A Comparison between the ancient faith of the Romans, and the new Romish Religion.  
Set forth by Francis Bunny, sometime fellow of Magdalen College in Oxford.  MATTHEW. 15. 13. Every plant which my heavenly Father hath not planted, shallbe rooted up. 
Printed by Robert Robinson for Ralph Jackeson. 1595.   

To the Right Honourable my very good Lady Katheren Countise of Huntingdon, Francis Bunny wisheth increase of honour here, and everlasting life elsewhere. * ⁎ *  
IF truth shame not more of any thing, 
Contra valentinianos.  then when she is hid, as Tertullian truly writeth: than it behoveth her friends to do her that favour, that by all means possible they will earnestly endeavour to bring her to light, that she may be seen of them that seek her, and known of them that love her. And although this may perchance seem a hard attempt in these our days, wherein falsehood maketh so fair a show, and hath so great appearance of that it is not, and every man claimeth to the truth, be their doctrines never so divers, yet since God hath given us means to drive away those thick clouds of error and ignorance, that the sun of truth may shine unto the world, I have endeavoured in this short treatise, to take away that colourable show of truth from the Church of Rome, that the undoubted truth of the Church of Christ may the better appear. For we have a touchstone, the word of God that cannot lie, a rule that cannot deceive, by which whatsoever we try and examine, it will soon be seen whether it be true or false. Truth also is a thing that is ancient, and hath been always, 
De virginibus velandis.  saith Tertullian, and like the good corn that was first sown: but error is that bad seed which was cast after into that field by the envious man. 
Tertul. de prescriptionibus adversus Haereticos.  Seeing therefore that is true that was first, and what so ever cometh after is false: how easy a matter is it for such as search, to see the light, and for them that inquire after her, to find the truth? For if it be true that the Scriptures teach, & that only, than all that is not agreeable to that truth, must needs be false. And if that only be now true, which in the Apostles times was true: no number of days or years shall prove that not to be false now, which then was not true. Therefore for the benefit of all such as love the truth, I have in this treatise set down, the doctrine which was first taught and preached at Rome in the Apostles days, whereof no man doubteth, but that it must be the infallible word of God, and Christian religion. Then also I have added thereunto that which is now holden for the romish religion and Catholic faith there. And because these two do very much differ, as he that readeth will soon see (for indeed they are nothing like:) and we are assured that that which Gods word delivereth, and was first, must needs be currant, that which hath no warrant in the word, and cometh after, must needs be counterfeit. I have endeavoured to be short, because I hoped it would be the more willingly read, and the better remembered. And for that cause I have not answered the arguments, which the Romish Catholics use for defence of their opinions, and the rather because it is performed in an other treatise. But I trust in this it will appear, that he that will embrace the Catholic Faith that was then, when the faith of the Romans was commended, whereof the Papists make great brags, must needs detest that Romish faith that is now, and account it most blasphemous. This little work I have been bold to dedicate unto your good Ladyship, not only as a discharge of my duty of thankfulness toward your Honour, to whom you bound me long since by many undeserved courtesies: but also because that then I knew your great zeal, and fervent desire and love to the truth, and your Christian care to augment your knowledge of the will of GOD: Whereof I nothing doubt, but the Lord hath given unto you great and happy increase. To whose abundant mercies in Christ I commit your good Ladyship, always praying that he will here confirm you in his truth, and continue all his good graces towards you, until he shall take you out of this vale of misery, to reign with him in endless glory, Amen.   

A Comparison between the ancient faith of the Romans, and the new Romish Religion, set forth by Francis Bunny, sometime fellow of Magdalen College in Oxford.  

CHAP. I.  
IT is a dangerous stumbling block, which the Church of Rome hath cast in the ways of the ignorant, whereby they are made to fall into the deep dungeon of Popish heresies and superstitions, when they bear the world in hand, as much as they can, that the Apostle in commending the faith of the Romans that then was, or rather in testifying that it was published through the world, 
Rom. 1. ●.  doth approve the faith also that now is there taught. True it is that only they that are stark blind, would stumble at that stone: for he that is but half sighted, may plainly see that the Apostle speaketh but of the faith of the Romans that then was, and doth not promise or prophecy, that it should be so always. In the beginning God planted true Religion & the fear of him, in the hearts of men and women: but in continuance of time, that plant of the Lords own plaining, was so overgrown with the weeds of wickedness of life, and superstitions serving of God, that it was hardly to be seen amongst men. In so much as of the times of Enos it is written, (as if the world had for a long time forgotten that there is any God) that then he began to call upon the name of the Lord. 
Gen. 4. 26.  Yea that which was at the first delivered from God as a perfect rule of life, and written in the heart of man: Yet was by the corruption of man so blotted out, and by the darkness of our minds so defaced, that God was forced as it were to write it a new (that it might the better be remembered) in the tables of stone. Yea and such is the force of our natural and hereditary infection, that we cannot long keep the truth sincerely delivered unto us, without mingling, or mangling of the same. 
De praescrip. adverse. haereticos.  And therefore Tertulian teacheth us truly, that the truth must be before heresy, even as the body is before the shadow: 
Math. 13. 24.  And he proveth it by that parable of our Saviour Christ, wherein the good seed is said first to be sown & after the ●ares. And so concludeth that that doctrine is from the Lord, & true, that is first, & that which cometh after, 
Contra epistolam Stephani.  is false and strange. And Cyprian also confirmeth the same, when for reformation of any error, he teacheth us to have recourse to the fountain. Which rule of Cyprian S. Augustin also commendeth unto us, 
De baptismo contra Donatist. li. 5. ca 26. Vincient. Common.  as a very good rule and worthy to be followed. And Vincentius Lirinensis in his Commonitory, doth not more earnestly endeavour any thing then that without any addition, we keep sincerely that which is delivered: yea it is his only intent & purpose, his whole drift & desire, to teach us to love that first was taught, and to eschew all new additions. Therefore howsoever religion at the first, was either at Rome or else where truly established, yet that is no good argument to prove, that it should so continue always. Whereof if we would make any doubt, let us look back unto the Church amongst the jews, where God established among them for his service and worship, every ceremony, so that in every thing they had plain direction by God's law, how to behave themselves: yet notwithstanding their own inventions which they added thereto were so many, that Christ when he came complained: 
Math. 15. 6.  That by their traditions, they made God's commandment of no authority. And if this befell unto the people of the jews, of whom God made especial choice, and took them to be his peculiar people: why may it not befall unto the Church of Rome that is but one of the places among others, which God had chosen to set his name in? 
Rom. 15. ●●.  And if the goodness which the Apostle commendeth in them, was not in them such a continual or eternal inheritance, but that they have long since lost the same, as themselves cannot deny: how will they be able to prove, that they must have sincerity of faith for an everlasting succession? I will not here stand to examine what the Apostle meaneth by this word faith in this place, although that perchance might serve to lay their brags. For amongst many significations of this word faith, there are two that may especially serve for the understanding of that place. Sometime faith signifieth religion itself, or the rule of faith, as it is taken in this question, what faith or religion do you profess or are you of? And in this sense it must be taken in this place to pleasure the papists. And in another sense faith may here signify their forwardness, confidence & constancy in this their religion: and so it seemeth that the Apostle here doth understand it▪ And then this is the sense of these words: It is spoken of in all the world, how readily you received, & constantly continued in the faith. And thus doth Chrisostom seem to expound this place, 
Ad Romanos Serm. 2.  when he saith that the Apostle giveth thanks for their faith & confidence, as if he would by the latter expound the former, by confidence teach what he meaneth by faith. 
Tho. Aquin. in Rom. lect. 5.  And even Tho. of Aquin doth so take it: The Romans (saith he) are commended for their faith, because they yielded to it so willingly, and stood in it so stiffly. And this place thus expounded, doth not prove their faith to be Catholic: for many are constant that oppugn the Catholic faith. Neither yet will I oppose unto this some other places, where the Apostle may seem perchance to give as great, if not greater commendation unto other Churches; and yet were not they thereby advanced to be the only patterns that all other should follow, as they would have this of Rome to be. 
1. Thess. 1. 7. 8.  For the Apostle writing to the Thessalonians, testifieth of them, that they were an example or pattern not only to them of Macedonia & Achaia, but that their faith was spread abroad in all the world. Is therefore the faith of the Thessalonians at this day the true faith because it was so sometime? If you say it is not, what is said here more for the Church of Rome, then was said for that of Thessalonica? Although therefore to their immortal praise, this just & due commendation belonged unto them who followed that sincere faith and holy profession, which at that time was taught at Rome: 
Deunit. eccle  yet he cannot as much as seem to be a Christian (as Cyprian saith) who continueth not in the truth of that gospel and faith▪ Whereby it is evident, that unless the Church of Rome can show, that they hold that same faith now, that their predecessors did whom S. Paul commended, this praise of those faithful Romans, belongeth no more unto them, than this promise that God made to Abraham, 
Gen. 17. 7.  That God would be his God, and of his seed, pertaineth to Ishmael and Esau who although they came of Abraham as touching the flesh, yet were they and their posterity a godless and a graceless people. But that it may appear as clear as the Sun at noon day, that under an honest cloak of ancient religion, they seek to cover their new found superstitions (and whatsoever man hath devised is but new) and under the name of holy faith, they commend unto us, their gross Idolatries, and most profaned blasphemies: My purpose is, (if God with his good grace shall assist me therein in this short treatise, briefly to set down, both the ancient religion of the Romans, which at that time was taught and received in Rome, when this their faith was published in the whole world: and also the faith or religion that is now, so violently defended of the Church of Rome and is (although unjustly) called, the Catholic Romish religion: that we comparing the one of them with the other, may see how unlike they are, and that they cannot flow both from one fountain, or both of them be taught of one spirit. And if we will know the ancient religion of the Romans, and the faith whereunto the Apostle giveth so good a witness, we can have no way more certain, then to try what was taught in the Church of Rome then. For that only can be called that Roman faith, that was then taught in that Church, and believed of the faithful there. All which with reverence we receive, and most faithfully believe. But the additions of later times, and that which since they have foisted in under the name of that ancient Roman faith, we justly reject, as water mingled with the pure wine, whereby the wine is corrupted, or as mire or filth that hath sullied the fined gold, whereby the excellency of the gold is blemished, or as tars and weeds sown in the field where first good corn was sown, whereby the growing of the good corn is hindered. But what so ever the Apostle Saint Paul writing to the Romans, doth teach them to believe, whatsoever faith he would have them to hold, that we acknowledge to be in deed the true Roman faith, in the which he is desirous to confirm and strengthen them by some special gift, 
Rom. 1. 11. 12.  and to have mutual conference with them, no doubt to encourage them to continue constantly therein. Yea what soever he teacheth in that Epistle, whether it be to establish them in that they had learned, or to instruct them more perfectly in any point whereof they were yet ignorant, I say all that we embrace as the ancient faith of the Romans. Moreover whatsoever Saint Peter who they say was Bishop of Rome, and that he wrote his first Epistle from Rome (for rather then Saint Peter should not be proved to be at Rome, they are content to call Rome Babylon) whatsoever I say he wrote in that Epistle, which they say that he wrote from Rome we also most readily receive as that old and authenticks Roman religion, whereof we will make no doubt at all. And further, whatsoever doctrine can be proved out of Saint Marks Gospel, 
De Rom. pont li. 2. cap. 2.  which Master Bellarmine goeth about by testimony of sundry ancient writers to show, that it was written at Rome, as he heard Saint Peter preach the same, that also we will acknowledge to be the Roman faith, which is still to be followed. So that whatsoever either Saint Paul wrote to the Romans, or Saint Peter being (say the papists) among the Romans, wrote unto the dispersed jews, or Saint Mark at Rome have taught, and what soever is consonant and consenting therewith, that is undoubtedly received of us. But that which cannot be found agreeable to any of these writings I trust any indifferent reader will think, that we may justly suspect, as neither taught by those godly teachers, neither yet believed of those famous and faithful scholars, and therefore of none acknowledged at that time for the faith of the Romans. And if than it were not the faith of the Romans: what need either the Rhemists in their edition of the testament, 
In Rom. 1. 8.  or all the rest of them, so confidently to brag, that the faith of the Romans was so commended of the Apostle? Must it needs follow that the Romish faith that now is, is true, because that was good and godly? Suspend thy judgement (good Christian Reader) and come not with a prejudicate opinion. Try and then trust, prove and examine whether we or the Romish Church, come nearer to the ancient Roman faith, and be bold to hear and follow them, that believe as those first believing Romans were taught and veleeved. And who so ever they be that dissent from that faith, or serve any thing from that religion, or add any thing to that doctrine, say not to such, so much as God speed▪ For they are in deed heretics and enemies to God's truth, they are the corrupters of his most sacred word, they are the very botches and blanes of all Christian Religion. And that thou mayst (good Christian reader) more readily see, and more easily judge, both of that old Roman faith, and this new Romish Religion, my meaning is so to compare the one of them with the other, that at one view, thou mayst see them both. Wherein I dare promise nothing, but sincere dealing, both in setting down, whatsoever Saint Paul, Saint Peter, or Saint Mark have taught us, concerning such points as are in question: and also in pointing unto the doctrine of our adversaries, I will not charge them with any thing untruly, I will not falsify any of their writings, that the truth may appear, and God may have the glory. Let us therefore see first what was then, and what is now taught there of the word of God.   

CHAP. II.  
SAint Paul in that Epistle that he writeth to the Romans teacheth, 
God's word powerful and necessary for all.  that The Gospel is the power of God unto salvation, to every one that believeth. 
Rom. 1. 16.  By the Gospel, he meaneth that part of God's word, 
Gospel.  that preacheth unto us that joyful news of our atonement made with God, which elsewhere he calleth the word of Reconciliation. 
2. Cor. 5. 19  This word he saith is The power of God: 
The power of God.  For the weapons of our warfare are not carnal, but mighty through God, to cast down holds, casting down the imaginations, 
2. Cor. 10. 4. 5.  and every high thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. Of this powerful word, 
jere. 23. 29.  GOD spoke long before Saint Paul's time by his Prophet jeremy. Is not my word even like a fire saith the Lord, and as a hammer that breaketh the stone? 
Hebr. 4. 12.  Of the power of this word th'apostle writeth, that It is lively, and mighty in operation, and sharper than any two edged sword, and entereth through, even to the dividing asunder of the soul and the spirit, and of the joints, & the marrow, and is a discerner of the thoughts, and intents of the heart. 
Esay 49. 2.  Yea, Christ himself in the Prophet Esay is brought in confessing, that the Lord Hath made his mouth like a sharp sword. So that this word is neither so blunt or dull, or so unable to make the man of GOD perfect to every good work, as the adversaries of the Gospel would have us to imagine it to be. So that in this place Saint Paul doth give testimony, 
jam. 1. 22.  that the word of God is as Saint james saith, able to save our souls: 
2. Timot. 3. 16.  And profitable to teach, to reprove, to correct, and to instruct in righteousness. 
1. Pet. 1. 23.  Saint Peter therefore doth liken the word to a seed, and that to such a seed, as doth (if the fault be not in us) spring and grow unto eternal life. For as the good seed, if it be cast in a good ground, and moistened in due season with the dew of heaven, can not but be fruitful when the time shall serve: even so God's word, if it sound To him that is poor, and of a contrite spirit, 
Esay 66. 2.  and trembleth at his words, and be watered by the graces of Gods holy spirit, it cannot, it will not be unfruitful. Saint Mark also in that parable of the seed that falleth upon the good ground, 
Mark. 4. 8.  and brought forth fruit, some thirty, some sixty, some a hundred fold: doth sufficiently testify unto us of the efficacy of the word, if by reason of the infirmity of our flesh, and corruption of our sinful nature, the edge thereof be not rebated, and the force hindered. Not because I ascribe such force either unto the sound, that we may hear, or the letters, that we may read, but unto the sense and substance of the word; unto the lesson that may be gathered out of the same. Whereunto we see Saint Paul writing to the Romans, and Saint Peter being at Rome (as our adversaries affirm) and S. Mark also there according to the doctrine of S. Peter as they tell us, penning his gospel, do give this effect that it is of power to save, and the very seed of eternal life. They find not therein any such hardness, as should drive men and women from the reading thereof. They find no such dangers, they spy no such perils. But on the contrary it was holden for good doctrine at Rome, 
1. Pet. 3. 15.  when Saint Peter did write (if from thence he wrote) Always to be ready with all meekness and reverence, to answer to every body, that shall ask a reason of that hope which is in you. And that this is required of every man & woman, that should sanctify the Lord God in their hearts, even of servants, and not of masters only, of wives▪ and not of husbands only: it is more plain, then that it can be probably denied. Now to yield a reason of thy faith, requireth much greater knowledge, then to make confession of thy faith. So that here the Apostle seemeth to require that of them, that S. Paul doth assure himself that he shall find in them, namely that they are so filled with all knowledge, 
Rom. 15. 14.  that they can admonish one an other. 
Philip. 1. 9 10  Yea this knowledge is so necessary for all Christians that Saint Paul always wisheth it to be in such as he writeth unto, 
Coloss. 1. 9 10.  and prayeth that they may have it. But seeing this hope that is in us, is grounded upon the word (for otherwise it is but a foolsh fancy, and no sound hope) the knowledge whereby we must be made able to answer of the same, must be the knowledge of God's word. Yea whatsoever besides that we do know it may perchance some way satisfy our humour, and serve for some turns, but this one knowledge, is that only that is necessary and without which we cannot but err, as Saint Mark himself reporteth unto us that Christ told the jews: 
Mark. 12. 24.  Do you not err, because you know not the Scriptures? So that we see, that the ancient doctrine of the Church of Rome was this: That to know God's word is the means or power whereby God saveth us, and the seed of everlasting life. And therefore as the knowledge thereof is comfortable and profitable, so to be ignorant thereof, is very dangerous for any Christian man or woman.  
But the now Romish Church, 
God's word reproached.  doth not only suffer without any public showing of their mislike, the sacred Scriptures, and Gods written word, to be most reproachfully disgraced, and blasphemously scorned at, by comparing it to a leaden rule, a nose of wax, Inkye divinity, and with such like profane and godless scorns: but also they teach, that that word of truth wherewith (Saint james saith) God hath begotten us, 
jac. 1. 18.  is doubtful and may be wrested any way: it is not sufficient to teach us all truth, 
Doubtful and not sufficient.  without the help of traditions: 
Ignorance mother of devotion.  it is hard to be understood, and therefore the people must not read it. And that it is best for the people to be ignorant still: for ignorance is the mother of devotion. So that we see the ancient Church of Rome commended unto us God's word as most necessary for Christians: the now Church of Rome condemneth the same, not as needless only, 
Dangerous.  but even as hurtful and dangerous. They hated ignorance as a sworn enemy to Christianity: these reverence her, as a fruitful and the only mother of popery. Therefore the old faith of the Romans, and the new Romish religion are in this nothing like. 
God's word must have power from man.  And yet there is not any greater disgrace, that they can lay upon this powerful word, then that which blasphemously they affirm, and profanely maintain, that eùen this power of GOD, and immortal seed, hath no power at all or authority, 
Eckius in enc●i. de auto Eccle.  unless the Church authorise the same. As though this power of God, that it may be powerful, 
Mark. 4▪ 3.  must receive power from man: and this seed, that GOD that sour went forth to sow, cannot grow, unless man give it increase.   

