, deserve, albeit Esay 64. 6. job 9 31. Gal. 3. 10. they be never so small? Undoubtedly no sins that are merely so, can be smaller or less hurtful, than the imperfections of our best works, and yet these being transgressions of the Law of God, deserve God's curse and malediction, and therefore all sins that are merely so, cannot but deserve the like woe. So reasoneth our blessed Saviour, If the light which is Matth. 6. 23. in thee be darkness, how great is the darkness itself? And so Saint Bernard. If all our righteousness be as unrighteousness, Bern. Serm. in fest. Sanct. then by a stronger reason what shall our sins be? QVEST. LVI. All things necessary to salvation, are plainly delivered in the Ganonicall Scriptures. There is no wise man among men, but that he will be careful in his last Will and Testament, that all things therein be set down plainly, distinctly, and fully, which concern either the legacies which he bequeatheth to his children, or the duties that he requireth at their hands, that so all occasion of discord and debate may be clean taken away. And can we then imagine that our heavenly Father being so wise and so provident as he is, and so desirous to preserve unity and peace among his dear children, would not set down plainly, distinctly, and fully in his Will and Testament, what be those great and gracious gifts that he doth in his tender kindness and love bestow upon them, with the means whereby they shall attain to the same, as likewise what be all those necessary duties which he requireth at their hands? So reasoneth Optatus, Christ hath Optat. l 5. cont. Parm. Donat. dealt with us, as an earthly Father is wont to do with his children, who searing lest they should fall out after his decease, doth set down his Will in writing, under witnesses, that if there arise any doubt among them, they should go to his Testament. He whose word must end our Controversies, is Christ, let us then go to his Testament. QVEST. LVII. The faithful for the divine wisdom of the holy Scriptures rightly understood, believe them to be the Word of God, and not only for the bare authority of the Church. If the Gentiles instructed by the light of natural reason, did certainly perceive the book of the creatures to be God's book, by the glorious attributes of God made manifest therein: much more the faithful lightened with the Lamp of Rom. 1. 19 divine grace, may plainly perceive the book of the Scriptures (wherein God as a familiar friend without casting of a mist doth speak to the heart, not only of the learned, but of the unlearned also, as Austin saith) to be God's book, by the divine Aug. Ep. 3 ad Vol. and heavenly wisdom delivered therein: and therefore they need not build their faith upon the bare testimony only of the Church. And so reasoneth the Prophet David, The Psal. 19 1. heavens (saith he) declare themselves to be the works of the glorious God, even by their heavenly influences and divine operations: How much more doth the Law of the Lord by the divine wisdom and righteousness thereof, and by the most powerful and excellent works that are wrought thereby, declare and demonstrate itself evidently to be the most wise and righteous word of the most wise and righteous God? QVEST. LVIII. The natural man hath no free will in heavenly things. Man's will is but feeble and weak for the compassing of earthly businesses, that are of any weight or moment: therefore in heavenly matters the strength thereof is small, or rather (as the Apostle saith) it is none at all. So reasoneth the Wiseman, Rom. 5. 6. Sap. 9 13. What is man that he can know the counsel of God? or who can think what the will of the Lord is? For the thoughts of mortal men are fearful, and their forecasts uncertain; because a corruptible body is heavy to the soul, and the earthly mansion keepeth down the mind that is full of cares: and hardly can we discern the things that are on earth, and with great labour find we out the things that are before us; Who can then seek out the things that are in heaven? who can know thy counsel, except thou give him wisdom, and send thy holy Spirit from above? So Saint Austin, It is an absurd thing that we should think Aug. de predest. Sanct. cap. 26. that God frameth the wills of men for the settling of earthly Kingdoms, and that men frame their own wills for the obtaining of the Kingdom of heaven. The Prophet's complaint taken up against the jews, with whom he lived, and who took themselves to be God's people, is true against all men as they are naturally corrupted, My people are foolish and have jerem. 4. 22. no understanding, they are wise to do evil, but to do well they have no knowledge. Now if we have no understanding of that which is good, then doubtless we have no will thereunto, and if we be so foolish that we will not be persuaded of the truth hereof, it cometh from him that so befooled our first parents Adam and Eve, that he made them believe that if they would forsake the direction of the most wise God, and fall from him, they should be as Gods, knowing good and evil; whereas in truth they thereby became devils, and deprived themselves and all their posterity of all knowledge of that which was truly good, and of all will thereunto. QVEST. LIX. No man can make satisfaction to God for transgressing of any of his holy Laws. If a Felon that hath stolen but a sheep, cannot make satisfaction by his repentance or by any good work, be it never so great, for this trespass against the Law of his Prince, albeit it be but once committed, but must be condemned and suffer for it, if he cannot read as a Clerk, or be not relieved by a gracious pardon from his Prince: much less can any one by his repentance or any other good work, satisfy for any trespass committed against any one of the holy Laws of God, but he must be condemned and suffer for it, unless he can read the Covenant of grace, written in his own heart, and find therein the pardon of his sins, procured unto him by the most precious Blood of Christ. Wherefore howsoever the proud Romanists by their own devised works of satisfaction satisfy and please themselves, and their blind followers, yet they shall be never able thereby to satisfy and please God. QVEST. LX. The people ought not to embrace the doctrine of their Teachers without trial. It is no wisdom in matters whereon our whole estate in this world consisteth, to commit them wholly to thecare of others, and not to look into them ourselves: how much less wisdom is it in matters of faith, whereon dependeth the salvation of our souls, to suffer our Teachers to deliver unto us for the groundwork thereof what doctrine they list without due examination and trial, especially seeing that the Spirit of God commandeth us otherwise to do. Let thine Eyes (saith Solomon) behold the right, and let thine eyelids direct thy Pro. 4. 25. way before thee. Ponder the Path of thy feet, and let all thy ways be ordered aright. So jesus the Son of Syrach, Take counsel Eccls 37. 13. of thine own heart, for there is none more faithful unto thee than it. For a man's mind is sometimes accustomed to show him more, than seven watchmen that sit above in an high tower. We must not then trust our Teacher's eyes but our own, nor rest wholly upon the warning of our watchmen, but keep watch and ward ourselves over our own souls. The welfare of every ones own soul concerneth himself most, and therefore it lieth upon himself to look to himself into the doctrine that he receiveth from his Teachers, that it b● wholesome & sound, and powerful to beget and increase a true faith, because thereon dependeth the welfare of his own soul. And verily if a man may tell money after his bodily Father, and not trust his eyes in the tale thereof; how much more may he examine the doctrine of his ghostly Father, whether it hath upon it the right stamp, and whether he hath delivered his just and full tale, especially seeing the Lord doth enable him thereto if he belong to the Covenant of Grace. For this is the Covenant that I will make with the house of Israel, after those Heb. 8. 10. days saith the Lord, I will put my Laws in their mind, and in their heart will I write them, and I will be their God, and they shall be my people. And they shall not teach every man his neighbour, and every one his brother, saying, Know the Lord, for they shall all know me, from the least of them to the greatest of them. By the which words it is not meant that there shall be no teachers under the Covenant of Grace (for there shall be teachers and learners, Doctors and Disciples unto the end of the world, and that not without great cause) but that the Disciples and Learners under the time of Grace shall have such a measure of Knowledge given unto them, that they shall not embrace the doctrines of faith upon the bare word of their Teachers, but upon their own sufficient knowledge and judgement, yea, they shall all be endued with such a sound judgement, that if any would teach them any strange doctrine, and seek to misled them into errors, they shall not hearken unto joh. 10. 5. them, nor give care to such deceivers. QVEST. LXI. It is not safe to trust to the Priests Masses, nor to the Friar's Prayers, nor to the Pope's Pardons, pretending to disburse the surplusage of the Saints works, and to neglect to seek after such a faith of our own, as may make us fruitful in all good works, and give us interest in Christ, and in all his gifts. Drink thy water of thine own Cistern, and of the River out of Pro. 5. 15. the midst of thine own well. Let thy fountains flow forth, and the rivers of waters in the streets, but let them be thine, even thine only, and not the strangers with thee. Now if it behoveth every one to endeavour to get some temporal living of his own, & not to trust to the beneficence of another (seeing even a poor man's Eccl. 29. 24. life in his own Lodge, is better than delicate fare in another man's) then much more every wise Christian ought not to trust to the Priests Masses, nor to the Friar's Prayers, nor to the Pope's Pardons, although they promise the disbursing therein of the surplusage of the Saints good works, but to provide for himself a true Christian faith, that may incorporate him into Christ, and make him fruitful in all good works. For the just shall live by his own faith, and by the Lamp thereof Heb. 2. 4. be directed in the right way to the Kingdom of God● whereas the oil thereof will not be sufficient to serve himself for that purpose, and others also: every one therefore ought to buy of Christ, Gold tried in the fire, that thereby he Matth. 25. 1. himself may be made rich, and white raiment, that he may be clothed, and that his filthy nakedness do not appear, and anoint also his own eyes with eye-salue, that he may see. Yea, let every Apoc. 3. 1●. one prove his own work, and so he shall have rejoicing in himself, Gal. 6. 