A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein.

THE SECOND PART of the BOOKE. (Book 2)

CHAP. I.

Wherein that point, concerning the infallible Iudge of these controversies, is amplified, and further debated and declared. And, what Scriptures be Canonical, and what not: Of the perfection and sufficiencie of the Scriptures, without Traditions: That the Church, is to be tryed and decided by the Scriptures. And who be the right Catholikes: That the Scriptures in their origi∣nals be incorrupt, and to be preferred before that which is called S. Hieromes Translation, and before all other Translations, whatsoever: That the publique Service should be in such a Tongue as the people▪ may under∣stand: That Lay-people may and ought to reade the Scriptures: And whence all right exposition of them is to be had.

AS wee are all under one God, and un∣der one King; and the same a most worthie, learned, vertuous, and Chri∣stian King: so were it very consonant and convenient (if by anie good meanes it might be brought to passe) that we did all hold and professe one and the selfe same true faith & Chri∣stian Religion. For, indeed, not anie unitie or agreement in falshood or errors, but an unitie or agreement in the truth

and true Religion, is the thing that ought of all to be sought after and desired. But now which is that one true Christian Religion, which all ought to embrace, is that which is made the great Question: namely, whether it be Protestancy, or Pa∣pistry, inasmuch as both these, lay claime unto it. Wherein, if God, speaking in his owne sacred and Canonicall Scrip∣tures, may be (as is most fit he should be) allowed to bee the Iudge, then is this which is made so great a question, soone decided and at an end: it being by him there cleerely resol∣ved, that not that which is called Papistry, but that which is called Protestancy, is the right and true Christian Religion. For what be Protestants (as they be in this Controversie di∣stinguished against Papists) but such as professe to build their Faith and Religion wholly and altogether upon that un∣doubted word of God, the sacred and Canonical Scriptures? And what is Papistry on the other side, but a profession of such a Faith and Religion as is not so grounded, but relieth partly upon unwritten Traditions, partly upon the determina∣tion of the Popes, & partly upon the Decrees of their Coun∣cels and voice of their owne Church and Teachers, and upon such like strengthes and staies, as whereby they may easily be deceived. Howbeit, what cause is there, why the preten∣ded Catholicks should not allow God, speaking in his divine and Canonical Scriptures, to be the Iudge, in these Contro∣versies? For is there, or can there be anie higher, better, juster, or surer Iudge to trust unto, then hee? or is there anie equall to him, or comparable with him? What meane they herein? Would they have their owne Church, Clergie, Councels, and Pope to be the Iudge? That were not fit, nor equall, yee know, that such as be parties, should also be the Iudges in their owne cause. Yea if their Councell of Constance, and Councell of Trent, or anie other of their Councels, were much better then they be, (as they be, indeed, none of the best sort) yet were they not to be held for sure or infallible Iudges in this case, for anie to build his faith upon, or to trust unto them, without further search and examina∣tion. For all their Councells, bee they never so generall, consist of men, and of such men, as may possibly fall into

error, and be themselves deceived, either through ignorance and want of sufficient knowledge, or through corruption, partialitie, or through some one meanes, or other. Their Councels, I am sure, are not better then those that were in Gregory Nazianzens time, nor altogether so good: and yet he saith, out of his owne observation,* 1.1 of the Councels of his time; that, The lust of strife, and desire to beare rule, did raigne there, many times. And Eusebius saith likewise of those times, that,* 1.2 The chiefe Rulers of the Church▪ forgetting Gods commandements, vvere enflamed one against another, vvith contention, emulation, pride, malice, and hatred. And therefore, it appeareth to be a thing possible enough, even for general Councels, (aswell as for Provincial) sometime to erre and goe astray. For exam∣ple, They remember the general Councels wherein the Ar∣rian heresie was established, whereof that of Arimine was one: as also the second Ephesine Councell, which decreed for the Nestorians: Did not these generall Councels erre, & that even in matters of Faith? I am sure,* 1.3 they will grant that they did: for so the Rhemists and other Papists themselves con∣fesse. Why then may not their generall Councels likewise erre which make decrees in maintenance of their Poperie, as those other did which decreed in maintenance of their Ar∣rianisme, and Nestorianisme? The Rhemists answer, That those Councels wanted the Popes assent, assistance, or confir∣mation, and therefore they erred: howbeit, that is not the reason why they erred; but the true reason and cause of their error was, because they decreed not according to the holy and Canonical Scriptures, but contrarie thereunto: For even Councels also which had the Bishop of Romes assent, were not therefore priviledged from error; as appeareth by the second Councell of Nice, which decreed, that Angels,* 1.4 and mens soules also, be corporeall: for this the Papists themselves cannot denie to be an error. Yea how is it possible, that by the Popes assent or confirmation anie Councell should or can be ever the more priviledged from error, when even the Popes themselves have no such priviledge in that behalfe? For it is well knowne, that Pope Liberius erred, and that not onely personally, but iudicially also, and defin••tively, and in a

matter of Faith, when hee subscribed to the Arrian heresie: as testifieth Athanasius Apolog. 2. ad solitariè vitam agentes, S. Hierome in Catalogo, Damasus in Pontificali, Marianus Scotus, Petrus Damianus, epist. 5. cap. 16. &c. Honorius also (Pope of Rome) was a Monotbelite, and did not onely fall into that he∣resie, but in a Decretal Epistle, did also publish and confirme the same; as is proved by the Councel of Constantinople the sixt, where he was condemned, Constant. 6. act. 13. Pope In∣nocentius likewise erred in a matter of Faith, when he held, that Infants could not bee saved, unlesse they received the Communion: for this, the Papists themselves confesse to be an error: and yet Pope Innocentius held it, as S. Augustine witnesseth, cyting the Decretal Epistle of the same Pope, to the Bishops of Numidia, for proofe thereof; cont. duas epistol. Pel. ad Bonifac. lib. 2. cap. 4 & cont. Iul. lib. 1. cap. 2. If Popes then may erre, and become Heretickes, as both here, and before, and afterwards also, is verie evident: it is thereby manifest, that their assenting, subscribing, or confirming of Councels, can give the same Councels, no more priviledge from error, then formerly they had. But they then alledge, that the Ho∣ly Ghost is promised to Councels, and therefore they cannot erre: I demand of them, whether the Holy Ghost is not pro∣mised to Provincial Councels, as well as to General? They cannot denie, but he is: And yet the Rhemists and other Po∣pish Teachers grant, that a Provincial Councel may erre in matter of Faith, notwithstanding this promise of the Holy Ghost: whence, is rightly inferred, that a General Councell may, by the same reason, likewise erre in matter of Faith, as well as a Provincial, notwithstanding that promise. For you must ever remember, that it is not, in respect of a greater Number or Multitude, but in respect of the promise of the Holy Ghost, that this priviledge from Error is pretended and supposed. But yet further, observe, that the holy Ghost, the spirit of truth, is promised and given to everie particular godly Pastor,* 1.5 Doctor, and Minister of Christ, as well as to Councels: yea everie true Christian, and faithfull member of Christ, hath also the holy Ghost to guide and direct him, as the Scriptures doe plainly testifie. By vertue then of this

reason drawn from the promise or giving of the holy Ghost, I may as well conclude, that no godly particular Pastor, or Doctor, or other Minister of Christ, can possibly erre in a matter of Faith: yea, inasmuch as the holy Ghost, the spirit of sanctification, is also promised and given to everie godly man, I may aswell conclude that no godly man therefore can possibly erre, at any time, as touching life & conversation: for the holy Ghost is as well able to guide a man continually in a good and not erring life, as in a right & not erring faith. But touching this matter, S. August. saith:* 1.6 That evē general Councels which are gathered out of all the Christian world be oftentimes corre∣cted, the former by the latter, when by any triall of things, that is o∣pened which before was shut, & that is known which before lay hid∣den. And therefore also was it appointed, that even in a ge∣neral Councel it selfe, they should pray unto God, that hee would Ignorantiae ipsorum parcere, & errori indulgere, spare their ignorance, and pardon their error.* 1.7 Doth not this cleerly de∣clare, that even a General Councell may also possibly erre, as well as a Provinciall. Yea, your selves doe grant, that a Ge∣nerall Councell may erre in matters of fact notwithstanding this promise: & why then wil you not grant, that it may, by the same reason, possibly erre also in a matter of faith? For is not the holy Ghost (promised to a General Councel) as powerfull to preserve and keepe from error, in the one case as in the other? No question but hee is. Concerning this point therefore, ye must not forget that which I said before: namely, that although most true it is, that the Holy Ghost cannot possibly erre, nor anie men, or Councels, so long as he guideth them, & that they follow his directions: yet because Men and Councels, be not alwaies guided and directed by him, but be suffered sometime to follow their owne concei••s, fancies, and affections, (for the Holy Ghost may at his owne good pleasure, and doth sometimes leave men to themselves, not extending nor shewing forth his strength, vertue, force, and efficacie at all times): In such cases, and at such times, it is a most easie matter▪ for men, and Councels, to erre, sinne, and goe astray.* 1.8 Wherefor S. Chrysostome herein giveth us an ex∣cellent rule, saying: Si quem videritis dicentem, spiritum sanctum

habeo, & non loquentem evangelica, sed propria, is à seipso loquitur, & non est spiritus sanctus, in ipso: If (saith hee) yee shall see anie man,* 1.9 that saith, I have the holy Ghost, and doth not speake things agreeable to the Gospel, but his owne, that man spea∣keth of himselfe, and the holy Ghost is not in him. And a∣gaine he saith; Si quis eorum, qui dicuntur habere spiritum, dicat a∣liquid de seipso, & non ex Evangelio, ne credite: If anie of them which are said to have the spirit, speake anie thing of him∣selfe, and not forth of the Gospel, beleeve him not. So that, it still appeareth that the Gospel of Christ, and divine Scrip∣tures, is the thing whereby men are to trie and examine all spirits, and their doctrines, and decrees, and to determine, who they be that speake and decree by the guidance and di∣rection of the holy Ghost, and who not. And therefore doth S. Augustine also take it,* 1.10 that, no man, is absolutely bound by the authoritie of Councels, though they be generall: for thus hee saith to one that obiected a generall Councell against him; Neyther ought I to alledge the Councell of Nice, nor thou the Councell of Arimine, as thereby to preiudicate one another: for ney∣ther am I bound by the authoritie of this or thou of that: but let matter vvith matter, cause vvith cause, and reason vvith reason, make the Tryall, by the authoritie of Scriptures, not proper vvitnes∣ses to any of us, but indifferent to us both. And concerning the Pope: that he may erre, as well as anie other Bishop, in mat∣ter of Faith; beside that which is before spoken, it further appeareth even by Gratian himselfe, dist. 40. where it is taken for granted,* 1.11 that the Pope may be, à fide Devius, a goer out of the way of faith. Lyra affirmeth expresly; that manie Popes have beene found,* 1.12 Apostotasse à Fide, To have been Apostotates, or departers from the faith.* 1.13 The Councell of Constance calleth Pope Benedict, a Schismaticke, and an Hereticke, and a departer from the faith. The like is said of Pope Iohn the 23. Cathari∣nus saith directly;* 1.14 Nihil prohibet Papam errare, etiam in fide, & deficere, etiamsi quidam novitij Scriptores ausi sint oppositum defen∣dere, praeter communem sensum Doctorum: Nothing withstan∣deth, but that the Pope may erre, even in faith, and faile; al∣beit some late writers have dared to defend the contrarie, a∣gainst the common opinion of the Doctors. And so likewise

testifieth Alphonsus de Castro; Papam posse in ijs, quae ad fidem spectant, errare: immo aliquos Pontifices summos, errasse in fide,* 1.15 com∣pertum est: That the Pope may erre even in matters of faith: yea it is found (saith he) that some Popes have erred in faith. And againe he saith; Omnis homo errare in fide potest, etiamsi Pa∣pa sit: Nam de Liberio Papa, refert Platina,* 1.16 eum sens••sse cum Arria∣nis: Everie man may erre, in point of faith, though hee be a Pope: For of Pope Liberius, Platina reporteth, that he held the Arrian heresie. Yea Panormitan saith, that a Councell may depose the Pope for Heresie,* 1.17 ut in cap Si Papa▪ dist. 40. where it is likewise said, That the Pope may be an Hereticke, and iudged of Heresie. Yea, In concernentibus fidem, etiam dictum unius privati esset praeferendum dicto Papae, si ille moveretur melio∣ribus Authoritatibus novi & veteris Testamenti quam Papa: In things concerning faith (saith hee) the saying even of one private man is to be preferred before the saying of the Pope▪ if he be moved by better authoritie of the old and new Te∣stament, then the Pope. It is therefore evident, that neither the Pope by himselfe, nor yet ioined in Councel with others, is, or, can be held to be an unerrable or infallible Iudge, in this case. What then? Would anie have the old Doctors, and an∣cient Fathers to be this Iudge? But they also may erre, and doe sometimes taxe one another for errors. Yea themselves (as before is shewed) doe humbly and reverently submit, all their doctrines, positions, and opinions, to the judgement of the Canonicall Scriptures; not desiring to be further credi∣ted, or, beleeved, then there is warrant, for what they speake, or write, within those sacred writings. Whereby they suffi∣ciently give us to understand, that God onely, speaking in these his Scriptures, is to be held for the only Infallible Iudge, for the determining and deciding of every controversie in Religion. Ista controversia Iudicem inquirit. Iudicet ergo Christus:* 1.18 This controversie enquireth after a Iudge: Let Christ then be Iudge, saith S. Augustine. Iudicet cum illo & Apostolus, quia in Apostolo ipse loquitur Christus: Let also (saith hee) the Apostle iudge with him, because in the Apostle, Christ himselfe spea∣keth. And againe he saith;* 1.19 Sedeat inter nos Iudex Apostolus Iohannes: Let the Apostle Iohn, sit Iudge betweene us. In like

sort speaketh Optatus: Quaerendi sunt Iudices: In terris, de hac re,* 1.20 nullum poterit reperiri Iudicium: de coelo quaerendus est Iudex; sed ut quid pulsamus ad coelum, cum habeamus hic in Evangelio Te∣stamentum, &c. Iudges are to be sought for: In earth (saith hee) none can be found for this matter: from heaven therefore, is the Iudge to be sought; but vvhy doe vve knocke at heaven, vvhen we have here upon earth, a Testament in the Gospel? An earthly fa∣ther, vvhen he feeleth himselfe neere death, fearing lest after his death, the brethren, breaking peace, should fall at variance, calling wit∣nesses unto him, out of his breast ready to dye putteth his vvill into a vvritten Testament, that shall long continue: And if variance grow amongst the brethren, they goe not to the grave, but the Testament, or last vvill is demanded: and hee which resteth in the grave, spea∣keth out of that his speechlesse Testament, vvith a lively voyce. (viz. that voice, which he uttered, whilst he lived) He vvhose Te∣stament it is, is in heaven: therefore as in a Testament, so in the Go∣spel, let his will be enquired. To the same effect S. Augustine saith: VVho is he that knoweth not that the Canonicall Scripture is so con∣teyned vvithin his certaine bounds of the old and new Testament,* 1.21 and is so to be preferred, before all other vvritings of Bishops, that a man may not at all either doubt or dispute, vvhether any thing be right or true, that he is sure, is vvritten in it: but the vvritings of all other Bishops, which eyther are, or hereafter shall be vvritten (be∣side the Canonicall Scriptures alreadie confirmed) may be reproved, eyther by more grave authority of other Bishops, or learned men, or by the vvords of any man that is better seene in the matter. Again he saith thus: Gather not (my Brother) against so many, so cleere, and so undoubted,* 1.22 testimonies of the Scriptures, sentences misunderstood, out of the vvritings of Bishops, eyther of ours, or of Hillary, or of Cyprian Bishop and Martyr of the Church: for, vve must put a dif∣ference betwixt this kinde of vvriting, and the Canonicall Scrip∣tures: for these are not so to be read, as though a Testimony might be alledged out of them, in such sort, as that no man might thinke o∣therwise, if they happen to iudge otherwise, then the truth requireth. And againe he saith:* 1.23 VVe ought not to allow the reasonings of a∣ny men, whatsoever they be, be they never so Catholike and Prayse∣worthy, as the Canonicall Scriptures, so that it shall not be lawfull for us, (saving the reverence that is due to those men) to reprove and

refuse any thing in their writings, if it fall out that they have iudg∣ed otherwise, then the truth is, the same Truth being by Gods helpe,* 1.24 understood either of other men, or of us. For I am even such a one in other mens vvritings, as I vvould men should be in mine. And a∣gaine he speaketh thus: If any question be eyther concerning Christ, or concerning his Church, or concerning any other matter vvhatsoever, which belongeth to our faith, and life: I will not say (If vvee) but that which the Apostle further addeth (in Gal. 1. 8.9.) If an Angel from heaven▪ should preach unto you any other thing, praeterquam quod in scripturis legalibus & Evangelicis accepi∣stis, Anathema sit; Beside that which ye have received in the scrip∣tures of the Law and the Gospel, let him be accursed. Ambrose likewise upon that Text before mentioned (of Gal. 1.8.9.) giveth this observation: The Apostle (saith he) doth not say, If they preach contrary, but, if they preach any thing beside that which vve have preached, that is, if they adde any thing to it at all, hold him accursed And therefore, Si quid dicatur abs{que} Scriptura,* 1.25 Au∣ditorum cogita••io claudicat: If any thing be spoken vvithout the Scripture, the cogitation of the Hearer halteth, saith Chrysostome. Yea, To leane to the Divine Scriptures (which is the certaine and undoubted Truth) is (saith Irenaeus) to build a mans house, upon a sure and strong Rocke: But to leave them, and to leane to anie other Doctrines vvhatsoever they be,* 1.26 is to build a ruinous house upon the shattering gravell, vvhereof the overthrow is easie. Here then you may prrceive, that even those unwritten Tra∣ditions also (which yee obtrude unto us under the name of A∣postolicall) that bee not specified nor found written in Gods booke, the sacred and Canonicall Scriptures,* 1.27 are iustly refu∣sable, as being unassured, uncertaine, and unwarranted stuffe. For so also doth S. Ierome say, All that ever vvee speake wee ought to prove it by the Scriptures. And so also speaketh Chry∣sostome, saying, Therefore neither are they to be beleeved at all, ex∣cept they speake those things which be agreeable to the Scriptures.* 1.28 To that which Faustus put forth upon the birth of Mary, that shee had a certaine Priest to her father, named Ioachim. S. Augustine answereth:* 1.29 Because it is not Canonicall (saith he) it doth not bind mee. The like answer giveth Tertullian to Ap∣pelles, which said, that the Angels had a bodily substance,

which they tooke of the Stars:* 1.30 There is no certaintie (saith he) in this matter, because the Scripture declareth it not. And in∣deed, who can assure such Traditions to be undoubtedly Di∣vine, or to be originally and infalibly Apostolicall, which have onely Men for the witnessing of them, and whereof there is no testimonie in the Apostles writings, or in Gods booke to be found? For if they be not there specified, who (as S. Au∣gustine speaketh) can say,* 1.31 That these and these they are? Or if he dare be bould to say so, hovv will he prove it? But moreover, we neede none of those Traditions, as I said before; inasmuch as the Scriptures themselves bee fully sufficient, for us and for our direction and instruction in all things necessarie, & expedient for us. For, beside the Scriptures which declare so much, Tertullian likewise saith, Adoro scripturae plenitudinem: I adore the compleatnes or the fulnes of the Scriptures. And S. Ba∣sil also saith, Manifestum est infidelitatis & arrogantiae crimen, vel reijcere aliquid quod scriptum est, vel addere aliquid quod non est scriptum, That it is a manifest fault of infidelitie and arrogan∣cie, either to reiect anie thing of that which is written, or to bring in anie thing of that which is not written. Yea, such is the sufficiencie, fulness, perfection, and compleatness of the Scriptures in all points and respects, that as you heard before, S. Augustine denounceth him accursed that shall preach or teach anie thing beside them,* 1.32 or which is not therein con∣teined, or thereby warranted. And therefore also doth Sco∣tus himselfe say: Patet quod scriptura sufficienter continet doctri∣nam necessariam viatori; It is evident the Scripture sufficiently con∣teineth all doctrine necessarie for a wayfaring man: that is, for a man whilst he liveth and travelleth in this world.