CHAP. III.  
THere is also in these days great question what is God's word, that is to say, what that word is, that should be the rule of religion and conversation. 
What is God's word.  For the which the old religion of Rome was this: That in any wise they should take heed of such as make division, and give occasion of evil contrary to that doctrine which they had learned. 
Rome. 16. 17.  And S. Paul prayeth that they may be Confirmed according to his gospel, and preaching of jesus Christ. 
25.  As for other word then that he did teach, or other gospel then that he did preach, as he here teacheth the Romans, 
Gal. 1. ●.  that they ought not to believe, so he flatly writeth to the Galathians, that If he or an Angel from heaven, preach any other gospel, they should be so far from receiving it, that they should hold him accursed that bringeth it. And S. Peter commending the word whereby men (by their sinful nature mortal) are made immortal, pointing unto that word showeth what it is, And this is (saith he) the word, which by the gospel is preached unto you. 
1. Pet. 1. 25.  And in the end of this his first epistle he protesteth. This is the true grace of God wherein ye stand. That is to say, 
1. Pet. 5. 12.  this faith or religion that you have been taught, this doctrine of the gospel which you have learned, is the true faith, the true religion, a true doctrine. For so do Claudius Guilliandus and jac. Faber no enemies to popery expound it. Then by the old faith of Rome we see, that that which they then preached, and that which was agreeably to that rule, is the truth: even that which was then Depositum committed or taught, not any thing that should be afterward committed to them or taught. And this is in truth that old word of God, which was then acknowledged for God's word, and had not any beginning from later times, this is in deed an ancient religion, Which was promised before by the Prophets in the holy Scriptures. 
Rom. 1. 2.  But the now Romish faith cannot abide this doctrine. And therefore our new M. of Rome have decreed, that all the books of the old and new testament (as well the Apocrypha as Canonical) and also the traditions themselves concerning faith or manners, 
Apocrypha & traditions added to God's word.  shall with like affection be believed, and with like reverence received. Yea & they are not ashamed to teach that these their traditions are more necessary and profitable than God's word. We see then that the old religion of Rome, taught both by Peter and Paul, is to rest in that word that then was taught without adding thereto. The Romish religion that now is, doth arrogate unto themselves always to add as they see cause, which their additions are nothing else but an augmenting of the heaps of their superstitions: whereas August. Hierom. & others, appoint the lists and limits of God's word, to be the Law, the Prophets, the Evangelists, and Apostles.   

CHAP. FOUR  
THen let us come to the question of justification, which is the very sum of true Christian divinity. And it is the intent and purpose of the Apostle in the Epistle to the Romans, most exactly to teach the same. For when the good seed of our free justification in and for Christ was sown in the ground of their hearts: then came the envious man and sought to sow sundry sorts of bad weeds there also. For some there were that were altogether enemies to the gospel of Christ as were the obstinate jews, who could not abide to hear of this salvation by Christ. Others believed in part the gospel, but thought yet that the ceremonies which God commanded (not knowing that they were appointed but until the time of reformation should come) should not be abrogated, and therefore would mingle the Law with the gospel. Who also looked to be justified by the Law and the works thereof, 
Rom 10. 5.  because it was promised: He that doth these things shall live thereby. There were also a third sort perchance, namely such as were converted from Gentilism that being proud of that grace that was brought unto them, were not only more secure of their own estate, than was for their safety, but also despised the jews as a people so rejected, as if God unmindful of his promise, would never be reconciled to them again. Against all which the Apostle in this Epistle teacheth, 
justification by faith without the works of the Law.  that all people that believe, of whatsoever country or nation, are freely justified by faith in Christ. And first he proveth that neither jew nor gentile (under which two all are comprehended) can be justified by doing the works of the Law, because none can fulfil the Law, neither the gentiles by that light of nature, the Law written in their heart, neither the jews by that knowledge of the Law that they so much bragged of. And this the Apostle performeth (as the diligent Reader may observe) from the xvii. 
Rom. 3. 20.  verse of the first Chapter, unto the xxi. of the third chapter. So that he flatly concludeth. Therefore by the works of the Law, shall no flesh be justified. Now this place being so plain as it is, against justification by works, the doctrine of merits is quite overthrown, if some colour be not devised to avoid the force of this testimony. The Romish catholics therefore endeavour as much as they can to make us believe that those words must have another sense and understanding, than we take them to have: but what sense that is they are not yet resolved. 
Bellarmin. de justif. 1. c. 19  For some say that the Apostle by the works of the Law meaneth the works of the Ceremonial Law, and in deed many of the Papists do so expound it. But Master Bellarmine liketh not of that answer, & confesseth in plain terms that not only the observation of the Law of ceremonies, but also the keeping of the moral Law is excluded from justification: but yet he would have us to imagine, that only such works as are done before we believe, 
Concil. Trident.  are denied to justify us. 
Sess. 6.  As for the works that we do after, they do justify and merit as they teach us. 
Against merit,  And this their absurd opinion, proceedeth of their ignorance of the intent and meaning of the Apostle in the Epistle to the Romans. For Master Bellarmine in the place before alleged, doth affirm, that the Apostle there, as also in his Epistle to the Galathians, goeth about to prove that none can be saved without faith, or without God's mercy: which is in deed the truth, but it is not the whole truth. For he is also as careful to take away the confidence that any had or might have in their own works. And because he writeth to them who had faith already (for, Their faith was published throughout the world:) 
Rom. 1. 8.  and teacheth us that all our rejoicing, 
Rom. 3. 27.  by this justification by faith in Christ is taken away (but where is merit, there is rejoicing in ourselves) therefore it is plain that the Apostle excludeth here from justifying all works. This also appeareth by the setting down the true cause of justification (By faith) and removing the wrong cause in so general terms: 
28.  (Without the works of the Law) & that also the Apostle doth after in the example of Abraham. All which may teach us, that S. Paul here endeavoureth, to take from all works, when soever we do them, all hope of being saved thereby, to the end that our pride in our own works being abated, and our boasting taken away, He that rejoiceth may rejoice in the Lord. For this cause also the Apostle doth afterwards so set works and merit against grace, as if the one of them doth quite overthrow the other: 
1. Cor. 1. 31.  If by grace, not now by works, for then grace is no more grace: but if it be of works, 
Rom. 11. 6.  then is it now no grace, for then work is no work. We see then, that S. Paul teaching that we cannot be justified by works, to the end that our jesus may be indeed a true, only, and perfect Saviour, and fully save us from all our sins, taketh away from all our doings the hope of meriting and deserving the same. And to this end the Apostle S. Peter also, 
1. Pet. 1. 3.  in the beginning of his first Epistle doth make mention of God's abundant mercy whereby we are not only begotten to a lively hope, but also Kept by the power of GOD through faith unto salvation. Therefore I say he teacheth us, 
5.  that we obtain this by God's great goodness, because he would not have us any thing to trust in our merits, but in that, God of all grace, who will make us perfect, (for our works cannot do that) that we may ascribe, 
1. Pet. 5. 10.  To him glory and dominion for ever, 
Object.  (and not to ourselves, or our goodness.) But if any man reply that this doctrine seemeth contrary to that which Saint Paul writeth to the Romans, 
Rom. 3. 6.  That God will reward every man according to his deeds: Or to that Saint Mark reporteth that our Saviour Christ promised, 
Mark. 9 41.  That he, who in his name, gave a cup of cold water to drink to his servants, 
Solution.  should not lose his reward, thus I answer: God in mercy promiseth reward to such as do his will, and in mercy he likewise performeth the same, not weighing the work, but remembering his mercy. So that herein we may rather commend God's faithfulness, in keeping his promise always: then esteem of our works. For who will think that a cup of cold water giving, may be worthy of eternal life? And the words of Saint Paul are plain enough, if we wrist them not out of their natural sense. For we deny not that GOD rewardeth men According to their works. And the place proveth not that GOD rewardeth them For their works, and that sense only can establish their doctrine of merits: but th'apostle saith there only thus much, that good works shall have a good reward of eternal life, glory, honour, and peace: Evil works their due reward of wrath, indignation, tribulation, and anguish. So that according to the quality of their works, (the quality I say, and not the merit) GOD in mercy, according to his promise, shall give honour and immortality to them that seek to serve him. This therefore standeth still, the undoubted old faith of the Romans, That by the works of the Law, 
Rom. 3. 20.  there shall no flesh be justified in God's sight. 
james 2. 21.  For howsoever Abraham was justified by works (before men) as others also are justified, that is declared and accounted before men just,) by works, and not by Faith only. 
14.  (For even Saint Bede expoundeth that place of Saint james, for the approving of Abraham's faith or making it to appear) yet I say, Before God, works cannot justify. And this is the ancient Roman faith, received also and taught of the ancient Fathers, 
In Rom. Ser. 7.  both writing of this Epistle to the Romns, and else where. chrysostom saith, that this righteousness is called God's righteousness, because man cannot work it but God only. And after, That the Son hath perfected it wholly with his blood. 
In Rom. Ser. 2.  And in another place very notably: For thou shalt not obtain (this righteousness) by thy travels and labours, but thou must freely receive that which is from above of God's free gift: bringing with thee of thine, only this one thing, namely that thou believe. Then which words, what can more plainly impugn the doctrine of our adversaries, or show what was the judgement of this ancient father concerning this point? But that consent and consenancy which we find in many of the Fathers, 
Faith only.  as in Origen, Hierom, Ambrose, Isichius, Basil, Athanasius, Primasius, Hillary, Theodoret, Bernard, giving that work to Faith only, to save or justify, may sufficiently persuade us how fast they held this old Religion, or Romish faith, that a man is justified by faith without the works of the Law. I may therefore I trust with Cyprian conclude, 
Rom. 3. 28.  that If Abraham believed God, and it was accounted to him for righteousness: 
Lib. Epist. 2.  Every one also that believeth God, 
Epist. 2.  and liveth by Faith, is found just, and is declared to be already made happy and righteous in faithful Abraham.  
But the new Romish Religion is this, 
Works justify.  That good works do merit justification and eternal life, 
Concil. Trid. sess. 6. can. 26. 32.  So that by their good works they say they can satisfy for their sins. And for this cause when at shrift they have confessed their faults, their ghostly father (for so they term him) will enjoin some penance unto them, whereby they tell them that they may satisfy for their sins, and make recompense to God for them. For alms and fasting (saith one) doth easily carry men into heaven. 
joh. Bethel. in rationa. divin. cap. 65.  And thus in this their new Religion they do not only expressly set themselves against that old Roman faith, wherein we are taught that good works cannot justify before God, but also blasphemously they rob Christ of his office, 
john. 1. 20.  who is in truth only that Lamb of GOD that taketh away the sin of the world: 
1. john. 2. 2.  and is the propitiation for the same. 
Heb. 10. 14.  Who with one offering (by offering himself a Sacrifice for our sins) hath made perfect for ever them that are sanctified.   

CHAP. V.  
ANd as this ancient faith which was then the faith of the Romans when their faith was commended, 
The manner of justifying by faith.  doth put us past hope of being saved by our works: 
Rom. 3. 24. 25.  say't doth teach us that this salvation is without our merit freely bestowed upon us that believe. We are (saith S. Paul) justified freely by his grace, through the redemption that is in Christ jesus. Whom GOD hath set forth to be a propitiation by faith in his blood, in declaring his righteousness, by the forgiving of sins that are past, etc. In which words we see again that our justification is free, therefore not for our works, but by grace. We see the means of this our salvation, even the redenption that is in Christ jesus. We are also taught the means how it is applied to us by faith: And that not simply by faith, as if it were free for us to repose this our faith and confidence, according to our own fancy, upon any helps that we can devise, but by faith in his blood. Then also we learn here what is this justification, the forgiveness of sins. But is Christ only profitable to them that were in his time, and to us that have been or are since? Yes verily He declareth his righteousness in forgiving the sins that are past, such as his chosen servants have committed since the world began, for so both S. Ambrose, and their own friend Tho. of Aquin seem to understand the sins that are past. Which former sins or sins that are past seeing it is received by so general a consent of the old translation, 
The Rhemists take from the word.  and the interpreters, I marvel that the Rhemists do leave it out. If we had so done we should have been cried out upon, for falsifyers of the word of God, and depravers of the same. I would also ask why in translating into English, they would rather retain the Latin word Gratis, then set down the English word Freely. What was the English so plain, that you could not devise any colour, that might seem plausible to your favourits, for the maintenance of your new heresy? If you thought so, why give you not glory unto God, confessing your error, that others might learn by you, not to be deceived any longer. If you saw not your misliking why when you should translate and make the word plain, do you so hide this light, under the close bushel of your words, unknown to them that should read your book? For thus our new Masters of Rheimes do translate justified gratis by grace & caet. 
Rom. 3. 24.  what these mean by translating thus let the world judge. But the sum of the ancient doctrine is this, that we are justified freely without deserving even by the forgiveness of our sins through faith in Christ his blood, which is gathered not only out of the words of S. Paul by me alleged, but also through out all his Epistles. Which testimonies I omit because that which is already said is so plain, and my especial purpose is to show what hath been the ancient faith of the Romans. As therefore we see what S. Paul taught them, so let us see if S. Peter in that his Epistle, which they say he wrote from Rome, have said any thing for that point. He saith That we are kept by faith unto salvation. And that The reward or end of our faith, 
1. Pet. 1. 5.  is the salvation of our souls. And again that Christ was showed in these last times for your sakes (saith he) which by his means do believe in God. 
9 20. 21.  And whosoever shall mark, how the Apostle S. Peter in that first Chapter, of his first Epistle, doth set forth the excellency of our hope, and the redemption that we have in Christ, which is the end or reward (not of our works) but of our faith, yea how that Christ is showed for us that believe, and that the Apostle in speaking of our salvation doth not make our works any cause thereof, but on the contrary ascribeth it wholly to God's mercy, even to his abundant mercy apprehended by faith: he must needs confess that S. Peter having so good occasion to have spoken of justification by works & yet not having once mentioned the same, had not any purpose to deliver that doctrine, that our own works may justify us.  
But our new Romish Rabbis that have nothing to vaunt themselves of, 
justification taught by Christ and his Apostles heresy.  but the rotten ruins of ancient Rome, can abide no doctrine worse than this that we are justified by faith in Christ his blood. It is heresy with them to say, that we obtain forgiveness of our sins by faith in Christ. But to attribute that which only Christ's merits by his death and bloodshedding, and faith apprehendeth, to holy bread, holy water, pardons, 
Popish justifications.  Agnus this, blessed grains, pilgrimages, monks, books and cowls, candles, cross, and such like trifling trash is good devotion, and sound religion. That which they call heresy, we teach word for word, out of the ancient doctrine of the Romans. But that which they would have the people believe, concerning these toys, S. Paul, S. Peter, and S. Mark his scholar, would have been ashamed to have taught it, to any Christians.   