4. and not in another; for every one shall bear his own burden. QVEST. LXII. God did predestinate before all worlds, some to everlasting salvation in Christ, and others to perish through their own sins. Hath not the Potter (saith the Apostle) power of the Clay, Rom. 9 21. to make of the same lump one vessel to honour, and another to dishonour? And shall not God himself have liberty to show his wrath, and to make his power known by suffering with long Patience the vessels of wrath prepared to destruction, and to declare the riches of his mercy upon the vessels of mercy which he hath prepared to glory? In a great house are not only vessels of Gold 2 Tim. 2. 20. and silver, but also of wood and of earth, some to honour and some to dishonour; So why may not the Lord have in this his great house of the world, some regenerate by his holy Spirit, made to have pure and golden souls, meet to be partakers of heavenly glory, and others marred by their own malice, and so made impure and unclean spirits, meet to be punished with the torments of hell? Why? in the very body of man himself, is it not most wisely and orderly appointed, that there are some members for base uses, and some for more excellent? And why then is it not agreeable to order and wisdom, that there are in the body of this world, some left to themselves to s●rue Satan, and their own vile and base lusts and affections; and other made for more excellent employment in the most honourable and glorious service of God? it is most certain that at the day of the Dan. 12. 2. last judgement, some shall rise to everlasting life, and some to shame and perpetual contempt. And why may not we as well say, that everlasting fire and perpetual contempt, was prepared for the one before any time was, as that everlasting life and eternal glory was prepared for the other before the Matth. 25. 34. foundation of the world was laid? For verily God doth nothing upon any new advice occasioned by some new accident: For nothing is new unto him, unto whom were well known all his works, even from the very beginning of the world. But he acteth all things in their Act. 15. 18. times appointed by himself, and bringeth all things to the same ends, and by the same means, as he himself hath decreed from everlasting. The Philosopher gave this glory to God, Nihil sit frustra, frustra autem sit quod sine caret. that nothing was created in vain, not having an end whereunto it was ordained, and means to bring to the same end. For there is no wise workemaster here among men, that will go about any thing, but that he will first determine with himself both concerning the end of his work, and also the means whereby it may be brought thereunto. Which of you (saith Luc. 14. 28. our Saviour Christ) minding to build a tower, sitteth not down before, and counteth the cost, whether he be sufficient to perform it? Wherefore it cannot possibly otherwise be but that the most wise and provident Creator of heaven and earth, having purposed from all eternity to create man the chiefest and excellentest of all the rest of his works, should decree with himself from all eternity, both concerning the end whereunto he would create him, and also the means whereby he would bring him thereunto. And therefore whereas all that are endued with a true faith, shall attain to the end thereof, even the salvation of their souls, and all other shall perish in their infidelity and sin, it is manifest that God before all worlds ordained the one to salvation by faith in Christ, and the other to perish in their infidelity, and in their other sins. For to say that God ordained all to life, but altered his Decree upon their alteration, is to rob God either of his unchangeable goodness, or of his uncontrollable might and power. For his goodness being unchangeable, and his power uncontrollable, if he ordained all to life, why did he not bring them all to that happy estate, whereunto he had ordained them all? To say that he could not, disableth his power; to say that he would not, impeacheth his goodness; to say that he desposeth of them neither this way, nor that way, but left them to their own disposition, derogateth from his supreme wisdom; yea, that he being the Potter, should not dispose of his own Clay, but leave it to the Clay to dispose of itself; himself being as a neuter, neither bending this way nor that way, taketh away from him all divine providence, Wherefore it ought not to be denied, but that as God electeth some to salvation in Christ, and calleth them to be partakers thereof by a true faith, and preserveth them thereby through his mighty power, that they never fall away from that happy estate, to the end that they should ascribe unto him the whole glory of their eternal blessedness: so likewise it cannot be justly denied, but that God leaveth other in their Infidelity and sin, to run on wilfully and obstinately in their own damnable ways, that so they might be forced to acknowledge and confess God to be most just herein, and themselves to be the total cause of their own destruction. Sap. 5. 5. For as events, which in themselves may or may not come to pass, are called contingent, for that they proceed from contingent causes, albeit they could not but come to pass as they were foreseen and fore-appointed by the unchangeable wisdom and will of God: even so all sinful actions, albeit they be ordained of God to come to pass by his permission, yet they are not to be said to be wrought by his operation, and albeit they may be said to be willed by him, yet none of them all is instilled by him. For God made man according to his own image, and instilled into his soul all divine and heavenly graces, and gave him hability to continue therein, and left him to his own choice, to stand or to fall at his own free will; but he did not so establish him with his grace, that he could not become willing to fall away, because he was no way indebted unto him, and bound to perform unto him that favour. Much less when all mankind fell away in Adam, was God bound to restore all, but some according to his own good pleasure he calleth by his Spirit and Word to the estate of Grace, and giveth them faith to embrace his endless goodness in Christ jesus, & so maketh them partakers of everlasting blessedness: & other he justly leaveth in their own wretchedness, whereinto they are fallen by their own fault, and suffereth them to perish in their own sins. And why might not the Lord justly do so? An earthly Father may give to his son some Stock to Trade withal, & then leave him to his own government, to try whether he will play the good husband or no; and might not our heavenly Father give to Adam, and in him to us all, that were then in his loins, some portion of his heavenly grace, and so leave him, and us in him to ourselves, to try whether we would settle ourselves to continue in his love, or whether we would set light by his goodness, and fall from him to sin and Satan, to our utter ruin and destruction? Undoubtedly, as God in his eternal Counsel, did appoint that bodily diseases should come into the world, to detect on the one side the weakness of the creature, and his folly in abusing many things to his hurt and destruction, that are of themselves profitable for his preservation; and on the other side to make manifest his own wisdom and goodness, in that he hath provided great variety of helps to man, both for the preventing, and also for the full curing of all manner of noisome maladies: so did he in like manner decree that he would permit man to cast himself into many spiritual diseases, to detect on the one side, his frailty and weakness, who taketh occasion many times thereby to fall, whereby he might have been stayed upright; and on the other side to make manifest his own wisdom and goodness, by appointing many Antidotes against sin, and such a strange restorative to cure sins, as man himself could no● so much as dream thereof. There must be Heresies (saith the Apostle) that they which are approved may be known: even that they may be known 1 Cor. 11. 19 whether they be as chaff which will be carried away with every blast of vain doctrine, or whether they be as found and good Corn, and will abide settled and constant in the truth. And verily the grounds of truth are never better sifted by her followers and friends, nor sound and reasons more diligently sought out for truth's defence, then when she is most mightily and cunningly oppugned with many erroneous and haereticall untruths. Neither are the Lords spiritual Captains and Soldiers evermore watchful over their own souls, and careful to provide all manner of spiritual munition, and to give themselves to all manner of holy and religious exercises, and to crave continually in their fervent prayers the help of God, then when they feel most of all their own weakness, and the great force of Satan's temptations, and his powerful provocations to draw them into sin. Yea, they are never more grieved and offended with themselves for their sins, then when they feel themselves most grievously wounded with the dangerous strokes thereof. And verily the Lord would never have suffered the evil of sin to have been, unless he had known it meet and convenient to make manifest his great wisdom and power in drawing good out of evil, yea, the greatest good out of the greatest evil. The Lord I say would not have suffered man to have fallen into sin, unless he had purposed to have magnified his goodness towards his Elect, to the highest extent that possibly could be, by giving his only Son to take man's nature upon him, that therein he might make satisfaction for their sins, and after that manner, recover them to God's favour and love, that they should never fall away from the same. In respect of this so matchless a mercy, that God should give his only Son to be such a supersufficient satisfaction for all our sins, and to be such an unalterable pledge of his endless love, we may with that ancient Father, make this strange exclamation, saying, O unhappy sin, how happy hast thou been to us, in that thou hast been the occasion that such a Saviour hath been given unto us! Wherefore God forbidden that it should be thought to be any disparagement to God, to say, that God decreed in his eternal counsel, to permit sin to come into the world, seeing in his eternal Counsel Christ was a Lamb slain from the beginning of the world, that in him all the faithful might have a most sovereign remedy against all their sinful maladies. For the remedy could not have been thus decreed, unless the malady had been so also. QVEST. LXIII. No Image ought to be made to represent God. Arguments drawn from things that be unlike. Thou shalt not make to thyself any graved Image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the waters under the earth. For an Image is made to be a similitude or likeness, and so to resemble that for the representation whereof it is made. But no creature that may be represented by a bodily Image is like unto God, and therefore no Image of any such creature, is meet to be made to represent God thereby. So reasoneth the Prophet, Behold the Isay. 40. 