2 But moreover, even expositions also of Scripture, are to be framed & warranted by the Scriptures,* 1.33 & to be found con∣sonant with them, or otherwise they are likewise refusable: For it is not any humane or private spirit (as S▪ Peter sheweth) but it must be a divine spirit, even the Spirit of God (the holy Ghost) from whence all true sence and right interpretation of the Scriptures is to be derived. And this S. Paul also decla∣reth, saying; that As no man knovveth the things of a man, but the spirit of man vvhich is in him:* 1.34 so no man knoweth the things

of God but the Spirit of God. If therefore wee would know who they be that have this onely right interpreting Spirit, that is, the holy Ghost for their guide in that behalfe: wee may know it by this, If their expositions be such as bee su∣table and agreeable to the Canonicall Scriptures, without re∣pugnancie of anie one place to another. Therefore also doth Origen speake thus:* 1.35 VVee must needes (saith he) call the holy Scriptures to vvitnes, because our sences and expositions vv••thout those vvitnesses, have no credite. And so saith Irenaeus: Secun∣dum scripturas expositio, legitima, et diligeus,* 1.36 & sine periculo & si∣ne blasphemia est. That is the right and legitimate exposition, and the diligent, and vvithout danger, and vvithout blasphemie, vvhich is according to the Scriptures. Chrysostome likewise saith: Scrip∣tura seipsam exponit, & auditorem errare non sinit:* 1.37 The Scripture expoundeth it selfe, and suffereth not the learner to erre. And this rule, namely to expound Scripture by Scripture, and by con∣ferring one place with another, giveth also S. Augustine:* 1.38 Darke places' are to be expounded by plainer places: This is (saith he) the sure vvay to expound one scripture by another. The same doth S. Augustine againe teach in other places: as namely, De doctrina lib. 2. cap. 6. & 26.27.28. &c, And Clemens Epist. 5. and Dist. 37.6. Relatum; where it is said, Non enim sensum extrinsecus alienum & extraneum, debetis quaerere: Sed ex ipsis Scripturis, sensum capere veritatis oportet: For yee ought not to seeke for a strange and forraine sence from vvithout, but out of the verie Scriptures themselves, yee must take the sence of the truth. So that although the Church of Christ, and the Bishops, Pa∣stors, and Ministers therein be to expound the Scriptures, yet wee see by what rule they are to be directed, namely, by the Scriptures themselves (and not to expound it at randome, or as they list) If they wil have their expositions to be right and sound, and such as shall be deemed to come from the holy Ghost.

3 Yea the verie Church it selfe is also thus to be tried and decided, namely, by the Scriptures: For so S. Augustine hol∣deth directly, saying thus: Let us not heare, I say,* 1.39 and thou say∣est: but let us heare, Thus saith the Lord. There are verily the Lords bookes, to the authoritie vvhereof vvee both consent, vvee

both beleeve, vvee both serve: There let us search the Church, there let us discusse our cause.* 1.40 And againe he saith, That all that should be remooved, vvhatsoever is alleaged on eyther side against other, saving that vvhich commeth out of the Canonicall Scriptures. And againe he saith: Let them shevv their Church, if they can, not in the sayings and fame of the Affricanes, nor in the determinations of their Bishops, nor in any mans reasonings, nor in false signes and vvonders, (for against all these vvee be vvarned and armed by Gods VVord) but in the things appointed in the Lavv, spoken before by the Prophets in the Songs of the Psalmes, in the voyce of the Shep∣heard himselfe, and in the preachings and painefulnesse of the Evan∣gelists, that is, in the authoritie of the bookes Canonicall. And a little after he saith againe thus: To that eternall salvation com∣meth no man, but he that hath the head Christ: and no man can have the head Christ, vvhich is not in his bodie, the Church: vvhich Church, as also the head it selfe, vvee must knovv by the Canonicall Scriptures, and not seeke it in divers rumors and opinions of men, nor in facts, reports, and visions &c. Let all this sort of them be chaffe, and not give sentence before hand against the vvheat, that they bee the Church. But this point (viz. vvhether they be the Church or no) Let them shevv no other vvay but by the Cononicall bo••kes of the holy Scriptures. For neither doe vvee say that men ought to be∣leeve vs, because vvee are in the Catholike Church of Christ: or be∣cause Optatus Bishop of Millevet▪ or Ambrose Bishop of Millain, or innumerable other Bishops of our Communion, doe all••w this do∣ctrine that vvee hold: or beca••se in Churches of our Companions, it is preached: or, because that through the vvhole world, in those holy places, vvhere our Congregations resorted, so manie wonders, either of hearings, or of healing, be done: vvhatsoever such things be done in the Catholicke Church, the Church is not th••refore pro∣ved Catholicke, because these things bee done in it. The Lord Iesus himselfe, vvhen he vvas risen from death, and offered his ovvne bodie to be seene vvith the eies, and handled vvith the hands of his Apostles, least, they should for all that, thinke themselves to bee de∣ceaved, hee rather iudged, that they ought to bee established by the testimonie of the lavv, Prophets, and Psalmes: shevving those things to be fulfilled in him,* 1.41 that were there spoken so long before of him. And hereupon a little after he saith againe: These are the do∣ctrines,

these are the stayes of our cause: vvee read in the Acts of the Apostles, of some faithfull men, that they searched the Scrip∣tures, vvhether the things vvere so or no,* 1.42 vvhich they had heard preached: vvhat scriptures, I pray, did they search, but the Cano∣nicall of the Lavv, and of the Prophets? To these are ioyned the Gospels, the Epistles of the Apostles, the Acts of the Apostles, The Revelation of S. Iohn. Search all these, bring forth some plaine thing, out of them, vvhereby you may declare that the Church hath remained onely in Affricke. So farre Augustine.* 1.43 Chrysostome also speaketh to the same effect, saying: VVhen you shall see the ab∣hominable desolation stand in the holy place; that is (as he expoun∣deth it) VVhen you shall see vngodly Heresie (vvhich is the army of Antichrist) stand in the holy places of the Church: in that time, let them which are in Iurie, flie vnto the hills: that is (saith hee) Let them, that are in Christendome, resort vnto the Scriptures: for like as the true Ievv, is a Christian, (as the Apostle saith, he is not a Ievv, vvhich is one outvvard) in like manner,* 1.44 the verie Ievv∣rie is Christianitie, the hills are the Scriptures of the Apostles and Prophets. But why doth hee command all Christians at that time to resort to the Scriptures? Because in this time, sithence Heresie hath prevailed in the Church, there can bee (saith hee) no proofe, nor other refuge for Christian men, (desirous to knovv the truth of the right Faith) but onely by the Scriptures. And the reason hereof he further sheweth: For (saith he) such things as pertaine to Christ, the Heretickes also have in their schisme: They have likevvise Churches, likevvise the Scriptures of God; Bishops also, and other orders of Clerkes, and likevvise Baptisme, and the Sacrament of the Eucharist, and to conclude, Christ himselfe: vvherefore, he that vvill knovv vvhich is the true Church of Christ in this so great confusion of things, being so like, hovv shall he knovv it, but onely by the Scriptures? And afterward againe he saith thus: For if they shall looke upon anie other thing, but onely the Scriptures, they shall stumble and perish, not perceiving vvhich is the true Church: and so fall into the abhominable desolation, vvhich standeth in the holy places of the Church. So farre he. Now then, these being times of Schisme, and heresie, and of much con∣tention, and variance betweene the Protestants and the Papists, and the great question betweene them being, VVhe∣ther

of them is the true Church: Yea, these being the times, wherein the verie grand Antichrist himselfe, with his armie of Bishops, Priests, and Clerkes, hath place in the world (as before in some sort, but afterwards is more fully declared) It followeth necessarily by this rule of his, as also by the for∣mer Rule and direction of S. Augustine likewise, that all peo∣ple that bee desirous to know the truth in these times, and which is the true Church, must resort and betake themselves for the true tryall, discerning and deciding hereof, vnto the holy Scriptures only, for all other waies and courses be, un∣certaine and unsure, and such as whereby a man may possi∣bly and easily be deceived, as those ancient Fathers do there expresly teach and affirme. And to give you some little tast here also that these be the times of Antichrist, and that An∣tichrist is long sithence come▪ and that the Pope of Rome is he: besides that which is before spoken, doe but consider what the Abbot Ioachim long sithence told King Richard the first,* 1.45 King of England, namely, that Antichrist was then al∣readie borne, and had his seat at Rome, and was to be advan∣ced in that Apostolicall Sea. And he further saith: Non nul∣li sub specie sedis Dei, id est••, universalis Ecclesiae, Facti sunt sed••s Bestiae, quae est regnum Antichristi, regnantis ubique in membris suis &c. Sundrie (saith he) under pretence of Gods seat, that is, of the universall Church, are become the seat of the Beast, vvhich is the Kingdome of Antichrist, raigning everie vvhere in his mem∣bers: consisting (as he there further saith) in the Cleargie men, & in the Monkes, and Monasteries. Againe he saith, that: Rome est in spiritu Babylon: Rome is the spirituall Babylon. And againe he saith: Negotiatores terrae, sunt ipsi sacerdotes, qui vendunt oratio∣nes & missas pro Denarijs, facientes domum orationis, Apothecam Negotiationis: The Merchants of the earth be the Priests them∣selves, vvho sell Prayers and Masses for money, making the house of Prayer a shop of Merchandize: Yea sundrie both Princes, and Bishops,* 1.46 of Germanie long agon, have affirmed and publish∣ed the Pope, to be Antichrist, as appeareth in Aventinus. But I leave this to be as I said more fully handled afterward. In the meane time,* 1.47 if anie would know who be the right Ca∣tholikes (as Papists verie boldly, but verie uniustly, take up∣on

them that title) let him consider these two sentences of Vincentius, and conferre and ioyne them together: The first is this: Id teneamus quod VBIQVE, quod SEMPER,* 1.48 quod ab OMNIBVS, creditum: hoc est enim verè proprie{que} Catholi∣cum: Let us uphold that vvhich hath beene beleeved everie vvhere, and at all times, & of all persons, for this is rightly and properly Ca∣tholicke. The second is this, where he saith: Ille est verus & Germanus Catholicus,* 1.49 qui quidquid universaliter ANTIQVI∣TVS▪ ecclesiam Catholicam tenuisse cognoverit, id solum sibi tenen∣dum creder dumque decernit: He is the true and right Catholicke, who iudgeth that he is to hold & beleeve, onely that which he know∣eth the Catholicke Church to have formerly held universally, in the old time. This Vincentius lived above 1200. yeares sithence: so that, this Antiquitùs, this old time whereto he referreth everie man, that will be a right Catholicke, cannot be inten∣ded the age and time, wherein himselfe lived (much lesse can it he supposed, anie of those manie hundreth yeares, that came after him, and are sithence his time gone and past) but it must needs be intended of an old time, passed long before the time, wherein hee lived and wrote these things; which old time therefore, which he so called, what can it be, but the Primitive and Apostolicke times? If then yee will prove your selves to bee Catholickes, and your Church to bee the Catholike Church, by this rule and definition of Catholikes, out of Vincentius, then must you not take your patterne and proofe, from that Councell of Trent, nor from the late Coun∣cell of Constance, nor anie of the times after Vincentius, but you must transcend, and goe to the times that were in the old Time long before the daies of this Vincentius, even to the primitive and Apostolike times (which were indeed, the best and purest times) and from thence must you take the pat∣terne of your Church and Religion. For that, which alwayes formerly, and every vvhere, and of all Christians, in That Old Time, was held and beleeved, is the thing that he accounteth and defineth to be Catholicke; and such to be Catholickes; which hold and beleeve only so much, and no more. Which faith, doctrine, and religion of those old, Primitive, and A∣postolicke times, was at first delivered by word of mouth by

the Apostles, but was afterwards (as Irenaeus hath before en∣formed us) committed to VVriting,* 1.50 that so it might be for ever that, The foundation and pillar of our Faith. Yea, this, even Vin∣centius also himselfe teacheth,* 1.51 saying: Scripturarum canon suffi∣cit ad omnia satis super{que}; the canon of the Scriptures, doth suf∣fice for all matters, sufficiently and more then sufficiently, that is, abundantly and overflowingly. By this rule then and definition of a Catholike, given so long agon by Vincen∣tius, it is evident, that, not yee, but wee, are to be held for the right and true Catholikes: inasmuch as not yee, but wee, doe beleeve and hold that faith, doctrine, and Religion, which those old and first Christians universally held in those anci∣ent, primitive, and Apostolick times, and which was after∣wards written, and is omni-sufficiently conteined in that written word of God, the sacred and canonicall Scriptures: Yea that, and onely that, wee hold and beleeve, as Vincentius saith, right and true Catholikes ought to doe, and so doe not you: therefore, whether yee, or wee, be the right Catholiks, is a verie easie and apparant matter to be decided. Aufer Hae∣reticis,* 1.52 quae cum Ethnicis sapiunt, ut de scripturis solis Quaestiones suas sistant, & stare non poterunt: Take from the Heretickes (saith Tertullian) those things, wherein they savour of Heathen wisedome, so as that they bring their Contro∣versies to bee decided onely by the Scriptures, and they be not able to stand. In which wordes, men that will not suffer their Controversies to bee decided onely by the Scriptures, may see themselves ranged within the compasse of Hereticks and so termed and entituled by him: so farre are they off from being the right and true Catholikes. And yet, Papists have, I grant, for some of their errors, a kinde of Anti∣quitie; but it is an Antiquitie of a later date, and it is not that most ancient Antiquitie, which Vincentius, and the rest of the ancient Fathers direct you unto, and which should be in re∣quest: For that is the True, whatsoever is the first: and that which is later or,* 1.53 commeth in after the first, is the adulterate or corrupted, as Tertullian againe expressely affirmeth. Yea, he saith further: Hoc mihi proficit Antiquitas, praestructae divinae Literaturae: Herein doth Antiquitie availe me,* 1.54 if it be builded upon the divine

Scripture. Wherefore, if yee will be good and right Catho∣likes, ye must go and take the patterne and president of your Faith and Religion, from those most ancient, primitive, and Apostolike times, as we doe: because (as Eusebius, also, out of Egesippus, noteth) the Church so long as the Apostles lived,* 1.55 remay∣ned a pure Virgin: for that if any vvent about to corrupt the holy rule vvhich was preached, they did it in the Darke, and as it vvere underneath the earth: But after the death of the Apostles, and that generation was past, which God vouchsafed to heare the divine wise∣dome with their own eares, the placing of wicked error (saith he) be∣gan to come into the Church. For which purpose, & to shew that corruptiō grew in those after & succeeding times, Clemēs also alledgeth the proverb, That there were few sons like their fathers.* 1.56

4 And here whilest I am speaking of the Canonicall Scriptures, I must crave leave to tell you, that the Popish Church holdeth divers Bookes to be Canonical Scripture, which the old and ancient Church, held not to be Canoni∣call: as namely, Tobias, Iudith, VVisedome, Ecclesiasticus, (other∣wise called, Iesus the sonne of Sirach), the Maccabees, and the rest, which the Protestants, with that old & ancient Church, hold, not to be Canonicall: for so doth Athanasius affirme of them, that non sunt Canonici; they be not Canonicall.* 1.57 Cyrill calleth them Apocryphall, & biddeth men reade those XXII. bookes of the old Testament;* 1.58 Cum Apocryphis vero nihil ha∣beas negotij: But with the Apocryphall bookes (saith hee) have nothing to doe. Cyprian, or, if you will have it so, Ruf∣finus,* 1.59 after he had rehearsed the Canonicall Bookes of the old Testament, saith: Haec sunt quae▪ Patres inim Canonem concluse∣runt: ex quibus fidei nostrae assertiones constare voluerunt. S••••on••∣dunt tamen est, quod & alij libri sunt qui non sunt Canonici, sed eccle∣siastici à maioribus appellati sunt, ut est sapientia Solomonis, & alia sapientia quae dicitur filij Sirach: Eiusdem ordinis est liber Tobiae, & Iudith & Macchabeorum libri— Quae omnia legi quidem in Ec∣clesus voluerum, non tamen proferri ad authoritate 〈◊〉〈◊〉 fidei confir∣mandam: These be they (saith he) which our Fathers have included within the Canon: out of which they would have the assertions of our faith to appeare: But yet we must know, that there be also other Bookes which be not Canonical, but

be called of our Ancestors, Ecclesiasticall; as is, the wisedome of Solomon, and the other wisedome which is called the sonne of Sirach (otherwise termed Ecclesiasticus)—of the same sort is the Booke of Tobias, and Iudith, and the Bookes of the Mac∣cabees: All which, they will indeed have to be read in the Church, but not to be alledged to confirme out of them the authoritie of Faith. Epiphanius likewise of the Booke of Wisedome, and Ecclesiasticus, saith: that, Howsoever they have use and profit in them,* 1.60 yet in numerum receptorum non referuntur: they are not reckoned in the number of the received books. S. Hierome likewise saith; that the bookes of VVisedome, Iu∣dith,* 1.61 Ihesus the sonne of Sirach, and Tobias, non sunt in Canone, be not Canonicall. And, againe, in another place, he saith thus: Sicut ergo Iudith, & T••biae, & Maccabaeorum libr••s, legit Ecclesia, sed eos inter Canonicas Scripturas non recipit:* 1.62 sic & haec duo volu∣mina (sapientiae Solomonis, & Syrach) legit ad aedificationem plebis, non ad authoritatem Ecclesiasticorum Dogmatum confirmandam: As therefore the Church readeth Iudith and Tobias, and the bookes of the Maccabees, but receiveth them not for canoni∣call Scriptures: so these two Bookes likewise, namely, the Wisedome of Solomon, and Ihesus the sonne of Syrach, doth the Church also reade, for the edification of the people, but not to confirme thereby the authoritie of anie Doctrines or positions in the Church. And so also doth Lyranus, & Hugo the Cardinal, affirme. Yea, and Gregory the great also, of the Bookes of Macchabees,* 1.63 saith, That they be not canonicall. And these bookes doth likewise the Councell of Laodicea, repell, and reiect, from being canonicall. Whereby observe, that when you, or anie of your Church, alledge anie saying, or sentence out of Tobias, Ecclesiasticus, or the Maccabees, or out of anie other Apocryphall writing, which is not Canonicall, to confirme thereby anie point of Faith or Doctrine that is in question, yee doe that which the old and ancient Church al∣loweth not, but utterly disalloweth you to doe, as is appa∣rant. But moreover, the primitive and ancient Church would have the common Praiers, and publique Service, and Liturgie, not in such a tongue as the people understood no••, but in such a tongue as they might and did understand.

For, Origen saith: Graeci Graecis, Romani Romanis, singuli{que} precan∣tur in propria lingua, Deum{que} celebrant pro viribus:* 1.64 The Grecians use Greeke words, and the Romanes Romane wordes, and men of everie Nation pray, and praise God with all their might, in their owne mother tongue. Yea, it was the doctrine of that hereticke Elxay, to teach praier, in such words, or, in such a tongue, as was not understood:* 1.65 Nemo quaerat interpreta∣tionem, sed solum in oratione haec dicat &c. Let no man (saith he) seeke for the interpretation or understanding of the words, but only in his praier let him say these words, &c. Chrysostome also saith;* 1.66 that unlesse the unlearned understand vvhat thou pray∣est, he is not edified, nor can give consent to thy prayer. But herein I shall not need to spend more time: for Lyran himselfe ac∣knowledgeth this point, saying; In primitiva Ecclesia,* 1.67 benedi∣ctiones & ••aetera communia fiebant in vulgari lingua: In the primi∣tive Church, blessings, and the rest of the common or pub∣lique Services, were done in the vulgar tongue. And, accor∣dingly, wee all know that it is the rule of the Apostle Saint Paul, that all things in the Church, should be done to the in∣struction and edification of the people: But in praiers,* 1.68 or Ser∣vice, said or celebrated in Latin, to such as understand not La∣tin, or in Greeke to such as understand not Greeke, or in anie tongue to such as understand not the tongue, is no profite, instruction, or edification at all to the people, unlesse it be af∣terwards interpreted unto them in such a tongue as they un∣derstand. And yet whensoever it is so interpreted, being so done, it is but double labour, and needlesse expence of time, which might better be done, and easily remedied, by having at first (as were fittest) the Praiers and Service, aswell as the Sermons, in such a tongue as the people might understand.