CHAP. VI  
SAint Paul having planted and proved this doctrine of justification by faith in Christ, 
This doctrine of justification by faith in doctrine of liberty.  as he doth in the fourth chapter of this Epistle to the Romans, and else where in many places: he than teacheth that in respect of this grace, we should be so far from being emboldened to sin, that on the contrary we are the more bound thereby to holiness of life. 
Rom. 6. 2. 3. & caet.  For whosoever is dead to sin, must not live to sin. But we if we be not baptized into Christ, are dead to sin: Therefore such as are baptized into Christ, may not live to sin or in sin. Yea it is good reason that the servant obey his Master, but we are Gods servants by promise in baptism, therefore him we must obey: then we cannot obey him, which God hateth, forbiddeth, and punisheth, but we must serve God our Master in holiness and righteousness. And whereas no man ever more plainly taught, our free justification in Christ, without our works or merits, or any inherent righteousness, even by the forgiveness of our sins, than the Apostle S. Paul, both in this epistle and else where: yet no man more earnestly and effectually than he, exhorteth to holiness of life, good works, and all Christian duties: sin and security have not a sharper enemy than he is. 
1. Pet. 2. 24.  S. Peter also teacheth us that Christ his Own self, bare our sins, in his body, upon the tree. Whereby he showeth the satisfaction that he hath made, to be the atonement between God and us: and that without us he hath done it, himself I say in his own body hath paid that price, and taken away the condemnation due to the sin that we have committed. He hath done it upon the tree by his death and passion, purchasing thereby eternal redemption. What can the Apostle say more plainly, to teach us that the satisfaction for all our sins is already perfected so in and by Christ, that our own works can be nothing available to satisfy for them, or that there is not to that use any need of them? What then? Seeing he beareth our sins shall we lay load upon him, and by our sin and ungodly life, do what we can to make his burden heavier? No no, he hath done all this that we who (by this benefit of Christ) are dead to sin, should live to righteousness. For if GOD be our God, we must be his people: If he be our loving Father, he looketh that we should be his obedient children, If he be our gracious Lord and Master, we must not be ungracious but dutiful servants. For as God doth covenant with us to be our God, so do we also by vow and promise, bind ourselves unto him to be his servants. And this also doth the Apostle Saint Peter teach us, who in the first Chapter hath plentifully set forth God's great merry towards us, even in this question of our free justification, as also in this place he hath done, and yet will not in any wise that any Christian duties should of us be unperformed, but exhorteth us to be occupied in them as we may see. Chap. 4. 1. 2. 3. 4. and to account them as a debt that we own unto God, 
Ephe. 2. 10.  and must pay him. For we are God's workmanship created in Christ jesus unto good works, which God hath before ordained that we should walk in them. Saint Mark reporteth unto us that our Saviour Christ preachd often forgiveness of sins, as in his third, and fourth Chapters it may appear, which forgiveness of sin, doth quite overthrow that inherent righteousness, and justification by work that the papists strive to establish. And yet the same S. Mark doth register and record, among many other godly exhortations, that our Saviour Christ made to his disciples this necessary caveat. Take heed watch and pray, for you know not when the time is: 
Mark. 13. 33.  By all which this doth appear, that sanctification and holiness, must follow justification and forgiveness of sin (for we are washed that we should not again defile ourselves with the filth of sin) and that God's love, doth more effectually tie us to obey him, and to endeavour ourselves to do his will. And look how much the more we are instructed, and assuredly persuaded of the free love of God, so much the more, will our inner man be inflamed with love to him again. I say even with such love, as will thrust us forwards to walk in good works. And this is notably proved by our Saviour Christ who gathereth that the sinful woman in S. Luke felt, 
Luc. 7. 47.  That many sins were forgiven her because she loved so much. And thus we see that the ancient Roman faith was this, that such as have received and felt Gods free grace in forgiving their iniquities, as in truth they are, 
Detemp. ser. 237.  so in duty they must be always ready to serve him. So that I may boldly say with S. August. It can hardly be that he that believeth well should live evil.  
But our popish spiders out of this sweet flower do gather their poison. 
Romish reproaches against this true doctrine.  They burden this doctrine, which in express words is taught by S. Paul, and the effects of it by S. Peter also (that we are justified by faith without the works of the Law) with this slander, that it is a doctrine of liberty, and occasion of licentious life, a hindrance to good works. And thus this doctrine, which they cannot confute with reason, they cover with shame and reproaches. And that which they cannot with all their learning prove false: 
Dialog. cum Tripho.  by this shameless shift they seek to make odious. Far otherwise did the ancient fathers both speak & write. 
Act. 15. 9 li. 2.  justinus Martyr learned of the Apostle S. Peter to say that faith profi●eth our hearts. 
Epist. 2.  Cyprian saith to cease from sin, 
Adverse. Marce. onem. li. 4.  that beginneth of faith. Tertulian affirmeth that faith showeth us the way (whither? 
In psal. 115.  to licentious life? No, but) by which we must come to God. Basil ascribeth unto it, great force to allure, draw and persuade the mind, 
Constit. Mon●st. cap. 16.  because as in another place he telleth us, it strengheneth the powers of the same, it obtaineth & getteth endeavour in us, and Gods help, which both are necessary in all our works. 
Heresi. 76.  Epiphanius writeth that it preserveth every faithful man, 
In joh. 6.  he meaneth from evil no doubt. And Theophilact telleth us, that faith in Christ is truly a holy and perfect work, and doth sanctify or make holy him that hath it: 
In joh. 3.  And on the other side, 
Ti●. 1. 16.  that such as lead an unclean life, are not truly faithful, who profess that they know God, but in works they deny him. By all which it is plain to see, 
Eph. 6. 16.  that these holy fathers did think that faith doth both quench all the fiery darts of the wicked, and nourish or maintain within us, the good motions of the spirit, and so is as it were the fountain from whence doth spring whatsoever good work we can perform. But the papists would bear the word in hand, that the more we teach them to believe, the wider we open them a door to sin. But would you in deed find out that doctrine, that doth let loose the reins of licentious life? and giveth liberty to do what you will? Look then to our new Romish religion that selleth sins for money, and pardons for faults both passed and to come also. Faith (whereby we apprehend this free justification) is God's gift, and therefore not easy for us to get, seeing we cannot have it at all, unless he will give it, increase whereof the Apostles themselves craved of God, because of themselves they could not get it. But as much money as will buy a pardon is not hard to come by. Especially rich men might by their doctrine, be bold to sin, because money would buy pardons enough. Now whether the ancient faith of the Romans, or this new Romish religion, give greater liberty to licentious life, let the indifferent Reader judge.   

CHAP. VII.  
BUT this our doctrine of justification by faith in our Saviour Christ jesus, without the works of the Law, that it may both the better be understood, and more thoroughly be delivered from the unjust reproaches of such slanderous spirits: It shall not I suppose be amiss, 
What justifying faith is.  but very necessary to declare, what manner of persuasion this Faith is, by the doctrine of the Apostles, if any thing may out of these their writings, which do any way concern the Romans) be brought to teach us the same. First therefore this Faith is not only a general persuasion of God's power, mercy, and such other things, 
A particular confidence.  but even a particular confidence and trust, whereby we do not only give our assent or consent that GOD is mighty and merciful, but also we do with comfort apply particularly unto ourselves, whatsoever greatness and goodness, in general persuasion we yield to be in God. And this is plainly proved by th'apostle unto the Romans, setting forth the faith of Abraham before our eyes, as a perfect pattern of true faith, in that he believed not only in generally, that God could or would do such a thing, 
Rom. 4. 18. 19 20.  but even particularly, that he would and could perform his promise that he made unto him concerning Isaac, So shall thy seed be. And so it came to pass, that neither he considered his own body now dead, when he was almost a hundred years old, neither yet the deadness of Sara's womb. But contrary to hope, believed in hope, that he should be the father of many nations. Now this constancy of Faith cannot possibly be in any man or woman, unless they have (besides a general persuasion, and historical assent to this that they hear, that God is good) a particular application, and an inward feeling, whereby they may say as their old translation bringeth in job, 
job. 19 7.  saying: This hope is laid up within my breast. Faith also must be, if it be true and such as is required, a constant confidence without doubting. Not because that we can here attain to that perfection, that our faith should have no infirmity, but that all weakness in faith, doth argue great want in the same. Such was that Faith, that here the Apostle commendeth unto us, in the example of Araham. 
Rom. 4. 21.  For Abraham was Fully persuaded, assured or certified, that what GOD had promised, he was able to perform. Now fully to be persuaded of a thing, and to doubt of it are contrary. And Saint Peter willeth us, To trust perfectly, in that grace that is brought unto us. whereby he doubtless meaneth nothing else, then th'apostle S. james, 
james 1. 6.  when he opposeth Doubting or wavering, against true faith: Let him ask in faith nothing doubting. But that faith must have these properties, that is, that it must be a confidence and trust, whereby assuredly and particularly, we apply unto ourselves the comfort of God's promises, or of the examples of his mercy. Thapostle in this Chapter doth farther teach us, 
Rom. 4. 11.  I mean Saint Paul, in the fourth to the Romans, 
A Seal.  teaching circumcision to be, A seal of the righteousness of Faith. A seal is set to the writing, to take away all occasion of doubting from the same. So are the Sacraments added to God's promises (if it were possible) to make us without all wavering in Faith. And the writings whereunto seals are affixed, contain for the most part, particular benefits bestowed upon them, to whom they are made and sealed: Even so the Sacraments, are to the godly assurances, not only that God loveth mankind, or Christ is a Saviour, that taketh away sins, and maketh atonement with God for them, but also that God loveth us, and Christ saveth us: I say every particular man and woman, if they be faithful, have within them this faith. Which application of this benefit of Christ to themselves, and to their consciences, is believing. And they that can attain to this, have attained to Faith, and this their particular faith is sealed up to them in the Sacraments. But an assent to the history hereof we may yield, without comfort or consolation. For so do the Devils believe and tremble. Yea let us see, what an example of Faith, 
james 2. 19  th'apostle in the viii. of this Epistle setteth forth himself to have, I warrant you we shall find it neither mingled with doubtfulness, nor resting only upon God's general promises: But in wonderful assurance, he findeth and confesseth in himself, to his unspeakable comfort, God's great mercy in justifying and saving him. For he is not only assured, 
Rom. 8. 33.  that none can lay any thing to the charge of Gods chosen, because God justifieth, and none can condemn, because Christ died and rose again, 
34.  and at God's right hand maketh intercession for us, 
35.  but also that nothing can separate us from that love wherewith God loveth. And this he saith he is sure of. 
38.  This then is the ancient faith of the Romans, 
Rom. 14. 5.  That every one should be fully persuaded in their own mind, (for if in meats this persuasion must be, then much more in the cause of our justification) and Trust perfectly (without doubting) on God's grace. 
1. Pet. 1. 13.   
Yea the ancient Fathers, do not know any other faith for a true faith, but only this assurance and particular persuasion of the heart. 
De Mortal. Ser.  Cyprian calleth it A confidence of good things to come, 
Basil. de vera fide. Tom. 2. fol. 12.  and proveth that it must so be. S. Basil saith it is An approbation of that which is said, with assent, and without wavering, with full assurance that it is true. Which confident persuasion, is manifestly against popish doubting neither can it be without particular application of the promises to ourselves, which in their gross divinity they find to be peerless. 
In Mat. Can. 5.  Hilary will have no doubt at all in our faith. Neither can a general faith, without applying particularly to us Gods promises, make us abstain from evil and do that is good, 
Ope. Imper. Ho. 39  which chrysostom saith is the work of faith. And this doth S. Ambrose plainly teach by the similitude of a physician who although be promise to heal all, 
In cap. 2. 1. Tim  yet they that will have help, must seek to the physician. And why? Is it not every one that standeth in need may have the medicine applied? yes verily. For it will not otherwise do them any good. Now saith he, faith giveth us this (spiritual) health, which unless the mind receive withal the heart, it doth no good but rather hurt. As therefore it doth no good to a diseased body to know that he may have help, unless the physic be ministered to him: even so in these sicknesses of our soul, the assaults of sin, without this particular applicution there can be no help. Let therefore Master Bellarmine tell us if he will, 
Bellarm. de Iustif. li. 1. cap. 4.  that his fellow Catholics of the Romish stamp, do hold it rather a presumption then faith, To be assured of the promise of special grace or mercy: yet will we rather hold fast that ancient faith of Rome, approved also by sundry fathers, then wander with them, in their wavering opinion, and desperate doctrine.  
But our new Romish teachers can abide nothing less than that we should teach men to assure themselves by faith of their salvation. 
Bellar. de justif. 1. ca 6. 7.  And therefore they teach this faith to be but an assent, 
Assent or general knowledge.  not a confidence, and that it may be a general knowledge not a particular and undoubted persuasion, or trust, that we are justified by Christ. They take for a pattern of their faith, that faith that the devils have, 
jac. 2. 15.  as before out of Saint james I taught that they believe, yea fear and tremble. And while they make faith to be but a bare assent, they think it an easy matter to believe (for in deed the most wicked may have such a faith:) 
What faith we say justifieth.  by this means it cometh to pass, that they speak evil of our doctrine which they know not. For we do not teach that popish faith doth justify, which is but an historical assent, to those things that are spoken of GOD: but we say that that assured persuasion which Saint Paul commendeth in Abraham, 
Rom. 4.  and whereof himself rejoiceth: 
Rom. 8.  And whereby we are kept by the power of GOD unto salvation: 
1. Pet. 1. 5.  we teach that that doth not only justify us before God, because it apprehendeth and taketh hold of him, by and in whom only, we are accounted righteousse in God's sight: but God by it doth also purify our hearts. Because it cannot be but that we will have a delight in God's commandments, if once this assured and undoubted persuasion of God's eternal goodness towards us, be planted in our hearts. Although therefore we still teach constantly with our Saviour Christ, & his Apostles, that faith without works doth justify, speaking of a true faith, and an assured confidence, which was the old Roman faith: yet we will also say with the new Romanistes, that the faith of the now Church of Rome, or that faith which the devils may have cannot justify. 
Romish saith justifieth not.  But this doth nothing hinder our cause, for we account not that bastard Roman faith, worthy the name of faith. So that in this latter assertion we yield to them. And in the former, wherein we affirm that faith, as it is an assured confidence, taking hold of God's mercy in Christ doth justify, I would they also would yield unto the truth.   

CHAP. VIII.  
We have seen then the most ancient doctrine of justification by faith (grounded upon the first promise of the woman's seed, that should break the head of the serpent) taught by the Apostles: 
Gen. 3. 15.  who yet meant not thereby, to open a gap to licentious life, because they speak not there of a devilish faith, a popish faith, a dead faith, that may be fruitless, but of such a persuasion, and so assured a confidence, settled in the heart of the faithful, as will not suffer them to be idle, or unoccupied in godly works as occasion shall be offered. And if we look further into the doctrine taught by the Apostles, we shall also learn out of it, not only that it is necessary to do good works, but also how, and to what end we should do them. 
How and why good works must be done.  For if our affection in doing them be not sincere, if our direction and rule be not Gods holy word, if our intention and end be not God's glory, and the performance of our dutiful obedience, unto our Lord and Lawgiver: whatsoever our work be called in name, or seem in show, it is not in deed a good work. First therefore for our affection, not only our Saviour Christ who is a heavenly and true teacher of all truth, 
Math. 7. 17.  telleth us, that the tree of our heart cannot bring forth good fruit, 
Luke. 6. 43. 44.  unless it (I mean the tree) be good itself: but also S. Paul teacheth us that the flesh, that is that part of man that is not regenerate, striveth against the spirit, whereby he is brought to that, that, He doth not the good thing which he would, 
Rom. 7. 19 23.  but the evil which he would not. And that through The rebelling Law in his members, rebelling (I say) against the law of his mind, and leading him captive unto the Law of sin, which is in his members. Now if we mark why the Apostle maketh this complaint, and addeth that grievous and pitiful exclamation O wretched man that I am we must confess, that he was forced thereto, because that Although he would do good, 
24. 21. 22.  and had delight in the Law of God concerning the inner man: yet his rebellious flesh did trouble and molest him so, 
28.  that he could not so freely, so holily and sincerely, 
Rom. 6.  serve God as he should have done. And that is it that in the sixth chapter he persuadeth us, that we ought not to sin, because we are dead to sin, so that we should not any more have to do therewith, but should have our affections freed from the same, 
Rom. 12. 1.  and wholly bend to serve God in holiness. And for this cause afterwards, when he beginneth to come to exhortations, he layeth this as the ground and foundation of all, That we must offer up ourselves even our own bodies a sacrifice to God. For if we begin not with ourselves, even with our own affections, to have them sanctified, whatsoever we do cannot be holy. And therefore S. Peter also who plentifully exhorteth to the performance of Christian duties, yet telleth us before, that we are elect unto Sanctification. 
1. Pet. 1. 2.  For hereby our affections are reform, that in doing of all our works, we may do them with a good heart. And afterward (he saith) Seeing your hearts are purified in obeying the truth through the spirit, to love brotherly without feigning, 
22.  love one another with a pure heart fervently. In which words we cannot but see, how sincere an effection the Apostle requireth, in performance of this duty of love, which must also be a pattern for us to do all good works by, 
August. in psal. 77. enarrat.  for thy heart not being sincere, thy works are not pure, though they seem good. As for the second point. which is, that our works, if we will that God should account them good, should be commanded in God's word, and agreeable to his will: it may appear to be the ancient faith of the faithful Romans, because S. Paul teaching them to do good works, seemeth to require nothing of them but love, which he saith is the fulfilling of the Law: so that he would have us occupied in performing of love to God, 
Rom. 13. 8.  and love to man, which God in the ten commandments requireth of us, and then we shall not fail but do good works. But this yet he teacheth more plainly, 
Rom. 14. 23.  in the shutting up of that notable discourse, 
Degrat & libero Arbit. li. 5. ca 10.  in the fourteenth Chapter. Whatsoever is not of faith is sin. In which place Master Bellarmine will have us by faith to understand knowledge, as also the Rhemists teach us, or persuasion of conscience, that the thing which we do is good and lawful. But whatsoever we do, for the which we find not our direction in God's word, what persuasion can we find for the same in our conscience, that God shall reckon it among good works? Or rather why should we not always fear, lest God for such works of ours should say, Who hath required these things of your hands? in which respect all the fathers in our good works require faith. 
Esa. 1. 12.  And is not I pray you our good work a flower of sweet savour, and a fruit of pleasant taste unto the Lord? All men will confess it is so. 
1. Pet. 1. 23.  From what root then must it come? 
1. Pet. 2. 2.  doubtless from no other, but from that immortal seed that Saint Peter speaketh of, The word of God, Whereby he would also have us to grow. 
Regulae breu. interrogat. 119  And if S. Basil (concerning the precepts of their monkish life) doth think they must not be left undone to take other works in hand, and that specially because that every one knoweth not what is convenient for them to do, but may as well choose that may be to his hurt and hindrance, as to his help and furtherance: then how much more should God's laws be in such account among us (who are by our profession regular, having an express commandment to do that only which God commandeth) that we would not for any thing add unto the same our own inventions, or mingle with the same our own traditions? And if we suppose that one man may better see how to set down rules of life then another: how is it that we are so be sotted, that we give not that glory to God, that he knoweth better (I say not then any, but) then all men, what works they are that please him best? Or if we confess him to have that wisdom, why do we not follow then this his direction, why do we not study to keep his commandments? why do we weary ourselves in our own ways, and waste our time in doing our own works? Thirdly in every good work, God also considereth to what end it was done. And principally we must respect God's glory. Whether ye eat or drink, or whatsoever ye do, 
1. Cor. 10. 3●.  do all to the glory of God. And therefore Saint Paul findeth great fault with the Romans, or rather writing to the Romans that neither the Gentiles when they knew God; 
Rom. 1. 21.  did glorify him as God, and the jews by their sins dishonoured the name of God. 
Rom. 2. 23.  And for that cause giving to the Romans a caveat, 
Rom. 16. 17. 18.  he willeth them to take heed of such as made division. And why? For they serve not the Lord jesus Christ, but their own bellies. They seek not to glorify the Lord, but to pamper themselves. 
Rom. 16. 17.  Yea both Saint Paul and S. Peter also, 
1. Pet. 5. 11.  teach us this lesson by their own example, giving to him praise, glory and dominion. And this glorifying of GOD is especially performed, by consecrating unto him, the good grape of our holy obedience: Even by letting our light so shine before men, 
Math. 5. 16.  that they may see our good works, and glorify our Father which is in heaven. Thus than we see that the ancient religion teacheth us, that no good work can proceed from us, unless the spring of our heart first be purged from the filth of sin, lest our affections by that corruption, should be mingled (like muddy water) with sinful cogitations, and withdrawn from sincerity in our action. Then also that such only are in deed good works, 
In Psal. 118. Concione. 12.  for doing whereof we have warrant in God's word. Lastly that in the said work, especially we must seek God's glory, by serving him in dutiful obedience, for that the work must be considered according to the end whereunto it is directed, and which we respected in doing the work Augustine teacheth. And if any of these be wanting, either a sincere heart, which cannot be without faith, a direction out of the word, or a godly end, the work is not good whosoever worketh it, or whatsoever show of goodness it seemeth to have in the eyes of men. As on the contrary, that which we do according to God's word, with a sincere heart desiring to walk on forward in all holy obedience, that is in deed a good work.  
But it is almost a common received opinion of our new Romish Catholics, 
Popish good works.  that the good intent maketh a good work: Insomuch as many think it must needs be a good work, that a man or woman doth with a good purpose. Neither yet do they measure this their intent or purpose, with the true line of God's word, but with the false measure of their own imaginations. And hereby it cometh to pass, that the outward appearance of a good work, is taken of many to be an action acceptable to God, although it be not either directed to the right end, or commanded in God's word, or done by him that hath the spirit of regeneration. And this maketh them so grossly to teach concerning good works, because they would for the better credit of their works, commend the actions, not only of the wicked, but of the Infidels also, that never knew God, as if they might be perfect and void of sin. which is a thing as absurd, to him that by the light of God's spirit, doth walk in the paths of God's word, as if they would affirm, that a wild vine whilst it remaineth wild, might bring forth a kindly grape, a crab tree a good apple, 
Works not commanded of God.  or from a foul and corrupt puddle, might spring sweet and wholesome waters. As for God's Law, because the ways thereof are not roomy enough, for such reelers and rovers to run in, who according to their own foolish fancies, are always hatching some new devotions, as not only the infinite swerves of their Religious orders (as they falsely call those irreligious companies) but also their innumerable toys and superstitions, whereby they would bear the world in hand, that they please GOD, and deserve his favour do plainley prove: they therefore now in the new Romish Religion command unto us many things, whereof in the Scripture they can find no one commandment, no one example. They quite forget the strait charge that GOD layeth upon his people, 
Deut. 12. 8.  when he telleth them, that They must not do what seemeth good in their own eyes, 
32.  and concerning God's Law: That they must add nothing thereto, nor take any thing therefrom. But that they may seem to be full fraught with good works, they esteem every thing wherein they tie themselves to any straight rule, (although with neglect many times of sundry Christians duties) or bestow their goods (for the most part very superstitiously) or make any show of Religion, glorious in the eyes of the world, this I say and such like devices they account for good works. And what should I speak of the end where unto they have especial regard in doing of these good works? 
The end of Popish works.  Let the practice of the Church of Rome at this day, wheresoever her deceits are not yet known, or her blasphemies abhorred, let their own consciences I say testify herein, what they think, what their Priests do teach them. Do they not enjoin them penance to satisfy for their sins? do they not teach thereby to merit eternal life? Yea, what do the most devout of them, all their life long, but toil themselves, to kindle to themselves a fire, 
Esay 50. 11.  in the sparks whereof they also walk for a time, who yet shall in the end lie down in sorrow. That is, they seek by their own works, to make for themselves peace with God, and procure an atonement with him. But when God shall rise up, and lay open to their own consciences their foolish ways that they have found out, then shall their own wickedness correct them, 
jer. 2. 19  and their turnings back reprove them: Yea their plague shall be, the fruit of their own imaginations, 
jer. 6. 19  because they have not taken heed (saith the Lord) unto my words, nor to my Law, but cast it off. And because they are not persuaded that ever they can be so sure of heaven (now when they are once brought to think that by work, they must get it) they buy Masses and trentals, 
Buying of helps for sin.  both quick and dead, they build places wherein they may alvaies be prayed for (that by that work they may be helped to Heaven.) They hire priests and Friars to sing and say for them. They spare no cost, they refuse no travel. They impoverish themselves and their posterity, to purchase (if by any means they may) pardon for their offences: according to that good Fryer-like and Catholic verse.  
Vestris nostra damus, pro nostris vestra roga●us.  
Part of our prayers your friends shall have,  
Your goods for recompense we crave.  
But in the mean time, while Christians are so busied (as themselves imagine) to save their souls by works, where is there any time or space to think of God's glory, 
The true end of good works not regarded.  or of our own duty and performing of our humble obedience? We see then how the Romish Catholics do all that they do, not in respect of duty, but for reward: not for love, but for payment. And therefore with them no wages, no work, no penny, no pater noster. Whereas on the contrary, we are so far from denying that it is necessary for Christians to do good works, that we rather affirm that they are not a good tree, that in due season will not bring forth good works. But these our works must be directed to God's glory, and must proceed from an earnest love that we have to be occupied in doing of his will and keeping of his commandments: In so much as though there were no promise of reward, no hope of recompense, yet because God hath showed his mercy, 
Luk. 1. 74. 75.  That we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness all the days of our life, and hath commanded us to do good works, we will therefore earnestly endeavour to do them.   