15. Nations are to God as the drop of a Bucket, and are counted as the dust of the balance; Yea, all Nations are before him as nothing, they are counted to him less than nothing, yea as mere vanity. To whom then will ye liken God? or what similitude will ye set up unto him? Among all the creatures of this inferior world, the nearest to God, and the meetest representation of him, is the spirit and soul of the regenerate man, endued with holiness and true righteousness, the which things cannot well be represented by any bodily shape, and therefore much less the unmatchable Majesty of the incomparable Deity. And so the Apostle hath taught, saying, For as much as we are the generation Act. 17. 29. of God (representing him by our spiritual nature, which cannot well be resembled by any bodily shape) we ought not to think that the Godhead is like unto gold, silver, or stone graved by the art or invention of man. Wherefore no Image or bodily shape ought to be made to represent God. QVEST. LXIIII All the works of Infidels are sins. Nature is common to all men, but not grace. By grace the faithful are engrafted into Christ, and are made good Tree● bringing forth good fruit. But the best among the Infidels is as a Briar, and the most upright sharper than a thorn hedge, Mich. 7. 4. Rom. 11. 24. they are by nature wild Olives, yea they are as Trees twice dead & plucked up by the roots, the which if they seem to bring jude v. 12. forth fruit, that fruit of theirs soon withereth away & comes to no thing, and so the end proveth that they are altogether without good fruit. Wherefore all the works of Infidels are fruitless and sinful works. QVEST. LXV. The true servants of God know themselves to be the true servants of God. Arguments drawn from such things as are like. As any one that is admitted into another man's service, and hath a settled purpose to discharge his duty faithfully unto his Lord and Master, must needs know that he is such an one's servant, yea that he is his faithful servant: even so every true believer that is entered into the Lord's family, and hath this grace given unto him to be careful in all simplicity and sincerity 2 Cor. 1. 12. to perform all those duties that the Lord requireth at his hands, cannot be ignorant that he is the servant of God, yea that he is his faithful and sincere servant. So reasoneth the Apostle; Know ye not to whomsoever ye give yourselves as Rom. 6. 1●. servants to obey, his servants ye are to whom ye obey, whether it be of sin unto death, or of obedience unto righteousness? And this the Apostle spoke of all true Christians in the Church of Rome that had but ordinary gifts, and not of such only that had this comfortable knowledge given unto them by an extraordinary revelation, if there were any such there. QVEST. LXVI. God giveth salvation to the faithful in Christ, and not in any other. As it is sacrilege to add to a man's Testament or solemn Covenant, so much more is it to add unto Gods. Now God's Testament Act. 3. 25. or Covenant is this, that he giveth salvation to the faithful for the obedience of one, that is, of Christ. And therefore all such are not better then sacrilegious persons, which add to this Covenant the works of the Law performed by themselves, as the meritorious causes of God's favour and love, and of their own happiness and blessedness. So reasoneth the Apostle, saying, Brethren, I speak after the manner of men, if it Gal. 3. 15. be but a man's Testament or Covenant, when it is confirmed, no man doth abrogate (there from) or add thereunto. To Abraham and his seed were the promises made (viz. In thy seed shall all Nations be blessed) he saith not (saith the Apostle) and to thy seeds, speaking of many, but to thy seed, as of one, which is Christ. And this I say, the Law which was four hundred and Gen. 22. 18. thirty years after, cannot disannul the Covenant that was confirmed a fore of God, in respect of Christ, that the promise should be of none effect. And therefore all such of our Romanists, which will needs add to eternal blessedness given freely in Christ, the meriting thereof by their own works, are justly chargeable as guilty of grievous sacrilege, because they add to the covenant of God. QVEST. LXVII. persons are no true members of the Church of Christ. As Botches and Sores, and all corrupt humours are to the body of Man: so are all persons to the Church, Isay 1. 5. which is the mystical Body of Christ. But Botches, and Sores, and corrupt humours, are no members of man's Body; but when they are taken away, the Body is eased and made whole and sound also: So persons are no true members of the Church of Christ. But (as Saint john saith) are the limbs and 1 joh. 3. 8. members of the Devil, howsoever they themselves are persuaded to the contrary. QVEST. LXVIII. The testimony of God set down in the Canonical Scriptures, and not received from unwritten Traditions, is the only sure evidence and ground of truth. As in buying and selling of temporal commodities every hone●… subject will be content to stand to the measures, weights, and balances that are marked and sealed with the mark and seal which is allowed by the King's Law, and to receive for currant all such coin as beareth the Image and Matth. 22. 20. superscription of the Prince, and to refuse all other; so every good Christian is religiously to embrace that doctrine that beareth the stamp of the Canonical Scriptures, and is liable to those measures, weights, and balances, and hath just cause to refuse all that which will not hold weight by them. So reasoneth Saint Austin, Let us not bring forth deceitful Aug count. Donat. l. 2. c. 6. balances, whereinto we may put what we will, & after our own lust say, this is heavy, or this is light, but let us produce the divine balance out of the holy Scriptures, as out of the Lords store-house, and into it let us put that which hath weight, or rather let us not put in any thing there, but let us revise and recognise that which is there weighed already. Verily before the Scriptures were written, the people of God were to receive all those doctrines which God revealed to his servants the patriarchs, by visions and dreams, and were delivered by unwritten Tradition from the father to the son, and from the Predecessor to the Successor. But when such as had the place and credit, even of Prophets delivered the vain conceits of their own hearts in the name of doctrines jer. 23. 25. proceeding from God, and so seduced not only the people, but sometimes the Prophets also, there was great reason 1 Reg. 13. 18. why God should cause all divine truths necessary to salvation, to be set down by the Pens of his Prophets and Apostles, as being the best means not only for the manifestation, but also for the preservation thereof. For as men do more plainly, fully, and safely set down their wh●…e minds in their written wills and testaments, then when they deliver them by word of mouth: so the Lord would have his mind set down in the books of the Old and New Testament, by his faithful Registers the Prophets and Apostles, and Evangelists, as being the best means for the safer custody Phil. 3. 1. of the same. It was an argument of God's love, and a Luk. 1. 4. good foundation of faith, for God to reveal all divine truths necessary to the salvation of his people in visions and dreams; but it is a greater argument of his love, and a stronger foundation of faith, that God hath caused his whole and perfect will to be set down in the Canonical Scriptures. Or else the Apostle Saint Peter did mistake, when he assured the faithful to whom he wrote, that he followed not sophistical fables when he opened unto them the power and coming of our Lord jesus Christ. For first (saith he) We had an heavenly vision 2 Pet. 1. 19 to assure us that our Lord jesus Christ was the Son of God. And secondly, (saith he) we have a more sure testimony than the former, even the Word of God written by Moses, and the rest of the Prophets. And hereof it was, that when our blessed Saviour had testified to the jews that his Father had given witness to him from heaven, that he was the Son of God; yet he sendeth them to the Scriptures, as to the surer means for the confirmation of their faith, saying, Search the Scriptures, for in them joh. 5. 39 ye think to have life, and they are they that testify of me. And towards the end of that Chapter, he telleth the jews that he will not accuse them, because they received not such divine doctrines as were delivered unto them by his own testimony; But Moses (saith he) will accuse you, for that ye believe not things which are delivered unto you in his Books: Showing thereby that it is a greater fault not to believe the testimony that God giveth in record under the hand of any one of his sworn Registers, then that which is given by his own bare voice. For (saith he) if ye believe not his writings, how will ye believe my words? Upon the which words 〈◊〉 thus writeth; As that is more firm that is committed to writing, so it is a greater fault not to believe things written, than not to believe things uttered by word. So Theophilact upon the same place, If ye believe not things written, how will ye believe my words that are not written? Whereby it is evident that the Word of God written in the Books of the Canonical Scripture is the more safe and sure means to have all divine truths to be con●eighed over to us, then is the delivering of them to us by his voice in dreams and visions, even as the Princes grant under his hand and ●eale is a more sure evidence, then when it is delivered only by his bare word. Whosoever therefore avoucheth that God revealing himself to the old Fathers by visions and dreams, did bestow upon them a greater blessing than he doth upon us by delivering his will unto us by the holy Canonical Scriptures, either is himself in a dream, or is deceived by a vain dream of some other. Now if it were not altogether so safe to have divine doctrines delivered by dreams and visions, when that which was not so throughly conceived, or at the least so well remembered by those that so received the same, might be righted by new visions, then surely now when all such visions are ceased, it is not safe to have divine truths delivered at all by unwritten traditions, but to be recorded in the rolls of the Canonical Scriptures. QVEST. LXIX. The doctrine of the Church of Rome ministereth occasion and provocation to sin, and not the doctrine of such as profess the Gospel. We are careful there not to trespass against another, where our trepasse bringeth us very great danger, yea, the very overthrow of our whole state: but where we can easily make an amends, or the party trespassed is as much or more in our debt, there we are not so careful for the speedy avoiding of every trespass: Now the doctrine of such as profess the Gospel, i●, that the very lest sin is mortal, and cannot be purge● but by the most precious Blood of our Saviour Christ; whereas the Church of Rome teacheth that there are but seven that are principally to be called mortal sins, and that the residue then are venial, and so small, that they may be done away by paenance, Purgatory, Pardons, Masses, and Trentals, yea by a little sprinkling