5 But why doth your Church of late times further pro∣ceed and accuse the holy, divine, and canonicall Scriptures themselves, (whereby all questions and controversies in Re∣ligion, are to be decided and determined) of falshood, or, cor∣ruption in the Originals, and therefore preferreth the Latin translations, which yee call S. Hieromes, before those Origi∣nals of the Hebrew and the Greeke? Be not these strange ac∣cusations? And doe they not lay a foundation and ground∣worke,

for Atheisme, Nullifidianisme, and all irreligion? For if the Originals be corrupted, false, and untrue, what certaintie is there then left for men▪ on earth to build their faith upon? Or can either your Translation which you call S. Ieromes, or anie other Translation of the Scriptures, be then assured to be right and sound? For if the Fountaine de defiled, and poiso∣ned, how shall cleere, pure, and sound water, run and be found in the rivers that issue and streame from thence? If you will say, as Gregory Martin, and other of your Teachers say, that the Greeke Hereticks have corrupted the Greeke text, and the Hebrew Heretickes, the Hebrew text: wee may as well say unto you, that the Latin Hereticks have corrupted the Latin text; and so by such kind of reasoning, no Scripture should be found pure, sound, and sincere. But thankes be to God (who so preserved them) the Scriptures in their ori∣ginals, remained pure amongst the Iewes, unto the verie time of Christ, and were not corrupted by anie of those Hebrew Heretickes, as some Papists affirme of them: for otherwise it had beene in vaine, for Esay, or anie other of the Prophets of God, to bid the people goe, for their assured direction, To the Law,* 1.69 and to the Testimony: or, for Christ himselfe to bid the people, as hee did, To search the Scriptures, for their assured guidance in the truth.* 1.70 Yea S. Peter would then never have said, as he did; VVee have a most sure vvord of the Prophets: to the vvhich,* 1.71 yee doe vvell, that yee take heed, as to a Light that shi∣neth in a darke place. For, if it had beene corrupted, and falsifi∣ed,* 1.72 it had not beene a sure vvord to trust unto. Arias Montanus himselfe affirmeth and maintaineth the puritie and incor∣ruption of the Hebrew originals: saying further, that there was no word, nor letter, nor point, but it was reserved in that Treasory, which they call Mazzoreth; and therefore hee cal∣leth that Treasorie, fidam custodiam, a faithfull or sure keeper of them.* 1.73 Iohn Isaac likewise, and Franciscus Lucas Burgensis, as well as Arias Montanus, doe also uphold, maintaine, and de∣fend, even unto their times, the puritie and incorruption of those Hebrew Originals: alwaies preferring them before all Latin Translations whatsoever. And must it not needs bee so,* 1.74 when as Christ Iesus himselfe saith, that, Till heaven and

earth perish, one Iot, or one Tittle of the Law shall not perish, till all things be fulfilled? Yea, what doth Christ Iesus else,* 1.75 but further shew the puritie and incorruption of the Hebrew originals unto his time, when it is written of him thus: that, He began at Moses, and at all the Prophets, and interpreted unto them, in all the Scriptures, the things that vvere vvritten of him?* 1.76 And when againe after his resurrection▪ likewise hee saith in the same Chapter, thus: These are the words that I spake, unto you, whilst I was yet with you, that all must be fulfilled which are vvritten of me in the law of Moses, and in the Prophets, and in the Psalmes?* 1.77 Yea, the originals in the old Testament, be and remaine pure and incorrupt, to this day: and so doe also the originals of the new Testament: insomuch that S. Hierome, as in one place, he derideth them, which said the Hebrew books were falsified,* 1.78 so doth he in another place pronounce them to be impudent and foolish people, that affirme the same of the Greeke originals: For thus he writeth unto one; Tibi stulti∣ssime persuasisti, Graecos codices esse falsa••os: Thou hast most foo∣lishly perswaded thy selfe, that the Greeke bookes bee falsified. And againe he saith:* 1.79 Tu mira impudentia haec in Graecis cod cibus fal∣sata esse dicis: Thou with vvonderfull impudency affirmest, that th••se thin••s be fals••fied in the Greeke Bookes. And as this was the error of Helvidius, against whom S. Hierome writeth; so was it also the error of the Manichees, against whom S. Augustine writeth:* 1.80 And is it not now g••owne to bee the error or he∣resie of Papists? But what reason have you to preferre that Latine Translation which yee call Saint Hieromes, before the Originals of the Hebrew and Greeke? For first y••e cannot proove that Translation to bee S. Hie∣roms, which yee so boldly affirme to be his: And secondly, what likelihood is there it should be his? considering that in divers and sundrie places, S. Hierome readeth otherwise then that Translation is▪ yea sometimes he findeth fault with that Translation, and reproveth it▪ as for example, the word, ••say, that is found in that translation in Marke the 1. verse 2. he thinketh to bee added by the negligence of the Librarie keepers: and,* 1.81 vpon Math. 6▪ he correcteth the word (extermi∣nant) which neverthelesse is also in that vulgar translation.

And divers other such faults S. Hierome espieth, and fin∣deth in that which you call his Translation;* 1.82 wherefore there is no likelihood it should be his. And that it is not S. Hieroms translation, may further appeare by the discourse which Munster hath set upon it.* 1.83 Yea, Erasmus also doth flatly af∣firme, that this translation is neither Cyprians, nor Hillaries, nor Augustines, nor yet Hieroms, seeing his reading is divers from it; and that it is much lesse that which he corrected, seeing there be found in this, things that hee condemneth, not onely as touching the words, but as touching the sence also. But admit it were S. Hieroms translation (whereof ne∣verthelesse there is no likelihood) yet thereupon it followeth not, that therefore it is to be preferred before the originals of the Greeke and Hebrew. For as there were manie translati∣ons in S. Hieroms time, which were not so well liked, so even of that translation which S. Hierome himselfe made, and was the Author of, himselfe speaketh thus: I doe not thinke (saith he) that the Lords words are to be corrected▪ but I goe about to cor∣rect the falsenesse of the Latin bookes (which is plainly proved by the diversitie of them) and to bring them to the originall of the Greeke,* 1.84 from which they doe not denie, but they were translated: who if they mislike the water of the most pure fountaine, they may drinke of the myrie puddles.* 1.85 And againe he saith; That, as the bookes of the old Testament are to be examined by the Hebrew, so the bookes of the new Testament require the triall of the Greeke. And in divers other places▪ he likewise preferreth the originals of the Hebrew and Greeke, before all Latine tran∣slations whatsoever. And to this effect doth Gratian also cite a sentence, as ••f it were S. Augustines: And indeede, S. Au∣gustine speaketh to that very purpose, saying directly: that VVee ought rather to beleeve, that tongue, from which it is by In∣terpretors translated into another. And Lodovicus Vives also, up∣on this place declareth the same. And agreeably hereunto, speaketh also S. Ambrose, saying expresly: That the authority of the Greeke bookes is to be preferred. Bee not those men then much deluded which, contrarie to the direction and iudge∣ment of the old Church, and ancient fathers, and also of all right reason, doe preferre that Latin translation before the o∣riginals

of the Greeke and Hebrew? Yea, even Lyndanus, a po∣pish Bishop, writeth of that latin translation,* 1.86 that it hath manie and sundrie corruptions in it, and therefore it cannot be the best and safest way to trust unto it.

6 But when they must needs yeeld (if they will be reaso∣nable) to the preferring of the originals of the Hebrew and Greeke, before all latine translations, yea and before all tran∣slations whatsoever: Then they fall to another course, accu∣sing our English translations to be false, and untrue, and not according to these originals. And herein, Gregorie Martin, and the Rhemists, have chiefely shewed their skill; but Do∣ctor Fulke, that great Linguist, and excellent Scholler in all kinde of learning, especially in Theologie, hath fully and suf∣ficiently answered them both, in his defence of the English Translations against Gregorie Martin, as also in his Answer to the Rhemists, and their Annotations. Wee defend not anie translations in anie point, wherein they can be shewed to be wrong, and not according to those originals: (For wee abhorre such wilfull and wicked perversnesse) but wherein soever, our translations be right and true and accor∣ding to those originals, we have ever good reason, so far forth, to defend and maintaine them against the frivolous and vaine exceptions, either of Gregorie Martin, the Rhemists, or of a∣nie other whosoever. And I could wish, and doe indeed, wish, and earnestly desire you, that as yee read the Rhemes Testa∣ment, so ye would also read the Answer unto it, and to the severall Annotations of it: And as ye read anie Popish Wri∣ter in anie point of controversie whatsoever, you would like∣wise search and see, what Answer the Protestants make unto it: that so seeing and hearing both sides, without partialitie, and without preiudice, yee may bee the better able to iudge iustlie and rightly in the cause, and to give both to your selves and others, a sufficient and sound satisfaction: For so long as yee heare and read but one side onely, and will not heare and read the other side, to understand what answer is made thereunto, it is impossible ye should be held for good, indifferent or equall Iudges or Censurers, or that you can give, either to your selves or others, anie sufficient resolu∣tion,

or sound satisfaction in that case.

7 But you will say peradventure that your Church al∣loweth you not to read the Bookes of Protestants, whom therefore they call and account to be Heretickes. As for their accounting and reckoning us Heretickes, we regard it not: For wee know how far their iudgments are blinded, and, that they mightily mistake, and misreckon; because not we, but they, in verie deede be the Heretickes, if they had eies to see it. But it is no marvaile, that the true, most ancient, Ca∣tholicke, and Apostolicke faith and religion, conteined in the sacred and Canonicall Scriptures, (which wee professe & hold) should be by them tearmed. Heresie: for we finde that it was so likewise reputed and tearmed,* 1.87 Heresie, even in Saint Pauls time: Such hath ever beene the wickednesse both of unchristian and Antichristian Spirits against it. But whilst your Church is so politicke, and wily, for her selfe, and her owne safetie, as to forbid you the reading of Protestant Bookes, (lest ye thereby discerning her errors, and heresies, should be mooved to turne from her, unto us): haue yee not good cause at the least to suspect and mistrust such a Church? For if their cause were the truth truth is ever able to stand a∣gainst all encounters, and needeth not to feare the opposi∣tion of anie adversaries. But, indeed, their cause appeareth to be naught: For, what is Poperie (if it bee well considered) but an Hotchpot, or Bundle of errors, and heresies, aggregate and patched together, to make one bodie of that profession? Yea, what is their whole Church, and religion, if ye rightly consider it all together, but, revera the Antichristian, as this Booke, amongst others, doth sufficiently declare. And will anie then be so unwise as to subiugate hin selfe, and to yeeld his obedience to the voice, decrees, statutes, and commande∣ments of such a Church? I would wish you to be more con∣siderate, and better advised, then to be so farre deceived. For the difference between a Protestant and a Papist, is not small, being no lesse then this: that, the one holdeth of Christ whol∣ly and altogether; and the other of Antichrist: which being a difference so great, and of such importance, it standeth up∣on the salvation of Soules, for all persons duely to consider it.

But yet further, why will not your Church permit the lay people to reade the holy Scripturs themselves, without a spe∣ciall licence from their Priests, or Bishops: For, is not Gods licence sufficient for them in this case? Chysostome exhorteth all people,* 1.88 and even secular men (by name) to get them Bi∣bles, and at least the new Testament. And S. Hierome likewise saith: that Married men, Monkes, and silly Women, in his time, used to strive and contend, who should learne most Scripture without booke. S. Augustine also exhorteth all men in their private houses, either to read the Bible themselves, or to get some other to read it for them. Is not your Church then herein, directly contrarie to the ancient Church? Yea, wher∣fore is it, that God hath given unto men, that precious Pearle, and inestimable Iewel of his will and word in the Scriptures conteined, but to the end they should take notice of it,* 1.89 and be directed by it? so that it is to be (as the Psalmist speaketh) a Lanterne unto their feet, and a light unto their paths.* 1.90 Doth not S. Peter speake, even to the lay people, as well as to others, telling them,* 1.91 that they doe well to take heede to the most sure word of God, as unto a light that shineth in a darke place. Will a∣nie earthly King, forbid his Subiects, the reading of his lawes and Statutes, whereby they are to bee ruled and governed? Doubtles, if ever it were necessary for men to read, search, stu∣die, and often, and againe, and againe, to revolue the Scrip∣tures, and booke of God, now is the time in the midst of so manie errours: and diversities of opinions, as be in the world, to be most diligent in that behalfe. For, amongst them all, there can be but one right religion, and how shall wee, yee, or anie other know, for certaine, which is that one right reli∣gion, which God hath instituted, and allowed of, but by the Scriptures? Let no man therefore forestall, or preiudicate him∣selfe, with supposing that he cannot understād the Scripturs: For first, how can he tell, whether he can understand them, or no, untill he have made tryall? Secondly, it is well known, that God helpeth forward a willing and industrious minde, that is earnestly desirous to know his will, and religion there∣in delivered, and seeketh it out in his feare, and with an humble affection, and a sincere purpose to observe it, and

to walke in the waies of it. For so the Psalmist witnesseth: That them that be meeke,* 1.92 God vvill guide in iudgement, and teach the humble his vvay. And againe, he saith: VVhat man is hee that feareth the Lord,* 1.93 him shall hee teach, the vvay that he shall choose. And againe, he saith: The secret of the Lord, is revealed to them that feare him,* 1.94 and his covenant to give them understanding. And againe it is said: that, God resisteth the proude, but giveth grace to the humble.* 1.95 And againe: To him will I looke (saith God) even to him that is poore, and of a contrite spirit, and that trembleth at my vvords.* 1.96 But thirdly, be not Lay-men of the Church of God, aswel as those that be Church-Ministers? And may not these be Theodidactoi, that is, taught of God, and instructed by his spirit,* 1.97 aswell as others, for the right understanding of the Scriptures, especially in all points necessarie to salvation? Yea, doe wee not see, and finde experimentally, that manie great Scholers, and learned men, doe, notwithstanding all their learning, erre verie much in the exposition and under∣standing of the Scriptures? (for why else doe they differ so much, and hold contrarie opinions?) All which, what else doth it shew, but that, indeed, not anie humane spirit (how learned soever) but a divine spirit onely, is the opener, and the right expositor and understander of those sacred and di∣vine writings.* 1.98 And this, S. Paul also hath before assured us, that the things of God,* 1.99 no man knoweth, but the spirit of God. Now this Spirit of God, none can denie to be grantable, as well to lay-men,* 1.100 as to those that be of the Ecclesiasticall Mi∣nisterie. Yea, everie childe of God hath Gods Spirit given unto him, For if any man hath not the Spirit of Christ, the same is none of his,* 1.101 as S. Paul witnesseth. Inasmuch therefore, as lay persons have received, or may receive the spirit of GOD, (whereby it is that the Scriptures be rightly understood), and are of the number of Gods Church and people: no rea∣son can be shewed, why they should be debarred by others, or why they should debarre themselves, from the reading and searching of those Scriptures, which they may possibly un∣derstand by the grace & power of Gods Spirit within them, aswell as others; especially if they reade and search them (as I said before) in the feare of God, and with all humble reve∣rence,

and with often and earnest praiers unto God, for the right understanding of them, and with a godly purpose of minde, to beleeve, follow, and doe thereafter. For as S. Paul saith againe: The spirit of God, searcheth all things,* 1.102 even the deepe things of God. If anie finde difficultie and hardnesse in some places of the Scriptures, he must not thereby be discouraged, but provoked rather to use so much the more diligence in them. For, that which is difficult and hard in one place, is (as the ancient Fathers themselves have told us) made more plaine and easie by another. And touching such places of difficultie, beside praier unto God, and conference of Scrip∣tures together; it will be good also to reade Interpreters, and to consult with godly and learned Pastors and Teachers, and use all such good meanes for the understanding of them, as God hath allowed. For the godly, and learned Pastors and Teachers, be Gods own ordinance in his Church, & to them,* 1.103 usually above others, doth he give more speciall gifts, for the edifying and instruction of his people, and for the opening and unfolding of those harder and difficulter places of the Scripture: so that they are not to be neglected, but to be re∣sorted unto, and to be evermore much honored, & reverent∣ly esteemed. If peradventure, by all meanes used, a lay-man, or an ecclesiasticall Minister, shall not understand some hard and obscure Scripture, yet let him reverence (as becommeth him) that which he understandeth not, and therein suspend his judgement and opinion, untill it please God further to enlighten him, For whereas some alledge, that lay persons should not reade the Scriptures, lest through misunderstan∣ding of them, they might possibly fall into some errors, or he∣resies: it hath beene before answered, that such a reason, is verie feeble, and of no weight; inasmuch as it may as well serve to disswade Pastors, Doctors, and Ministers of the Church, from reading the Scriptures, because there is, also, a possibilitie for them as well as for lay persons, in the reading of them, to misunderstand them, and so to fall into errors and heresies, as wee finde experimentally, that sundry of them, heretofore have done, and still doe. And whereas some, a∣gaine, imagine, and feare not to say, that the permitting of

the Scriptures to bee read of the lay people in the vulgar tongue, is the cause of all the schismes, sects, errors, and here∣sies, that now flow in the world: they are herein mightily deceived, (by mistaking the cause); for, not the reading of the Scriptures, either by lay persons, or ecclesiasticall Mini∣sters, but the misunderstanding, and misapplying of them, through the frailtie and corruption that is in mens minds, wresting and forcing them, to serve their owne humors, fan∣cies, and conceits, is the cause of all those schismes, sects, he∣resies, and errors: and this is not the right using, but abusing of the Scriptures. Now, even Reason and Philosophie doe teach, as well as Divinitie, that, Of vvhat things there may be an use, of the same things there may be also an abuse: and it is a Ma∣••••ime with all, that abusus rei, non tollit usum, an abuse of a thing, doth not take away the lawfull use of it. Manie men (you know) doe abuse meate, and drinke, to surfetting, gluttony, and drunkennesse; shall that be therefore made an argument, to perswade anie from all eating, or drinking? or is therefore eating and drinking the cause of mens gluttonie and drun∣kennesse? or is not their owne excesse, and intemperate hu∣mor the cause of it? So albeit manie abuse the Scriptures, wresting and wringing them to a wrong sense, and to their owne humors, and fantasies (as doe Papists, Anabaptists, and other Sectaries, and Heretickes) yet must that bee no argu∣ment therefore to disswade anie from the reading of them, or from taking that lawfull use, comfort, profit, and benefite that may be had out of them,* 1.104 and for which they were or∣deined. Yea the true cause, both of the beginning and con∣tinuance of all the schismes, sects, errors, and heresies that now be in the world, is in verie deed, for that men will not suffer themselves to be over-ruled by the Scriptures, but will, contrarie to the Scriptures and to the true sense of them fol∣low their owne waies, conceits, and inventions, or the devi∣ses of other men. Let none therefore pretend, or alledge ex∣cuses for their owne sloth or negligence in this case but with all alacritie▪ betake your selves, even ye that be lay persons, as well as the rest, to the reading of the Scriptures, with reve∣rence, humilitie, praier, and a right inclined minde and affe∣ction,

to beleeve, live, and doe thereafter: And then shall yee not need to make anie doubt of Gods blessing, or good suc∣cesse and profit unto you, by the reading of them: yea then shall yee see and discerne the errors, heresies, Idolatries, filthi∣nesse, and other abhominations of the Popish Church and Religion, which otherwise ye will not be able to discerne. This is the condemnation (saith Christ) that light is come into the vvorld, and men loved darkenesse, rather then light,* 1.105 because their deeds vvere evill: for every one that evill doth, hateth the light, neyther commeth hee to the light, lest his deedes should be reproved: But hee that doth truth, commeth to the light, that his deeds might be made manifest, that they are vvrought according to God. Yea, most lamentable is his estate, that will neither reade, nor heare, the Word of God: for Christ himselfe saith thus; Hee that is of God, heareth the vvords of God:* 1.106 yee therefore heare them not, because yee are not of God. Observe well those words. But againe, he saith: My sheepe heare my voyce;* 1.107 and I know them, and they follow mee. And yet further he saith: Hee that refuseth mee, and receiveth not my vvords,* 1.108 hath one that iudgeth him: The vvord that I have spoken, that shall iudge him in the last day. Together with the rest, let this last alledged saying of Christ, be ever remembred:* 1.109 For if Christ will iudge men in the last day, according to his owne word, (as is here expresse∣ly evident,) and not according to the word, doctrine, decrees, canons and constitutions of the Pope, or of anie men mortall whosoever; is it not good reason, and a point of wisedome, in the meane time, for everie one, willingly, desirously, and earnestly, to reade, search, and studie the Scriptures, and to suffer himselfe, and his opinions, to be over-ruled, and iudged by that word, which must iudge him at the last day.

CHAP. II.

Of Fides Implicita, that is, of the Infolded saith, of Pa∣pists: What Church may erre, and when, and how far: Of those which the Papists commonly call the markes of the Church; and that it is not so visible, as to bee alwayes openly seene, and knowne, to the wicked world: That Peter was not a Bishop of Rome in that sense the Papists make him: That the Pope is nothing like S. Pe∣ter: That the Pope is not the head of the universall militant Church, but Christ onely.