CHAP. IX.  
NOw seeing our works must be such as I have in the former Chapter declared, that first itself must be commanded of God, than it must spring from a fountain by faith santefied, that it may be done sincerely, Lastly it must be done to such end only as shall tend to God's glory, and the discharge either of our general duty of Christianity, or the performing of our particular callings▪ seeing I say that if in any of all these things there be imperfection the work cannot be called good: it is very necessary to examine, whether such works as we do, may have in them any such perfection, 
Whether our works can be perfect.  that they may in deed be perfectly good, and in all things agreeable to the rule before set down. For if it be not perfect it cannot merit. And if it might be that we could do some perfect works, yet considering the multitude of our sins, we were worse than mad if we would imagine, that a few good works could make satisfaction unto God, for our infinite transgressions. But to put this matter out of doubt it is most certain that there cannot be perfection in any thing that we can do, so long as we have this sinful body. For although we may attain to the first of these three points, and may endeavour and earnestly labour, to walk in those good works, 
Ephes. 2. 10.  Which GOD hath ordained before that we should walk in them: Yet in the other two properties of a good works if we be not partial in our own judgement, and blind in our own ways, we must confess ourselves to be far short of that which God requireth of us. And therefore S. Paul describeth the true happiness of a Christian, to consist (not in the perfection of our own works or that now being stirred up and helped by God's grace, we are able to fulfil the Law, or do such things, as shall be found righteous and perfect in God's sight) but in the forgiveness of our iniquities, 
Rom. 4. 7. 8.  the covering of our sins, the not imputing unto us our transgressions. For out of the Prophet David he telleth us that such are blessed men. Yea our Saviour Christ himself when he will have us to look unto our true happiness, if we will believe him that was (say they) S. Peter's scholar speaketh of forgiveness of sins. 
Mar. 2. 5. 3. 18.  And on the other side when he will threaten wrath, 
Mar. 3. 29.  he saith sins shall not be forgiven. But perchance they will tell us that in our first justification, we must have this forgiveness of sins, but afterwards once being freed by grace, we can ourselves avoid the deceits of sin, and do such things as God must account meritorious, and therefore perfect. But Saint Paul a man no doubt regenerate and as perfect a man (I suppose all will confess) as ever was since, did find and feel that there was a Law in his members, rebelling against the Law of his mind, and leading him captive to the Law of sin, 
Rom. 7. 23.  that was in his members, yea and that he felt this, not only when he was careless of his salvation, or neglected his ways, but even when he endeavoured to serve GOD, and would feign have done good, 
22.  Even when he had delight in the Law of GOD, concerning the inward man. Which doth sufficiently prove unto us, that the fountain of our heart, is so troubled with these fowl affections, that it is impossible, that any cleare● water should come from thence. And for proof hereof, let us look upon some good work, and with indifferent judgement let us try, 
Our prayers not perfect.  whether as it cometh from us, it can be perfect or not. And what better work can we find then prayer, which is that sweet sacrifice of perfume that God delighteth in? If any man will say that he can offer up unto GOD his sacrifice, without any want or imperfection, he proclaimeth thereby unto the world, that he knoweth not what it is to pray, or hath no feeling of his own weakness. I speak not here of popish prayers, which are full of horrible blasphemies, 
Popish prayers  both in respect of him to whom they pray, and of the mediators by whom they seek to obtain, and of the merit, which they look for, because they have numbered up a certain number of prayers. Let the Church of Rome afford us but one man, that justly and truly can say, that he can at any time, with sincere heart, and unpolluted lips, so earnestly and confidently as God requireth, being lifted up from earth and earthly cogitations, talk with God and sue unto him for necessary graces, only or especially respecting God's glory, without wavering in faith, or wandering in affections, or forgetting that he is talking with GOD: and then we will yield that our works there may be perfection: But if in so holy a work, whereunto our own wants may stir up us to be the more sincere, yet we shall always find imperfection, how then can our other works be void of sin? But if any man in his excess of folly, and depth of ignorance, either of that he can do, or of that he should do, would make the world believe, that he is able to offer unto GOD the sacrifice of prayer, without fault or blemish; his own thoughts will testify against him, his knowledge will accuse him, and his conscience will condemn him, that he deceiveth himself, and that there is no truth in him. For this is the perfection which we can look for, and which Saint Paul desireth to bring the Romans unto, not that they should have no sin, for that he knew was impossible, 
Rom. 6. 12.  but that they should not let sin reign in this their mortal body, that they should thereunto obey by the lusts of it. And that our prayer cannot be altogether void of wants, 
Rom. 8. 26.  what can be more plain to prove, then that which S. Paul himself teacheth the Romans, that We know not what to desire as we ought. For how can we perform that perfectly, which thing we know not how to do as we ought? The spirit (of GOD) sendeth up (I confess in deed) requests for us (that is maketh us to request) with groanings unspeakable. But what is that to us, 
Bad tools.  and to our nature, to the perfection of our work. We are like bad tools in a good hand (I speak of the regenerate.) The tool being sharpened by the workman hath an edge, and can cut. So we when God hath reform our will by the spirit of regeneration, have a readiness or desire to do good. But this edge if it meet with any thing that is hard as iron or stone, is broken and made blunt or dull. So is this our willingness or readiness taken away when our carnal affections and desires, do oppose themselves. So that although God's spirit, that worketh in us and by us is holy, yet because it worketh by such evil instruments as we are, look how much we want of the perfection of our regeneration (which here cannot be perfected, for whilst here we live we are but children) and are not come to our perfect groweth, so much must needs our work want, of the clear light of the mind to direct it, or of the sincere obedience of the heart to perform. And because the Apostle ynewe thus much, therefore that we should not be altogether discouraged, in respect of the imperfection of our actions, or the corruption of our nature, 
Rom. 8. 2.  he telleth us that The law of the spirit of life in Christ jesus, (mark that this Law of the spirit of life is in Christ, not inherent in us) hath freed us from the Law of sin and death. So that we have no other remedy for our wants and imperfections, then that that holiness which is in Christ, 
Imputation of Christ's holiness.  should by imputation become ours. By the which in the end, that sanctification which by the spirit is here begotten in us, shall be also fulfilled in us, as is promised afterwards. 
Rom. 8. 4.  For that righteousness of the Law that there is spoken of, that it is not, or cannot be fulfilled of us so long as we carry about us this body subject to sin and correuption, experience teacheth, and I think the papists themselves that have any shame will not deny. For so long as we have any lust or concupiscence, which so long as we live we shall have; Admit that lust were not sin, as the patrons of lust the papists would have us to believe, and falsely teach, yet whilst that remaineth, no body can say that the very righteousness of the Law or whatsoever the Law required is fulfilled of us. For even themselves confess that lust is aswaruing from the Law, and is not according to the direction thereof. Whereby it appeareth that these words of righteousness of the Law that must be fulfilled in us are to be understood of that that shall be performed in us hereafter, and not of that righteousness that we can now attain unto. I cannot therefore but marvel at our Rhemists, that by these words would prove, that we may fulfil the Law. For besides that which I have said that it must be understood of the perfection which we shall have: the words themselves also teach us, that this is done not by us (for we cannot attain to that holiness) but in us: now if Christ in us fulfil the Law, it is not thereby proved that ourselves fulfil the Law, or that it is possible that we should attain to the perfect obedience thereof. I trust that it appeareth, that the ancient faith of the Romans which was commended by S. Paul doth so proclaim our unworthiness, and debase our own works, (if we will consider them how God in his justice may judge of them) that we may justly confess with the people of God, 
Esa. 64. 6.  We have all been as an unclean thing, and all our righteousness as filthy clouts, we all do fade as the leaf, and our iniquities as the wind have taken us away. So that we always have good cause to pray, that God (whatsoever thing we take in hand) should Forgive us our trespasses. 
Ser. in Rogationibus.  For as saith Saith Bernard, we want truth, charity and courage. (Yea and the more we look into, and the better we know ourselves, the more plainly shall we see that these will always be here unperfect) Reason (saith he) faileth through ignorance of the truth, will is weak, because affection fainteth, the flesh is unable, through scant of courage. In so much as reason doth not well understand what it should do, and the will hath no great liking of that which it knoweth, the coruptible body also is a burden to the soul, 
Wisd. 9 15.  so that we cannot do what we would. Which true testimony of S. Bernard, doth sufficiently prove, that in our works there cannot be perfection. 
Retract. li. 1. cap. 19  And S. Augustine as else where, so in his book entitled De perfectione justitiae doth plainly prove that no man here can be perfect. 
Enar. in ps. 38.  So that we must be glad that the Lord when he vieweth our works accounteth that as done, which if it be not done, he pardoneth as S. Augustine writeth else where. Who also teacheth us that our perfection consisteth in knowing that here we cannot be perfect: why should we then dream of that to be here in us, which we cannot possibly attain unto? or what mean we to say that is strait, that agreeth not with the rule? or that is perfect that needeth mending?  
But the new religion of the Romish Church is, 
Perfection in works.  that the works of the regenerate may be so perfect and holy as that they may be void of sin, and nothing in them to be reproved. Yea and not that only, but also that by them they may justify themselves, & merit or deserve eternal life, because they can perfectly keep the Law. 
Andrad. Orthod. Explic. li. 5  This is the doctrine which with common consent they teach. And yet themselves confess that the love of God, cannot be perfect in us, neither so great as it ought to be. But how that agreeth with that which they also affirm, that any man (I suppose they understand it but of the regenerate) may fully and perfectly keep the Law, let the reader judge. To salve this sore, Andradius Payvas taketh great pains in the place before alleged. But I cannot but marvel, that the strength of the truth, did not enforce him to give glory unto God, and to be ashamed of that silly shift, which he and before him the jesuits of Colen are forced to use in their censure. 
Deut. 6. 5.  For when they see that God requireth that we should love the Lord our God with all our heart, with all our soul, with all our might: and they confess that to this love of God, or the keeping of this commandment we cannot attain, they tell us that God never would deal so hardly with us, as to require that of us that we cannot do, and therefore that this commandment doth but show what we ought to wish & strive for, but that God meaneth not to tie us to obey it in this life, as for the fulfilling of it, it shall be after this life. Would a man think that these men who brag so much of the fulfilling of the Law, would now in good earnest confess, 
This commandment is general to all men here.  that God would have them keep no more of the Law then they can? God in like manner delivered both the Tables of the commandments, with as great charge to keep the first, as the second. And in the first, is all that comprehended, even that earnest love, that in these words is commanded. Therefore if we be tied unto the performance of love towards men, how can we be free to leave, or to do our duty toward God? 
Deut. 6. 1.  Yea Moses telleth the Israelites a little before, as it were by way of preface, That these are the commandments, ordinances, and Laws, which the Lord God commanded him to teach them, that they might do them in the land, whither they go to possess it. 
Math. 22. 39  Among which this is one, and the greatest, as Christ himself witnesseth. And shall we then trust them, that tell us that God gave us not that commandment, to require of us the keeping of the same? No, rather let us believe as the truth is, that God who gave us this commandment, shall also, and justly may, without note of cruelty, require at our hands, the performance of the same. But when we see that it passeth our power to keep it (as our adversaries truly confess) then must we learn to seek for our perfect obedience, to him only, that did and could only perform the whole Law. And that is the lesson that Saint Paul teacheth us, 
Gala. 5. 24.  when he saith, The Law is a schoolmaster unto Christ, that we may be justified by faith. Agreeable unto that also that the same Apostle taught the Romans, 
Rom. 10.  That Christ is the end of the Law to righteousness to all that believe. Now how little this bastard brood that now is resembleth those ancient commended Romans, let the Reader judge.   