of holy water, and by saying of Aue-Maryes and Paternosters, and the like. Yea, they avouch that the works of their Saints are so many and of so great price and worth, that by the surplusage of them satisfaction may be made for the sins and trespasses of other men, according as it shall please the Pope in his Indulgences and Pardons to dispense the same. Wherefore their followers need not to be over fearful to offend God, and to transgress his Commandments, at the least by small and light offences, seeing they are able so many ways, and after so easy a manner to tender a satisfaction unto God, and to render to him a sufficient amends. QVEST. LXX. Popish paenance and Purgatory cannot stand with this Article of our Christian Creed, I believe the remission of sin. As the Lord of a Manor is not said to forgive a trespass, when he setteth an amercement upon the head of the trespasser; and as the Creditor cannot be said to forgive the Debtor, when for the debt he casteth him into prison: no more could God be said to forgive our trespasses and to remit our debts, if either in this life he require satisfaction at our hands by the works of Popish paenance; or after this life, cast us into the prison of Purgatory, there to endure the punishment due to our sins. QVEST. LXXI. jury is not now to be esteemed an holy Land. Arguments drawn from the Coniugates, that is, from such things as agree in nature and in name. The jews themselves are now an unholy and a detested Nation, and therefore jury is now to be esteemed to be an unholy and detested Land. While the jews were an holy people, and did faithfully perform those holy duties that their most holy God required in his most holy Laws, than jury where this holy people inhabited, was worthily accounted an holy Land; but when they became an unholy people, and defiled their hands with the blood of Christ and his Martyrs, those their unclean works polluted and defiled their very name, and caused it to be had in detestation. And why also did they not as well defile their very Land and cause it to be had in execration? Surely God himself had it in execration, when he sent into it the abomination of desolation, that is, Mat. 24. 15. Luke 21. 20. as Saint Luke expoundeth and explaineth it, A destroying army to bring it to utter desolation, that being an evident argument that the Lord had that Land in extreme abomination. Now if God himself had jury in extreme abomination, then undoubtedly it is no holy Land. QVEST. LXXII. The will of man is not by nature free. The faithful themselves are not free indeed, until by Christ joh. 8. 36. they are made free, how then can their will be free, as long as they continue in the state of nature? So reasoneth Saint Austin, Aug. ad Bonif. l. 1. c. 3. Why do miserable men dare to be proud of their free will before they themselves be made free? or of their own strength, Aug. de corrept. & great. cap. 1● if now they be made free? seeing free will not freed, is free from righteousness, and a slave to sin. QVEST. LXXIII. All the faithful are Saints. Such only are Saints in the Church of Rome that are Canonised by the Popes, or at the least are thought by them to be worthy to have their names put into the Romish Calendar. But all the faithful (whereof an huge number are not thus dignified by the Pope) are sanctified by the Holy Ghost, and 1 Cor. 6. 11. Eph. 4 24. Rom. 1. 7. 1 Cor. 1. 2. Luke 10. 29. Apoc. 20. 12. hath put on the new man which after God is created in righteousness and true holiness, and are called by the very name of Saints by the Apostle, and their names and deeds also are written in heaven, and in the book of life; Therefore all the faithful are to be taken for Saints by all the faithful, whatsoever mean reckoning the Church of Rome maketh of them. QVEST. LXXIIII. The Bishop of Rome is not the Universal Pastor of the whole Church. Some Popes do not at all by preaching of the Word of God, seed so much as the people of the City of Rome itself, and none of them all have such gifts as whereby they are enabled to feed the Universal Church: therefore some of them are no feeders or Pastors at all, and none of them are the feeders and Pastors of the Universal Church. And how can they justly challenge the office of Saint Peter, seeing they so much neglect the trebled charge given to Saint Peter by his Master Christ, who gave him the dignity that he might perform the duty annexed thereunto? QVEST. LXXV. The Laws of God only bind the conscience. There is but one Lawgiver, that is the Lord of the Conscience, and therefore his Laws only bind the same. So reasoneth Saint james, There is but one Lawgiver that is able to jac. 4. 12. save and to destroy (viz. the soul) and therefore there is but Matth. 10. 28. one Lawgiver that can give laws to the soul: and that one Lawgiver is God: For God only searcheth the heart, and taketh notice of all the aberrations thereof, and can punish them with condign punishments. So reasoneth the Lord himself. The heart of man is deceitful and wicked above all jer. 17. 9 things, who can know it? I, the Lord, search the heart and try the raynes, even to give every man according unto his ways, and according to the fruit of his works. All Magistrates civil and Ecclesiastical, are his under-officers, not to make laws, but to command that the Lords laws only be put in execution in all matters that concern the substance of his spiritual kingdom. For as concerning the laws that they have authority to make in matters of circumstance belonging to the spiritual kingdom, and in matters both of substance and circumstance belonging to the temporal government: they must be squared by those general rules that are set down by this one Lawmaker in the authentical records of his canonical Scriptures. And being so framed they are not for their particularities to be esteemed so much man's laws, as they are for the general grounds of them to be accounted Gods own ordinances. And being so made they bind the conscience, Rom. 13. 5. Exod. 16. 8. 1 Sam. 8. 7. as the Apostle testifieth, and they that refuse to be subject to them do not cast away man but God, that he should not raign● over them. QVEST. LXXVI. True religion bindeth only to the observation of such Canons and rules as are made by God himself in matters of substance, whereas superstition imposeth other also, which are above and beside the former. Arguments drawn from the Etymology, or interpretation of the name. Religion hath her name (as S. Austin saith) Relig●o à religando A●…oe v●…a religione cap. 54. for that by certain rules and precepts given by God himself it doth enclose and keep in, as within certain limits and bounds, all such as desire to perform that religious service which is acceptable to God, lest they should go astray and wander out of the right way that should bring them to God. 〈…〉 superstition Superstitio quasi supra statutum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. c. 2. 3. hath her name for that she is so bold 〈…〉 hardy as to thrust those things upon God's people 〈…〉 ●…re above and beside the Laws and statutes of God. 〈◊〉 therefore it was not without cause that the wise man so seriously adviseth all such as desire to be esteemed of God as his religious servants, to take good heed when they go to the house of the Lord to perform that religious service which is acceptable in his sight, that they be prepared most readily and reverently to harken Eccl. 4. 17. to the word of God, that so they may both learn & keep that which is therein commanded unto them, & that they presume not to offer to God the sacrifice of Fools, that is, that kind of service which is sucked out of their own or other men's foolish brains, and is above and beside that which is commanded of God. QVEST. LXXVII. The Laitic aught to be admitted to the daily reading of the holy Scriptures. If Religion hath her name á relegendo, that is, from often Religio à relegendo. Cicer. de natura deorum lib. 1 reading, because the doctrines which concern religion should be read over again and again, (as Tully, whose judgement concerning the original of Latin words is not to be contemned, judgeth) than the Christian Magistrate must not only suffer, but also command all his subjects, if he desire to have them to be truly religious, daily to read the holy Scriptures, for that they contain the sum and substance of all true religion: yea the chief Magistrate himself, albeit the care for the whole common wealth lieth upon him, and therefore hath cause to busy his thoughts thereon continually, yet must not let the book of the Law of God depart out of his mouth, but meditate therein day and night, that he may do according to all that is written therein, if he will have his ways made prosperous, Iosh. 1. 8. & if he will have good success in his temporal affairs. QVEST. LXXVIII. The Faithful themselves and also their Churches ought only to be dedicated unto God. The congregation of the faithful themselves, and the places of their public assemblies for the performing of divine service are called the Church or Kirke from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth that which is the Lords. Whereby we are given to understand, that the one and the other should be only dedicated to the Lord, seeing they are the Lords. So reasoneth the Apostle, You are not your own, for ye are bought with a 1 Cor. 6. 20. price, therefore glorify the Lord both in your bodies, and in your spirits, for they are Gods. And verily for this end and purpose not only the people of God are called The Lords peculiar, but 1 Pet. 2. 19 their Churches also are called Basilica, that is, the Kings, for that they should be dedicated and consecrated to the King of Kings, and Lord of Lords. QVEST. LXXIX. The faithful are witting to their faith and love, and to their salvation in jesus Christ. The conscience of all men is as a Register, wherein all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscientia, I know what I know. thoughts, desires, words, and works are truly recorded and safely kept. And the testimony of this record is as sure, as is the testimony of a thousand witnesses. Hereby every one may well know and be assured that he understandeth that which he understandeth, that he willeth that which he willeth, that he loveth, that which he loveth, and that he hateth that which he hateth. The faithful then having by the light of the Gospel, the eye of their understanding opened so to behold and apprehend the infinite love and goodness of God in Christ offered therein, that they esteem and desire it above all other things, and are thereby unfeignedly stirred up to love God, and to cleave unto him, and to be sorrowful for offending of him and to be wary and circumspect not to offend, & to be careful to walk in all his commandments, that so they may do that which is acceptable in his sight, the faithful I say knowing in their own consciences, that they have the eye of their understanding thus opened, and their hearts sanctified with these holy desires, do thereby know that they are not only effectually called to the estate of grace in this life, but al●o that they shall be made partakers of everlasting glory in the life to come. Of the which happy estate the faithful have such a comfortable assurance, that as the Apostle speaking in the name of them all, saith, We even glory under this hope of this glory of God Rom. 5. 