THe Premises considered, doe you not perceive, of what little availe: the Papists Implicita fides, in∣folded faith is? which consisteth onely in assen∣ting to the Churches Faith, though it know not what the Churches faith is, nor what it beleeveth, nor be a∣ble to distinguish the right Church from the wrong. Is it suf∣ficient for the salvation of a man, to say, hee beleeveth as the Church beleeveth, without knowing what it is the Church beleeveth? Can such a sottish and blinde kind of beleeving, which hath reference onely to the faith of others, bring a man to everlasting happinesse?* 1.110 Is not everie man to live by his owne faith? or shall anie man be saved by the faith of a∣nother? or shall knowledge be excluded from the nature of Religion? or Religion be placed onely, in an ignorant assen∣ting to that which others beleeve?* 1.111 Is not this a devise, noto∣riously tending to the maintenance of ignorance, blindenes, idlenes, sloath, and negligence in the people? It were a most easie way for all lay people to come to heaven, if such a blind, sluggish, idle, imaginarie, and absurd faith as this were suffi∣cient: They shall neede to take no great paines for it, by this doctrine.* 1.112 But Christ teacheth, that it is not such a broad and easie way, to come to heaven; but that it is a narrow way, and requireth much diligence, labour, striving, and conten∣ding to attaine unto it. Yea, he sheweth directly, that Igno∣rance will not excuse a man in the day of Iudgment, or free

him from punishment: and that it is so farre from being the mother of anie good Devotion, that, contrariwise,* 1.113 he declareth it to be the mother of Error, saying: Erratis nescientes scriptu∣ras; yee erre, because ye know not the Scriptures.* 1.114 S. Paul also requi∣reth, not onely some knowledge, but even plenty, or, abundance of knowledge, in the people. And therefore hee saith unto them: Let the vvord of Christ dwell in you plentifully, or, abun∣dantly. And, indeed, how shall anie of us, be able, certainely to know the doctrine of our Teachers, whether it be true or false, or to discerne true Teachers from false, or the true Church from the false, unlesse we grow acquainted with the Scriptures, and be diligent and conversant in them? The blinde man (they say) eateth manie a flie: and no marvaile then is it, if poore ignorant soules, that be so hoodwinked, and kept blinde in Poperie, receive and swallow downe anie doctrine and opinion of their Teachers, be it never so grosse, false, or erroneous: especially when they are withall taught, as Bellarmine teacheth them, that they must reverence the do∣ctrine of their Teachers, but not examine it. In this case, I would demand of him, or of anie other, What if the blinde leade the blinde? doe they not both fall into the ditch? Or what if they be false Teachers, or false Prophets?* 1.115 must their hearers reverence, & receive their doctrine, whatsoever it be? Christ biddeth the people to beware of the doctrine of the Pharisees and Saducees of those times.* 1.116 And againe he saith to all Christians: Beware of false Prophets, vvhich come to you in sheepes clothing, but inwardly they are ravening vvolves.* 1.117 How shal they beware of them, if they may not examine their Do∣ctrines? It is true, that Christ saith; Yee shall know them by their fruits. But, by what fruits? For false doctrines, be chief∣ly the fruits of false Teachers: inasmuch as they be properly called false-Prophets, in respect of their false doctrine. For as touching their life and conversation, we see that Christ him∣selfe here telleth us, that, how wicked soever they be inward∣ly, yet outwardly, they will put on sheepes-clothing, and so make faire shewes, externally, of innocencie, sanctitie, and pie∣tie, to entangle and deceive people withall. Not without good cause therefore, did S. Basil say: that,* 1.118 It behoveth the hea∣rers

that be learned in the Scriptures, to try those things vvhith are said by their Teachers, and receiving that vvhich agreeth with the Scriptures, to reiect the contrary. And this also Gerson affirmeth, saying:* 1.119 that the examination and triall of doctrines concer∣ning faith, belongeth not only to a Councell, and to the Pope, but to every one also that is sufficiently learned in the Scriptures: because every man is a sufficient Iudge of that he knoweth. Neither ought anie Teacher to be hereat offended: for was not Saint Paul himselfe, though an Apostle, content to have his doctrine, thus tried and examined by his hearers?* 1.120 And are not they much commended that made that search, and examination of it, by the Scriptures? Yea, (which is more) was not even Christ Iesus himselfe (who is incomparably greater then a∣nie Apostle, or then all the Apostles put together, yea then the whole world, & consequently farre greater then all that be the Bishops, Pastors, and Doctors in the same) content ne∣verthelesse, to have himselfe tried by the Scriptures, whether he were the Messias or no?* 1.121 Seeing then, Christ, the Head of his Church, was thus content to be tried, sha••l the Church, or anie Bishops, Pastors, or Doctors, which be his servants, yea servants to the Church, scorne, or, disdaine it, or take it ill? For when mens Doctrines bee thus brought to bee tried and examined by the sacred and canonicall Scriptures: this is not (as Papists affirme) to make a private spirit, or a∣nie private man, but a Divine spirit, even God himselfe spea∣king in those his sacred and canonicall Scriptures, to be the Iudge in the matter: To whose voice, and judgement, all Churches, Men, Angels, and all creatures, must stoope and o∣bey. And therefore (as I said before) all the insolencie, and most intollerable pride and arrogancie, that is in this case, is not in those who for their owne safetie and securitie, make search and examination, but in such Bishops, Pastors, and Teachers as will not endure this triall, and examination of their doctrines by those Scriptures. Pure and uncounterfeit gold, will endure the Touch-stone: but no marvaile though the drossie, corrupt▪ and unsound doctrine of Poperie, will not admit of such a course.

2 But you say, the Church cannot erre, & that therefore

you may boldly and confidently relie and build thereupon, without anie further search or examination: Howbeit, you should first find out and know, which is the Church that cannot erre, before you relie so confidently upon it. For you will easily and readily grant, that the false Church may erre. And indeed the Text that you alledge, where S. Paul calleth the Church, Columnam & firmamentum veritatis, the Pillar and ground of Truth, sheweth, that he speaketh not of anie false, but of the True Church, namely, (as himselfe expresseth) of that which is the Church of the living God. His words put all together, be thus: These things I vvrite unto thee, (saith hee to Timothy) trusting to come shortly unto thee: But if I tarry long,* 1.122 that thou mayest yet know how thou oughtest to behave thy selfe in the house of God, vvhich is the Church of the living God, the pillar and ground of Truth. In these words, thus rehearsed by mee, that ye might the better observe them, consider, that Timo∣thy, who was the Teacher and overseer of this Church at E∣phesus, had his direction and instruction, from the writings of S. Paul the Apostle: for so he saith; These things I vvrite unto thee, &c. The Church then, which is the ground and Pillar of Truth, appeareth even by this verie Text, to be such a one as receiveth her instructions and directions from the sacred and canonicall Scriptures: whereof those Apostolicall wri∣tings of S. Paul to Timothy, be a part. From whence, there∣fore, you may rightly conclude this, which we hold, namely, that so long as anie Church followeth and is guided by these holy and canonicall Scriptures, it is the pillar and ground of Truth, and doth not erre or goe astray: but if it decline from them, and goe another way, it doth and must then needs fall into error. Howbeit, if when you say (The Church cannot erre) you meane it of the whole universall Church of Christ, that is, of all and everie one of the faithfull members thereof, it is true, that cannot erre, totally, nor fundamentally; that is to say, All and everie one of those faithful members of Christ,* 1.123 (as Panormitan, and the Glosse also upon the Canon Law, have before told us) cannot erre, in such points as be necessarily required to salvation: for Gods Church shall never utterly perish or be extinguished, but that in some or other, it shall

continue to the worlds end; and consequently so must the saving faith thereto belonging. But if you meane it of anie visible particular Church (such as is the church of Rome, the Church of Ephesus, the Church of Corinth, or anie such like) it is as cleere, that may erre, and goe astray, yea and fall from God to Idolatry, and false worship. Were not the people of Israel, in times past, the true Church of God? and yet did e∣ven that Church, erre & fal verie grievously, even unto Idola∣trie and false worship, when they and Aaron also the high Priest with them, made the Golden Calfe, and did worship before it.* 1.124 And manie s••ch declinings and falls from God to Idolatrie and false worship, in that people, are sundrie other times likewise to be found in the old Testament. But besides, what is now become of the seven Churches in Asia, mentio∣ned in the Revelation of S. Iohn, which were once the true Churches of Christ? Hath not Turcisme and Paganisme o∣verflowed and drowned manie that in former times were fa∣mous Christian Churches? Yea did not God himselfe also sometime complaine, even of that Church and Citie of Ie∣rusalem,* 1.125 saying thus: How is the faithfull Citie, become an Har∣lot? No marvaile then is it, though Rome, which was once a faithfull Citie, and a true spouse of Christ, be now long since, fallen away, and become an Harlot, even the vvhore of Baby∣lon:* 1.126 as was long agon prophesied and foretold of her, that she should be. For neither was it anie more impossible, for her to degenerate into Antichristianisme, then it was for sun∣drie other Christian Churches and cities, to degenerate, and to be turned into Turcisme or Paganisme. Yea S. Paul also, hath long since prophesied,* 1.127 and foretold of this great Apo∣stasie or departure from the right faith and religion, which hath now of a long time so amply prevailed in the world, under the head of that Apostaticall and Antichristian king∣dome, the Pope of Rome: and therefore this ought not now, to seeme anie new or strange thing unto anie Christian.

3 Howbeit, ye usually alledge these, namely, universalitie, antiquitie, perpetuitie, unitie, succession of Bishops, and doing of Mi∣racles or vvonders amongst you, to bee markes of the true Church. But first, if by universalitie, ye meane that faith, do∣ctrine,

and religion, which was taught universally in the world, by the Apostles of Christ, and at his appointment:* 1.128 Wee tell you, that yee are farre from that universalitie: For that faith, doctrine, and religion, which was taught univer∣sally in the world by the Apostles, is comprised in the sacred and canonicall Scriptures, and is the same that wee hold, and not you: as appeareth by conferring and comparing both the religions with those Scriptures. But moreover, remember that the great Whore of Babilon (as shee is called) sate upon many waters, that is, ruled over manie people, and multitudes,* 1.129 and nations, and tongues, as the text it selfe expoundeth it. And it is further said; that, with that VVhore,* 1.130 the Kings of the earth have committed fornication, & that the Inhabitants of the earth were drunken with the wine of her fornication. Yea, it is again said,* 1.131 That all Nations have drunke of the vvine of the vvrath of her fornication, & the Kings of the earth have committed fornication vvith her. Behold here the universalitie belonging to your Church, which being thus foretold, & the event being corre∣spondent, none should with such universality be any longer deluded. As for Antiquitie, unlesse truth and true religion be ioyned with it (which is not in the Popish Church) it is but Vetustas erroris, Antiquitie of errors, as S Cyprian rightly calleth it. Yea, Antiquity of the ancientest date, our religion hath,* 1.132 and not yours: for yee cannot so much as shew the points of your religion wherein yee differ from us (by the testimonie of the sacred and Canonicall Scriptures) to have beene in the Apostles times, and taught or approved by them as wee can doe ours. And as touching Perpetuitie, your Church hath it not, but ours verie clearely hath it, as having beene, not one∣ly in the times of the Apostles: but in all succeeding ages also, and posterities, as is before sufficiently and plainely declared in the first part of this booke, Chap. 2. For the true Church is builded upon so strong and invincible a Rocke (namely up∣on Christ Iesus himselfe, whom Peter confessed) as that the gates of hell shall not prevaile against it.* 1.133 If all the power of hell and divels (as is here manifest) cannot prevaile against the Church of God, that is, the companie of Gods Elect, and the num∣ber of his true and right Worshippers: It is evident, that this

Church, that is, a companie of right and true worshippers of him, must be granted to be perpetuall, and to have continu∣ed throughout all ages and generations: especially conside∣ring what God himselfe further speaketh, saying thus: I will mak•• this my covenant with them: my spirit that is vpon thee, and my words which I have put in thy mouth,* 1.134 shall not depart out of thy mouth, nor out of the mouth of thy Seede, nor out of the mouth of thy Seedes seede, saith the Lord, from henceforth even for ever. Yea, that our Church was in Esse, and had continuance even du∣ring the hottest rage of the raigne of that Romish Antichrist, besides all other arguments, this is a manifest one, namely, because the Popish Church still molested, pursued, and perse∣cuted our Church, under the names of Berengarians, VValden∣ses, Albigenses, VVick••evists, Lutherans, Calvinists, Lollards, Heretickes, Scismatickes, and such like. And yet very true it is that such may be sometime, in some place, the state of the Church, by reason of rageing persecution against it, as that e∣ven a right godly man, and true worshipper of God, may thinke himselfe to bee left alone, without anie followers or copartners with him, there, in the right service of God: As for example, Elias complained in his time, and of that place where he then lived, that hee was left alone, and That they sought to take avvay his life also: And yet for all that was not E∣lias left alone,* 1.135 although he so supposed and spake; for God told him, that he had even there, namely in Israell, where E∣lias then was, reserved unto himselfe, Seven thousand right worshippers of him, which had not bowed their knee to Baal. If the Companie of Gods chosen Church, and elect people, and right Worshippers of him, be (as is here evident) sometime, in some place, unknowne, even to a right godly man and Prophet of God: no marvell is it, though they sometimes lye hid, and be unknowne to their enemies and persecutors, to whose devowring pawes and bloodie hands (without ur∣gent cause) they had no reason to shew themselves. It is ther∣fore no good argument which Papists make, when they say, that at some times during the raigne of Poperie, they nei∣ther saw, nor knew, nor could heare of anie Protestants: for if it were so as they say, that they could finde none, nor

knew of anie, at sometimes, yet even then might there bee, and were there also, some such true and right worshippers of God, albeit they lay hid from them, and kept themselves (as they had reason) from their knowledge and mercilesse cruel∣tie. The reason then which they make against the continu∣ance and perpetuitie of our Church, because it was not (as they say) at all times seene of the world, nor had their exercises of Religion at all and singular times publikely knowne to the world, appeareth to be verie idle, and of no force. As for the answer which the Rhemists make to the former complaint of E••ias, that the faithful in his time, were forced to keep close,* 1.136 by reason of the persecution of Achab & Iesabel, which was onely in the Kingdome of the ten Tribes, that is, in Israell: and yet neverthelesse, that at the verie same time, in Ierusa∣lem, and in all the Kingdome of Iudah, the externall worship and profession of faith, was openly observed, & well known even to Elias himselfe. Admit all this were true (which is not proved) yet what will they then say to this, that the Church at other times, hath beene so hidden, that there was no open or publike exercise of Religion to be s••ene, no not in Iuda, or Ierusalem it selfe, no more then in those ten Tribes of Israell▪ as namely in the daies of Ahas, the sonne of Iotham, King ••f Iuda, of whom it is said,* 1.137 that hee walked in the way of the Kings of Isra••ll, yea and made his Sonne to goe through the fire, after the abhominations of the Heathen, and in whose time the Altar of God was removed, and an Idolatrous altar, by the high Priests consent, 〈…〉〈…〉 Yea, in the daies also of Hoseah, King of Israell, it is testified, that not onely Israell, but Iuda also, kept not the Commandements of the Lord their God, but walked according to the fashion of Israel vvhich they vsed How was the Church then visible in that sort and sense that wee speake of? that is to say,* 1.138 was it such a Church as had publike exercises of Gods religion splendently seene, and openly ap∣parant to the world? Againe, in the daies of Manasseth.* 1.139 King of Iuda: when Hee did evill in the sight of the Lord, after the ab∣homination of the Heathen, and erected altars for Baall, and wor∣shipped all the hoast of heaven, and served them: and when hee also built Idolatrous altars in the house of the Lord: yea, when

it was recorded, that this King Manasseh, led the people out of the way to doe more wickedly, then did the heathen: and made Iuda also sinne, vvith his Idols: I say, when Iuda became thus corrup∣ted and Idolatrous, aswell as Israell, Had then the Church her outward practise of Religion, according to Gods commande∣ment and appointment, to bee openly seene of the world▪ And was it not so likewise in the daies of Amon, King of Iuda, Sonne and successor to Manasseh? vvho did evill in the sight of the Lord,* 1.140 as his father Manasseh did: for he walked in all the waies his father walked in, and served the Idols that his father served, and worshipped them. Thus you see, that the Church of God, was sometimes not openly seene, but lay hidden, and that as well in Iuda and Ierusalem, as in the ten Tribes. But percei∣ving this Church of Iuda, and Israell, to make against them, then they flie to another devise, and say, that the Christian Church hath better promises then the Church of the Iewes. Howbeit, they can shew none, as touching this point, better for the one then for the other: Yea, for the Church of the Ievves, to continue untill the first comming of Christ, there be as strong & as good promises to be seene, as for the Church of the Gentiles to continue untill the second comming of Christ. It is true, that the Church of Christ shall never bee extinguished. But is there anie such promise, that the Church of Christ shall never be hidden? For persecutions even of the Christian Church, have sometimes beene so great and cruell, as that the Christians, by reason thereof, have beene enfor∣ced to lye hid and to be unseene and unknowne to the wick∣ed world:* 1.141 as in the daies of Dioclesian and Maximian, persecu∣ting Emperors: who impiously boasted, that they had utter∣ly abolished the superstition of Christ, and name of Christi∣ans. The like divelish boasting, also made Nero in his time Yea, it is indeed, expresly foretold in the Scriptures, that such should be the state of the church sometime, as that shee should be enforced to flie into the desert or wildernesse, where shee should have a place prepared of God,* 1.142 to cherish, hide, and keepe her from all her persecutors. And therefore the church is not alwaies conspicuous, and openly shining and shewing her selfe to the malignant world. Neither doth that Text which

yee alledge, of Dic Ecclesiae, tell it to the Church, prove the church to bee alwaies openly conspicuous to the ungodly world: It onely sheweth an order of Ecclesiasticall discipline,* 1.143 for sinnes and offences▪ how they should be proceeded in, a∣mongst brethren, and such as professe one and the selfe same religion of Christ: which order of discipline may well be ob∣served even in a Christian church, and among themselves, though the wicked world neither see them, nor the exerci∣ses of their religion, nor know where they are. But you say, that if they make profession of their faith and religion (as all Christians ought) then the world cannot choose but take no∣tice of them: It is true, that they are to make profession of their faith with their Mouth, when cause so requireth, aswell as to beleeve with their heart,* 1.144 yea and to answer everie one in authoritie, before whom they shall be convented and called, and that with mildenesse and reverence, concerning the same their faith and hope, as S. Peter declareth.* 1.145 But it doth not continually & evermore so fal out, that Christians be brought before Kings, Princes, and Magistrates of the earth, to be ex∣amined, and to make answer of their faith: but at sometimes it so falleth out, and at some other times againe, it sufficeth that they make profession of their faith among themselves. Neither were it indeed safe, or a pointe of christian wisdome in them (whom Christ willeth, To bee as wise as Serpents,* 1.146 though as innocent as Doves, and to whom hee giveth an ex∣presse caveat, to take heede of men) rashly, or unadvisedly, or without good and urgent cause, to manifest and lay open themselves unto the view, rage, and furie of the malicious and persecuting world. But you alledge further, that Christ said to his Disciples: Yee are rhe light of the world: A Cittie that is set on a hill cannot be hid.* 1.147 Neither doe men light a candle and put it under a Bushell, but on a candlesticke, and it giveth light to all that are in the house. But none of these words doe proove the Church to be alwaies and evermore apparant to the eies of the wicked world, though sometimes it bee. For first, though it be called the Light of the world, yet thereupon it follow∣eth not, that therefore it is alwaies, and at all times to bee seene: Inasmuch as the Sunne and the Moone, which be the

great lights of the World, and so appointed of GOD in the begining, be not alwaies brightshining and appearing unto us, but are sometimes unseene, and covered with clouds, and darkened, and suffer strang Eclipses. And there∣fore doth S. Augustine compare the Church to the Moone,* 1.148 which is often obscured and hid: yea he acknowledgeth, that the Church may be so hid and secret, as that the very members therof shal not know one another. And whereas ye further alledge, that it is like a Citty set upon a hill, neither doth it thereup∣on follow, that it is alwayes to be seene: For in a great Mist, or a darke night, an Hill or Mountaine, be it never so great, will not be seene: So if men be stricken with blindnesse, it cannot be seene of them, as the Aramites were, that could not see the mountaine,* 1.149 that was full of horses and chariots of fire, round about Elisha, nor knew that they were in the midst of Samaria, till God opened their eies. Likewise, though a Candle be set on a Candlesticke, and giveth light to all that are in that house: yet neither doth it give light to them that be in another house, nor to anie that be blinde, or shut their eies against it. And yet the candle-light it selfe also will somtimes be much dimmed & darkned with sundrie occurrents & ac∣cidents that doe befall it. When therfore the world, either by reason of their own blindnesse, or by reason of fierce and ter∣rible persecutions, or by reason of clowdie, smoakie, and mistie errors, raised up, bee not able to see and discerne the Church of Christ: Is that anie iust cause for anie to quarrell against her, as if therefore she had no being at all? Yea, when the fift Angell blew the Trumpet, and the Bishop of Rome▪ being in that time, as a Starre fallen from heaven to the earth, had no longer the keies of heaven in his custodie, but the keies of hell, even of the bottomlesse pit, and that the smoake of the pit arose as the smoake of a great furnace,* 1.150 so that the Sunne and the ayre were darkened by reason of the smoake: Is it anie mar∣vaile that the Church was then obscured? Your selves doe grant, that in the daies and times of the grand Antichrist, foretold by S. Paule,* 1.151 the church should lye obscured, and be hidden: And wee say, and proove vnto you, that those daies and times be come long since, and therefore this ought not to

seeme anie new or strange thing unto anie in these dayes. Yea, in the Revelation of S. Iohn, you further reade, that the Temple of God, that is, his Church, (which is there said to be in heaven, because from thence she is descended, and hath her minde, treasure, and affection there, with Christ her head,* 1.152 Phil. 3.20. Coloss. 3.1.2.) was sometime shut, and sometime o∣pened. For in that it is there said, sometime to be opened, there∣in is included that it was at other sometimes shut and closed, and not open to the view of the world. So that the Church of God is not alwaies openly and splendently seene to the persecuting World, but is sometimes patent, and sometimes latent as I trust you now sufficiently perceive: and withall, I trust you perceive, that the Church was then in esse, and had a continuance, even when it was most latent. For, unlesse they even then had been in esse, and in being, they could not have beene, à latent, oppressed, or persecuted Church. Now as tou∣ching unitie, I must tell you▪ that unlesse you ioine veritie, and the truth of Gods Religion with it,* 1.153 (which is not in the Po∣pish Church) it is no better then a wicked and plaine con∣spiracie against the Truth: which kind of unitie, being a∣mongst them, is indeed a marke, not of the true, but of the false, erring, and Antichristian Church. For so is it according∣ly recorded of those that followed the Beast:* 1.154 That they were of one minde, or of one consent.