CHAP. X.  
NOw as concerning the powers of our nature, we humbly acknowledge, that by our hereditary corruption they are so stained and polluted, that nothing but sin, nothing but evil can come from us, or be in us, until God by his spirit of regeneration hath made us new men: 
De tempore ser. 48.  for we cannot raise ourselves from the death of sin, as Saint Austen teacheth. And being regenerate, yet there are in us two men: The new man weak and feeble, 
The newman.  better (in truth) in heart and courage, then in hand or power: called a new man when it is compared with the old man. But when God's spirit will in deed set forth, how little our strength is to stand against our spiritual enemies, in this our spiritual battle, than we are called children in respect of our weakness. Then also there is in us the old man, 
The old man.  lusty and strong, come to his full groweth. Between these two, in the godly there is a continual strife. As for the ungodly they are altogether old, there is in them nothing new, no new heart or affections, no new mind or understanding, no good desires, no godly motions. Now this old man although in the regenerate he be but faint hearted: yet hath he so many helps, and so many opportunities and occasions to do evil, and to annoy the new man that he is over doing, never quiet, always striving against the spirit: Insomuch, as he never seeth the new man, the spiritual man, the man that yieldeth itself to the spirit of God to be led thereby, endeavouring or attempting any good thing, but strait way this old man opposeth himself with might and main, so that he will never suffer the new man quietly or freely to do any good. But be the spirit never so willing, yet will the flesh always be found not only weak, but also rebellious. By this means it cometh to pass, that although God of his great mercy, by his good spirit, have wrought in his new born babes, a will ready to serve him, and a desire or readiness to obey him: yet is not this will of ours, at any time free or at liberty to perform the same, either as we should, or as we would. For as God's children are by the godly motions of the spirit stirred up to do his will, even then presently do the lust● 
1. Pet. 2. 11.  of the flesh, which fight against the soul, make a mutiny or commotion, provoking the members thereof, to wrestle and strive against such holy cogitations. So that it cometh many times to pass, 
Gen. 38. 29.  as it was in the birth of tamar's children: For Zarah being first near the birth, yet Phares his brother came forth before him. So these godly motions being first thought upon, yet even in Gods good and obedient children, such corrupt and ungodly affections will first show themselves. Of which dangerous battle, cometh this troublesome effect, troublesome (I say) to God's children, that their love either of God or man, is not without want, their faith, not without fear, their obedience, not without blemish, their service, not without negligence, to be short in any good thing that we will attempt, we shall not be without evil to hinder the same. Which things being well considered of, I trust it will easily appear that our will though it be good in the regenerate, yet is not at any time altogether free to do as it would, in respect of these corrupt lusts of the flesh. And that this is the ancient faith of the Romans, that was in S. Paul's time, it is more plain than that with any good show of reason it may be denied. For the Apostle teacheth the Romans thus much even by his own example. Who feeling within himself, this spiritual battle between the spirit and the flesh, (which only Gods children do feel) & so by experience being taught, that when he had done what he could, he was notable to do that which willingly he would have done, 
Rom. 7. 19  he plainly confesseth, The good that I would, do I not, but the evil which I would not, that do I. Now I trust no man will answer that he speaketh not of that he could do, but of that he did: I trust no body will imagine but that the Apostle did what he could to do good, and not to do evil, and yet when he had striven therein to the uttermost, his regenerate and godly will, was not of power to perform his godly desires. But if any man would judge so grossly of S. Paul, as that he might have done more than he did to stand against sin, yet would they be sufficiently confuted by that which the same apostle addeth almost immediately, whereby he showeth by what means it came to pass, that he was so driven and drawn to do against his will. 
Rom. 7. 22. 23.  Even because There was a Law in his members rebelling against the Law of his mind, and leading him captive to the Law of sin, although concerning the inward man, he had delight in the Law of God. Now if S. Paul had not free will as no doubt in these words he plainly teacheth the Romans, that he had not to do good, shall we imagine that we, who are much less freed from corruption of sin than he was, have any such freedom or power in us? Shall we that are in comparison, dry stumps, and fruitless plants, deceive ourselves in this vain conceit, that we are better able to bring forth the fruit of good works than he was? God forbidden. No I am verily persuaded, that whosoever doth but consider what a good work is, according to that I have before said, especially in the viii. Chapter: and on the other side how weak we are of ourselves, because our regeneration is not here perfected, and how stirring and striving our lusts are whereby we are hindered in our good endeavours: he will utterly detest that deceitful doctrine of man's free will to do good, and abhor it as a proud presumption. And he will not only with Saint Paul humbly confess his own weakness, but with S. Peter also heartily give thanks unto our gracious God who hath Kept us by his power, 
1. Pet. 1. 5.  (not by the power or free will that we have) unto salvation. 
Cap. 20. Aura. Concil.  So that we see we to acknowledge this weakness in ourselves (yea although we be regenerate) to do good, and the power whereby we are preserved to salvation, that we should not quite fall from it, to be from God, and in him, is the Catholic doctrine, that then when these Apostles taught, was received at Rome? According to the which also the fathers in the Aura●ican counsel did affirm, That many good things are wrought in man which man worketh not: But man doth no good at all, but that God giveth (power) that he may work it. And Theophilact most plainly, speaking of the works that we do after baptism, 
In Galata● cap. 2.  wherein the papists especially brag of their free-will, Our will (saith he) is dead, but his (that is Christ's) liveth, and doth govern this our life. If then our life be governed by Christ's will, where is the power of our own will, which our adversaries so much extol? 
Ad probam de Virginitate.  I said (saith Fulgentius) that thou wast prevented, not only with that love wherewith GOD loved thee, but with that also which he freely powered into thee, that he might be loved of thee. Therefore all even whatsoever holy love thou hast towards thy husband, thou hast it in deed in thee, but not of thyself. Much might be alleged out of the fathers to this end, whereby it might appear how they did follow this ancient faith of the Church of Rome but I will take my leave with Arnobius his words. You (saith he) repose in yourselves the salvation of your souls, 
Arnob. adversus Gentes. li. 2.  and hope to be made Gods by your own inward endeavour. But we promise not to ourselves any such thing of our infirmity seeing our nature to be of no strength, and that it is overcome by the affections thereof whensoever it striveth.  
But now would they teach us to speak with new tongues, not the wonderful works of God, but the strange strength that is in us to serve God: strange (I say) because we have neither seen it in the godly, nor heard it in the pure and ancient Roman Church, nor can find or feel it in ourselves, unless it be, when we are past feeling, 
Trident. Concil. Sess. 6. cap. 6.  that we feel not ourselves. But thus they teach us that being once stirred up and helped (for these are their own terms) by grace, man hath afterwards such power, 
Ibi. cap 4. Cens. Colonient. pag. 33. dial. 2.  that he is freely moved to God, to dispose and prepare himself, to obtain the grace of justification. Yea that our lusts or desire of sin, are subjecteth to reason and free will, with such subjection, as scarcely there can be any greater. And thus whereas God because the old heart of man is nought, and hath nothing in it that will further, nay that will not hinder us, 
jere. 32. 39  to walk uprightly in the ways of godliness, promiseth to give us another heart, 
Ezech. 36. 26.  A new heart (saith God) will I give you, and a new spirit will I put within you: they would make us believe, that this old heart of ours will serve with a little change. And yet that we may know, that to stir up and to help our old heart, will not serve the turn, God by Ezechiel in the place alleged saith, I will take away the stony heart out of your body, and I will give you a heart of flesh. By which words of giving a new heart, taking away that we have of stone, giving us one of flesh, God would have us to learn, that we must not only be stirred up and helped as they say, but even made new before we can do that which pleaseth God. And as for those that are so carried away, with the plausible and pleasant sound of free will, I would request even for Christ his sake, that they would take a view of their own ways, and enter into their own secret thoughts, words, and deeds, and if at home they find all well, if they can as they wish and would (if they be not senseless and secure in sin) keep God's commandments, then let them still believe that doctrine, and follow such blind guides. But if they find, that the greatest show of godliness that they can make, can be but the performance of some external work, whether it be in prayer or praising of God, or doing of any duty towards our neighbours (wherein even the most wicked will perchance sometime show themselves more devout than they) let them not then be deceived by any of these seducing words: Cannot I abstain from evil? cannot I do that which is good? cannot I be occupied in good works? For although thou canst do that work, which may in another be a good work, yet because the work is not good, that is, not commanded by God, done by a godly man, and directed to God's glory, and the doing of our own duty, that work I say which may in an other be praise worthy, in thee may be sin. Thus therefore I say that it is no more in thy power to work a good work, then, to make new thy own heart, but both must be of God of whom we have all our sufficiency. 
2. Cor. 3. 5.    

CHAP. XI.  
But now concerning the Sacraments, there is not much as I can gather either in that Epistle written by S. Paul to the Romans, excepting that only that is in the fourth Chapter that Abraham received the sign of circumcision, 
Rom. 4. 11.  the seal of righteousness of faith: either in S. Peter his first Epistle but that in the third chapter, 
1. Pet. 3. 21.  when he saith, Whereto the baptism that now is answering that figure (not the putting away the filth of the flesh, but the confident demanding which a good conscience maketh to GOD,) saveth us also by the resurrection of jesus Christ. In the former of which two places, 
The use of the Sacraments  the Apostle doth plainly testify that Abraham being justified before by faith, did afterwards receive the sign of circumcision, to seal up in and unto him, this righteousness by faith. Which saith because it hath respect unto the promises, we see therefore that this was the use and office of circumcision unto Abraham, to confirm unto him the promises of God. And that other place out of S. Peter, doth partly confirm unto us the self-same use of baptism. For when Noah and his company saw that the same water that drowned others, and swallowed them up into the depth, did save them, in carrying the Ark wherein they were above the waters, this must needs assure them, not only of God's power, but of his goodness also and readiness to perform his promise, in saving them from perishing by water. And in like sort, the water in baptism, assureth that little flock, that is truly belonging to Christ his holy catholic Church figured by the Ark; of the forgiveness of their sins. And, as not the water that carried the Ark, was the efficient cause of their saving which Master Belarmine absurdly imagineth (for the water was as apt to have drowned them as the other) no neither yet the Ark itself, 
Li. 1. de effect.  although it might more properly be so esteemed (because in it they were carried above the water but God saved them by the Ark upon the water: 
Sacr. cap. 17. & li. 2. cap. 3.  So is it in baptism, as S. Peter teacheth us in that he saith that it saveth by the resurrection of jesus Christ, I say not by itself, but by the resurrection of jesus Christ. From whom only it hath the virtue and efficacy, by whom only it turneth to our good. And as all perished in the same water, which by carrying up the Ark saved them that were therein, all I say that by faith believing the promises were got into the Ark: even so the water in baptism though it outwardly put away, from all that are washed therein, the filth of the flesh: yet is it not in deed profitable to any, but to such as have that righteousness and holiness of Christ jesus, sealed up thereby unto their own consciences. Whereby it appeareth most plainly, that the sacraments do not give grace, or work righteousness in us, 
Rom. 2. 25.  or of themselves, because they are received of us, do make us holy. But as the Apostle S. Paul saith of circumcision, Circumcision verily profiteth nothing, except you keep the Law; so may we truly say of our Sacraments, that not the receiving of our Sacraments, but the holy obedience springing from our faith, that is sealed up unto the godly in the Sacraments is the thing that is acceptable to God, commended before men, and comfortable to our own consciences. For as in that place alleged, he reckoneth them only truly circumcised, that keep and fulfil the Law, and have that true circumcision of the heart, and that the godless, how so ever they have received in their flesh the outward mark or sign, yet are in deed uncircumcised: even so how solemnly so ever the faithless and fruitless flock, have received the Sacraments of our sanctification and redemption which is in Christ, yet if they bring not forth such fruits of the spirit, as do testify and show that inward washing away of the filth of sin, they have Baptismum fluminis the washing of the water, non flaminis, not of the holy Ghost: they have the sign of God's grace, but not the substance thereof, the visible token, but not the invisible grace. But the Sacraments are unto such as seals set to a blank, wherein because dothing is contained, therefore by these seals, there is nothing assured. Now out of this which hitherto I have said, we see that the Sacraments have these two uses, to assure us of the performance of the promise of grace, and to preach to us repentance for our sins past, and holiness in the rest of our life that is to come.  
But our now Romish Catholics, who are never content, that either themselves or other should eat within the teacher of the word of God, do wander far out of these lists: teaching that our Sacraments have in them that grace which they signify, 
Concil. Trident. Sess. 7. can. 6. 7. 8  and do give the same grace, to all men, at all times if men be not a let unto themselves, even Ex opere operate, that is in respect of the work itself, because the Sacraments are received of them. Whereby they do such injury unto Christ, as we that profess the name of christian men and women, should be ashamed of. 
Math. 1. 21.  For that saving from sin, 
john. 1. 16.  which God by the ministry of the Angel proclaimed should be by his son, whom for that cause he called jesus our Saviour, because he should save his people from their sins, they ascribe unto the Sacraments. And that grace which we can find only in Christ, of whose fullness we have all received grace for grace, 
Cyprian de baptis. Christi.  they would have us to seek for in such visible things, as are in truth but pledges of the same. Whether (saith Cyprian) it be judas or Paul that baptizeth, it is Christ that washeth, 
In 2. Cor. 3.  pardoneth, and putteth away sin. And S. Ambrose making a difference between the watering that is by baptism, and the forgiveness of sins, saith, that to forgive sins (in baptism) and to give the holy Ghost, it belongeth to God only: for the spirit hath been given without laying on of hands, and the remission of faults without baptism, if we will credit that learned Father. 
Contra Crescon. grammat. li. 2. cap. 21.  Both the good and the bad (saith S. Augustine) can dip in the water, but none but he that is always good can wash the conscience. Thus do these agree with the old Romish Faith, teaching the outward sign, not to give but to assure us of the invisible grace. And yet they are not ashamed, still to brag that the faith of the Romans was commended by th'apostle: Although themselves that boast so much thereof, as it is easy to see, if we compare this ancient Faith, with their new devices, do set themselves as sworn enemies to the same, to fight against that faith. And this I suppose is the effect of that which can be gathered out of these first eight Chapters of this Epistle to the Romans, of such things as are in controversy between us and the Papists. Wherein if they teach, that which these Apostles and faithful servants of God did teach, let their doctrine be believed. But if they have changed that ancient Religion, swerved from that old Faith, corrupted that worship of God, and mingled that pure wine, either with the water of their own inventions, or the dregs of jewish and Heathenish superstitions, why do we not detest these deceiving Doctors, as enemies to all truth, and hinderers of our eternal salvation?   

CHAP. XII.  
OF the three Chapters following, I would have spoken nothing, I mean the ix. x. and the xi. of the Epistle to the Romans, but that I think it necessary out of one principal point of doctrine that is in them handled, 
Predestination free without respect of our works.  to note how contrary, to itself the doctrine is, that the Church of Rome teacheth. For out of them it is most plainly and invincibly gathered, that GOD hath predestinate & chosen unto eternal life such as it pleaseth him to take, freely even in respect of his own purpose and counsel, without any respect unto good works. Which because it is so manifest, that themselves are ashamed to deny it, I briefly pass over, without any long confirmation out of the reasons herein alleged for proof of the doctrine. 
Rom. 9 11. 12.  For Master Bellarmine out of these words. When as yet they were not borne, or had done any good or evil, that the purpose of God might stand, not by works, but by the caller, it was said to her, The elder shall serve the younger. And also out of those, 
Rom. 11. 5. 6.  The remnant is saved according to the election of grace, If of grace, not now of works, for then grace were no grace. Out of these words I say he concludeth very plainly and truly, 
De Gra. & lib. arbit. li. 2. ca 10  not only that election or predestination is free, but also without any foreseing of the works that men should do after, as his words are. And much more pithily also is this confirmed by the latter end of the last sentence, which is with full content left out by the old Translation, the Rheimists, and the rest of them. For although all the Greek copies but one, and the Syrian Translation have these words, But if it be of works, then is it now no grace, for then work is no more work. Yet do they willingly follow the want in the old Translation, because the setting of grace against works, in such sort as we see they are opposed, maketh wonderful strongly, against the Popish doctrine of merits. But what should I speak of Master Bellarmine, 
D. Whitaker contra Duraeun lib. 6. pag. 762.  john Durey the Scot telleth us, that it is famously holden in all the Universities of the Catholics, That the foreknowledge of merits, is not the cause of predestination. Although he cannot deny but Pighius was of a contrary mind. And Master Bellarmine endeavoureth in this point to show his skill, to satisfy some that think it cannot be, that predestination should be free, if all men have sufficient help given whereby they may be saved. And because upon this sufficient help they establish their merit, 
Sufficient help.  this is therefore also the sum of that he teacheth, that Merits and Predestination may both of them be taught. But how he is herein deceived, his own words will best declare. But in the mean time, this is that which Saint Paul did teach, and they say that yet they 〈◊〉, that God freely not having regard to the works which ●e saw they should do, did choose a number, upon whom he bestoweth eternal life. Which doctrine as it was dangerously impuyned in those days of S. Augustine, so was it learnedly defended by him in sundry treatises. In which it may appear, that the Pelagions than did use the self-same objections against this comfortable doctrine, that the papists now make against the teaching of our free election, 
August. de predest. & gra. cap. 6.  as that God may same to deal unjustly in that he punisheth the wicked whom he calleth not from their wickedness. Again that thereby all endeavour to live in God's fear is taken away, virtue is hindered, fatal necessity established, the doctrine is perilous, 
Prosper. Epist. ad Aug. de reliquijs pelag.  and such like objections are reckoned up of Prosper, as also of Hilary who in like manner writing to S. Augustine rehearseth those cavils of the pelagions against this truth, 
Hilar. Epistela ad August.  craving S. Augustine his help therein, because many as us saith did much depend upon the authority of men, and as Prosper in his Epistle faith, they defend their obstinacy by antiquity, alleging that never any expounded those places to the Romans after that sort. Which objections because it is too long to confute in this place, I send the reader who is desirous to be further instructed, unto S. Augustine his books, of the predestination of the Saints which is an answer to the two Epistles of Prosper and Hilary, and that other of the virtue of perseverance, and that of predestination and grace which before I spoke of. Which thing I may I trust be the bolder to do, because these are the slanders which the pelagians th●se known and condemned heretics burdened this doctrine withal; and therefore our adversaries should be ashamed to use them. Now if you long also to know what these heretics did teach, this it is. 
Prosperi. Epist. apud August. De praedestinat. Sanct. cap. 18.  That God foreseeing who should believe, and continue in that faith, did predestinate such to his kingdom. Or as S. Augustine saith they taught that God did choose such as he saw should be holy by the choice of their free will, on the contrary he showed the election to be free, without any regard to works either before or after, and that which the Pelagians did then and the papists now do teach he calleth a new presumption.  
But because they like worse then to be thought new (although in all things they are new fangled) let us see what it is that they would have us believe.  
No doubt the Church of Rome doth as much as they can endeavour to obscure and darken this doctrine, that the glory of merits may shine the brighter. And therefore even Master Bellarmine who in as plain words as he can devise, hath before taught that this election is free without any respect to works; yet after (as he now repent him of that he had said) writeth That by predestination the elect get no right or claim to blessedness, 
Degra. & lib. Ar. li. 2. cap. 15.  neither is it due to them, but after that by well deserving, they have gotten the same. Can white and black be more contrary, than these two sayings are one of them to the other? So that whilst he seeketh to establish the opinion of merits, he doth not only gainfay the truth, but even himself also. Let us mark the similitude whereby he will illustrate his meaning. A king (saith he) promiseth a price to the best runner, 
Ibid. cap. 17.  to whom God revealeth that if they run upon horses, such a one shall win, in wagons such a one, on foot such a one, by ship such a one. Then he appointeth them to run with wagons, which he also causeth to be prepared for them. Although Master Bellarmine may seem to be run far from the truth, when by such fond fictions, he would make falsehood carry a show of sound doctrine: yet we may see his meaning is that as, the king proposeth the price to the best runner, and then appointeth such a kind of running, as he knoweth he shall excel in, whom he would have to win: so God electeth unto happiness, such as he would, because he knew before that they should merit the same. Is this free election? Is there in this no regard to works? 
Psal. 115. 8.  I suppose it is in our Romish Master verified, that is spoken of the Idol makers, That they who make the Idols are like unto 〈◊〉 them. Of Idolaters they are become Idols themselves, that have eyes and see not, ears and hear not, yea wit and understand not, but say and unsay, almost with one breath. But when they have done what they can, that ancient faith shall be found not only true, but also directly against their doctrine, If election be by grace, than not of works, if by works then not by grace. And because it seemeth they are not yet resolved, whether they should maintain the ancient faith of Rome, which sometime they commend, or this new opinion, which they had rather follow, it were best they would settle themselves to stand to the one or the other, for they cannot make both agree together. Neither are they content upon this old garment to set a new patch: 
Concil. Trident. Sess. 6. cap. 12.  but also as much as they dare, they disgrace this ancient faith and old religion, when they call it a vain presumption and rash to assure ourselves of our election. 
Rom. 11. 29.  But first that our election is certain I hope they dare not deny, because the free gifts and calling of God are without repentance. The question than is whether we can be assured that we are chosen: would he that taught us to call him father, have us to doubt whether we be his children? Or if the spirit itself bear witness to our spirit, 
Rom. 8. 15. 16.  that we are the sons of GOD, shall these new upstart Catholics tell us, that so to do is rash presumption? And why is it called the spirit of Adoption▪ 
15.  but because it teacheth us, nay it assureth us our election. Or how can we attain to that rejoicing in tribulation, which Saint Paul and Saint Peter also commend in the godly, 
Rom. 5. 3. 4. 5.  but because we are sure that howsoever God seemeth to handle us, 
1. Pet. 1. 6.  yet he still loveth us, and therefore his chastisements are not bitter to us, because the love of God is spread abroad in our hearts. Let therefore these desperate doctors dececive such as are devoted to them, let us rejoice in this assurance of faith, that our names are written in the book of life.   