2. Chrysost. in Rom. hom. 9 whereof we have so good an assurance. For so Chrysostome saith, that by these words of the Apostle, thou mayst understand, of what a mind he ought to be that hath given his faith to God. For he must not only have a full persuasion of those things which are already given him, (that is, of his own faith and love, and of all other divine graces that proceed out of them) but also of those things that are to come (that is, of his final deliverance from sin and death, and full participation of life, and glory) as if they were already given. For every one (saith he) doth glory of those things whereof he is presently possessed. And therefore because the hope of the things to come, i● as sure and evident as of the things already given, therefore we glory alike of them both. Wherefore it was not without great cause that the Apostle commandeth every faithful man to prove his own works, whether they proceed Gal. 6. 4. from 〈◊〉 and love, and all other divine graces, that issue out of them) for that than he shall have cause to rejoice in himself, and for that he shall be well assured thereby that he is already called to the estate of Grace, & that he shall be brought in due time unto the state of glory. They that hate (saith Isidore) the world, and follow it not, enjoying the rest of internal Isido. de summo bono l. 3. c. 16. tranquillity, do here after a sort begin to possess the comfort of that future peace, that they expect elsewhere. The which is given unto them for these causes) first, that they may patientlic endure the pressures of this life; and secondly, that by this fore●ast of their future felicity, they may be 〈◊〉 up more earnestly to finish the race of their godly life, whereas this their constant and settled purpose (viz. to continue to the end in the race of righteousness) is to them a certain earnest of that eternal life which is to come. For an earnest is a part or parcel of an whole gift or reward (that shall be given afterward) and therefore this parcel of divine blessedness, which is given to the faithful before hard, is an undoubted evidence of their future felicity. So Saint Bernard, A vile worm and Bern. Ep. 107. worthy to be hated everlastingly, yet assureth himself to be beloved, because he ●eeleth himself to love; yea, because he first fore-feeleth himself to be beloved, therefore he is ashamed not to love again. In which words of Saint Bernard we may observe, that it is the feeling sense & assurance of God's love in Christ, that must first be apprehended by faith, that must move us sincerely to love God, and that this apprehension of God's love in Christ, wrought first by faith, is so far●re off from occasioning the faithful to lead a wicked and dissolute life (as the Church of Rome most shamelessly saith that it doth) that it maketh the faithful ashamed that they love God no better, seeing he hath been first so kind and loving to them as to give them a sensible fore-feeling & assurance of his love. QVEST. LXXX. An implicit faith, that is, a blind and a folded up faith, is not the true Christian faith. No man can give a right assent or consent to that which he doth not conceive and understand. For rightly to consent unto another, is to think and approve the very selfsame thing which another thinketh and approveth, and so to be of the same mind and judgement with another. He than that doth Consenti●… cum alio idem sentire. not at all conceive and understand what the doctrine of the Church is, cannot give a right consent thereto, nor faithfully believe and embrace the same. And verily a blind faith is a foolish faith, and doth more harm then good. For as the Wiseman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pro. 19 2. saith, Without knowledge the mind is not good But a blind faith is without knowledge, and therefore neither is it good itself, neither can it make the mind good, no more then bodily blindness can make a good bodily eye. Wherefore (as the Wiseman saith) A wise heart getteth Pro. 18. 16. knowledge and the care of the wise seeketh learning. For wisdom rests in the heart of him that hath understanding: Yea, right understanding is wisdom itself, and is one of Wisdoms proper names. For the wisdom of the prudent, is to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pro. 14. 8. Pro. 14. 15. his way whereas the 〈◊〉 of fools is deceit. And why? A fool believeth every thing, and is careless to try his own standing, and therefore his footing must needs fail, and his fall is without all hope of recovery, but the prudent will consider his steps, and see sure ground before he will set forward one foot. And so the Apostle adviseth, saying, Take heed that ye walk circumspectly, not as fools, but as wise, redeeming the time, and for that it is a matter of great moment so to do, he doubleth his exhortation, saying, Wherefore be ye not unwise, but Eph. 5. 17. understand what the will of the Lord is. That if any will not yet be advised hereby, but will blindfully go on in such ways that he knoweth not, he may justly blame his own folly, when he falleth into the pit of his own destruction. QVEST. LXXXI. The breaking of a Popish vow is no sin. Sin is as it were a shooting awry from the mark that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. joh. 3. 4. God hath set up unto us in his commandments, whereunto we ought to aim in all our actions, or it is a passage over those bounds and limits that God hath set out unto us to keep us within our compass in performing those duties that he requireth at our hands: but Popish vows are not commanded by God, neither in the Old nor in the New Testament: but are the ordinances of Friar Francis, Dominicke, Loyola, and the like; therefore the breach of them is no sin. QVEST. LXXXII. Popish Monks, as now for a long time they have demeaned themselves, are no Monks. That is, Monks, are such as live solitarily and apart from all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. company, but our Popish Monks live not solitarily but in great Cities, and dwell together in great troops and companies. And hereof it was that S. Jerome writing to Paulinus that took upon him the profession of a Monk, thus reasoneth with him: If thou desirest to be indeed, that which in name thou art Si Monachi cur to●…si tot iam quomodo soli? O turba é solis quae simulas monadem. called, a Monk, that is one that liveth alone, why dost thou dwell in Cities, which are not habitations of solitary men, but of many that live together? Therefore seeing that popish Monks live not alone, they cannot be true Monks. QVEST. LXXXIII. All the faithful are saved by mere mercy through the redemption that is in Christ. Servants (as S. Austin saith) had their names at the first for that they were saved alive in war by the mere mercy of the Aug. de Civ. dei lib. 19 cap. 15. Servus quasi in bello servatus. Conqueror, when as by the Law of arms they might have been justly slain. Wherefore all men by nature being God's enemies fight under the banner of Satan against God, justly deserved to be destroyed by the sharp sword of the Lords justice. And therefore seeing the faithful when they were worthy to be destroyed, were not only spared by Christ, but also ransomed with the loss of his own life, they must acknowledge themselves by a double right to be his servants and must ascribe the whole glory of their salvation only to him. QVEST. LXXXIV. The faithful are well witting to themselves both of God's love and favour towards themselves, and of their own faith and love towards God. Arguments drawn from the definition or description of a thing. Friendship (as Aristotle defineth it) Amicitia est mutua benevolentia non late●…. is a mutual benevolence not lying hid: For true and sincere friends do communicate Counsels, show kindnesses, bestow gifts each upon other, as testifications and provocations of their mutual and reciprocal kindness and love each to other. Wherefore sith God doth vouchsafe to enter into a league of amity and friendship with all his true and faithful servants, & being fully reconciled unto them in Christ, doth become their entire & fast friend, therefore he doth make manifest his love and good will towards them, by opening unto them all his counsels, and by bestowing upon them the manifold gifts and graces of his spirit, that thereby he may kindle in their hearts reciprocal love, & cause them to make manifest the same by their faithful acceptance of so great favours, and by their careful performance of that divine worship and service, which they know to be acceptable in his ●ight. And verily all such as sincerely love are most carefully busied about this, even how they may make their good will and love surely and certainly known to them whom they love. And here of it is that our Saviour Christ speaking unto his disciples, in them to all his faithful servants, saith, Hence forth call I you not Servants, for the servant knoweth not what his master joh. 15. 16. doth; but I have called you friends, for all things that I have heard of my Father have I made manifest unto you. Now if Christ doth make manifest unto the faithful all things especially that belong to the confirmation of their faith, and to the strengthening of their love and obedience, then undoubtedly he doth make known unto them, their election to eternal life, their sanctification wrought in them by his Spirit and Word, and the certainty of their glorification in the life to come. For otherwise they cannot trust in God and love him, unless they first feel in their own hearts, the sure and certain pledges of God's love towards themselves. So the Apostle Saint john, We love him, because he loved us first, and have 1 joh. 4. 16. ●… 19 known and believed his love towards us. QVEST. LXXXV. The bare testimony of the Church cannot make known unto the people any doctrine of Faith. Sci●e est p●… causas scire. Quaestio ansit alia est à quaestione quid sit. To know a thing is to understand the causes and reasons thereof. A man may know by the testimony of another that there is such or such a thing, but he cannot know what it is, unless he know the definition thereof, wherein are set down Definitio explicat quid sit res. the true causes of the thing, whereby the thing itself is made known. It is not then the bare testimony of the Church, that can make known unto us any doctrine of faith, unless the causes and reason, thereof be opened and cleared unto us out of the word of God. QVEST. LXXXVI. A Bishop may be a civil Magistrate, or any other sufficient Ecclesiastical person. A civil Magistrate is such an one as is placed to govern in the Temporal estate by such as have power by the Laws and customs of the Land to give unto him that authority. And a good civil Magistrate is he that is endued with those qualities which God requireth in every good Magistrate; viz. That he be a man of courage, fearing God, dealing truly, and Exod. 18. 