4 And as for the Succession, ye talke so much of, That Suc∣cession in place, to so manie good Bishops of Rome, which were Orthodoxe and of the right Religion, can no way serve to iustifie and defend those degenerate and Apostaticall Bi∣shops of Rome, which have sithence that time for the space of manie hundreth yeares succeeded: no more then the Suc∣cession of manie wicked and Idolatrous Kings in a kingdome, unto divers godly, vertuous, & rightly religious Kings, which were their predecessors, is able to iustifie and defend those ungodly and degenerate successors. Those high Priests which conspired and consented to put Christ to death, were never the lesse wicked, nor anie jot the more to be commended or allowed, because they succeeded diverse godly Priests which were their predecessors. The vertue then, and right religion

of anie predecessors, can, no way, serve to countenance and de∣fend the vice and false religion of the successors. Non locus sanctificat hominem nec Cathedra facit Sacerdotem: The place san∣ctifieth not the man,* 1.155 nor doth the Chaire make the Priest, saith Chry∣sostome. Ne{que} sanctorum filij existimandi sunt, quicunque tenent loca sanctorum, sed qui exercent opera eorum: Neyther are they to be e∣steemed the children of the Saints,* 1.156 vvhosoever hold the places of the Saints, but they vvhich exercise their vvorkes, saith Hierome. Qui praesunt ecclesijs, non ex loci, aut generis dignitate, sed morum nobili∣tate▪ non ex urbium claritate, sed fidei puritate, debent innotescere: They vvhich be rulers of the Churches,* 1.157 ought to be knowne, not by the dignitie of their place or ancestors, but by the noblenesse of their manners, not by the famousnesse of their Cities, but by the puritie of their faith, saith Gregory. Albeit therefore, the Pope, other∣wise called the Bishop of Rome, succeedeth in place, to ma∣nie godly and vertuous Bishops that were his predecessors in former and ancient times: yet what doth all this make for him, except he were like unto them, and did succeed them in veritie, pietie, humilitie, right faith and true religion, aswell as in place? The local succession, without the other is nothing worth, but serveth rather to shame, reprove, and condemne the successors, then anie way to commend or allow of them, when they be so exceedingly degenerate, and unlike to those their good and godly predecessors.

5 And here they are wont to alledge, that Peter was Bi∣shop of Rome, and that the Pope is his Successor: But first, it is not true that Peter was Bishop of Rome in that sense they speake of, that is to say, He was not tied, limited, and restrai∣ned to that citie of Rome as to his particular Diocesse or Pro∣vince, as Bishops in these daies be: for it is cleere that S. Peter was,* 1.158 by his proper office and function, one of the Apostles of Christ, who by their office of Apostleship, were not restrai∣ned to anie particular place, as a Bishop is to his Diocesse or Province, but were permitted to goe into anie part of the world, and to preach the Gospel, as the verie commission given unto them from Christ Iesus himselfe,* 1.159 doth plainly declare. Againe,* 1.160 it is well knowne, that ancient Writers doe also call S. Paul, Bishop of Rome, as well as S. Peter▪ and therefore Pe∣ter,

is in no other sense to be accounted Bishop of Rome, then S. Paul was. Yea S. Ambrose calleth all the Apostles, Episco∣pos, that is, Bishops. And Iudas the Apostle,* 1.161 is also said in the verie Scripture it selfe, to have, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Episcopatum,* 1.162 that is, a Bishoprick. You see then, that whosoever, either in the Scripture, or in the ancient Fathers, is said to be a Bishop, is not by and by to be supposed,* 1.163 a Bishop restrained to a parti∣cular place, as a Bishop of a Diocesse or Province is. For this word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Greeke, and, Episcopus, in Latin, (commonly Englished, a Bishop) signifieth in the originall, nothing else but an Overseer, or one that hath anie charge to looke to: in which ample and generall signification, it is rightly attri∣buted, to anie of the Apostles whosoever; and consequently well might S. Peter (though he were, by his proper office and function, an Apostle) be called by some of the ancient Fa∣thers a Bishop, in respect of that his Apostolicall charge and Ministerie, which he performed. But thereupon to inferre, that he was Bishop of Rome, in this sense, namely, as a Bishop affixed and restrained to that place, as to his proper and pe∣culiar Diocesse or Province, and as though he might not goe from thence, into other parts of the world, to performe the Office of an Apostle, aswell as thither, is, besides the inconse∣quencie of it, verie absurd. Whatsoever stay or abode then, either S. Peter, or S. Paul, made at Rome, or elsewhere, or wheresoever they lived or died, it is manifest that they were Apostles, and executed everie where, that their Apostolicall office and function, and lived and died Apostles, and there∣fore are not (in proper and strict appellation) to be termed, and deemed, Bishops of Diocesses and Provinces. For neither can he that is by Christ (his Lord and Maister) designed and appointed to be an Apostle, lawfully forsake that his office and calling of Apostleship, and at his owne, or other mens pleasure, become of another, and that an inferior degree and calling, as namely to be a Bishop tied & restrained to a Dio∣cesse or Province. But, admit, Peter had beene Bishop of Rome in that strict signification of the word, yet then se∣condly was he farre from being Bishop of the whole world: for, to be Bishop of one Citie in the world, or of one parti∣cular

Diocesse, or Province in the world, is not all one with this, namely to be Bishop of the whole world, or to be uni∣versall Bishop over all the Churches in the world: for Episco∣pus orbis and urbis, doe farre differ. Yea, thirdly, let us admit, if you will, that S. Peter was Bishop of Rome, and that by be∣ing Bishop of Rome, he was also Bishop of the whole world, or of all the Christian Churches in the whole world, (which neverthelesse is verie absurd to be admitted) yet what would all this advantage the Bish. of Rome that now is, or any other of the Bishops of Rome, that have beene in these later times, for the space of diverse hundreth yeares, that they be succes∣sors to him, in place, whom they are nothing like unto in conditions and vertues, humilitie, faith, and religion? For how unlike the Pope is to S. Peter, iudge yee. First, it is well knowne,* 1.164 that S. Peter was a contemner of the pompe and pride of the world, and a disregarder of the wealth & riches thereof, insomuch that hee said to one that asked almes of him, that he had neither silver nor gold: but the Pope of Rome is not so, but (contrariwise) hath the pompe, pride, glorie▪ and riches of the world, in verie high and chiefe esteeme, and a∣boundeth with them. Againe, Peter was subiect to Empe∣rors,* 1.165 Kings, and Princes, and taught all Christians to be like∣wise subiect to them: but the Pope is so far from being sub∣iect to them, that contrariwise hee claimeth soveraignetie and supremacie over them all, and taketh upon him to de∣pose Kings, Princes and Emperors at his pleasure, and to dis∣annull and dissolve the allegeance of subiects, when and as often as he listeth. Peter would not allow Cornelius, though but a Captaine of the Italian band,* 1.166 to fall downe at his feete, but bad him arise: but the Pope of Rome doth well allow, not only Captaines, but Kings, Princes, and Emperors, to fall downe and kisse his feet. Yea hee hath not beene ashamed, with his feete, to tread upon the necke of some of the Empe∣rors. Peter was a godly, earnest, and diligent Preacher of the Gospel in his owne person, according to that commande∣ment of Christ, so often repeated, & saying unto him: Pasce, Pasce,* 1.167 Pasce, feed my lambes feed my sheepe▪ feed my sheepe. But the Pope of Rome, like an idle, pompous, and slothfull man, in

his owne person, seldome or never Preacheth. Peter was content,* 1.168 and well endured to be reproved at the hands of S. Paul when there was cause: He also patiently suffered him∣selfe to be accused and contended against,* 1.169 by certaine Chri∣stians and mildely▪ and modestly answered to those their ex∣ceptions against him, for their satisfaction.* 1.170 But the Pope of Rome, though he be never so worthie of reproofe, will ne∣verthelesse not suffer himselfe to be reproved, nor accused, or contended against, nor will have his doings examined,* 1.171 questi∣oned, censured, or iudged by anie men: such is his unmeasu∣rable pride, and unmatchable loftinesse. Againe, S. Peter did acknowledge S. Paul, S. Matthew, S. Andrew, S. Iames, and the rest of the twelve, to be Apostles, aswell as himselfe;* 1.172 albeit they had no ordination or calling, to that their Office of A∣postleship, from him: (for that they all had an immediate calling to that their Apostleship, from Christ Iesus himselfe,* 1.173 and not from Peter, is a thing undeniably manifest.) But the Pope (contrariwise) acknowledgeth none to be a Bishop, except he be ordeyned and made a Bishop by him, or by his authoritie. Moreover,* 1.174 they were accounted and held to be Presbyters, and Ministers of the Church, which were made and ordeyned by other Apostles, though they were not made or ordeined by Peter, nor by anie authoritie derived from him: But the Pope of Rome acknowledgeth none to be Presbyters or Ministers of the Church, which be made by o∣ther Bishops,* 1.175 except they be made and ordeined by him, or by authoritie originally derived from him. Yea S. Peter did acknowledge the rest of the Apostles to be his fellowes or Equals, as,* 1.176 well knowing that Christ Iesus himselfe did direct∣ly forbid them to beare Princely authoritie one over ano∣ther: insomuch that Peter, aswell as Iohn, was content to bee sent by the rest of the Apostles into Samaria,* 1.177 and did goe thi∣ther at their sending: But the Bishop of Rome acknow∣ledgeth not other Bishops to be his fellowes or Equalls, nor will be content to be sent, as their Messenger, to anie place, but most proudly challengeth a Princely Primacie, and king-like superioritie over them all. If the Pope will needes be Peters successor, it were reason and a thing equall and iust,

that he should claime no more authoritie over other Bishops, then Peter had over the rest of the Apostles: yea if hee will make Peter, his patterne and president to follow, (as it were a happie thing for him, if he were in verie deed, so wel affected) he must then utterly give over his triple Crowne, and all his Papal worldly pompe and pride, and be cleane reformed, and become altogether another man, in all respects wherein he is so exceedingly degenerated and unlike unto him. And then, together with the relinquishing of his most proud Pope∣dome, he must also, forsake, renounce, and detest his Poperie, and Popish Religion: for S. Peter cleerely was such a one, as we call a Protestant,* 1.178 that is to say, one that both held and taught that Religion that wee hold, namely that, which is conteined in the Booke of GOD, the sacred and canonicall Scriptures. Yea S. Peter died a Martyr for the testimonie of this faith and religion: and the Pope of Rome is, contrari∣wise, a persecutor of those that professe this faith and religi∣on. For that the Papists be the cleere and undoubted perse∣cutors of the Saints and Martyrs of Iesus, is afterward mani∣fested by a direct and most evident testimonie thereof,* 1.179 in the Revelation of S. Iohn; to the end ye should not hereafter bee mistaken in that point (as usually yee be) nor deceive your selves anie longer therein.* 1.180 Furthermore, S. Peter was content, and held it honour enough, to be a member of the bodie of Christ,* 1.181 which is his Church, acknowledging with S. Paul and the rest of the Apostles, that Christ onely was, and is, the head therof: But the Pope of Rome, is not content, unlesse he intrude himselfe into this his verie royal prerogative, taking upon him to be the verie head of the whole militant church. We know that the Church of Christ is but one body (as the Scripture speaketh and witnesseth) though there be manie members of it;* 1.182 and one bodie is to have but one head: why then, or by what right or reason, doe they make this bodie of Christ (which is his Church) to have two heads, namely one in heaven, which is Christ Iesus, & another on earth, which, they say, is the Pope? They confesse that of the Church in heaven which is to us invisible, Christ is indeed the head; but of the visible Church on earth, the Pope (say they) is the

head, and that such a visible head, for the visible church, is requisite and necessarie: And here they have a distinction, that Christ is indeed, Caput vitale, the vital head, from whence all his members have and derive their life, but that the Pope is Caput ministeriale, & visibile, the ministeriall and visible head: And thus they boldly speake, frame, and devise mat∣ters and distinctions, according to the fancie of their owne braines▪ But first, what Patent, conveyance, warrant, or com∣mission from God, can the Pope of Rome shew, whereby he is thus authorized to be either Christ his special or onely Vi∣car, Deputie, or Lievetenant, over his whole universall church here upon earth, or to be this speciall and onely visible and ministeriall head? Iust none at all, doe they, or can they shew for it. And is it not then a shame for him (if he had any shame in him) thus to intrude himselfe into such an high, and soveraigne Authoritie, without anie commission or war∣rant from Christ, the King of his church? Besides, themselves acknowledge, and that rightly▪ that the companie of the glorious, and invisible Saints in heaven, and the companie also of the visible Saints on earth, do all make but one church, and one Bodie to Christ Iesus, though their states be differing, that is to say, though the one sort be triumphant, and the other militant: Inasmuch then, as they all make but one church, & one bodie unto Christ Iesus, how can it be shifted or avoided, but that Christ Iesus must be the head, aswell of the saints on earth, as of the saints in heaven, & aswell of the vi∣sible & militant company, as of the invisible & triumphant? Yea, Bellarmine himselfe will not allow anie Christian, to bee tearmed or called a member of the Pope: How then can the Pope rightly be the head of the church? for if all true Chri∣stians vpon earth, bee, and be to be termed, the members of Christ, and not of the Pope, it must be granted, that not the Pope, but Christ onely, is their head; for the head and the members be relatives. And whereas in this matter, they talke of a ministeriall head, which is not vitall, it is also but a phan∣tasticall and vaine distinction: For there can be no head, in true and proper appellation to this one bodie of Christ (which is his Church) but that which is vitall. The Pope (as

appeareth, even by this their owne distinction) is but a dead head, and hath no life in him, to give to anie of the members of Christ, or wherby vertue, grouth, nourishment, or increase may distil or be derived from him, as from the head, to anie of the members: What then should the bodie of Christ doe with such a livelesse and dead head? or what good, profit, or benefite, can anie reape or receive from thence? A dead bodie is fittest for such a dead head, but the living and mysticall bo∣die of Christ, hath, and requireth, another manner of head, namely that which is vitall, which is Christ Iesus onely, of whose fulnesse they have all received, as S. Iohn speaketh. Nei∣ther is there anie such necessitie,* 1.183 as they also vainely fancie, for the visible and militant Church, to have such a visible head: for albeit Christ Iesus be absent from his church mili∣tant here upon earth, in respect of his bodily presence, which he hath carried with him into heaven; yet in his Deitie, and by the power of his spirit, is he alwaies present with the same his church: For so himselfe witnesseth saying, I am with you alwayes unto the end of the world.* 1.184 And therefore alwaies doth S. Iohn testifie, that notwithstanding the manhood and bo∣dily presence of Christ be in heaven, and there remaining, yet neverthelesse by his almightie power and spirit, he wal∣keth,* 1.185 and is in the midst of the seven golden Candlestickes, that is, In the midst of the seven Churches: for so the text it selfe ex∣poundeth the Candlestickes saying thus: The seven Candle∣stickes,* 1.186 be the seven Churches. Vnder the name of which seven churches, be also all other churches upon earth shadowed out unto us, as Augustine, Primasius, Haymo, Beda, Thomas A∣quinas, and others affirme. Seeing then that Christ Iesus, not∣withstanding his bodily presence remaining in heaven, is ne∣verthelesse by his almightie power and spirit, present with all the true Christian churches in the world, and walketh in the midst of them, to guide, governe, comfort, teach, order, rule, susteine, uphold, and direct them, and give all gifts and graces requisite: It is manifest, that he is sufficiently present with them in the church militant, to doe all the offices of an head unto them, so that they need not in anie sort, the Pope to become an head unto them, for anie of those uses or ends.

Yea, is it not a verie great absurditie, for anie to suppose or imagine, that the Pope, or anie one man mortall whosoever, being on earth, can better rule, order, guide, and governe the whole militant church, then Christ Iesus himselfe can doe, being in heaven, by his wisdome, almightinesse, and power of his Spirit? But yet further, when Christ in his manhood was to ascend up into heaven, he promised neither the Pope, nor anie one Bishop over all the rest, to be his Vi∣car on earth, or to supplie his roome and absence, but the ho∣ly Ghost onely: For thus he saith, I tell you the truth,* 1.187 It is ex∣pedient for you, that I goe away: for if I goe not away, that Com∣forter will not come unto you.* 1.188 And this comforter is the Holy Ghost, the spirit of truth, as is there expresly affirmed. And againe he saith: that, After his departure they shall have ano∣ther Comforter that shall abide with them for ever,* 1.189 even the spirit of Truth, vvhom the vvorld cannot receive, because it seeth him not, neither knoweth him. Doe not these texts verie plainely shew, that the holy Ghost, is, and is to be accounted Christs Vicar upon earth, ever since his departure into heaven? that is to say, is in his stead and place unto the militant Church, and to abide with it for ever? And therefore doth Tertullian say accordingly, that Christus misit Vicariam vim spiritus sancti, qui credentes agat: Christ sent the power of the holy Ghost to be his Vi∣car, or in his steed, to leade and direct the beleevers. Howbeit,* 1.190 if some Bishop will needes be so intituled▪ namely Christs Vi∣car, as being an Ambassador for Christ, and in Christs steade,* 1.191 yet let him then know, that he is not so alone, but that all godly and faithfull Bishops and Ministers be so likewise: For which cause it is, that the ancient Fathers doe call them all alike, Vicarios Christi, the Vicars of Christ: But S. Paul yet fur∣ther sheweth, that not Christ himselfe tooke upon him this honour, to be head of the church, without his fathers ap∣pointment and constitution. If therefore the Pope will take it upon him, it is good reason he should likewise shew, where God hath so constituted and appointed him; which he is not able to doe. Yea S. Paul sheweth againe, That onely he is head of the Church, vvhich is farre above all principalitie,* 1.192 and povver, and dominion, and might, and every name that is named, not

onely in this vvorld, but in the vvorld to come: And therefore this is such a high, peerelesse, and supereminent an honour and prerogative, as that it is proper to Christ Iesus onely, and not communicable to anie creature. Lastly, you may per∣ceive by S. Paul, that Christ is so the head of the Church, as the husband is the head of his wife:* 1.193 And is there anie honest wife, that will bee content to have two heads, that is, two husbands; though (for distinction sake) you should terme the one a ministeriall head, or howsoever else you would please to call him?

6 Now touching Miracles, signes, or vvonders: wee say, that,* 1.194 those which were done by Christ and his Apostles, and in those ancient and primitive Churches, be sufficient for the confirmation of that most ancient primitive, Christian, and Apostolicke faith and religion (conteined in the booke of God) which wee professe.* 1.195 Yea, now in these daies (saith S. Chrysostome) the vvorking of miracles is ceased, and they be ra∣ther counterfeit miracles (saith he) vvhich be found amongst them that be false Christians. Againe he saith, There be some that aske, vvhy men vvorke not miracles novv,* 1.196 in these dayes: If thou bee be∣leeving (saith he) as thou oughtest to be, and if thou lovest Christ, as he should be loved, thou needest no miracles: for signes be given to unbeleevers,* 1.197 and not to beleevers. Againe, S. Cyrill saith: that, to vvorke miracles, maketh not a man one iot the more holy, seing it is common to evill men, and to such as he obiects, or reprobates: For so the Lord himselfe witnesseth, saying: Manie shall say unto mee in that day;* 1.198 Lord, Lord, have not vvee prophesied in thy name, and in thy name cast out divels, & in thy name done manie great vvorks? And yet will he neverthelesse professe unto them: I never knevv you, depart from me ye vvorkers of iniquitie. And on the o∣ther side, working of no miracles hindereth not a mans holi∣nesse:* 1.199 for Iohn wrought neither signe nor miracle, and yet was this no derogation to his holinesse: for amongst them that are borne of vvomen, arose there not a greater then hee, as Christ himselfe testifieth. Yea, that miracles, signes, or wonders may be done by false Prophets, and false teachers, is further manifest, for even Christ himselfe saith: that, There shall arise false Christs,* 1.200 and false Prophets, and they shall shevv great signes

and vvonders, so that, if is vvere possible, they should deceive the ve∣ry Elect. S. Paul also directlie testifieth: that, in the Antichri∣stian Church there shall be, the vvorking of Sathan, vvith all po∣wer, and signes, and lying VVonders.* 1.201 Which (saith S. Augustine) be called lying signes and VVonders, for this cause; that either mens senses be deceived,* 1.202 thinking that to be done which re∣vera is not done: or else, because, if they be done in deed, they draw men to beleeve that they could not be done but by the power of God, whereas they know not the power of the Divell. For S. Iohn in the Revelation, mentioneth spirits of Divels, vvorking Miracles,* 1.203 to deceive those that be of the Anti∣christian Church. By all this then, you see, that the Miracles wrought in Poperie, be no argument or proofe, that therfore it is the right or true Church, or that the Teachers therein, be the right and true Teachers: for they may be false Prophets, and false Teachers, and the Popish Church may be (as indeed it is) the false and Antichristian Church, all these their Mi∣racles notwithstanding. But hereof I shall have occasion to speake more fullie afterward, when I come to speake of An∣tichrist and his Miracles. In the meane time, concerning this point, thus much may suffice.

CAP. III.

Of Iustification by Faith onely: The right sense and mea∣ning of that position; and of the truth of it: And that being rightly understood, it excludeth not good workes, nor importeth anie licentiousnesse at all in it, but the cleane contrarie.