CHAP. XIII.  
THe Apostle having hitherto continued in doctrine, especially in teaching us, that we are freely justified in Christ by faith without works, and that this justification is common both to jews and Gentiles▪ He cometh to exhortations▪ 
Rom. 12. 2.  moving us to offer up ourselves unto God in sacrifice Give up your bodies, a quick sacrifice, holy and acceptable to God. And that we may be the better instructed, in offering ourselves aright or as we ought to do the telleth us first that we must not Be fashioned like unto this world to follow the corruptions thereof. 
2.  Secondly we must be Renewed in the spirit of our mind, that having our understanding lightened we may prove what is that will of God, good, acceptable and perfect: not following too earnestly our own affections, but submitting ourselves and our wills, to Gods good will. And thus must we sacrifice up ourselves to God. Much like is that, 
1. Pet. 2. 5.  that S. Peter also writeth of Our spiritual sacrifices acceptable to God through jesus Christ. Now none can offer a sacrifice, but such as are priests, but all men must offer these sacrifices: (for the Apostles both of them write, not only to such as were in the ministery among them, but even to the lay people, moving then to offer these offerings) therefore all men are priests. Yea S. Peter in plain words affirmeth that we are A royal priesthood, 
9  or as it is in Exodus from whence he borroweth those words A kingdom of priests. 
Exod. 16. 6.  For there all must be kings, and all must be pristes. Neither can we read that there is instituted in the new testament any other kind of Sacrificing priests then these. And we must also mark what our sacrifice is that is here mentioned: The sacrifice (not of Christ's body) but of our own bodies, the sacrificing and sanctifing of ourselves. Now if the Apostles had known of any sacricire of the Mass, 
The Sacrifice of the Mass.  was there not now good occasion to have mentioned it? Yea if it had been in so great account as the papists hold it to be, how could these two Apostles, without great impiety have buried in silence, or passed over without mentioning, so necessary a service of God? But then there was no such thing, and therefore it is not spoken of by them, who can best tell us what the old Roman saith was. It hath been long after that time raked out of the very channel and sink of superstitions, and is so contrary to that they taught, that if this sacrifice of the Mass had been but once mentioned in their time, they would in express words, have made the very name of it odious, among God's people. Well of this exhortation we learn, because we are both the sacrifice, and sacrificer, the offering and the priest, that we must in all things apply ourselves in holiness to serve God. For that which is offered to GOD must have no blemish: and the priests were consecrated to God's service: even so must we strive to be faultless, and always endeavour to be occupied in good works, and in so doing we shall in deed as holy priests, offer unto God most acceptable sacrifices. As concerning sacrifices for sin we know none but Christ, we seek none but him, because we need none beside him. If God have (saith chrysostom) by one sacrifice taken away sin, 
In Epist. ad Heb. ca 10. Ho. 18.  we need not another. And again, there is no other sacrifice, one hath cleansed us, after which followeth fire and hell. And Theophilact writeth that the sacrifice of Christ's body once offered, 
In Epist. ad Heb. ca 7. Ho. 13 Theophil. in Ep. ad Heb. cap. 10.  shall always be available for our salvation, so that we shall not stand in need of a second. With this one therefore we may well content ourselves and comfort our consciences with the sufficiency thereof, saying with sweet S. Bernard, 
In Cantica▪ serm. 22.  Thy passion (O Lord) is the last refuge, the only remedy. When wisdom faileth, when my righteousness cannot help, and the merits of holiness cannot serve the turn, then doth it stand me in steed.  
But in the Church of Rome which now is, there is no mention of priests, but only of those shorn and smeered sacrifice●● And if you desire to know, 
Priests.  how and when their priesthood was instituted, they will tell you Christ did institute their order, when he said at his last supper do ye this. For that which Christ referreth to the whole action of his last supper, 
Luc. 22. 19  which then he instituted, they will have it meant of his sacrifice, as if he had said sacrifice as I do. And as they have in truth no colour of truth, to wring out of those words, their sacrifysing priesthood, so in such sort to wrest these words could not make for them. For if they say do this, that is, sacrifice as I do, they are far from sacrifysing as Christ did. For he did, sacrifice himself in his death upon the tree. But our Romish priests, will rather leave their priesthood, then offer such sacrifices. Well it doth not appear in the writings of these two Apostles, that ever they dreamt of such a priesthood but only of that whereof by Christ we are all partakers, even all that offer up these spiritual sacrifices, men, women, children, of all ages, sorts, and sexes. So that these sacrificers are a new order, whether they be regular or irregular, 
Sacrifices.  it maketh no great matter. For they were not so much as thought upon, in the Apostles times. And for the sacrifices whereunto S. Paul moveth us, they tell us much of the sacrifice of the Mass, an Idol of their own making, set up to deface and disgrace the virtue and efficacy of Christ his death and passion. For when blasphemously they term it, 
Rom. 3. 24. 35.  a sacrifice propitiatory for the quick and the dead, is not that directly contrary to that free justification by grace, 
Heb. 9 12.  by the redemption which is in Christ jesus which is eternally obtained by his own sacrifice of himself once offered, 
Heb. 10. 10. 14.  even to that propitiation which God hath set forth to us in his blood? Which doctrine the Apostles teach us every where, and namely S. Paul, most plentifully before hath instructed the Romans therein. Other offerings also they put us in mind of, namely to offer to stocks and stones, which they call saints, fat offerings, with full hands, that the greater share may come to the priests. Yea they will also make men believe, that it is no mean sacrifice to God, if you be good and bountiful to them, but that it smelleth full sweetly, and is highly accepted of him. And thus whereas S. Paul teacheth us to sacrifice ourselves to God, they tell us that either we must sacrifice our lands, goods, and possessions to them or their benefit, or else they must sacrifice for us in the Mass, and not we for ourselves. And these are the sacrifices and offerings that they speak of: how near of kin to those that the Apostles speak of let the reader judge.   

CHAP. XIIII.  
NOw the Apostle S. Paul, although he speaketh not of a peculiar kind of priests, ye doth he not omit the ecclesiastical function or ministry in the Church. For having exhorted us by mortifying of our affections, to consecrate ourselves unto God, that we the more thoroughly may submit our wil● to Gods will, he persuadeth us not to busy ourselves about that which belongeth to another man's duty, but that every one of us should have a great regard to do our own. And then beginning with ecclesiastical offices he saith, 
Rom. 12. 6. 7.  Whether (we have) prophesy (let us prophesy) according to the measure of faith: Or an office, (let us wait) on the office: Or he that teacheth, 
8.  in teaching: Or he that exhorteth, on exhortation, or he that distributeth, (let him do it) with simplicity: He that ruleth, with diligence, he that showeth mercy, with cheerfulness. I mean not here to make myself a party in that bitter contention, which miserably hath afflicted this Church of England, which I would to God, either it never had been begun, or had been followed, with more moderation. I purpose not curiously to examine what is meant by these particular words of prophesying, office, teaching, exhorting, distributing, ruling, showing mercy. In which many bestow too much labour, more than in the defence of the truth, against the sworn enemies to our profession. We have the Papists our professed adversaries, who think their quietness, consisteth in our variance, and wish our falling out, as did the Cananits the falling out of Abraham and Lot. Let us therefore yet at the length follow Abraham's godly advise. 
Gen. 13. 7. 8.  Let there be no strife between thee and me, nor between thy herdmen and mine: for we are brethren. But to come to that which especially I note in these words, we see that if all these duties before mentioned, 
Offices in the Church of Rome.  did belong to the Ecclesiastical function, yet can we not find out the offices that the Church of Rome that now is, will have to be in their Church. We find there prophets or teachers, likewise such as exhort. Admit also that we find the Deacons there to distribute. By rulers some understand not only Ecclesiastical Rulers, but other Magistrates also. As that likewise of showing mercy, may well signify any that by office in the common wealth, or Church, or being moved by their own private affection do show mercy: It is not unlikely, but that if there had been at that time any other offices in the Church, the Apostle would have spoken of them. And to be short, the offices that the Apostle mentioneth, either belong to the ministery of the word, as prophesying, teaching, exhorting: Or to the care of the poor, as Deacons that distribute, and they that show mercy, or to government and bearing rule (if in that th'apostle speaketh of Church offices.) A second thing that must here be considered of, and that which is in deed the principal intent and meaning of the Apostle, is the sincerity & that every one in these duties must perform. For he would have us faithful in the office that is committed unto us, whatsoever it be, and that according to the measure of Faith, & the grace that is given to us, we occupy well our talon until our Lord & master come. 
1. Pet. 4. 11.  Saint Peter is also of that mind, If any man speak, let him speak as the words of God. By these things it may appear, to what end the offices were appointed in the ancient. Roman Church, & what was required at the hand of each Officer.  
But afterwards as superstition began to grow, so these functions here spoken of by th'apostle began to be less regarded, and other were had in a greater account. For these are the orders in the Romish Church. 
Dist. 21. cap. Cleros.  Priests, Deacons, Subdeacons', Candle snuffers, or Candle-cariers, Exorcists or Conjurers, Readers, Porters. Some also reckon the Singers amongst their orders. And although even the meanest of these might perform some necessary service in the Church, yet by what reason can they imagine that their Candle-cariers, or Porters, are nearer to the Priest's office, than other that have no such office in the Church? As for their Priests, who are to supply the place of Prophets, teachers, and exhorters, they have in a manner altered that function, and given them another work to do. For when they take orders, the Bishop giving them in their hand the Chalice with wine, 
Durand. Ration. divin. li. 3.  and the cover of the chalice with one of their cakes upon it, saith to them, Receive power to offer a sacrifice to God, and to say Mass, both for them that live, and for the dead, in the name of the Lord. So preaching is no part of their duty, but only to sacrifice and say Mass. And if any man will object, that we ourselves have also want of such learned Ministers, as are able truly and sound to teach, and rightly to divide the word of life: I must needs confess that we are neither as we should, neither as we would be for that point, but wish and pray daily, that the Lord would increase mightily, the number or painful and faithful labourers in his vineyard. But yet we are not either so senseless or shameless, that we dare alter Christ's ordinance. We are not so saucy, that when he biddeth his servants do one thing, we will command them to do another. 
Math. 28. 19  If he say go teach all nations, baptizing them in the name of the Father, the Son, and the holy Ghost: We dare not say go offer Sacrifice and say Mass for the quick and the dead. For that is quite to alter God's ordinance, to make them pastors that (I say not) cannot, but must not feed, and teachers that need not teach. It is a scorn (saith one Gilbert as Durand citeth him) A watchman to be blind, 
Rationat. divin. li. 1.  a forerunner to be lame, a prelate to be negligent, a teacher to be unsavoury or ignorant, and a crier to be dumb. No man therefore can deny, but that there is in the Church of Rome, a great degenerating and swerving from the ancient offices which S. Paul speaketh of, so that as in their doctrines they wholly descent, from that pure antiquity, so in their doings they disagree from their perfect pattern. How unlike in affection are these men to the godly fathers who commended in times past the faith of Rome? 
Epist. li. 1.  Cyprian is much aggrieved that he could not come to the people (of Assuris as I take it) that he might use his ministry among them to the comforting of every particular man. 
Epist: 8.  God forbidden (saith Gregory Nazianzen) that I should play the evil shepherd, 
Greg. Nazian. Orat. 4.  which devoureth the milk, clotheth himself with the wool, and doth sell and kill the fat of the flock, leaving the rest among the wild beasts and rocks. God forbidden that I should feed myself and not my flock. If I exhort not you (saith S. Augustine) to agree with your adversary, 
De temp. ser. 9  I shall continue in srife with him. He that biddeth you do, commandeth us to speak, If you become his adversaries, because you do not that he willeth, we also shall be his foes, in not saying that he chargeth us. Yea Gregory himself a Bishop of Rome, howsoever it is now enough for a priest to say Mass and lift fair (for that is a fine quality and much commended) doth flatly pronounce that a priest going in and out must die for it, if he make not his voice to be heard, and that he provoketh against him the wrath of the judge whom now we see not, 
De cura pastorali. part. 2. c. 4.  if the voice of his preaching sound not, so that in his time as in the days of S. Paul, priests must be preachers, which now is not very necessary or requisite with them.   

CHAP. XV.  
AS for obedience to princes, without sin it cannot be denied unto them, 
Obedience to magistrates.  because Christ commandeth to Give to Caesar that which is Caesar's. So that it is a debt that we own unto them, 
Math. 22: 21.  and is due to be paid, 
Mark. 12. 17.  a duty that they may claim of us, yea that God enjoineth us to do, and therefore it must be performed. 
Rom. 13. 1.  For this cause the Apostle S. Paul commandeth every soul to be subject to the higher powers. Noting thereby not only the outward show of subjection, which many times may be, where is a traitorous heart: but even that hearty & true submittnig of ourselves with dutiful affection, 
What subjection is required.  which he calleth the subjection of the soul. The same lesson S. Peter did teach, who they say was Bishop of Rome, and wrote this Epistle at Rome, Submit yourselves to all manner of ordinance of man for the lords sake. And again, Honour the king. And this subjection as not only lay men are bound to perform, but even priests and monks, yea Apostles, Evangelists, 
1. Pet. 2. 13.  Prophets, if we 〈◊〉 believe chrysostom upon this place: 
17.  so the bishops of Rome for some hundreds of years, dutifully observed the same, 
Chrisost. ser. 23.  reverencing as their Lords the mighty potentates, as by some of their own writings, and in the histories it may appear, and also patiently suffering under them reproaches and death.  
But the Church of Rome that now is, doth many ways seek to raze out this Law, and to disannul this commandment. First in that the Bishops of Rome have so exalted themselves above the Emperors who are the greatest monarchs, 
Popes above Emperors.  that they have made them to carry their meat to them, to give them water to wash, and bow and kneel to them, to lead their horse, carry their canopy, hold their stirrup, wait at their gates barefooted and bare legged, to lie prostrate at their feet, with such other most reproachful disgraces as they have offered unto them. And who knoweth not the constitution of Boniface the eight? That if a man willbe saved, he must believe that every creature is subject to the bishop of Rome. God commandeth every soul to be subject to princes: Not so saith the Pope: all princes, yea the Emperor himself shallbe subject to me, nay his glory is nothing in comparison of mine. And this is not only, by the pride of the Popes themselves: 
Rebellion against princes  but whereas stories teach that the godly Christians prayed for infidel Emperors▪ now their divines do affirm it to be lawful to disobey, to rebel against, and to depose such kings or princes as they will call heretics, yea to kill such is with them an action godly and honourable, 
1. Pet. 5. 1. 2. 3.  yea meritorious too. Would any man have thought, that S. Peter who so humbly, as a fellow elder entreateth the elders to feed the flock which God hath committed to them, not as Lords over God's heritage, could ever have had so degenerate a successor, to have sit in his chair (as they say the Pope doth) and yet in pride of heart doth not only advance himself above all bishops, but also over all creatures? Or would a man have imagined these holy fathers would ever have hatched so barbarous treasons? Let this then be recorded of a memorial to all posterity, and for a perpetual stain to that bloody Church of Rome, the mother of all treasons and treacheries, of all unnatural and villainous practices, that she doth not only directly oppose herself to the word of God, the doctrine of the Apostles and the very Law of nature and nations, but also she and her dear darlings by their most vile practices, do cry it out unto the world, more shrill than the sound of any trumpet, that they quite have abandoned the affections of men. Have not we in England good cause to detest such doctrine and doctors, who have wrought so effectually in the hearts of many of our English fugitives, that their treasons have no end, their cruelty hath no measure, but that they desire and attempt to lay violent hands upon the Lords anointed, which the Godly of all times have feared to purpose, or think against the most wicked? Yea doth not the Catholic Tyrant, 
The spanish tyrant.  that calleth himself by the name of a king, but is in deed a reproach and shame to the very name, that he so hath dishonoured, doth he not corrupt with gold, and entice by all fair promises, subjects to kill their princes, and to murder them whom they ought to defend, obey and reverence? It is too true, it is too plain. What kingdoms hath he not tempted? what princes hath he not endangered? How many hath he gotten destroyed? So that I am often times driven to wonder and marvel, 
A warning to princes.  what sluggishness or security possesseth the hearts of Christian kings and princes, that they join not their powers together, against that common enemy, not to princes only, but even to mankind. His ambition increaseth, as do his days, & his cruel purposes cannot be numbered. He encroacheth continually as he can upon other men's right, and unjustly if his might will serve, dispossesseth the just heirs of their kingdoms and dominions. His doings declare that he envieth all your glory (O you potentates) and aspireth to every of your inheritances and principalities. And will you thus stand gazing on, as men amazed at his strange attempts, whilst having prevailed against your neighbours, he also take you in hand, when his power shall be increased, and yours diminished? Do you not know that it is high time for you to look about you, when your neighbour's house it set on fire? Band therefore and combine yourselves together, to reform or restrain his unbridled affections. I do not wish his subjects to rebel against him, for that we see is unlawful: but I pray God to put such a heart and courage into his neighbours and equals, that they would teach him to know, that his omnipotent mind, made proud with his might and wealth shall not always be satisfied with the spoil of other. But to leave this Romish Catholic, to his Catholic practices, until God shall either convert his heart, or confound his power, what cause hath the Pope so to magnify himself, and to claim such sovereignty over them whom he ought to obey? we see the Apostles would have all without exception subject to princes. 
The old Romish faith doth not once mention the pope's supremacy.  The Pope's supremacy is not once mentioned, although S. Paul writing to the Romans might have had good occasion to have commended the glory of that seat, if any such thing had been: and S. Peter, if he had any such sovereignty, had just cause to have required submission to himself as well as to kings, and should have made more account of himself, then to be but a fellow elder with others. But the Apostles have been taught to speak by the spirit of God. 
1 Pet. 2. 13.  The Popes have done according to the pride of their own heart. 
1. Pet. 5. 1.  And it is a very strong presumption against the supposed sovereignty, which they say S. Peter had over all, that S. Mark his favourite and follower, who also (if stories be true) wrote his gospel at Rome, at the request of Peter's well-willers: yet the same his gospel, neither maketh any mention of the great miracles, which they would have us to Imagine that he wrought against Simon Magus (which is one of their principal arguments to prove Peter's being at Rome) neither hath one word more than the rest whereby we may gather any such superiority in him. And if he make any mention of Peter, it is without any signification of his jurisdiction over others. Yea when he speaketh of his calling he thus barely delivereth it unto us. 
Mak. 1. 16.  And (jesus) passing by the sea of Galilee, he saw Simon and Andrew his brother, etc. And reporting the contention that was among the Apostles which of them should be chief, 
Mark. 9 35  he taketh no occasion to commend to them, 
Mark 10. 37.  or to us that sovereignty, 
Mark. 8. 33  although the later time james and john desired the same from him and the rest, reporting how Christ reproved him, he useth no excuse, no mitigation of the offence. Now seeing neither when he setteth forth his calling, neither in pointing to his infirmity, neither in noting these contentions, he hath so much as any way signified his superiority: it followeth that either S. Mark was injurious to his master in not giving to him his due place, or unmindful of his duty to God's Church, in concealing from it, so necessary an Article of religion, as now they hold it, or else that there was rather no such matter, and therefore he could not write of it. For after Christ was once ascended, 
Act: 2  and the holy Ghost sent in visible form, than was it time to know all the Articles of religion: so that our abversaries cannot tell us, that S. Mark for modesty's cause did not write of these things. For not to write of that which is necessary to be believed if he knew it, had been great wickedness. Subjection therefore to Princes was of the ancient faith of the first faithful Romans. But this sovereignty and Supremacy of the bishops of Rome, is but a point of the new learning or else the dregs of Simon Magus his pride.   