21. hating covetousness. And he that is thus qualified is called of God to be a Magistrate seeing Gods calling of any person unto an office, is nothing else but his induing of him with those gifts, whereby he is made fit to execute the same. Whosoever then is thus called by GOD and by man, Heb. 5. ●. to be a Civil Magistrate, may lawfully take upon him this authority. But our Bishops and some other Ecclesiastical persons are called by our Prince to this place of government, and if they be also such as the Apostle requireth Bishops and Pastors to be, than they are likewise called of God. And such 1 Tim 3. 2. Tit. 1. 7. an one, as Mr. Fox in his book of Martyrs doth sufficiently prove, was Cranmer Archbishop of Canterbury, a pattern for all Pastors, yea an Idea for all Bishops to imitate and express. And verily albeit the offices of Civil and Ecclesiastical governors, be distinct and diverse in themselves, yet they may be co-incident in one person. For otherwise God himself would not have made Eli and Samuel, being Ecclesiastical persons, the chief Temporal governors among his own people, nor made the high Priests to be ordinary Assistants unto the Civil Governors, in managing the affairs that did belong to that Kingdom, as Aaron was to Moses, and jehoiada was to Deut. 17. 9 Mich. 6 4. 2 Reg. 11. joash, who was also his Protector, and the chief governor of his kingdom, while joash was in his minority. QVEST. LXXXVII. The sign of the Cross is not absolutely evil, but may be lawfully used at the administration of Baptism. Arguments drawn from the division of a thing. All things are either absolutely good, or absolutely evil, or indifferent, that is, such as may have either a good use, or an evil. Now this being a true division or distribution, none of the parts or members thereof can take the nature or place one Membra dividentia non coincidant. of the other. And therefore such things as are by nature indifferent, as the Cross is, can never by any means be made absolutely evil, unless we will also think that the act of a creature can alter and change the ordinance of God. Wherefore all such things as by God's appointment are indifferent remain in their own nature still indifferent, neither can the good use of them exclude the abuse, neither can the abuse utterly exclude the good use. It is in History recorded, and may also still by sense and experience be found true, that the Cross is even at this very time well used in Constantinople, being placed upon the top of the Archbishop's Palace, whereby he doth make open profession that he is a Christian, and that he placeth the whole hope of his happiness in the death of Christ, who was crucified on the Cross. And therefore seeing as yet the Cross retaineth a good use, undoubtedly it cannot be a thing that is absolutely evil. And why also is not the use thereof good with us in the administration of the Sacrament of Baptism, seeing it is ordained to help the understanding, in apprehending, and the memory in recording the means whereby our blessed Saviour accomplished the work of our redemption? And if it be thus profitable still, why is it not lawful still? seeing the profitableness of a ceremony doth confirm the lawfulness thereof, especially when by authority it is commanded to be used, and that in that use only wherein it is profitable. Verily nothing aught to be added to the substance of the Word of God, as it layeth open the work of our redemption, wrought by our Saviour Christ, and yet the Sacraments are added by God himself, for the better explication of the very selfsame doctrine, and for the further confirmation of our faith therein; yea, many things may be taken out of Ecclesiastical Writers, and out of profane Authors also for the better opening and explaining of those very selfsame doctrines which are yet according to their substance perfectly delivered in the Canonical Scriptures. And why may not some ceremonies be taken also to the very same end and purpose, especially such as have been best used by the best persons, in the best times, as it is most certain that the sign of the Cross hath been? In truth I cannot but hearty wish that the most worthy work of our redemption were so duly and diligently taught in every Congregation by a sufficient Preacher, that this very ceremony might be needless altogether: but yet as long as they that have authority to ordain Ceremonies, do command the observation thereof, I cannot conceive but that it ought to be observed of us, unless we will willingly and wittingly resist authority. QVEST. LXXXVIII. Matrimony is lawful for the Clergy, even after the vow of single life. Arguments drawn from the whole to the p●…ts, or from the general to the special. Heb. 13. 4. Marriage is honourable among all men and the bed undefiled, but whoremongers and adulterers God will judge. For as whoredom is unlawful for all, and especially for such as be of the Clergy: so Matrimony is lawful for all, and especially in this respect for the Clergy, seeing they above all other are most carefully to use the means which God hath appointed for the eschewing of fornication and adultery, as well as of all other sins. And therefore seeing the Lord hath ordained Matrimony to be the means for the avoiding of fornication and adultery, all such of the Clergy as h●ue not the gift of Continency, aught to use the remedy of lawful Matrimony, yea after the taking of the vow● of single 〈◊〉. For if ●o promise, vow, compact, or covenant made against Law is o● any validity, or aught to be kept, than the vow of single life made by all such that have not the gift of Continency, being against this Law and Commandment of God, (For the avoiding of fornication, let every man have his wi●e, and let every woman have 1 Cor. 7. 2. her husband) is of no validity or force to bind any person, be he votary or no votary, to the observation thereof. And as for the Law, that is made by any man whosoever he be, to bind them that have not the gift of Continency to keep their vow, it is no Law at all, seeing it is unjust and unrighteous, and contrary to the holy and righteous Law of God. QVIST. LXXXIX. All Ecclesiastical persons are subject to the Civil Magistrate. Let every soul be subject to the higher power, for there is no Rom. 13. 1. power but of God; and this Commandment is given by the Apostle, in general unto all; Now if all in general aught to be subject to the higher power, than every one in particular, be he La●ke or Clerk. So reasoneth Saint Bernard, writing Bern●ad Epis. Senens Ep. 42. to a Bishop: If all, then yours: Who hath excepted or exempted you out of the number of all? If any do so endeavour, he is no better than a deceiver. Do not build upon their counsels, who being Christians, either wil● not follow the doings of Christ, or esteem it a reproach to be subject to his sayings. These are they that are wont to say, preserve the honour of your Sea are yo● of less power than was your Predecessor? Such thin●s they: but Christ otherwise commanded, and did also. Give (said he) to 〈◊〉 that which is Caesar's, and to God that which is Gods. So reasoneth also Saint Chrysost●me upon the Chrysost. in Ep. ad Rom. Hom. 23. same words of the Apostle. Let every soul be subject to the higher powers. Albeit (saith he) thou be an Apostle, albeit thou be an Evangelist, albeit thou be a Prophet yea whosoever thou be; For this subjection doth not overthrew godliness. QVEST. XC. It doth belong to the Civil Magistrate in his own dominions, to command all such things to be observed of his subjects that concern Gods divine service, and his subject's happiness, and herein he hath highest authority. The Civil Magistrate is the Lords Lieutenant to see all his Laws observed and kept, and therefore in special, those which concern God's service, and the happiness of his own Deut. 17. 18. subjects. At the Coronation of the King, the book of the Law of God by God's special commandment was to be delivered into his hands, the which book he was to have before, as he was a good servant of God, that he might meditate therein Psal. 1. 2. day and night, and so be made fruitful in all good works. But at his Coronation he was to have it as a King, that he might cause all his subjects to observe the same, & that wholly and not by halves. And thus much even natural reason taught the Philosopher to avouch. The Civil Magistrate (saith Aristotle) Arist. Moral. lib. 1. cap. 2. is the supreme governor in his own Country, and he ought to provide as in general, for the good of all his subjects, so in particular, that they might enjoy the means whereby they might be made happy and blessed. Now no people can be happy and blessed, unless they have communion and fellowship with God, and sincerely perform unto him all such things as do concern his divine worship and service. Wherefore the Civil Magistrate, is to provide that those Laws be taught and made known to his subjects, in the which the means are laid open how they may have Communion and fellowship with God, and perform unto him that religious service that is acceptable in his sight, if that he desire to have them happy and blessed. The which every good King ought to desire unfeignedly, even as he tendereth his own good, seeing the happiness of the subject is the happiness of the King. QVEST. XCI. The natural man hath no free will in divine and heavenly things. If all the imaginations of man's heart be only evil, and that continually, and that in the eye and judgement of him that Gen. 6. 5. searcheth the heart and cannot be deceived: then the natural man hath no will to think, much less to will any thing that is good. For man is become (saith Chrysostome) totally sin, Chrysost in Gen. Hom. 1. Esay. 1. 6. and therefore in his whole understanding and will. And this he learned of the Prophet Esay; The whole head is sick, and the heart is heavy, from the sole of the foot, to the crown of the head there is nothing whole therein. What good hability or freedom than is in the will to that which is truly good? QVEST. XCII. The Church of Rome giveth to the Saints divine honour. Arguments drawn from the parts to the whole, or from the special to the general. Religious faith, prayer, and devotion are principal parts of that divine service and honour which is due unto God, and is given unto him by all his true and faithful servants. joh 6. Psal. 50. 15. But these religious duties are by the Church of Rome communicated to the Saints, unto whom they make their prayers in their wants and necessities, and trust to be relieved by their means, and for that purpose devote themselves to their service: and therefore they give unto them divine honour. QVEST. XCIII. There are no persons appointed by God for Popish Purgatory. All persons are either believers, or Insidels and unbelievers. Now neither of these when they receive from GOD their discharge to departed out of this world, have by his appointment any pass for Purgatory. Concerning the believer, be he weak or strong in faith, so he be sound and sincere, our blessed Saviour testifieth, and that by a solemn and a doubled asseveration, that he hath everlasting life, and shall not come into joh. 5. 