IT is a thing well knowne, how busie, and earnest, Popish Teachers be, not only by word of mouth, but by their books & writings also, to perswade you (all that ever they can) against ours, the most ancient, most pure, and only right Religion: and amongst o∣ther their bad devises (which they plot & contrive for their owne advantage and behoofe) this is not the least, that they

accuse our Religion to be a doctrine and religion of much li∣centiousnesse, and that in sundrie points, which therefore must be answered. And manie there be also that be too hastie, and over credulous to beleeve them, as if all that they speake and write, were to be held for undoubted truth and oracles without further enquirie or examination. But howsoever they thus boldly presume, they, for all that, be not able to take anie iust exception against our Religion, or to shew or prove it, in anie point whatsoever, to be an allower of anie the least impietie, or licentiousnesse, if it be rightly under∣stood. It is true, that sundrie that professe Protestancie, live licentiously, and wickedly: and so doe manie also, that pro∣fesse Poperie, likewise live wickedly & licentiously. If there∣fore they allow not this for an argument sufficient to con∣vince their religion of wickednesse & licentiousnesse, which is taken from the wicked lives, manners, and conversations of men: Why will they be so unequall, as to make it of anie force against our religion? Wise men can easily distinguish inter vitium rei, & personae, betweene that which is the fault of the thing, and the fault of mens persons: For the religion may be good, though some persons that professe it, live not answerably thereunto: yea the Protestant (that is, the Chri∣stian) Religion which we professe, is so good, godly, divine, holy, and pure, as that it neither alloweth nor tolerateth the filthie Stewes, nor anie other impuritie, nor anie treasons, or rebellions, nor perjuries, nor lying, or deceitfull equivocati∣ons, nor anie other wickednesse or impietie whatsoever, but utterly condemneth them all. So that for true pietie, puri∣tie, integritie, and all manner of good life and godly conver∣sation, the religion of Poperie commeth farre short of it, and is in no sort to be compared with it. If then anie professing our religion live wickedly or licentiously, (as too manie do) it is the fault of the men that live so dissolutely, and not of the religion, which requireth and commandeth the cleane contrarie, at their hands. But, for all that, they persist and say, that even the Protestants religion it selfe, is licentious, because it teacheth and holdeth, that men are justified in Gods sight, and before his Tribunall, onely by faith in Iesus

Christ: which doctrine (say they) maketh men licentious, and carelesse of doing good workes. Howbeit, both they and you must understand, that when the Protestants doe say, or have said at anie time, that Faith onely iustifieth in Gods sight: it is and ever was meant and intended (howsoever some seeme purposely to mistake it) not of anie dead faith, (which hath no life in it, to bring forth anie good workes), but of a true and lively faith, which is accompanied with good works, and is fruitfull and working by love, (as S. Paul,* 1.204 and S. Iames, and S. Peter, and the rest of the holy Scriptures, cleerly declare). Whilst therefore they teach both in their Sermons, & writings, with S. Iames, and the rest of the Scrip∣tures, That the faith that is vvithout vvorks, is dead, and that such a faith cannot save or iustifie a man, but that it must be a true and lively faith, that is, such a faith as produceth & bringeth forth good workes: I hope you sufficiently perceive, that the doctrine of the Protestants concerning iustification by this lively faith, and not by anie dead faith, is such, as you can no way dislike; & that it is so far from making anie carelesse of doing good works that contrariwise, it urgeth, abetteth, perswadeth, and provoketh men unto them, if they meane, or desire to have such a faith, as whereby they may be saved. But now although the Protestants doe thus rightly teach, that this faith and good workes goe together, and be insepa∣rable in respect of the person, so that he that hath this faith, hath also good workes: yet in the point of our Iustification in Gods sight, and before his Tribunall,* 1.205 they are to be distin∣guished, and to be considered apart, and not confusedlie: be∣cause it is Faith onlie, and not Workes, whereby we appre∣hend and applie Christ Iesus unto us, as our Righteousnesse. To understand this the better, you must ever remember, that Christ Iesus, is, in verie deed, our Righteousnes; for so the scrip∣tures doe plentifullie teach and proclaime: Our faith is, but the hand or instrument, whereby we apprehend and applie that righteousnesse unto us: and our good workes be the fruits, testimonies, and declarations, both to our selves, and other men, of that faith in Christ, which iustifieth us before God. And therefore it is not enough, for a man to say, hee

hath faith, but if hee have that true, livelie, and iustifying faith,* 1.206 which he pretendeth, he must declare & shew it by his workes: for so S. Iames saith; Ostende mihi fidem tuam ex operi∣bus tuis: shew me thy faith by thy vvorkes. And agreeablie here∣unto,* 1.207 S Paul calleth good workes, and a sanctified course of life, fructus Iustitiae, the fruits of righteousnesse. So that wee are first righteous by faith in Christ,* 1.208 before wee doe or can bring forth these fruits of righteousnes. And so S. August. likewise teacheth:* 1.209 affirming directly, that, Opera sequuntur Iustificatum, non praecedunt Iustificandum: Good vvorkes doe follow him that is formerly iustified, and doe not goe before him that is afterward to be iustified.* 1.210 And this, even Christ Iesus also himselfe declareth, namelie, that, the tree must first be good, before it can bring forth good fruit.* 1.211 By all which it is verie manifest, that good works, be not causes, but fruits, effects, and consequents, of that faith which iustifieth us before God. But this is yet further evi∣dent, because S. Paul saith expresselie, that wee are Iustified by faith,* 1.212 and so have peace vvith God: Hee further, excludeth Workes verie directlie, and by name, from having anie thing to doe, in that act of our Iustification. Therefore vve conclude, (saith he) that a man is Iustified by faith,* 1.213 vvithout the vvorkes of the Law.* 1.214 And againe he saith: that, God imputeth, righteousnes, vvithout vvorks. Againe he saith: It is by grace, and not of works, Rom. 11.6.* 1.215 And againe he saith: It is not of vvorkes, Rom. 9.11. And againe hee saith:* 1.216 By grace are yee saved through faith, (and that not of your selves, for it is the gift of God) and not of vvorkes, lest any man should boast himselfe.* 1.217 In all which places, yee may perceive, that how requisite or commendable soever good workes be, and what good use soever they have, yet they bee directlie excluded from being anie cause of our Iustification and salvation in Gods sight and censure. And with this also agreeth that saying of S. Paul, in his Epistle to the Galathians, where he giveth this conclusion,* 1.218 saying: Yee are all the sonnes of God, by faith in Christ Iesus. And so also testifieth S. Iohn, say∣ing:* 1.219 That as many as received Christ, to them he gave this preroga∣tive, to be the sonnes of God, even to them that beleeve in his name. Where, you may observe, that beleefe, or, faith, is reckoned as the hand or instrument whereby Christ is apprehended, or

received. Againe he saith: That God so loved the vvorld, that he gave his onely begotten Sonne, that vvhosoever beleeveth in him,* 1.220 should not perish, but have everlasting life: In which words, you may observe againe, the first and originall cause of our salvati∣on, to be the meere grace and love of God. Secondly, the materiall cause, to be, Christ the Sonne of God, with his obedi∣ence and righteousnesse: And thirdlie, the instrumentall cause, to be, faith, or beleefe, in that his Sonne and our Saviour Ie∣sus. For he (saith the text) was sent into the world to this end, that vvhosoever beleeveth in him, should not perish, but have everlasting life. But consider, that he saith yet further:* 1.221 That, as Moses lift vp the Serpent in the vvildernesse, so must the sonne of man be lift vp, that whosoever beleeveth in him, should not perish, but have eternall life. Some of you, no doubt, remember the storie of the Serpent there mentioned, which is in the booke of Numbers: for after that the people of Israel had wickedly spoken and murmured a∣gainst God, and against Moses:* 1.222 The Lord sent fierie Serpents a∣mong the people, which stung the people, so that manie of the people of Israel died: Therefore the people came to Moses and said: VVe have sinned, for we have spoken against the Lord, and against thee: pray to the Lord, that he take away the Serpents from us. And Moses prayed for the people, And the Lord said unto Moses: make thee a fierie Serpent, and set it up for a signe, that as many as are bitten, may looke upon it and live: So Moses made a Serpent of brasse, and set it up for a signe: and when a Serpent had bitten a man, then he looked to the Serpent of brasse, and lived. As there∣fore Moses lift up this brazen Serpent in the wildernes, to the end, that whosoever was stung by those fierie Serpents, and did looke upon that brazen Serpent, might be cured▪ & live, and was cured, and did live accordingly: So was also the Sonne of man, Christ Iesus, lift up upon the Crosse, where he was cru∣cified, to the end, that whosoever is stung with the deadly stings of sinne, or of that old Serpent, the Divell, and doth, with the eies of his faith applying him, looke upon Christ Iesus, so lifted vp, and crucified for him, should bee healed, and have eternall life. Where you may againe perceive, that as Christ is compared to that brazen Serpent: so is our be∣liefe,

or, faith in him, compared to their looking upon the brazen Serpent: so that still it appeareth, that, faith, is as the eie, or instrument, whereby wee behold, apprehend, and apply Christ crucified, as a salve unto us, for all our sores. For in him is comprehended, whatsoever is necessarie or fit to cure us. When therefore wee say and speake in this sort, that, Sola fides iustificat, Faith onely iustifieth, wee meane not that this faith is so sole or alone, as that it is without good works, but that in the act of our iustification, before God, and in his sight, and as it respecteth and apprehendeth Christ the ob∣iect of it, it is sole and alone, workes having no part with it in that apprehensive facultie. Where also you may under∣stand, how S. Iames, & S. Paul be cleerly reconciled (between whom neverthelesse, there neither is, nor ever was, anie va∣riance, being rightly understood) namely, even by that evi∣dent, common, and knowne distinction: that, CHRI∣STVS iustificat effectivè: Fides instrumentaliter, sivè apprehen∣sivè: Opera declarativè, CHRIST is he that iustifieth in ve∣rie deede effectually, Faith iustifieth instrumentally or apprehen∣sively: and workes iustifie declaratively, that is, they doe de∣clare or shew forth unto men, the goodnesse and livelinesse of that faith, whereby, as by an instrument, apprehending Christ our righteousnesse, wee are iustified in the sight of God. And this is the reason that S. Iames spake in that sort before mentioned, (viz) Declare, or, Shew me thy faith by thy vvorkes,* 1.223 and I will shew thee my faith by my workes. In which sense also, he further saith: that, Abraham was iustified, (that is) was shewed or declared to be iust, by his workes, when he offered Isaac his sonne upon the Altar. Likewise hee saith, that Rahab, the harlot, vvas iustified, (that is, was shewed, or de∣clared to be iust) through workes, when she received the messen∣gers and sent them out another vvay. So that to bee iustified by workes, in S. Iames, is nothing else, but thereby to be shew∣ed or declared to be iust.* 1.224 For all S. Iames his dispute, in that place (if you well observe it) is, directly and expresly against a Dead faith, which hath no good workes with it, and against that vaine man, that shall say or thinke, that he hath a faith good enough to save him, when as, being without workes,

it was indeede, but an idle brag and conceite, and not a live∣ly, or saving faith, but like a bodie without a soule (as he there resembleth it) for that it hath not the action of a living thing appearing in it. The iustification therefore by faith, without workes, (whereof S. Paul speaketh) and the iusti∣fication by workes, and not by faith onely: that is, when faith onelie is pretended, or alledged, which is destitute of good workes,* 1.225 (whereof S. Iames speaketh) appeare to have no contradiction, or contrarietie at all, but a verie plaine, evi∣dent, and cleare consent, and agreement. For both those Apostles doe teach alike, and concurre in this, that the iusti∣fying and saving faith, is not an idle or dead faith, but such a one as is livelie and operative, working by love,* 1.226 and bring∣ing forth the fruites of good workes. And therefore doth also S. Paul aswell as S. Iames, require of all beleevers in Christ, that they be carefull to shew forth good vvorkes:* 1.227 and of as manie as be redeemed by him, and iustified by faith in him, that They should bee zealous of good vvorkes. Yea,* 1.228 although hee teacheth, that wee are iustified in Gods sight, and saved by grace through faith, and not by workes: yet he further addeth and saith neverthelesse: that, VVee are his vvorkemanship,* 1.229 crea∣ted in Christ Iesus unto good vvorkes: and that God hath before ordained those good vvorkes, that vvee should vvalke in them. So that good workes, be, as S. Bernard also witnesseth of them: Via regni, non causa regnandi: The way,* 1.230 vvherin men must vvalke tovvards Gods kingdome, but they be not the cause of their raigne∣ing, or, of their comming thither. As for that they obiect, touching the Heresie of faith only iustifying or saving, which S. Augustine saith, was held by some in the Apostles time; the same S. Augustine himselfe there plainely declareth,* 1.231 that the heresie was of them, that thoght they might be iustified or saved by such a faith as was void of good works: which is in∣deed, an heretical or erroneous opiniō, which nothing touch∣eth us: yea, which we likewise condemne & detest as much as anie: ever holding with the same S· August. & with S. Paul, & S. Iames, and the rest of the Scriptures, that a iustifying, or saving faith, will produce good workes, and a care to live well, and in obedience to all Gods commandements. Here

then you may see, the unsoundness of that distinction which the Rhemists and other Papists, use, viz. that workes done be∣fore Faith received, that is, whilst men be Infidels, and unbe∣leevers, do not (indeed) Iustifie: but works done after faith re∣ceived, that is, after that men be beleevers, do (say they) iusti∣fie in Gods sight. For, doth not S. Paul in that his dispute con∣cerning Iustification, expressely mention the example of A∣braham,* 1.232 as being the father of the faithfull in that case? And doth he not say of that beleeving and godlie man, Abraham, that his Faith was imputed to him, for righteousnesse before God, and not his Works? And doth he not further say; that David likewise describeth the blessednesse of a man, to consist, not in anie workes, or inherent righteousnesse of his owne, but in remission of his sinnes,* 1.233 and in Gods not imputing sinne unto him: yea, unto whom, God imputeth righteousnesse, without workes, as he there directlie speaketh. Was not S. Paul also, a godlie and faithful man, and one that had received grace from God, and done manie good workes, after that faith and grace re∣ceived? and yet he saith thus of himselfe: Doubtlesse, I thinke all things but losse for the excellent knowledg sake of Christ Iesus my Lord:* 1.234 for whom I have counted all thi••gs l••sse, & do iudge them to be dung, that I might win Christ, & might be found in him, that is, not having mine owne righteo••snes, vvh••ch is of the Law, but that righteousnes, which is through the faith of Christ, even the righte∣ousnes which is of God through faith In which words ye see, that S. Paul▪ thogh a godly man, yet disclaimeth all his own works and inherent righteousnesse whatsoever, accounting it as Dung, and altogether unmeet, to stand in Gods presence, and before his Iudgement seate, to claime Iustification by; & that all his ioy, delight and desi••e was to goe out of himselfe, and to be found In h••m: that is, in Christ, and so to have his righ∣teousnesse, and not his owne, imputed to him: For in Christ it is,* 1.235 that the Father is vvell pleased: and in Christ it is, and for his sake▪ and not for our owne, that vvee are accepted As hee likewise saith againe:* 1.236 There is no condemnation to them that be in Christ Iesus. And againe he saith: God hath made him to bee sinne for us,* 1.237 vvhich knew no sinne, that we should be made the righte∣ousnesse of God, in him. Where you also see, that Christ Iesus,

our most kinde Suertie, and most loving Saviour, though hee had not anie the least speck or spot of sinne, but was most ho∣lie, most pure, and in all compleate fulnesse and perfection, righteous in himselfe, had neverthelesse our sinnes imputed to him, that wee might be made the righteousnesse of God, In him, (as this Text speaketh,) and not in our selves. As Christ then, became sinne, in respect of the imputation of our sinnes unto him: so are we iudged righteous in Gods sight, not by anie righteousnesse of our owne, or inherent in our owne persons, but by that immaculate and spotlesse righteousnesse of his, imputed unto us. So that, In him it is (as this Text most plainlie sheweth) and not in our selves, that wee are deemed righteous in Gods sight. Yea, here consider further, what righteousnesse also it is that God approveth, and will have to stand for the Iustification of sinfull men in his sight: for it must be a righteousnesse transcendent, and going farre be∣yond the righteousnesse of anie sinfull creatures; namelie, it must be that, which S. Paul here calleth the righteousnesse of God, that is, a most pure, perfect, and complete righteousness, wherein must not be, anie the least spot, speck, or staine to be found, as S. Chrysostome also declareth:* 1.238 Which kind of most pure and spotlesse righteousnesse, because no other man hath but Iesus Christ only, the second Adam (who is both God and Man), therefore in his person only, and not in ours, it is to be both sought and found. For which cause also it is, that the Church and people of God, (considered, not in themselves, but in Christ) are by the Apostle, S. Paul, said to have not so much, as a spot or vvrinckle, or any such thing in them.* 1.239 Well therefore doth S. Augustine make this double observation up∣on this Text (of 2. Cor. 5.21.) saying: Vide••e duo:* 1.240 Iustitiam Dei, & non nostram; In ipso, non in nobis: Behold and consider two things (saith he): first, That vvee are made the righteousnesse of God, and not our owne righteousnes; and secondly, In him, and not in our selves. The same observation, likewise giveth S. Hie∣rome, upon the same Text, saying:* 1.241 Christus pro peccatis nostris oblatus, peccati nomen accepit, ut nos efficeremu•• Iustitia Dei, in ipso: non nostra, nec in nobis: Christ being offered for our sinnes, tooke the name of sinne, that vve might be made, the righteousnesse of God,

in him: not our owne righteousnesse, nor in us. And therefore doth S. Paul againe, not onlie for himselfe, but in the behalfe of o∣ther Christians also, speake in this sort (even after faith and grace received): VVe vvhich are Iewes by nature, and not sinners of the Gentiles,* 1.242 doe know, that a man is not Iustified by the vvorkes of the Law, but by the faith of Iesus Christ: even vve I say, have beleeved in Iesus Christ, that vvee might be Iustified by the faith of Christ, and not by the vvorkes of the Law, because that by the works of the Law, no flesh shall be iustified. Be not these wordes verie direct for this purpose, shewing, that even those that be Chri∣stians, and beleevers in Christ, doe neverthelesse expect Iusti∣fication by Faith in Christ, and not by the Workes of the Law? Yea, what man ever yet (Christ Iesus onely excepted) did fully and perfectlie keepe the whole Law, and comman∣dements of God, in his owne person? For which cause it is, that none can be Iustified in Gods sight by anie works or ob∣servance of the Law, which he by and in his owne person can doe or performe. If the••e had beene a Law given, vvhich could have given life, then indeed, righteousnes should have beene by the Law,* 1.243 as S. Paul affirmeth: But the Scripture (saith he) hath con∣cluded all under sinne, that the prom••se by the faith of I••sus Christ should be given to them that beleeve▪ In which words you see, he sheweth it verie significantlie, to be a thing Impossible for anie that be but meere men, to keep the Law of God, in that full measure and perfection, which the Law re••uireth; and therefore that they must seeke to be Iustified in Gods sight, and to have eternall life, another way, namelie, by Faith in Iesus Christ. Againe, he saith thus: Be it knowne unto you, men and Brethren,* 1.244 th••t through this man (Iesus) is preached unto you the forgivenes of sinnes: and by him, every one, that beleeveth is Iu∣stified from all those things from vvhich yee could not be Iustified b•• the Law of Moses. Here also observe, that hee saith, they could not be Iustified by the Law, as noting it likewise, to bee a thing Impossible. But hee speaketh yet further, saying: That vvhich vvas Impossible to the Law,* 1.245 inasmuch as it vvas vveake, be∣cause of the flesh; God sent his owne Sonne in ••he similitude of sin∣full flesh, & for sinne condemned sinne in the flesh, th••t the righteous∣aesse of the Law might be fulfilled in us, vvhich vvalke not after the

flesh, but after the spirit. Where you may againe perceive, that he teacheth it constantly, & expresly, to be a thing impossible, by reason of the vveakenesse that is in all flesh, for the most godly person upon earth, being but a meere man, fullie & ex∣actly to keepe and performe the law, and that therefore the Son of God, Christ Iesus himselfe, was sent into the world, and became Man, for our sakes, that so the righteousnesse of the Law, which hee in his humane nature, in all points and perfection, fully performed, might by our faith appre∣hending and applying it, bee made ours, and so be fulfilled in us, namelie, by imputation, and application, and not by anie inherent and actual performance of it, by & in our owne persons (for this, he, before, affirmed to be impossible). And this also do the ancient Fathers themselves affirme and teach. S. Ambrose saith:* 1.246 That the commandements of God bee so great, vt impossibile sit servare ea, as that it is impossible to keep them. S. Chrysostome, speaking of the Law, and performance of it, saith: Id vero nemini possibile est:* 1.247 That it is poss••ble to no man. S. Hierome saith: That no man can performe the Lavv, S. Bernard saith: that, God commanding things impossible, made not men transgressors, but made them thereby humble. Yea, it was the heresie of the Pelagians (as S. Hierome sheweth, ad Clesiphon∣tem) to hold (as the Papists also hold) that Mandata dei sunt possibilia: The Commaundements of God are possible.* 1.248 And they went about to prove it (as the Papists likewise doe) by these Texts, viz. My yoake is easie, and my burthen light. in Mat. 11.30. And his commandements be not burdenous, in 1. Ioh. 5.3. wheras they did not rightly understand those speeches, no more then the Papists, their followers, doe. For it is true, that none of the commandements of God be grievous, heavie, or burthen∣some, to a regenerate, godly, and sanctified minde, which is ever desirous, endeavoring, and delighting to keepe them, and to walke in the obedience of them, though hee shall ne∣ver be able, during this mortall life, fully and perfectly to keepe and performe them. And therefore, thus saith S. Hie∣rome to the Pelagian (and we also say the same to the Papists) ••acilia dicis dei mandata, & tamen nullum proferre potes, qui uni∣versa compleverit, Thou saist, the commandements of God be easie,