CHAP. XVI.  
THE Apostle having exhorted unto such Christian duties as we may not omit: cometh in his xiiii. Chapter to take order for such things as of themselves being indifferent, are according to the circumstances to be used or not. 
What are the things indifferent.  Wherein we may also mark, (and it is worth nothing,) how far they wander from S. Paul's rules. And first all external or worldly things, are of themselves, & in their own nature indifferent, meats, and drinks, 
Rom. 14. 14.  apparel, days and times and such like, I know and am persuaded by the Lord jesus, that nothing is common of itself (that is unclean) saith S. Paul. And again the kingdom of God is not meat and drink, but righteousness and peace, and joy in the holy Ghost, as if he had said, true holiness, religion, or the acceptable service to God, consisteth not in eating or not eating, drinking or not drinking, but in this rather, that thy mind being ravished with true spiritual joy, thou shouldest seek to serve God (not in such toys) but in sincere righteousness, and to cherish thy brother in perfect peace. And therefore for the use of such things he giveth these rules, Let not him that eateth, despise him that eateth not, 
Exod. 3.  and let not him that eateth not, judge him that eateth. So that he will not for such things have one man to judge another. Secondly it is necessary that Every man be persuaded fully in his own mind, whether he may with a good conscience grounded upon the warrant of the word, 
5.  do that which he doth. 
22.  For Happy is he which condemneth not himself, in that which he alloweth. For he that maketh conscience is damned if he eat, because he eateth not of faith. For whatsoever is not of faith is sin. Thirdly, we must not put a stumbling block, or an occasion to fall in our brother's way, 
13.  or do any thing that may grieve or offend him, 
15.  for whom Christ hath died. But yet we must take heed, that we have not so much regard unto man, to please and bear with him in his weakness, that we cherish him in his ignorance or infirmity; 
19  but withal we must Do those things, whereby one may edify another. For even Saint Paul, 
1. Cor. 9 20. 22.  who made himself a jew for the jews, and was made all things to all men, that he might by all means save some: Yet resisted Peter to the face, that is plainly and openly, when he had not so due regard to edifying of others, as he should have had, 
Gala. 2. 11.  as may appear in that second Chapter to the Galathians. And this is the sum of that, which th'apostle teacheth the Romans of these things. For that which he addeth in the beginning of the xv. Chapter, belongeth to such points as I have already touched. And in such things must those exhortations be regarded, 
1. Pet. 4. 8.  which Saint Peter hath. But above all things have fervent love among yourselves, for love covereth the multitude of sins. 
1. Pet. 3. 8.  And that we should all be of one mind. 
1. Pet. 5. 5.  And that we should Submit ourselves every man one to another. Thus than we see, that these indifferent and external things, have not in themselves any holiness, or unholynesse, but may be used, or not used, if we be rightly persuaded of our liberty therein, so that we offend not our weak brethren, but seek their edifying. Therefore in such things we must neither condemn, or commend others. And this is the ancient and Catholic faith of Rome. Which although it were by some men (otherwise not evil) dangerously assaulted, and that not long after the days of th'apostles: yet the godly of those times, did hold fast the liberty which they had by Christ, and would not suffer the Church to be subjecteth to such observations. 
Ignatius.  It may be gathered by Ignatius his Epistles to the Philadelphians, and to Heron, that some there were then, that put some holiness in eating, or not eating, against whom he giveth this charge in both those Epistles, that they esteem not such as keep not fast the prescript rules, to belong to Christ, but to be wolves in sheeps clothing, that seek to devour. And yet not long after, one Alcibiades a good man, 
Euseb. Hist. eccles. li. 5. ca 3.  and one that also suffered Martyrdom, did by too austere diet, (no doubt thinking therein to consist some service of God) refuse to use God's creatures, and gave to other example of offence, and thereof being reproved by one Attalus, he afterwards reform that his error. Yea in the Church of Rome, Victor being Bishop there, began some impeachment of this liberty, whilst he sought too earnestly to tie other churches to observe in such things the customs of the Church of Rome. 
Euseb. Hist. eccles. li. 5. ca 25.  But Ireny wort unto him in the name of the rest of his brethren in France, letting him understand, that neither his predecessors did, nor he ought for such things to dissolve the bond of unity that was among the Churches. 
cap. 26.  And thus we see, how that a good while after the Apostles days, this doctrine commended here to the Church of Rome was continued both there and else where throughout the Church, & that they would not suffer any necessity to be decreed in such observances.  
But now the new Romish Faith, doth bear another stamp, and is of another making. 
Mark. 7. 18.  For where Saint Mark out of Christ's mouth saith, that meats defile not the man, and also the Apostle, that the kingdom of God is not in such things, which elsewhere he more plainly uttereth in these words: 
1. Cor. 8. 8.  Meat doth not commend us to God, that is, to eat, or not to eat it maketh us no better, no holier, no more acceptable to God. The Church of Rome on the contrary, hath almost all her Religion consisting in such outward observances, all her holiness in a manner is contained within these few precepts, 
Coloss. 2. 21.  Touch not, taste not, handle not, and some other toys like to these. What is more commonly taught among them, then that to eat flesh, eggs, or whitmeat at certain times, is a grievous sin, for any man of lawful years and in health? Or for some at any time to use them? I know they will answer the Church hath otherwise commanded, and therefore to take liberty to use these things, is a sin, because the Church hath commanded they shall not use them. But here I might examine who gave authority to the Church to say that is unlawful, that God saith is lawful. Again I might show, that not only in respect of the commandment of the Church, these things are observed, but even in respect of some other opinion in the meat itself, than should be had, because that more superstitiously they observe it then Gods precepts. But if they had regard only to the commandment, doubtless there is no man so sottish, but would rather obey Gods express commandment, than any decree of the Church. But these and such other points I omit: only purposing in this place to show, how great a piece of popish holiness consisteth in these external services, wherein the Apostle telleth us there is no such thing. Holiness in abstaining from certain meats, in keeping of certain days, in gadding to Rome, jerusalem or Compostell in pilgrimage, in holy bread, holy water, palm crosses, ashes, in haircloth, in going barefoot, in not touching money, in not speaking, in bearing in thy bosom a piece of Saint john's gospel, in Agnus this or blessed grains hanging about thy neck, in a Monk's cowl, in his boots, and great holiness in S. Francis breeches, in dead men's skulls, and bones, in the blood of hails, & many other such like things. Whereby the true holiness, whichis the obedience to God's holy laws, is almost forgotten, while men content themselves, with this unholy and trifling trash, which for want of better stuff, the Romish Church that now is, giveth her fools in steed of babbles to play withal, or make them pastime. For why may I not account and proclaim them for fools, who will not so much as hear the wisdom of God, and will so readily, nay so greedily follow such follies of men? Or that will imagine that God who is a spirit, and will be worshipped in spirit and truth, 
john. 4. 24.  can be any thing delighted in such apish toys? well to this end have I said thus much, that we may see, that whereas the old faith of the Romans, retained a Christian liberty, in the use of all these things, to be used according to the rule of charity: the new Romish religion, bringeth them that believe and follow it, into a great bondage and subjection, to almost all the creatures, and make them to esteem themselves unholy, if moderately, without breach of any Law of God or offence of brethren, with thanksgiving as God appointeth, they use the same.   

CHAP. XVII.  
AND because the Apostle maketh his prayers and requests sometime for the Romans, I think it not amiss to consider of his petitions that he maketh, that we may see whether herein the Church of Rome do follow his godly example, or in his praises and thanksgivings to God for his benefits towards them. 
Praying to God only.  Which his prayers and thanksgivings if we do mark, are directed only unto God, in the name of Christ for other mediator he did not Know but only one mediator of God and man, 
1. Tim. 2. 5.  the man Christ jesus. 
Rom. 1. 9  He taketh God to witness of the continual mention that he maketh of them in his prayers. And why doth he call God to witness thereof, but because he prayed to him he desireth that God of patience and comfort will give them on mind, 
Rom. 15. 5.  and that The God of peace (will) crush Satan under their feet. He willeth them to pray for him to God not to any other, 
Rom. 16. 20.  Help me, or strive with me by prayers to God for me. 
Rom. 15. 30.  And in his thanksgivings. I thank my God through jesus Christ for you all. And again To God only wise be glory through jesus Christ forever. The Apostle Saint Peter blesseth God the Father of our Lord jesus Christ. 
Rom. 1. 8.  For as the prophet David saith, I have lift up mine eyes unto the hills, 
Rom. 16. 27.  from whence cometh my help, 
1. Pet. 1. 3.  my help cometh from the Lord that made heaven and earth, 
Psal. 121. 12.  The Godly know no other help but God, and therefore pray to none but him, neither are thankful to any but to him, when they have received any benefit. And for this cause, Christ when he would have a supply of victuals, 
Mark. 6. 41.  to relieve them that followed him and were hungry, He looking up to heaven blessed as S. Mark reporteth. 
Mark. 7. 34.  And so he looked up to heaven likewise when he would cure him that was deaf and dumb. 
Math. 6. 9  For he who teaching us to pray, instructeth us to say Our Father which art in heaven, doth by this his gesture, teach us to lift our hands and eyes, and hearts unto heaven, to look for help from our heavenly Father. To him he prayeth Abba Father, 
Mark. 14. 36.  all things are possible unto thee, take away this cup from me. And a little before he did yield up the Ghost: 
Mark. 15. 34.  My God, my God why hast thouforsaken me? The whole scriptures agree with this that here is taught. They are full of commandments wherein we are charged to call upon God in the day of our trouble; full of examples of the Godly, that make requests to God only: full of thanksgivings, wherein the faithful acknowledge that every good & perfect gift cometh from above from the Father of lights, 
jac. 1.  and therefore they are moved to say with David, O give thanks unto the Lord, for he is gracious, his mercy endureth for ever. Yea what way so ever we turn ourselves or what good thing so ever we consider in ourselves, we must confess, that all that we acknowledge ourselves bound to be thankful for, is given us of God. Whether life or living, things temporal or eternal, or whatsoever other blessing. And therefore to him only must we make our prayers, for that we want: to him only must we give thanks, for that we have. And such are the prayers that were made in the ancient Church of Rome. Yea such are the prayers of all the godly through out the scriptures. And this was the faith of Rome also in the days of justin the Martyr who lived at Rome. For he writing against Tryphon the jew, or conferring with him of religion, out of these words of the Psalms, 
Colloq. cum Trypho.  Thou art my God, depart not from me saith thus. He teacheth that every man must repose his trust in God, and ask for health and help of him. So that as the Apostle did, so justinus teacheth us that we should do. I might to this end have a whole cloud of witnesses, out of the Fathers of the purer age of the Church: but because I will not be tedious in so plain a matter, I content myself with that one place out of Tertullian Ask and ye shall have, 
De prescript ad Haereticos.  is spoken to such as know of whom they should ask, that is of him that hath promised anything, even of the God of Abraham, Isaac, & jacob. And for the doctrine of mediation this only will I say out of S. Augustine, That he only that maketh intercession for all, and none for him, is the true Mediator. 
Contra Epistol. perveniam Donat. cap.  For as he inferreth afterwards, If Paul had been a Mediator, than other also his fellow apostles should have been Mediators likewise. And if there should have been many, than Paul himself had no reason to say one God, one Mediator between God & man, the man Christ jesus. Thus we see that S. August. confuting the ancient heretics called the Donatists, who made other Mediators besides Christ doth even by the same weapons, yea with the same blow beat down our adversaries the Romish Catholics and giveth their doctrine of many Mediators a deadly wound.  
But the Romish Church that now is, as in all things else, they frame unto themselves new opinions, so here also they have forsaken the old ways, yea they have committed two evils, they have forsaken God, 
jer. 2. 13.  the fountain of living waters, to dig to themselves pits, broken pits, that will hold no water. And we need not herein examine their doctrine: their practice doth sufficiently show and prove, 
Vows to the Saints.  what blasphemies and superstitions that Church cherisheth, In perils and dangers by sea and by land, they will vow and promise, offerings and gifts, which if they escape they will also perform to such saints as they vowed unto. For every sickness they had, and in that Romish kingdom, of more than Aegyptical darkness, they yet have a peculiar Saint, to whom they would call for help. Yea every beast had their leech among them, and their very pigs were not without their Saint Anthony. 
Honour to Images.  In every Church they had their Images, before which they kneeled, they knocked, they crept, they prayed, they sweet, thy censed, they offered and did before them as much outward honour, as they would or could do to GOD himself. In their names would they dedicate Churches and Chapels, thereby the rather to bind them to hear them when they pray, and help them when they stand in need. And whereas that pattern of prayer that Christ hath delivered, teacheth us only to pray to him, whom we may call Father, and say Our Father which art in heaven, yet these Romish Rabbis (in heavenly matters as blind as beetles) can very well suffer the people, 
Our father to he Saints & she Saints.  nay they teach them to say that prayer, before every Image not of men only, but of women also. What madness is this (if it were lawful to pray unto saints, which is in truth a great dishonouring of God, and manifestly against the commandment) to kneel before the Image of Saint Mary the mother of Christ, or Mary Magdalen, or any other woman saying Our Father to them? If they could hear us, would not they think we were mad? Or in like manner kneeling before the Images of Saint john, Saint Peter or any man to say to them, 
1. Cor. 14. 1●.  Hail Marry full of grace? Can we think this to be according to the rule that Saint Paul giveth to pray in spirit, and understanding? And yet these were their words that they must power out before every Idol, their beads did teach them to mumble up so many creeds, so many ave maries, so many pater nosters. Their pardons and indulgencies require the like order. God himself could have no more of them then such stuff as they had learned to reckon or score up on their beads, and the meanest Saint should have no less. Yea the learneder sort, yet among other their prayers, must salute God himself if at any time they would pray unto him or Saint Peter or any other he Saint with Hail Marry. 
Hail Mary to He Saints.  Fie upon such brutish and beastly blindness, whereby men and women are so besotted, 
Psal. 109. 7.  that they do not only power forth vain prayers that are turned into sin, wherein they can find no comfort, because they seek it not of him that can help, but also abuse most foolishly the Lords Prayer which only belongeth to our heavenly Father, yet they will pray with it before every their Saints men or women. Well their prayers than we see are too absurd. So are their thanksgivings as before I said, in that they yield all praise and glory of their deliverance, not to God only who only hath wrought it, but to their Idols of whom they asked it. As for Mediator we have none but Christ, we should know none but Christ: I know not (saith Saint Augustine) what other intercessor to send to thee, 
Meditat. cap. ●  but him only that is the propitiation for our sin. And afore what greater comfort, then to move the father to pity by remembering his son. He was figured by the high priest in Moses his Law. He only offered the people's offerings, he only entered into the most holy place, to teach us to content ourselves with one only Mediator which is Christ. Where learned our Romish Catholics to pray to any other then unto God? Where learned they to seek for other mediators? We see the ancient faith of the Romans, hath no such commandment, no such pattern or example to follow, but the contrary. Let not then from henceforth the Romish Catholics, brag of the ancient Roman faith, for they have it not, they have changed well near every point of it, they have made it almost all new, so that in the Romish Church that now is, there remaineth not so much in a manner as a shadow thereof.   