24. condemnation, but is passed from death (not to the pains of Popish Purgatory but) to life, that is, to the unspeakable joys of heaven. And as for all unbelievers, they are condemned already, viz. joh. 3. 18. in God's decree, and in his holy word, the undoubted record thereof; and hell is their place, being the prison appointed for all condemned persons, and there they are to be reserved against the judgement of the great day: And therefore none at all are appointed by God for Popish Purgatory. And verily there is no way detected in the holy Scripture that leadeth thither. For there we find but two ways, whereof the one is Matth. 7. 13. narrow and leadeth to life, that is, to heaven; and the other broad and leadeth ●o destruction, that is, to hell. And therefore if our Popish pae●…tents would needs pass along to Purgatory, there to make full satisfaction to God for their sins, which they have not throughly satisfied for by their works of paenance, they shall be able to find no way that leadeth thither. QVEST. XCIIII. The miracles and doctrine of the Romish Church are fabulous and false by the testimonies of her own vulgar people. learned Writers. the ancient Fathers. Canonical Scriptures. Arguments drawn from humane and divine testimonies. It is an approved saying, that the voice of the people is the voice of God, the which in God's matters is true of God's people, and in matters subject to sense and natural reason is true in all such persons, as have in them sense and reason sound. 1 Cor. 14. 22. Wherefore seeing miracles may be discerned by sense and natural reason, and therefore are appointed for Infidels, which have no other means to apprehend the truth of them: the judgement of the vulgar people is not to be refused herein, especially if it concur●e with the plain censure of such as are reputed learned and wise. But 〈◊〉 of the miracles of the Romish Church, produced by them for the confirmation of the doctrine of transubstantiation, Purgatory, Images, and the like, have been esteemed so fabulous by some of their own learned Writers, that they have not only called them p●o●s frauds, but also have judged their golden Legend, wherein many of them are set down, to have been penned by a man of a brazen face, and of and on forehead. And so likewise have their own vulgar people judged of them: as it is evident, in that generally they esteemed the Friars, the reporters of these miracles to have been such shameless liars, that it went for a common proverb among them, A Friar, ergo a Liar, as Walsingham one of their own Chronologers writeth in the time of Richard the second. And if they thus judged of them, when the tenth part of their faig●…ed forgeries was nothing so fully disclosed, as they w●re in some ages ●ollowing, how can any one now justly refuse their testimony therein? Yea whereas the Doctrine of the Apostles hath been long since so sufficiently confirmed by miracles 〈◊〉 by the hand of God in the Primiti●e Church, that as (Austin thinketh) he that expecteth more miracles is himself a monster; and also seeing it was foretold by the unerring Spirit of God, that in the latter times Antichrist should 2 Thes. ●. 9 came by the working of Sa●an with all power, and signs, and lying wonders, and with all deceived lenesse of unrighteousness; It is evident that the Church of Rome is the 〈◊〉 not of Christ, but of Antichrist; because she is so f●lly fraught with such variety of lying wonders and signs. The Catholic apology of that renowned Doctor of our Church, Thomas Morton, now L. Bishop of L●tchfield, doth make it manifest that diverse points of the Romish Religion are erro●ous and untrue, by the plain and direct testimonies of diverse en●…ent men of their own profession. Now what may be the cause that these men of note, diverse ways bound to the Church of Rome, and in their affections wholly devoted to her service, and in their resolutions even captivated to her determinations. should yet re●ect 〈◊〉 particular points of their own dear mother's faith, contrary to the general consent of all the residue of their own sworn brethren; but that the evidency of truth lightened and cleared with many undeniable and unavoidable arguments, and reasons, forced them after a sort to subscribe t● the doctrines of such as were their oppo●…tes. The truth hereof may fully appear by the books of that great and learned Clerk Erasmus, who being convinced with the evidency of truth doth side with the Professors of the Gospel in many things, albeit in his settled resolution he had devoted himself not only to be an obedient child, but even a servile and a slavish v●ssall unto the censure of the Church of Rome in all things that she decreed by her definitive sentence. Kemnitius doth thus testify of him, that he being present at a Kemnit. in Exam. Concil. Trid. fol. 66. disputation's, as a party against the Protestants, confessed that their own opinion then questioned had no sure and certain testimonies of holy Scripture, but that the contrary position might better and more plainly and sound be proved out of the word of God, yet said ●e, if the Church shall command this I will believe it, for I will captivated mine understanding unto the Church. If then such men so captivated to the Church of Rome, do yet in divers particular points give testimony against her doctrine, contra●y to their purpose and settled resolution in the general, herein appeareth the great power and strength of truth, in that it doth extort a full testimony from a 〈◊〉 vowed enemy. It is an ordinary asseveration of the patroness of the Romish superstition, that their religion is old and ancient, and hath the testimony of antiquity, unity, and universality, and that the religion of such as pro●esse the Gospel is new, & was unknown before the time of Martin Luther: yea some of them, even men of no small note and reputation, have been so impudent & shameless, that they have not been afraid boldly to avouch in their book, published to the view of all men, that all antiquity, and that in every contro●ersi that is between them & Camp. Rat. ●. Possevin. Bibliothec. Select. l. 7. c. 18. us, is wholly for them, and directly against us. The which if it were true, why was their Index Exp●rgato●…us made, & therein order taken to put out divers things one of the books, not only of divers writers of their own side, but also out of the monuments of the ancient Fathers. What? Do any that trust to the goodness of their own cause, and to the fullness of the witnesses produced by themselves, maim, and mangle, and curtal, and abridge their testimonies given under their own hands, and set down in record by themselves, and so suffer them not to tell out to the end fully and wholly their own minds? Verily hereby it is plain and manifest that all antiquity is not fully and wholly for them, and therefore that such of them at least that make boast thereof are of the number of such heretics as sin, being condemned by Tit. 3. 11. their own consciences. Yea whereas they Father upon divers of the greatest lights of the Church divers Treatises that never came from them, as the Liturgies of S. james, S. Mark, S. Denis, and the like, and as the Decretal Epistles, fathered upon diverse ancient Bishops of Rome, and produce out of them divers testimonies for the justifying of divers points of their Idolatry and superstition, hereby it is manifest that their cause is very bad, in that it cannot be maintained but by such counterfeit and forged evidences. Lastly to conclude, if that the governors of the Church of Rome were not well witting to themselves in their own consciences, that the testimony of God himself delivered in the books of the Canonical Scriptures, was not directly against them, why do they refuse them as authentical, & as supreme judges in those tongues wherein they were first penned, by the special and immediate revelation of the spirit of God, & allow them that dignity o●ely in the language of the vulgar Interpreter, who was a man subject to error. And why do they charge them being thus translated to be obscure, ambiguous, and doubtful, and thereupon refuse the Text itself to be the supreme judge, unless it be taken in that sense as it is expounded by the Church's gloss, so making the gloss better than the text, and seating it in the place thereof. Yea why do they yet charge the Text itself being thus expounded by their Church's gloss to be an unsufficient judge, unless there be joined unto it, as fellow Benchers, and Peers equal with it in authority, the books Apochryphas, & unwritten verities and traditions. Undoubtedly, as it is a very strong presumption, that he which disgraceth the Laws of his Prince is guilty of trespass committed against them, and so liable by them to condign punishment: so is it an evident argument that many of the doctrines of the Church of Rome are condemned by the Canonical Scriptures, because they are so disgraced by her, dear children with divers reproachful imputations. For it is the fashion of Heretics (as Iren●us saith) when they are reproved by the Scriptures, to reproach and disgrace Jren. l. 3. cap. 2. them, as if they were not right, and as if they were uttered ambiguously, and as if the truth could not be learned out of them by such as know not traditions. And therefore Tertullian calleth them fugitives from the light of the Scriptures, and further Lucifugae scripturarum Tertull. de carnis resurr. testifieth that if that were taken from them, which they have common with the Ethnics, and if they were brought to determine all their controversies by the Scriptures only, they could not prevail. And so I beseech God, that our Romanists the defenders of all Antichristian heresies, may no longer prevail, but that their madness may be made manifest to all men. Amen. FINIS. The Questions that are handled in the first part of this Treatise. QVEST. 1. THe Gospel is the only proper and immediate instrumental cause of our conversion to God, & of our faith and love, and of all other spiritual graces; and not miracles, nor the holy lives, and comfortable deaths of the dearest servants of God, nor temporal blessings, or corrections, nor the authority of the Magistrate, nor the wisdom of the Law of God, and therefore much less the reason of the natural man. Chap. 1. pag. 25. 26. 2 The Word and the Sacraments do not profit, unless the sense and use of either be rightly apprehended and understood. Chap. 2. pag. 32. 33. 3 The means whereby we are to come to the right understanding of the Word of God, is the light of true reason. Chap. 3. p. 43. 44. 45. etc. For the opening of the truth whereof, 13 propositions are explained. ibid. 4 Saving Faith is Divine wisdom, or a certain knowledge, and settled assent, and adherence to all divine verities necessary to Salvation, and especially to the covenant of grace, as to the means of our highest happiness, & our chiefest good. Ch. 4. p. 86. 