and yet thou canst bring forth none, that hath kept them all. Againe he saith:* 1.249 Tunc ergo iusti sumus, quando nos peccatores fatentur: & iustitia nostra non ex proprio constat merito, sed ex dei misericordia: dicente scriptura, Iustus est accusator sui. Then therefore are wee iust, vvhen wee confesse our selves sinners, and that our righteous∣nesse, consisteth not upon our owne merits, but upon Gods mercie: the Scripture affirming, that the Iust man is the accuser of himselfe. The like whereunto S. Augustine also speaketh, saying in this wise: Omnia mandata dei facta deputantur, quando quicquid non fit, ignoscitur. All the commaundements of God bee then ac∣counted to be done, when vvhat soever is not done, is pardoned. Yea, this is so cleare a truth, that Thomas Aquinas also saith: that, Implere totam legem est impossibile:* 1.250 To performe the vvhole law, is a thing impossible. And Cusanus likewise saith: Nemo un∣quam ad implevit legem, quae in dilectione consistit, nisi Christus, qui nonvenit solvere legem, sed implere: No man ever yet performed the law, which consisteth in love, but onely Christ, which came, not to breake the lavv, but to fulfill it. And therefore is it further said by S. Paul in another place:* 1.251 That Christ is the end, accomplish∣ment, or fulfilling of the lavv, for righteousnes, unto everie one that beleeveth. S. Chrysostome likewise saith: Quid lex vult▪ homi∣nem iustum facere? sed non potest: nemo siquidem illam implevit: VVhat meaneth the lavv? doth it meane to make a man Iust? but it cannot doe that: for no man hath fulfilled it. Yea the law was not given (as S. Paul also teacheth us) to anie such end,* 1.252 as thereby to iustifie us in Gods sight, but to shew us our weak∣nes, our sinnes and transgressions, and our guiltinesse, and the wrath and curse of God, due unto us for the same, and so to drive us unto Christ our Saviour: by whose obedience, and fulfilling of the law for us, applied unto vs by faith, it is that wee are iustified, and compleatly righteous even before the Throne of God. Howbeit, as touching the law; it is true, neverthelesse, that wee must all endeavor to walke in the waies of it, and in obedience to all Gods commandements, to shew our subiection to God, and to declare the dutie, to∣kens, and fruites of Gods children, in us, but not to the end, to obtaine righteousnesse and iustification thereby in Gods sight, and censure. Yea, S. Paul telleth you directly, that as

manie as are of the workes of the law, thinking thereby to be iustified, they are under the curse.* 1.253 So far are they of from obtaining righteousnesse or blessednesse, by that meanes. Will you have the reason of it? himselfe delivereth it in the next words, by a sentence and testimonie out of the law it selfe.* 1.254 For it is vvritten· (saith he) Cursed is everie one that conti∣nueth not in all things, vvhich are vvritten in the booke of the lavv to doe them. And so likewise speaketh S. Iames: That vvhoso∣ever keepeth the vvhole lavv, and yet faileth in one point, he is guil∣tie of all: because he offendeth the Maiestie of the Lavv-giver, and by committing, though it be, but one offence, or sinne, during his whole life, hee hath made himselfe subiect to the curse of the law. By the sentence then of the law, yee see▪ that everie man is accursed; and lieth inthralled and subiect, unto all manner of punishment, and even to everlasting hor∣rour, and eternall condemnation. What then shall a man doe, that is by the law, thus sentenced, and brought to this wo∣full estate and perplexitie? and what course shall he take? or what meane is there to be freed, and delivered from this direfull sentence, the Curse of the Law? The Apostle answe∣reth, and sheweth, that there is no other way but one, name∣ly, Christ Iesus, who hath for us, and in our steede, borne the wrath of God, and curse due unto us for our sinnes: for so he saith in the same Chapter:* 1.255 Christ hath redeemed us from the Curse of the lavv, being made a Curse for us. O the unspeakea∣ble love of Christ! who was thus content to be made a Curse for us, to the end to free us from that Curse, and to pur∣chase unto us, Eternall blessednes and felicitie: His love to∣wards us, can never be sufficientlie manifested. For it is hee, that with his most bitter passion, and sufferings, hath satisfi∣ed Gods wrath, and iustice, in our behalfe;* 1.256 and by whom it is, that wee have remission and forgivenes of all our sinnes: and he it is that is made of God to be our righteousnes. Wher∣fore, being by him freed from the guiltinesse of sinne, and the punishment of it, and having withall, his most pure, cleare, compleate, and spotlesse righteousnesse, imputed to us by faith, what is it that wee neede to feare? Or how can wee choose, but ioy, and reioyce, againe, and againe, in the sense and fee∣ling

of so great and incomparable a benefite. Yea, even this verie point, namelie, that faith only doth iustifie us in Gods sight (as being the onely instrument to apprehend and apply Christ, with his satisfaction and righteousnes unto us) and not workes, though done after grace received, the ancient Fathers also themselves doe againe cleerely testifie. S. Augu∣stine saith: Quantaelibet iustitiae, sancti praedicentur, vel novi, vel veteris Testimenti,* 1.257 tamen, non eos salvos fecit nisi fides Mediatoris, qui in remissionē peccatorum sanguinem fudit: Of hovv great righ∣teousnes soever, the holy men either of the old or nevv Testament are said to be, yet nothing saved them but the faith of the Mediatour, vvhich shed his blood for the remission of their sinnes. S. Basil saith: Hoc est in domino gloriari,* 1.258 quando quis non effertur sua iustitia, sed agnoscit se destitutum vera iustitia, & sola fide in Christum iu∣stificari: This is to glorie in the Lord, when a man is not lifted up with his ovvne righteousnes, but acknowledgeth himselfe destitute of true righteousnes, and that he is iustified onely by faith in Christ. In like sore, speaketh S. Hillarie, saying: that, Sola fides iustifi∣cat:* 1.259 Faith onely iustifieth. S. Ambrose also saith: Hoc constitu∣tum est a deo, ut qui credit in Christum, salvus sit, sine opere, sola fide gratis accipiens remissionem peccatorum:* 1.260 This is determined vvith God, that he that beleeveth in Christ▪ should be saved, with∣out workes, by faith onelie, freely receiving remission of sinnes. S. Chrysostome likewise saith: Sed unum illud a severarim, quod sola fides per se salvum fecerit:* 1.261 This one thing I will affirme, that faith onely by it selfe saveth. Therefore also it is, that the Church and people of God, doe ever disclaime their owne merits, and their owne righteousnes, so often as they duely consi∣der themselves, and come into Gods presence: saying in E∣say: that, All their righteousnes is as filthy clovvtes: for the best righteousnes,* 1.262 that is inherent in earthly Saints, hath some defect, staine, or imperfection in it. And so likewise doth the Church and people of God in Daniels time, disclaime all me∣rite, and conceite of inherent righteousnes in themselves, as appeareth by their praier, which they make unto God, say∣ing:* 1.263 VVee do not present our supplications before thee, for our ovvne righteousnesse, but for thy great tender mercies: O Lord, heare: O Lord, forgive, O Lord, consider, and doe it. That holy man Iob,

likewise, speaketh to the same effect: If man (saith hee) di∣spute vvith God, hee cannot answer him one thing of a Thousand.* 1.264 And againe he saith: If I vvould Iustifie my selfe,* 1.265 mine owne mouth shall condemne mee: and, If I vvould be perfect, hee shall Iudge mee vvicked. But now although the Protestants doe thus, rightly teach, Iustification by Faith onely, and not by Workes, or by anie Inherent righteousnesse in men, & there∣withall condemne the doctrine of mens merits most justly: yet doe they confesse,* 1.266 that there is a reward in Scripture pro∣mised to them that doe good workes▪ But Reward and Me∣rit doe differ, and be not all one: For it is a Reward, not of me∣rit or desert of mens behalfe, but of meere grace, favour,* 1.267 and bountie, in God, farre above the merits and deserts of anie men, and performed, given, and bestowed, for Gods promise sake, and for the merits onely and mediation of Iesus Christ. There is Merces ex gratia, a Reward counted by favour, aswell as ex debito, of Debt, or Due desert,* 1.268 as S. Paul himselfe distinguish∣eth even in this verie case. Yea Saint Paul saith againe, that though Christ paid a price, and ransome for us, yet in respect of our selves, vve are Iustificati gratis, Iustified frankely and freely,* 1.269 without our paying or performing anie thing toward it, or in that behalfe. What could be spoken more plainely, or more forcibly, to quell the swelling pride of men, and to dash all conceit of their merit, at GODS hand? It is true, which is written in the Epistle to the Hebrewes, where it is said thus: To doe good, and to to Distribute forgett not: for vvith such sacrifices God is vvell pleased.* 1.270 The Pa∣pists translate it (for maintenance of their meritts) that with such Hosts or Sacrifices, God is promerited: for so is their Latin Translation, Promeretur Deus: Which word, in Latin, as it is not used passively, as the Rhemists in their Eng∣lish have translated it; so neither is that Latin translation, which they follow, right in that point, being not answerable to the originall in Greeke, according whereunto, the ancient Fathers would have all translations to be reformed, and fra∣med, as before is declared: for the Greek word, in that Text, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth (as our Translation hath it) is wel pleased, or, is delighted: but it importeth no such thing,

as matter of merit in it. And therefore you must hereby learne to take heed of your false translations. Yea the Pa∣rable in the Gospel, of the Servant, that did the commande∣ment of his Maister, plainlie and purposelie sheweth, that we deserue no thankes, or recompence, at Gods hand, for anie duetie or obedience, we performe to him: For (saith Christ) doth the Maister thanke that servant,* 1.271 because hee did that vvhich vvas commanded him? I trow, not. So likewise yee, vvhen yee have done all those things that are commanded you, yet say, VVe are un∣profitable servants: vvee have done no more but that vvhich was our duety to doe. It is here then verie manifest, that no men by anie duetie or obedience they performe to God, can possiblie merit or deserve anie benefite at Gods hand, much lesse E∣ternall Heavenlie happinesse. And yet you have a conceit, that so long as yee acknowledge those vertues and good workes, to come, not from your selves, but from God, & from his gift, ye may repose confidence in them, & matter of me∣rit: but what is this (if yee well consider it) but plaine Pha∣risaisme for all that?* 1.272 For did not the Pharisee in the Gospel say, O God I thanke thee, &c.? acknowledging therein the vertues and workes which he had, to come from God and to be of his gift, and therefore gave him thankes; and yet for re∣posing confidence therein, & for being proud of Gods gifts, he is disliked and reproved.* 1.273 Bernard saith: Meritum meum, miseratio Domini: The merit I relye upon, is the Lords mercy. A∣gaine he saith: Non est quo gratia intret, ubi meritum occupavit: There is no place for grace to enter,* 1.274 vvhere merit hath taken posses∣sion. Againe he sheweth; That men can by no manner of meanes,* 1.275 possiblie deserve or merit eternall life and salvation. And so teacheth Anselmus likewise: and Cusanus. Yea both wee, and yee, be so farre from meriting and deserving salva∣on, that contrariwise wee all, in respect of our owne merits, must confesse, that we deserve damnation. For yee, for your parts, aswell as wee, cannot denie, but yee sometimes sinne and goe astray: and if you did sinne but once in all your life time, yet were that sufficient in the sentence of Gods Law, and the severitie of his Iustice, to make you subiect to his curse, and to throw you down to hell, and eternall torments.

Never therefore sooth nor flatter your selves, with that your distinction, of some Veniall, and some, deadlie sinnes. For al∣though it be true that some sinnes be greater, then other some are, and that all sinnes be, in respect of Gods mercie, veniall, that is, remissible, and may be forgiven, (except the sinne a∣gainst the Holie Ghost, of which it is directlie said, that it shall never be forgiven) yet is it also as true, that everie sinne, even the least that can be named, is, in his owne nature,* 1.276 dead∣lie, and maketh a breach and transgression of Gods Law, and consequently deserveth his curse and condemnation: for so have S. Paul and S. Iames, before instructed us; whereunto the rest of the Scriptures doe accord. So that even those which you call small and veniall sinnes, if they should be laid to your charge, and should not be forgiven you through Christ the Saviour and Redeemer, they be of weight sufficient, to presse you downe to hell, there to be everlastinglie tormen∣ted. And yet, it is true, that in respect of the quantitie and qualitie of sinnes committed by reprobates, and according to the difference of them, shall be the diversitie of their punish∣ments in hell; some being there to be tormented more, and some lesse. Doe ye not then, all this while, perceive, in what a wofull and damnable estate, they all be, that stand upon their owne deservings, merits, and workes, and looke to bee Iustified before Gods tribunall by a righteousnesse inherent in their owne persons, and not by the righteousnesse onlie of Iesus Christ apprehended and applied by faith? Well there∣fore did S. Bernard say; that, Assignata est homini aliena Iusti∣tia, quia caruit sua: There is assigned to a man,* 1.277 another mans righte∣ousnesse, because he vvanted his owne. Pigghius likewise spea∣keth, teaching,* 1.278 that we are Iustified by the righteousnesse of Christ imputed to us by faith. And so also doe the Divines of Coleyn teach,* 1.279 that we are Iustified by the righteousnesse of Christ, not as it is without us, abiding in him, but as the same being apprehended by faith, is imputed to us.

CHAP. IV.

Certaine objections of the Adversaries, answered, concer∣ning this matter of Iustification.

FIrst, the ambiguitie of this word, Iustificare, see∣meth much to misleade you in this point: for you will have it to signifie and import, to make a man iust (who before was uniust) by a quality of Iu∣stice inherent in his owne person: And true it is, That who∣soever is Iustified, is also sanctified; so that hee hath in some sort, a Sanctitie, or, Iustice inherent in his owne person, by the operation of Gods spirit within him. This then which you call Inherent Iustice in a man, is the same that wee call Sanctification, and is not all one with Iustification, but is a fruit, effect, and consequent of it. Neither doth the word, Iustifi∣care, (to Iustifie) evermore so signifie, but sometimes it signifi∣eth, to declare or approve one to be Iust: as in Psal. 51.4. and Rom. 3.4. where it is thus said, to God himselfe; That thou mayest be iustified in thy sayings: meaning, that thou maist bee declared, or, approved to be Iust. And so in the first of Tim. 3.16. Christ is said, to be Iustified that is, declared, or approved to be iust. And this sense also doth S. Iames in his second Chapter of his Epistle, say, That a man is Iustified by vvorkes, that is, declared or approved to be Iust by them, as being the fruits and declarations of his faith. And sometimes againe, it signifieth, by a Iudgement, or, sentence to absolve, and acquit a man of faults and crimes laid to his charge, & of all punish∣ments to the same belonging: as in Pro. 17.15. it is said, Hee that Iustifieth the vvicked, and hee that condemneth the Iust, even they both are an abhomination unto the Lord: that is, hee that ab∣solveth, or acquiteth a wicked man in Iudgement, when con∣trariwise, he should be condemned; and he that condemneth a Iust and innocent person, who should of right be acquited. both these are abhominable in Gods sight. Where you see, that, to Iustifie the wicked, is not by alteration of qualities, actuallie to make a man Iust, who before was unjust, but it

signifieth, by sentence and Iudgement, to acquit and free him that is accused. And thus, is the word, Iustifie, taken in S. Pauls discourse touching this matter: as, to omit all other places, is manifest by that one place of Rom. 8.33, 34 where it is said thus: VVho shall lay anything to the charge of Gods e∣lect? It is God that Iustifieth, who is he that condemneth? Where you see, that the word, Iustifie, is set as opposite to the word, Condemne, and consequently signifieth, an acquiting, cleering, freeing, or discharging▪ of whatsoever may bee laid to the charge of anie of Gods elect, and chosen children.

2 Neither can anie rightly conclude, because this righte∣ousnesse of Christ is thus said to be imputed by faith, that therefore it is onely an imaginarie and phantasticall Iustice, and no Iustice or righteousnesse indeed: yea, such blasphemies must be detested. For the word, Imputed, doth not diminish or detract, from the truth of the Iustice, as though it were im∣puted or reputed for Iustice, which were none revera: but it signifieth, that as it is in it selfe, a most pure, full, perfect, and complete righteousnesse, (being farre, above the best righte∣ousnesse, that is to be found in anie earthly Saints, or such as be meere men) so doth God, accordingly reckon and esteeme of it. So that although we be most uniust, in respect of our selves, yet by having Christs righteousnesse imputed to us, we are, in him, really and truely Iust & righteous, and with∣out all spot, staine, or imperfection: For Christ, with all his merits, righteousnesse, satisfaction, and obedience, is, not by way of fancie, opinion, conceit, or imagination, but revera, a∣ctuallie, and verilie, bestowed and given of God, to all his faithfull and beloved children. Vnto us, a childe is borne: unto us, a sonne is given, saith Esay the Prophet.* 1.280 And againe it is said; That God so loved the vvorld, that he gave his onely begotten Sonne &c. And it is said againe, that,* 1.281 He vvas given of God his Father to the Elect:* 1.282 and that those Elect were likewise given of God, to him. Agreeably whereunto speaketh also S. Paul, saying: that, Christ is made unto us, of God, vvisedome, and righ∣teousnesse, and sanctification, and redemption: that as it is vvritten,* 1.283 vvhosoever glorieth, should glory in the Lord. Seeing therefore Christ, with all his obedience and righteousnesse, is given

unto us of God, and that wee take and receive him by faith, there can be no doubt, but that he is as verilie and reallie be∣come ours, as anie mans lands, possessions, or goods become his, which he hath by lawfull conveyance or gift, from ano∣ther man.

3 But when we say, that Faith only Iustifieth in Gods sight, you further obiect, that this word, Onely, is more then is in the Scripture to be found: Howbeit, you may observe, that in the Gospel of S. Marke,* 1.284 Christ said thus to one; Be not a∣fraid, onely beleeve. But neither are these words, Trinity, Con∣substa••tiall▪ &c. expressely found in the Scripture, but so long as the effect and equivalencie of them, is there found, it suffi∣ceth. In like sort, if words equipollent, or, equivalent to this word, Onely, be found in the Scripture, it sufficeth. What is then the sense of this word, onely, in this position, Faith onely iustifieth? it is added, to exclude vvorkes, and their merit, from being anie cause of that our Iustification in the sight of God. Now then,* 1.285 when the Scriptures expresly and plentifully af∣firme, that, vvee are Iustified by faith, vvithout vvorkes; and, by faith, and not by vvorkes: is it not as much, as if they had said in plaine termes, that wee are Iustified by faith onely? Againe, when the Scriptures say, and teach: that vve are Iustificati gra∣tis, and ex gratia, and per gratiam; Iustified franckely and freely, (that is, for nothing paid or performed, on our parts) and of grace, and by grace: Doe not these words fully import, and cleerly shew, that we are Iustified, without anie merits, or workes of our owne deserving it? Can anie thing be more plainely de∣clared?

4 Neverthelesse, they still seeke refuges, and therefore sometimes say, that, When S. Paul speaketh of the Workes of the Law (excluding them from Iustifying in Gods sight), he meaneth only the vvorkes of the Ceremonial Law, and not the vvorkes of the Morall Law. But indeed S. Paul, speaking of the Workes of the Law, verie apparantly meaneth, as well the Workes of the Morall law, as of the Ceremoniall: for when he saith, that, Not the hearers of the Law, but the doers of the Law shall be Iustified: can this be intended onely of the Cere∣moniall law, without anie regard at all had to the Morall? Or

when he speaketh of the whole Booke of the Law, saying that It is written;* 1.286 Cursed is every one that continueth not in all things that be vvritten in the booke of the Law, to doe them: doth not this extend to the Morall Law? or can these words be re∣strained only to the Ceremoniall? Yea, when he further saith thus: I had not knowne sinne, but by the Law: for I had not known lust, or concupiscence to be sinne, except the Law had said,* 1.287 Non con∣cupisces, Thou shalt not covet, or, Thou shalt no lust: doth not eve∣rie one hereby most plainly perceive, of what Law it is, that he chiefly speaketh & meaneth? namely, that it is principally of the Morall Law, that is, of the Decalogue, or Law of the Ten Commandements: For to what other end else, is it, that he there expresly, and by name, rehearseth and bringeth in, one of those ten Commandements? But yet further, he sheweth, that there be but two waies of righteousnesse (namely the righteousnes that is of the Law, and the righteousnes which is of faith) and saith: that,* 1.288 Moses describeth the righteousnesse which is of the Law, in this sort, viz. That the man vvhich doth those things, shall live by them: But the righteousnesse vvhich is of faith, speaketh after another manner: and he sheweth it, to consist, not in anie doubtfull questioning, but in a firme beleeving in Christ; vvho is the end of the Law for righteousnesse, to every one that beleeveth. When therefore he here againe, saith, touch∣ing the vvorkes of the Law, and the righteousnesse compassa∣ble that way; That the man that doth those things, shall live by them: is it his meaning, thinke you, that hee that observeth the workes of the Ceremonial Law only, without observing or doing anie of the workes of the Moral Law, shall live thereby, and enioy everlasting happinesse? I presume, none can be so absurd, or unwise, as to thinke it. It is then a thing verie manifest, that hee speaketh not onely of the workes of the Ceremonial Law, but of the workes also of the Morall Law, and of these chiefly, excluding aswell the works of the one, as of the other,* 1.289 from being anie cause of our Iustification in Gods sight. And this is so much the more evident, because S. Paul yet further, in that his dispute of Iustification, exclu∣deth not only the Iewes, but the Gentiles also, from all hope of Iustification by the Law: teaching, that they both, are to

expect iustification in Gods sight, Not by the vvorkes of the law,* 1.290 but by faith in Iesus Christ. Now yee know, that the Gen∣tiles be not bound to the observation of the ceremonial law, as the Iewes were:* 1.291 but the Gentiles (aswell as the Iewes) bee bound to the observation of the moral law, of the ten Com∣mandements. When therefore S. Paul teacheth, that aswell the Gentiles as the Iewes are to expect Iustification, not by the workes of the law, but by faith in Christ: it is apparant, that he must needes meane to exclude herein, aswell the workes of the Moral law, whereto the Gentiles are bound, as the workes of the Ceremoniall law, whereto the Iewes onelie were bound, and not the Gentiles: for otherwise, you will make him a verie vaine and idle disputer, in this point, as in respect of the Gentiles.