CHAP. XVIII.  
I Lastly note in this Epistle to the Romans, what kind of treasure it is, that he purposeth to bring unto them, 
What treasure Saint Paul brought to the Romans.  when he cometh unto them. I warrant you nothing so glorious and glistering as the Pope's jewels are. I desire (saith he) to see you that I may impart or bestow among you some spiritual gift, 
Rom. 1. 11.  that you might be established. Again I am sure that when I come unto you, I shall come with abundance of the blessing of the gospel of Christ. 
Rom. 15. ●9.  We see then what are the gifts and graces, that he is minded to give them, what is the store, what are the blessings, that himself rejoiceth in, and seeketh to comfort them, in that he is sure he shallbe furnished with them, when he cometh among them. It is the ministery of the word, the preaching of the gospel, the glad tidings of salvation, that he promiseth to them: which he also calleth a spiritual gift, because it teacheth heavenly and spiritual things, it rejoiceth, and instructeth, the spirit & inward man, it is not effectual and powerful but by the spirit. And he calleth it a blessing, as in truth it is the greatest benefit and blessing that here we can have. His meaning is to labour earnestly among them in preaching the word, as he did in all places where he came, to teach them, that they may know their duty, to exhort them that they may do it. To reprove them if they be negligent, to council them when they stand in need, to comfort them when they are in heaviness, and all by the gospel of Christ, and this is it that he calleth The blessing of the gospel of Christ.  
To consider how S. Paul was exercised at Rome, and to see how the Pope is there occupied, it would make a man to marvel that ever those profane men dare give unto themselves the name of holy father, in whom you cannot find one spark of that heavenly knowledge, painful diligence, vigilant care, and continual travel in labouring in the word that should be in a holy father, 
The Pope's blessings.  or was in Paul, in Peter, or the other Apostles. But I pray you what are the spiritual blessings that this holy father of Rome bestoweth. Sometime he will send to some of his dear sons, a golden rose consecrated, or some picture consecrated, sometime a sword in token that he would have them fight for him, yea perchance to imbrue in the blood of the Saints, and all must be hallowed that he doth send. Sometimes perchance a Cardinal's hat, to one that hath showed himself stubborn enough against his Prince. Sometime he will bestow Kingdoms, if they upon whom he bestoweth them, can get them from the right heirs. Sometime he will bestow upon subjects, immunities from performing their dutiful obedience, as he doth many times by his privileges. As for indulgences and pardons, any body that will pray and pay for them, may have them. And they that dwell at Rome get yet another manner of blessing with his two fingers, wherewith he blesseth the people, that gaze at him when he is carried abroad. To be short, at certain times he blesseth those that are called blessed grains, or Agnus dei, or such like stuff, and causeth these to be sent into Countries far and near, deluding and deceiving by such toys the hearts of the simple, 
Rom. 16. 18.  & therewithal filling their own paunches and purses, as though they had gotten, or those had given some great spiritual gift, when they have some such toy consecrated by the Pope. These are his gifts, such are his blessings. 
The Pope doth no duties of the ministery.  If you would have better, he cannot afford them. For he is not for the most part able to preach & teach; It is against honour and estimation to seek to comfort the afflicted conscience. No neither the Pope nor his College of Cardinals, will busy themselves in the ministery of the word, in the abundant blessing whereof Saint Paul rejoiceth. Is the darkness more contrary to the light, 
Epist. jud. 12.  then are these vain promises or shows of spiritual comfort (very clouds without water, and trees without fruit of true consolation) to that perfect peace of mind, and joy of conscience, which the Apostle promiseth unto them, and purposed to work among them, by the powerful preaching of the Gospel of peace. This, this is in deed a true consecrated sword, which shall pierce even to the heart and conscience of the sinner, and make a deeper wound, than all the hallowed swords, that the Popes can sanctify. And thus (to be short) we see, that where Paul cometh, he bringeth with him spiritual gifts, even abundance of blessing by the ministery of the word. But the Pope, because he cannot skill of such blessings useth other, be blesseth fire, water, salt, oil, swords, roses, books, bells, candles, palms, ashes, wax, paper, parchments, lead, pictures or paintings, falsely persuading silly souls, that he is able to put holiness into them. And thus it appeareth, that if we consider the doctrine of the Church of Rome, examining it with that that was taught in the days of Saint Paul and Saint Peter, they are nothing like. If their practice, they are clean contrary, so that the new Romish Church, hath no cause to brag of that old faith of the Romans.   

CHAP. XIX.  
AND these are if I be not deceived, all the points of religion in controversy between us and the Church of Rome at this day. Whereof out of the Apostles epistle to the Romans, we may gather any certain doctrine. Wherein if we descent from the religion of the Romish Church that now is, that we may jump and join, with the ancient faith of the Romans, commended by th'apostle, as spoken of, (and that worthily) in all the world, I trust no indifferent Christian, that in singleness of heart seeketh the truth, either will or can justly reprove us. And as hitherto I have showed what consent there is in the grounds of their doctrines, between S. Paul who wrote to Rome, to confirm them in the faith, & S. Peter who (they say) wrote from Rome, and S. Mark also, who wrote his Gospel at Rome as in histories it is recorded: so now in one point let us see what Saint Peter thinketh, 
Marriage and vou●s.  in one point I say not touched by Saint Paul in that epistle, although in other places plentifully enough by him delivered. Saint Peter therefore in handling the duties between man and wife, doth thereby commend the honourable estate of marriage, as a state of life whereof God hath a care, and therefore giveth laws and rules, in observing whereof husbands and wives may serve and please God. And if he had so very well liked of single life, as they who call themselves his successors do, he would no doubt have taken occasion, to have put in some caveat for the same. 
Mark. 1. 30 upon Math. 8 ver. 14.  But himself was married as the Rhemists themselves confess, and though out of Hierome they would prove, that being called to be an Apostle he forsook his wife: yet how false that is, Saint Peter himself doth plainly enough declare. For he exhorteth Husbands to dwell with their wives according to knowledge that is, to keep and continue holily and kindly with them, 
1. Pet. 3. 7  not ungodly and uncourteously to forsake them. And shall we imagine that S. Peter would teach others and not himself? or say one thing, and do another? or that in words exhorting them not to departed from their wives, by his example he would move them to leave them? That be far from us once to imagine. And this we may be sure of, that if he had forsaken his wife, as our popish Catholics now, or some other in former times, injurious to that holy ordinance did surmise, he would yet so have tempered this his general commandment, that his example should not have been manifestly repugnant to his doctrine. Therefore that he was married the scriptures report, and it is by our adversaries confessed: but that he forsook his wife, it hath no show of proof, no colour of truth. Yea further the Apostle doth insinuate that the dwelling together of man and wife in knowledge, is a furtherance to their prayers. And therefore unto that former exhortation he addeth these words: 
1 Pet. 3. 7  That your prayers be not hindered. Thereby declaring, that the dwelling together of man and wife as they ought to do, is a furtherance to their prayers. Whereas on the contrary, their separating of themselves in body, may breed such an alienation of minds, with other great inconveniences, as may interrupt their prayers. And although S. Peter mean not hereby that they should so continually dwell together, as that they might never withdraw themselves the more freely to consecrate as it were, and wholly give themselves to prayer and fasting: yet would he doubtless according to S. Paul's rules, 
1. Cor. 7. 5.  have such their abstinence when any is, To be by consent, for a time, and again to come together, that Satan should not tempt them for their incontinency. For all men and women are in danger of his assaults, and therefore To avoid fornication, 
2.  let every man have his wife, and let every woman have her own husband, 
1. Cor. 7.  saith his fellow apostle. And although men or women may for a time feel themselves void of wanton and unchaste lusts, yet because, Not all men can receive this thing save they to whom it is given, 
Math. 19 11.  seeing I say it is not in their power, but a rare gift of God, which how long they shall have it they are not certain, (yea to know who giveth it is a high point of wisdom the wiseman saith:) what madness is it to promise that which thou canst not perform? Or to seek for that which is not necessary for thee? or to endeavour to please God, with that which he requireth not of thee? How much better is it for us, to mark the good council and godly advise of S. Paul, 
1. Cor. 7. 9  It is better to marry then to burn, and this commandment of the Apostle Peter, Let the husbands dwell with their wives, as men of knowledge. And this is the ancient faith, and the holy practice of the Church of Rome in her purer age.  
But the Church of Rome since that time, which would seem more holy than ever god made her, or more perfect than he requireth, 
Vowing of single life.  profanely accounting of this holy ordinanuce, as not pure enough for their unpure Priests: will not admit any into their holy orders of Priest or deacon that will not wholly renounce for ever, this holy institution, and vow to live always a single life. Which their impious and servile ordinances hath not one probable proof, out of God's word, neither was it the ancient doctrine of the Church of Rome, in somuch as some of themselves, even half ashamed of their forefathers doings, confess that in the primitive Church there was no such thing required, but that all men that would might mary. As for such as are married, if they willbe made priests, or enter into their orders, they must not by their tyrannical decree and decretals any more dwell with their wives as S. Peter willeth, 
1. Pet. 3. 7.  but they must rather defraud one an other forever which Paul forbiddeth, 
1. Cor. 7 5.  and with great reason misliketh. Thus this their vowing of perpetual single life, they do not only highly commend, but also do force their clergy to observe the same: & yet it is not in all the Scriptures old nor new once commanded or commended unto that calling above any other, not once spoken of or practised that can appear in the old Roman Church. And formance of the duties of marriage which so straightly th'apostles require of all that are married without exception, is not only not furthered in the Romish Church that now is, but also hindered in some with great severity. And in such sort do they in all points almost behave themselves, as if they were of purpose disposed or set up, if not quite to abolish, yet dangerously to corrupt, altar, and change, whatsoever Christ and his Apostles left pure & sincere. And thus much of the contrariety of their doctrine, that now call themselves the Church of Rome, to that which th'apostles taught among the Romans. 
Sup. Cant. ser. 34   
Now therefore in respect of their cloaked falsehood as Barnard speaketh, in that they hide as he saith that which is (true) & falsely invent that which is not, we may justly say of the Church of Rome, as the same Father complaneth of the whole Church, but especially in respect of the pride and abuse of that Church, All friends, and all foes, all necessaries, all adversaries, all of one house, none that ensue after peace, all neighbours, all seek their own, 
In Psal. Qui habitat, ser. 6  all Christ's servants, all serve Antichrist. Or as in another place he bemoaneth the pitiful estate of the Church. Peace in respect of pagans, peace from heretics, but no peace with false children. Thou (O Lord jesus) hast multiplied the people, but hast not increased our joy: because many are called but few are chosen. And how little cause the Church of Rome hath, to rejoice in her Catholikenes, and to brag of her multitudes, how little cause she hath to increase her joy if she think earnestly of it, let the godly reader indifferently consider. For seeing she leadeth men from the pure waters of the word of truth, unto the unsavoury puddles of her own inventions, and hath corrupted that sincere milk, that the ancient Romans fed upon, 
Revel. 17. 2. & 18. 3.  with the poison of her own traditions, wherewith the Church of Rome is now most dangerously and deadly infected: 
Revel. 18. 8.  the more that follow her, the more shall testify that they are deceived by her, & the greater that the multitude is that she misleadeth, the heavier in the end shall her judgement be. For seeing the inhabitants of the earth, and drunken with the wine of her fornication, therefore shall her plagues come at one day, death, and sorrow, and famine, and she shallbe burnt with fire: for strong is the Lord God which will condemn her.   

CHAP. XX.  
NOW besides these things, which this degenerate romish Synagogue teacheth and doth, contrary to the Doctrine and practice of the godly, in the first and purer age of that ancient Church of Rome: there are also many other things reckoned now in the romish Church, for some principal points of religion, the denial or very doubting whereof, would be punished among them with death and destruction, which were not then among the godly once named or thought upon: nay rather which do mightily and manifestly impugn that which they taught. But because my purpose is in this treatise only to show how far unlike that ancient faith of the Romans, is to this new religion of the Romish Church, by comparing that old faith, with this new Religion, (which hitherto I have siucerly done:) it shall be sufficient only to name these doctrines and doings, which now they have inso great account (as I can remember them) until they prove out of such histories of that Roman faith as are of good record, that they were used in that primitive Roman Church. First for that their gainful market and fair of purgatory fire: where do they find it in the forenamed writings? 
Purgatory.  In what place of S. Paul's Epistle to the Romans? in what text out of S. Peter or S. Mark? Out of S. Paul to the Romans they will not so much as dream of any proof, neither yet dare the learneder sort of them, allege any thing out of saint Peter. But yet the Rhemists would fain make the ignorant believe, that there is somewhat in saint Peter, 
1. Pet. 3. 19  for proof of delivering the souls out of some place of torment after this life. What that place is they dare not tell us confidently: that it is Limbus patrum, (the place where they imagine the faithful Fathers before Christ after death were kept) they will not affirm. And they do the more wisely. For saint Peter there saith only thus much, 
20  that Christ (who was always present with his Church) Preached in spirit (not going down in soul) to the spirits or souls that are now in prison, which were in time past disobedient: now this presence of Christ, being but in power of his spirit, to wit of his divinity of godhead. Again it was to the destruction of those disobedient and stubborn men, that would not hear Noah his preaching (for but viii. souls only were saved:) and therefore how little this will help, their Purgatory now or Limbus patrum then, it is easy to see. But on the contrary S. Mark doth plainly wring from them, one of the places which especially they rest upon for proof of their purgatory. For whereas our Saviour Christ in saint Matthew speaking of the sin against the holy Ghost saith, 
Math 12. 32  It shall not be forgiven him, neither in this world, not in the world to come. (Therefore say they, there are sins that are forgiven after this life, which must needs be in purgatory.) Saint Mark who cometh after saint Matthew, and heard belike his Master saint Peter expound Christ's meaning concerning that manner of speech (for out of S. Hierom, and Clemens of Alexandria, 
Arg. in Evang. Marci.  the Rhemists themselves confess, that S. Mark was Peter's interpreter, and according to that he had heard of the mouth of S. Peter, wrote at Rome a brief Gospel, at the request of the brethren, which Peter also approved and allowed of.) S. Mark I say who had such a teacher, doth thus teach us to expound or understand those words of S. Matthew, that he that sinneth against the holy Ghost, 
Mark. 3. 29.  Hath not forgiveness for ever, but shallbe guilty of eternal death. So that if S. Peter himself be of that mind that S. Mark his disciple was, we see he did not once dream of any remission of sin in another world, by these words of our Saviour Christ, but expoundeth S. Matthew his sense to be (for the latter must expound the former, when M. Bellarmine hath done what he can to the contrary) that such sin shall never be forgiven. 
De purgat. li. 1. cap. 4.  And then I trust our adversaries will not thus reason, The sin against the holy ghost shall never be forgiven, therefore some sins shall after this life, or in an other world be forgiven, for then the children would spit and laugh at their folly. And yet out of these words, thus by S. Mark expounded, all the Priests at Rome and Rheims cannot otherwise prove this their conclusion. near a kin to this purgatory▪ is their Limbus puerorum, where they place children not baptized, 
Limbus puerorum.  but let them show what warrant they have for the same, what proof that it was then believed, when the Faith of the Romans was commended. 
Pilgrimages.  Their Pilgrimages, 
Pardons.  pardons, and indulgences; are very holy things, if we will believe the Popish Church, that now is called the Catholic Church of Rome. But where doth Saint Paul commend them to the Romans? Where doth S. Peter (that had as good power to give pardons as any Pope could have) either practice it, 
Agnus Deis.  or where doth he or his disciple command such things? 
Blessed grains.  And besides such pedlary ware, Agnus dei, blessed grains, and such paltry stuff, sent abroad in great packs into all places to abuse the world, are thought to have many virtues, and to be of great efficacy for many good purposes: But I pray you my Masters of Rome, when did S. Peter bestow his time in making such trifles, or in packing up such wares (to sell unto Christians all Christendom over) as it were in peddlers packs? 
Crosses.  And how necessary they will account the cross to be, in all their ceremonies and services, he that readeth their books cannot but see. And whatsoever antiquity they will pretend for the same: yet they cannot teach, that S. Paul, and S. Peter either taught the Romans to use it, or themselves made any either upon themselves or other. 
Relics.  Relics they love so well, that if they cannot get the boans or relics of good men and women, yet any other such like, be they of men or women never so bad will serve their turn, so that they be said to be the Relics of such a Saint. Whereby it cometh to pass, that some men and women, who while they lived, were like others, having no superslous limbs of their body, now when they are dead, are by these Romish charmers turned into such monsters, as that they have some many heads, others many legs, others great numbers of arms: and so the parts of their bodies are multiplied exceedingly, (belike they were buried in a fruitful soil) and yet every Priest, that showeth these relics, commend that they have to be the true relic, & some miracle, or vision, every one of them also would commonly feign, to prove that which they said of their relic to be true. And yet many of them must needs be false: For one man or woman had but one head, two arms, and so of the rest accordingly. And therefore all besides that one head, or those other true parts of the body must needs be false. It is written that one of our Kings of England named Edward, was evil troubled with the toothache. And who knoweth not that Saint Apolines' teeth, are a préesent remedy for the same disease, if their lies may go for true reports. King Edward therefore belike, being desirous to have the true teeth of S. Apoline, to apply to his teeth, commanded that the teeth of S. Apoline, that were in all the Churches through the Realm kept for relics, should be sent to him, which being brought, were sound more than would go into some great Hogsheads or vessels. And yet I warrant you that in every Church they were persuaded, that they had in deed S. Apolines' teeth. But in the ancient faith of the Romans, what mention is made, or what example is found, 
Shrift.  of any such relics. To these may be added their shrift and Satisfactions, 
Satisfactions  very injurious to Christ his death, and that satisfaction which he in his body, hath made for us, by that one only sacrifice, which upon the altar of the cross he offered to his father. 
7 Sacraments.  Their number of seven Sacraments, hath no warrant out of any of these writings. 
Praying in an unknown tongue.  And to be short their prayer in an unknown tongue, and strange language, not understood of themselves that do pray, I would have them to show how this together with their halfing of the 〈◊〉 of Christ's body and blood and many such like things, can be proved to be taught by word or deed unto that primitive Church of Rome by S. Paul, S. Peter, or S. Mark, which thing they can never do. If then in all such points as are in controversy among us, whereof we find any thing delivered to us, by these holy men & messengers of God, the Church of Rome (if she teach not clean contrary) wandereth very much from that ancient Roman faith, as in the 19 first chapters of this treatise it doth (I trust) appear: And if in these latter points of religion mentioned in this last chap. which they also make great account of,) they have neither word nor example of these Apostles or S. Mark, to commend unto the world, such doctrines & devices: what cause is there I pray you, why that apostolical Church of Rome, that hath so manifestly rejected that old faith, and so wholly corrupted the auncent religion that there was taught, should so confidently term herself the Apostolic and Catholic Church of Christ. With what face dare they tell us, that the faith of Rome is commended, when as nothing doth more convince them of Apostasy, then to try the leaden religion that now is there taught, by the touchstone of that faith that then was there preached. And with shame enough may they tell us, that that faith of the ancient Romans is commended, which most cruelly and stubbornly condemn the same, & persecute it most bloodily in Christ his members, as our faith so wholly and perfectly agreeing with the Apostles doctrine, yet pursued of them with an immortal hatred, intolerable rage, and tyrannical violence doth plainly prove. We say therefore, that that ancient faith of the Romans was worthily praised. By it we can and do confirm our doctrines: By it we may and have disproved their errors. If we swarm one jot from that faith, we crave no credit, to our words or writings, 
Psa. 52. 11. ver. 50. &. 51.  no presence or access to our temples. And because they have forsaken it, 
2. Cor. 6.  we hold them as Antichristian Apostates, and forsake their will worshippings and superstitious assemblies, according to the prophets precise and severe prohibition, and thapostles comfortable application thereof. Bear not the yoke with, unbelievers, but come out from among them, and separate yourselves saith the Lord, and touch no unclean thing and I will receive you, and I will be a father unto you, and you shall be my sons and daughters saith the Lord God Almighty. Whose assured and undoubted kindness because we cannot but accept off, seeing we know him to be a most loving Father, therefore we dare not but detest and hate, the seducing ways of the Church of Rome, because she is a deceiving and a merciless stepmother. Whose paths do lead to death, and they that walk in her ways shall find destruction: the remembrance whereof if it be fearful to us the Lord strengthen us with his grace to strive to avoid it.  
FINIS.