87. &c 5 A saving faith is always accompanied with all other sanctifying graces, and namely with Constancy, and Perseverance, as being the fruitful mother, and continual nurse of them all. Ch. 5. p. 93. 94. etc. 6 The Divine doctrine of the Christian Faith doth give to the sincere imbracers thereof a saving faith, & an assuranre thereby of God's favour and love, and of eternal happiness and blessedness. Chap. 6. p. 102. 103. etc. 7 The utility and dignity of faith, and the great difficulty to attain there unto. Chap. 7. p. 122. 1●3. etc. The Questions handled in the second part. QVEST. 1. THe Church is not always glorious and notorious as a City seated upon an high hill. Quaest. 1. pag. 129. 130 2 All the works of the faithful are stained with sin; and therefore no man in this life doth perfectly fulfil the Law of God. Q. 2. p. 131. 3 The ignorance and not the knowledge of the Scriptures is the cause of all errors and sinnos. Q. 3 p. 131. 132. 4 Not the sufferings or righteousness of any mere man, but only of unblessed Saviour both God and Man are of sufficient worthiness to satisfy for sin, and to merit the inheritance of the kingdom of heaven. Q. 4. p. 132. 5 The Bread and Wine in the Eucharist are not transubstantiated into the Body and Blood of Christ. Q. 5. p. 134. 6 The righteousness of the Law delivered by Moses is that true righteousness whereby we are justified before God, and not the righteousness which is said to be obtained by popish vows. Q. 6. p. 136. 7 We are not justified by those works of righteousness commanded in the Law of God which are wrought by ourselves, but by those which were wrought for us by our Saviour Christ in his own person, and are imputed to us, and made ours through faith. Q. 7. 39 p. 137. 175. 8 The form and manner to attain to sanctification is not to receive the holy word of God, and the Sacraments, with our bodily senses, but with the powers of our souls; nor to travel fare and near on pilgrimage to see or kiss holy relics, but to see and touch holy things with the inward faculties of our minds, which are the proper subjects of sanctification. Q. 8 p 139. 9 The manner of receiving Christ in the Eucharist is not carnal but spiritual. Q. 9 p. 141. 10 justification and salvation is wrought only by Ch●ist, and not by any other whosoever. Q. 10. 66 〈◊〉 p. 142. 204. 1●. 11 The faithful aught to be certainly assured of their own salvation. q. 11. p. ●43. 12 The outward elements in the Eucharist are not bread & wine in show but in substance. q. 12. p. 144. 13 There is no miraculous turning of ●read and Wine in the holy Eucharist into the very Body and ●loud of Christ, nor any other miracle ●t all. q. ●3. p. 144. 14 justification is given by the free mercy of God in Christ, and not meritedly our works. q. 14. 36. 52. p. 145. 172. 188. 15 The faithful after the end of this life are not punished in the fire of Purgatory q. 15. 22. ●4. 70. 93. P. 146. 159. 181. 208 224 16 The carnal eating of Christ's Body is nothing available to eternal life, but the spiritual. q. 16. p. 147. 17 Concupiscence is sin even in the regenerate themselves. q. 17. p, 149. 18 Faith, Repentance, and Love, with all holy works proceeding from them, do not deserve any thing at all at God's hands, but make the faithful indebted to God for the same. q. 18. p. 149. 19 The works of God revealed in the Scriptures, do manifestly declare them to be the word of God, especially the work of Regeneration, wrought by the Divine and powerful doctrines thereof in the hearts of all such as faithfully and sincerely embrace the same, and therefore they are not to be received as such only upon the testimony of the Church. 1. 19 p. 150. 20 That the soul of our blessed Saviour after his death descended locally into Hell. q. 20. p. 153. 21 Fasting, or any outward thing doth not sanctify any, but only the inward graces of the spirit, and all such things as do enter into the heart of man. q. 21. p. 158. 22 Our blessed Saviour is not corporally present in the Eucharist, but in Heaven. q. 23. p. 160. 23 The City of Rome is the mystical Babylon, and the pretended titulary 〈◊〉 Church is the most certain seat of the great Antichrist of these last times. q. 24. p. 161. 25 The word of God rightly understood doth give credit unto itself, and doth cause itself to be believed and embraced as the word of God, for the excellency of the divine doctrines contained therein, and not only for the bare testimony of the Church. q. 25. 57 p. 162. 193 26 Kneeling is the fittest gesture of the body at the reverend receiving of the holy Communion. q. 26. p. 165. 27 Holiness doth not consist in vowing to abstain from riches, meats, and marriage, but in the lawful and holy use of them all. q. 27. p. 165 28 The Body of Christ is at one time but in one place. q 28. p. 166. 29 Christ's Body and Blood ought not, and in truth cannot be often offered up to God by the Masspriests, as a propitiatory sacrifice for the quick and the dead. q. 29. p. 167. 30 Christ's flesh is not eaten with our bodily mouths. q. 30. p. 168 31 Enoch and Elias cannot come in their own persons to resist Antichrist, and to be slain of him. q. 31. p. 169. 32 It is a property only belonging to God to forgive sin. q. 32. p. 169. 33 Regeneration is not wrought by the power of our own free will, but by the operation of the Spirit of God. q. 33. p. 170 34 None are elected for their foreseen works. Q. 34. p. 171. 35 A true saving faith is not seated in that soul where Infidelity reigneth, or any other sin. Q. 35. p. 171. 37 The natural man hath no freewill to that which is religiously good. Q. 37. 49. 58, 72. 91. p. 173. 185. 193. 209. 224. 38 No religious worship or service is to be given to any Angel or Saint. Q. 38. p. 174. 40 The faithful may as well know themselves to be endued with true love as with true faith. Q 40 p 176. 41 The Cup in the Eucharist is not to be taken away from the Lay people. Q. 41. p. 179. 42 Matrimony is lawful for the Ministers of the Gospel. Q. 42. 88 p. 180. 221. 43 The Nails, Spear, and Cross wherewith Christ's precious body was tormented, are not to be worshipped. Q. 43. p. 180. 45 The Sacraments do not confer grace by the work wrought, unless their uses be understood. Q. 45. p. 182. 46 No Images are to be worshipped with divine worship. Q. 46. p. 183. 47 The word of God is not to be read to people in an unknown tongue. Q. 47. p. 184. 48 In all matters that concern the worship and service of God, nothing ought to be taught, or to be believed, which is not warranted by the testimony of the Canonical Scriptures. Q. 48. 68 p. 184. 205. 50 Not the suffering, much less the vowing of wilful poverty is the way to perfection. Q. 50. p. 186. 51 The people ought to be able to try, and to discern the doctrine of their Teachers. Q. 51. 60. p. 186. 195. 53 The going on pilgrimage to see or touch the true Relics of the holiest of the Saints, doth not bring any Sanctification at all. Q. 53. p. 189. 54 The faithful that are sanctified by regeneration, may, and aught to assure themselves of their full and final glorification. Q. 54. p. 190. 55 Our least sins are damnable and mortal. Q. 55. p. 191. 56 All things necessary to salvation, are plainly delivered in the Canonical Scriptures. Q. 56. p. 192. 59 No man can make satisfaction to God for transgressing of any of his holy Laws. Q. 59 p. 194. 61 It is not safe to trust to the Priests Masses, nor to the Friar's prayers, nor to the Pope's pardons, pretending to disburse the surplusage of the Saints works, and to neglect to seek after such a faith of our own as may make us fruitful in all good works, and give us interest in Christ, and in all his gifts. Q 61. p. 196. 62 God did predestinate before all worlds, some to everlasting salvation in Christ, and others to perish through their own sins. Q. 62. p. 197. 63 No Image ought to be made to represent God. Q. 63. p. 202 64 All the works of Infidels are sins. Q. 64. p. 203. 65 The true servants of God know themselves to be the true servants of God. Q 65. p. 203. 67 persons are no true members of the Church of Christ. Q. 67. p. 204. 69 The doctrine of the Church of Rome ministereth occasion and provocation to sin, and not the doctrine of such as profess the Gospel. Q 69. p. 207. 71 jury is not now to be esteemed an holy Land. Q. 71. p 209. 73 All the faithful are Saints. Q. 73. p. 210. 74 The Bishop of Rome is not the Universal Pastor of the whole Church. Q. 74. p. 210. 75 The Laws of God only bind the conscience. Q. 75. p. 210. 76 True religion bindeth only to the observation of such Canons and rules as are made by God himself in matters of substance, whereas superstition imposeth other also, which are above and beside the former. Q. 76. p. 211. 77 The Laity ought to be admitted to the daily reading of the holy Scriptures. Q 77. p. 212. 78 The Faithful themselves and also their Churches ought only to be dedicated unto God. Q. 78. p. 213. 79 The faithful are witting to their faith and love, and to their salvation in jesus Christ. Q. 97. 84. p. 213. 217. 80 An implicit faith, that is, a blind and a folded up faith, is not the true Christian faith. Q. 80. p. 215. 81 The breaking of a Popish vow is no sin. Q. 81. p. 216. 82 Popish Monks, as now for a long time they have demeaned themselves, are no Monks. Q. 82. p. 216. 85 The bare testimony of the Church cannot make known unto the people any doctrine of Faith. Q 85. p. 218. 86 A Bishop may be a Civil Magistrate, or any other sufficient Ecclesiastical person. Q 86. p. 219. 87 The sign of the Cross is not absolutely evil, but may be lawfully used at the administration of Baptism. q. 87. p. 220. 88 Matrimony is lawful for the Clergy, even after the vow of single life. q. 88 p. 221. 89 All Ecclesiastical persons are subject to the Civil Magistrate. q. 89. p. 222. 90 It doth belong to the Civil Magistrate in his own dominions, to command all such things to be observed of his subjects that concern Gods divine service, and his subject's happiness, and herein he hath highest authority. q. 90. p. 223. 91 The natural man hath no free will in divine and heavenly things. q. 91. p. 224. 92 The Church of Rome giveth to the Saints divine honour. q. 92, p. 224. 93 There are no persons appointed by God for Popish Purgatory. q. 93. p. 224. 94 The miracles and doctrine of the Romish Church are fabulous and false by the testimonies of her own vulgar people. learned Writers. the ancient Fathers. Canonical Scriptures. q. 94. p. 225. Faults escaped in some Copies. PAg 3. line. 20. for shame read shun. p. 9 l. 22 for iustificable, r. justifiable. p. 31. mark for P● r. 11. p. 40. l. 23. for yet r. yea. p. 42. l. 13. for house. r. horse. p. 45. l. 36. euldent, r. evident. p. 47 in mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 64 l. 30. (is) in some copies left out. p. 86. l. 25 for begins, r. begun. p. 102. for Chap. 4. r. 6. p. 138. l. 1●. for possion, r. possession p. 175. in mar. for. 29. r. 19 FJNJS.