5 Howbeit, being thus repulsed from this hold, they then retire, and returne to their old, wonted, and ordinarie nold, wherein they seeme to repose their greatest strength: and that is the same which is before mentioned; namely, that S. Paul. when he excludeth workes, from being anie cause of Iustification in Gods sight, meaneth it, of vvorkes done before faith received, and whilst a man is an unbeleever, and not of workes done after faith received: Which works done by a beleeving person, doe, as they suppose, Iustifie before God, and in his sight. This hath beene before sufficiently answered, yet because they so often and usuallie urge it, I hope it will not be offensive, that I also here, once againe, make answer unto it. First therefore it might suffice, to call to your remembrance, that which hath been spoken, concer∣ning those two faithfull & godlie men, Abraham, and David: who albeit they had, after faith & grace received from God, lived well, and done sundrie good workes, (for which they might deserve praise and glorie amongst men) yet,* 1.292 for al that, they deserved no praise, nor glorie, with God (as S. Paul witnesseth) nor were thereby iustified in his sight. Yea, as touching Abraham, he saith: that notwithstanding all that he did, not his vvorkes, but his Faith vvas imputed to him for righteousnesse before God.* 1.293 And as touching David, though he were a man likewise, verie faithfull, and godly, and did

manie good workes; yet by his godlie life, and good workes, he never thought to be iustified before Gods tribunall, but found all the godlines, and goodnes that was in him, to bee too defective, and to come too short for that purpose; and therefore also he crieth out thus, unto God, saying: Enter not into iudgement vvith thy servant,* 1.294 for in thy sight shall no man li∣ving be iustified. Yea,* 1.295 hee discribeth the blessednesse of everie man, even of the holiest man that liveth, to consist, not in his owne sanctitie or righteousnesse, but in this, that,* 1.296 His sinnes be forgiven, or, not imputed to him. And so doth S. Paul in∣ferre, and teach, out of this example of David:* 1.297 That God im∣puteth righteousnesse, vvithout vvorkes. So that neither the workes which David did, nor the workes which Abraham did, nor consequently the workes, that anie other godly or holie man doth, after grace and faith received, be suffici∣ent to Iustifie in Gods presence: For, I knovv nothing by my selfe (saith S. Paul) yet am I not thereby iustified.* 1.298 I might here further desire you, to call to your remembrance, that holie man Iob, and that holy Prophet of God, Daniel;* 1.299 yea all that godlie companie and Church of God, in Daniels time, and Esaies time: who all did (as themselves testifie) renounce all their owne inherent righteousnes, as too insufficient, and un∣meet to stand before Gods most pure eies, to claime Iustifica∣tion thereby, in his sight. Yea, if God should looke narrowlie, to see what is said, & done amisse, and to recompence it, in the rigor and severitie of his Iustice, according to mens merits and deserts:* 1.300 VVho (as the Psalmist speaketh) should bee able to stand, or to abide it. Yea, I might here moreover desire you, to remember, whatsoever is conteined in the former Chapter, touching this matter. For not the workes, even of a iust man, doe iustifie in Gods sight: as S. Paul prooveth by an expresse testimonie out of the Prophet Abacuk, where he saith,* 1.301 even of the iust man: that, He liveth by his faith, (and not by his Workes). And this he urgeth and enforceth againe, in his E∣pistle to the Galathians, saying thus:* 1.302 But that no man is iusti∣fied by the lavv in the sight of God, it is evident: for (saith he) The iust shall live by faith. And thus himselfe, being otherwise dead,* 1.303

did live, or had life in him, namely, by faith in the Sonne of God, and not by the workes of the law. Yea, he further ex∣cludeth, even the workes of righteousnes, in expresse termes, saying thus:* 1.304 Not by the vvorkes of righteousnesse vvhich vve have done, but according to his mercie he hath saved us. Observe that he here directlie affirmeth, of himselfe, & of all the rest that shall be saved, that they are saved, not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by vvorkes done by them in righteousnes, but of Gods meere mer∣cie and grace, through Christ Iesus. And againe observe, that speaking not to unbeleevers,* 1.305 but to beleevers, Saints, and sanctified people, living in Ephesus, he saith thus: By grace are ye saved through faith, (and that not of your selves, it is the gift of God) not of vvorkes, lest anie man should glorie: for vvee are his vvorkemanship, created in Christ Iesus, unto good vvorkes, vvhich God hath before ordained that vvee should vvalke in them. Heere also you see infalliblie, that workes, though done by such as be sanctified and regenerate persons, be neverthelesse excluded from being anie cause of their salvation: yea, by the verie words themselves of the text, you perceive, that he speaketh expresly, and by name of good vvorkes, vvhich God hath before ordained, that vvee should vvalke in them: denying them neverthelesse to be anie cause of salvation But here, why doe they speake of anie good workes done by Infidels, or before faith received? For to speake properlie and truely, none doe, or can doe good workes (so allowed to be in Gods censure) but beleeving persons onely:* 1.306 inasmuch as the best workes of Infidels, and before a man hath received faith, be not allowed for good in Gods sight, but bee, as S. Augustine affirmeth of them:* 1.307 Splendida peccata: Glittering sinnes. How∣beit, here remember, that although those which be Saints up∣on earth, that is, which bee regenerate and sanctified people, be thus expresly affirmed to be saved by their faith, and not by their good workes: yet have they neverthelesse, these good workes appointed for them to walke in, so long as they live in this world (for so this text to the Ephesians,* 1.308 directlie shew∣eth) to the end, their faith should not be idle, but working through love,* 1.309 as S. Paul speaketh in another place, and that

so, it might appeare to bee, not a vaine and a dead faith, but a sound and a lively faith, and such as will save a man, as S. Iames,* 1.310 and the rest of the Scriptures have also before declared. Yea, this point▪ even Christ Iesus also himselfe, by his last Iudge∣ment, in the end of the world doth declare, namely, that the iustifying and saving faith is not voide of good workes, but furnished with them; and yet that Gods people doe not relye upon them: For thus will hee say to his faithfull and e∣lect ones: Come ye blessed of my father, inherite yee the kingdome, prepared for you, from the foundation of the vvorld:* 1.311 for I vvas hun∣grie, and yee gave me meate: I was thirstie, and yee gave me drinke: I was a stranger, and yee tooke mee in: naked, and ye clothed mee: I vvas sicke, and yee visited mee: I vvas in prison, and yee came un∣to me. But now observe, that although these elect and righ∣teous persons had these good workes, yet doe not they so much as take notice of them, much lesse stand upon the me∣rite of them; and therefore doe they answer, and say: Lord, when savv vvee thee hungrie, and fed thee? or thirstie, and gave thee drinke? vvhen saw vvee thee a stranger, and tooke thee in?* 1.312 or naked, and clothed thee? sicke, or in prison, and came unto thee? Reade further the rest of the Chapter, to the end of it: And by all of it, considered together, ye may verie easilie perceive; first, that they bee not the elect and righteous people, but the reprobates, that stand upon their workes,* 1.313 & obiect their workes to plead for them: And secondlie, that Christ their Lord, taketh notice of the good works of the elect, although themselves take no notice of them, nor doe so much as once mention or alledge them. Where Christ, by alledging their good works, would have the world also to take notice, and to be advertised, that it was not a vaine, idle, or dead faith, but a iustifying, and saving faith, which these men had. For their good workes be there mentioned, as testimonies, fruites, and declarations of their faith, and as being, Via regni, non causa regnandi:* 1.314 The vvay vvherein they walked toward this kingdome, but not as being the cause of their enioying of that king∣dome, as S. Bernard also himselfe hath before taught & affir∣med.

Yea, in verie deede, the primarie and original cause of their enioying of that most happie kingdome, is there deli∣vered in the former words, where Christ calleth them, the Blessed of his father; and telleth them moreover directlie, that they are to possesse this kingdom, not by anie purchase or de∣sert of their owne, but, by way of Inheritance: (for the word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, Inherite yee, or possesse yee it by waie of Inheritance).* 1.315 And further, he there telleth them, that this kingdom was prepared for them, long before they were borne, or had done anie good workes at all, namelie, even from the foundation of the world. So that this glorious and heavenlie kingdome, is given them of Gods meere bountie, and grace, and is unto them,* 1.316 a Revvard according to their vvorkes, (as the Scripture speaketh), but not for their workes, as though their workes deserved it, or were the meritorious cause of their salvation. Yea, it is a reward of grace and favour, and not of debt or due desert (as S. Paul hath also before testified) and a revvard of Inheritance,* 1.317 * 1.318 (as the same S. Paul, againe ex∣presly affirmeth it). In vaine therefore also, is that your di∣stinction, of the first Iustification, which you make to be by faith without vvorkes, and of the second Iustification▪ which, you say, is by workes, and by living an holie and godlie life: for the Scriptures speake but of one Iustification in Gods sight,* 1.319 availeable to salvation. As for that which you call the second Iustification, consisting in doing good workes, and in holinesse of life and conversation, it is (as I said before) more properlie and rightly, to be tearmed (as the Scripture calleth it) Sanctification;* 1.320 it being an effect, declaration, fruite, and consequent of that Iustification, we have before by faith, as S. Iames, and S. Paul, and the rest of the Scriptures, doe manifestly teach.

CHAP. V.

That Christ is our onely and all-sufficient Redeemer, and hath fully satisfied Gods Iustice for our sinnes, and the punishment thereto belonging: against mens merits and satisfactions, in that behalfe; and against Popish Purgatorie. And that there is no licentiousnesse in this doctrine, but the cleane contrary.

BVt they further accuse our Religion to be licen∣tious, because, relying wholly upon Christ, our Redeemer, and his satisfaction, we make no satis∣faction our selves, for our sinnes, to the Iustice of GOD. Howbeit, yee are, first of all, to know, that this do∣ctrine and faith of ours, concerning Christ his redemption and satisfaction all-sufficient, made to Gods Iustice, for our sinnes, inferreth no such matter as licentiousnesse, but the cleane contrarie. For, wee are redeemed, not to the end to live dissolutely or carelesly, but to the end wee should, for so great and unspeakeable a benefite,* 1.321 obey and serve God in holinesse and righteousnesse before him, and that, all the dayes of our life, as the Scr••ptures teach. And secondly, as touching the truth of this matter, Saint Peter telleth us, that,* 1.322 Christ his owne selfe, bare our sinnes, in his bodie, on the tree. Againe,* 1.323 S. Iohn saith: that, the blood of Iesus Christ, the Sonne of God, doth purge us from all sinne: and, clense us, from all iniquity. S. Paul also saith:* 1.324 VVee have redemption through, his blood, even the remission of sins. Yea, this the Scriptures doe almost everie where teach and testifie. How then can your conceit of mens satisfactions to Gods Iustice for sinnes, be otherwise accounted of, then as a thing apparantly iniurious to that satisfaction, and redemp∣tion, and (consequently) to that free and full discharge, and remission of all our sinnes, and of the guiltinesse and punish∣ment thereto belonging, which we have in Christ? For, guil∣tinesse being taken away, the punishment also is taken away,* 1.325 saith Tertullian. And so also saith S. Augustine; that, Christ by taking upon him the punishment, and not the fault,* 1.326 hath done away both the

fault and the punishment. And in all reason it must be so, that when a fault or sinne is forgiven, the punishment thereto be∣longing, is forgiven also: for to what other end else is the fault or sinne forgiven and remitted? But against this, they alledge the example of King David, and of other the chil∣dren of God, who notwithstanding that they had their sins forgiven them, had neverthelesse, afflictions & chastisements sent them from God, even in this life. Whereunto they have beene often answered, that God sendeth not these chastise∣ments and afflictions upon his children, to that end, thereby to satisfie his wrath and iustice for their sinnes (for his wrath is appeased, and his Iustice satisfied in their behalfe another way,* 1.327 namely in the passion and obedience of Iesus Christ) but by that meanes, to put them in remembrance of their sinnes formerly committed, and to bring them to repentance for the same, and to make them stand in more feare and awe of God, for the time to come, and to walke more warily, & cir∣cumspectly,* 1.328 and with better obedience before him, as the Psalmist declareth. So that these be sent of God for other ends and purposes, and come from him, not as from an an∣grie and revengefull Iudge, but out of his kinde provident care, and fatherly affection, and love, toward them. Which thing S. Paul also witnesseth; shewing, that these corrections and chastisements,* 1.329 be sent upon them to the end, they might thereby be advertised to call themselves, and their sinnes, to a better remembrance, even so farre as to Iudge and condemne themselves for the same, and so be admonished not to runne anie longer a riotous and wicked course, with the damnable world. The same is further testified in the Epistle to the Hebrewes:* 1.330 for there it is said thus; VVhom the Lord loveth, he chasteneth, and scourgeth every sonne that he receiveth. And hee saith againe, If yee endure chastening, God offereth himselfe unto you, as unto sonnes: for, vvhat sonne is it, vvhom the father chaste∣neth not? And againe he saith; If therefore ye be vvithout corre∣ction, vvhereof all (sonnes) are partakers, then are ye bastards, and not sonnes. Moreover (saith he) vve have had the fathers of our flesh, vvhich corrected us, and wee gave them reverence: should vvee not much more be in subiection, unto the father of spirits, that vvee

might live? for they verily, for a few dayes, chastened us, after their owne pleasure: but he chasteneth us▪ for our profit, that vve might be partakers of his holinesse. The like speaketh S. Augustine,* 1.331 say∣ing; Prosunt ista mala quae fideles piè perferunt, &c. These evils or afflictions vvhich faithfull people in godly wise suffer, doe profite ey∣ther to the amendment of their sinnes, or for the exercise and triall of their righteousnesse, or to shew the misery of this life: That, that life vvhere there shall be true and perpetuall blessednesse indeed, both may more ardently be desired, and more instantly be sought after. It appeareth then, that chastisements and afflictions, be sent of God, in this life, upon his children, out of his Love, and not out of his furie and unappeased displeasure: so that they serve not to anie such end as to have the severitie of his wrath and Iustice, to be, by such meanes, satisfied and appeased; yea how can the greatest afflictions or miseries that be, or can be imagined, in sinfull men, during this life, satisfie Gods heavie and infinite wrath and justice, for sinnes? Or, how can they merit heaven and heavenly glorie? when S. Paul himselfe saith expressely, thus: I suppose,* 1.332 that the afflictions of this present time, are not vvorthy of the glory that shall be shewed unto us. But yet for all this, (such is the strength of error) they strangely suppose, that they doe Christ no wrong, because it is through his merits, (as they say,) that they be enabled to merit and to make this satisfaction to Gods iustice, for their sinnes: How∣beit, this is but a meere conceit and imagination. For there is no word of God, to warrant or prove it: nay, the Scripture teacheth, that Christ died, not for our good workes, to make them able to merit at Gods hand, but for our sinnes, that they might be pardoned. Againe, it is said, that Christ hath by himselfe (and not by us, or, in our persons) purged our sinnes.* 1.333 He is, our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 platamentum, &, propitiatio,* 1.334 recon∣ciliation, and, propitiation. Yee are bought vvith a price (saith S. Paul) therefore glorifie yee God, both in your bodie,* 1.335 and in your spi∣rit: for they are Gods. Christ is hee that paide this price, for them, as S. Peter also sheweth. And therefore, not VVee, but Hee, is affirmed to be our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, price, &,* 1.336 the price of Redemption, paide for us: and that we are for our parts, Iustifi∣ed, gratis, that is, franckly and freely,* 1.337 and for nothing by us

paide, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the redemption vvhich is in Christ Iesus, and not in us, or, in our persons. Yea, in that Christ was to come downe from heaven, and to be incarnate for this purpose, and to suffer, and so to satisfie Gods wrath and Iustice, in our behalfe, he sufficiently sheweth, that none of us were able, in our owne persons, to performe so great a worke. Yea they may by as good right and reason say, that hee by the vertue and merit of his death and passion, hath enabled men, to be The Saviour and Redeemer of the VVorld, in their owne persons, or to be the Mediator betwixt God and them, or challenge anie other right or prerogative whatsoever, that properly belongeth to Christ Iesus. For, what may not men frame, fancie, or devise, out of this, if they be so disposed, and care not to imagine things at their owne pleasure, without anie warrant from God, or his word? Is it not then a most intolerable boldnesse, for anie meere mortal and sinfull men, to be so presumptuous, as to dare to stand in Christ his place, or to challenge to themselves, anie part of that high, incomparable, and peculiar honour, that properly belongeth to him, who is both God and man, and our whole, onely,* 1.338 and perfect Redeemer? I pray tell me, what imperfe∣ction doe you finde, in his satisfaction, that it should not con∣tent you? Are your selves better able to make satisfaction to Gods Iustice for sinnes, then hee? or is his most precious bloud, passion, and obedience, able to satisfie for eternall paines and punishments, and not for temporall? Shall he be able to satisfie the greater, and not be able to satisfie the lesse? or if ye grant him to be able to die, doe yee doubt of his wil∣lingnesse, in that behalfe? And if hee were both willing and able (neither of which yee can denie) what question then should be made in this matter? It is true, that, as touching the ungodly reprobates, that be without Christ, all calamities, af∣flictions, miseries and punishments of this life, and even the bodily death it selfe, remaine to them, in their owne nature, and be to them, tokens of Gods wrath, and of his curse and unappeased displeasure, and forerunners of their future cer∣taine and undoubted damnation:* 1.339 But to the godly Elect, that be in Christ Iesus, and that have peace with God, and

with whom hee is reconciled through Christ, no afflictions, of this life, have in them anie token, at all,* 1.340 of his irefull and revengefull displeasure, or of his unsatisfied Iustice, but they are, contrariwise, tokens of his great love, and fatherly affecti∣on toward them, (as is before shewed), and are to them fore∣runners of their future certaine and undoubted salvation. For toward Gods children, the nature of these things is changed,* 1.341 through Christ, having no Curse at all, but blessednesse, in them: Insomuch that, even death it selfe also, which to flesh and bloud seemeth most bitter, to them neverthelesse, is a most welcome and blessed thing,* 1.342 as having the sting of it (which is sinne) taken away in Christ their Saviour, and as being the doore that openeth an immediate passage and en∣trance to an everlasting life, in eternall happinesse. For vvee know (saith S. Paul, in the person of all Gods children) that if our earthly house of this Tabernacle be destroyed,* 1.343 vvee have a buil∣ding given of God, that is, an house not made vvith hands but eter∣nall in the heavens: for therefore vvee sigh, desiring to be clothed vvith our house which is from heaven. And Christ Iesus himselfe speaketh likewise thus: Verily, verily, I say unto you;* 1.344 Hee that heareth my vvord, and beleeveth him that sent mee, hath everlasting life, and commeth not into Iudgement, but is passed from death into life. If then (which is a thing here evident) assoone as this earthly Tabernacle of their bodies is dissolved, all Gods chil∣dren, goe to an eternall heavenly habitation: and againe, if the godly and faithfull man after the death of the bodie, doth in his soule immediatly passe to an eternall life: which you likewise here see to be verie manifest (for, the word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the preterperfect tense) what is then become of your supposed Purgatorie? Doe you not, by these Texts, perceive, that even that also, is to bee utterly banished and a∣bolished, as a thing fabulous, impious, and untrue, and not to be beleeved?

2 But your Church, for all that, striveth and strugleth to uphold it: as being indeed, one of the best fires, that ever the Pope and his Clergie have had for the heating of their Kit∣chins, and which, in respect of the people who are miserably abused with it, is, not unfitly, called Purgatory-Pickepurse, inas∣much

as it robbeth them of their wealth and substance. But let us see, what texts of Scripture, they chiefelie alledge, and relie upon, for this purpose. First, they alledge, Mat. 5.25, 26, where Christ saith thus: Agree with thine adversarie quick∣l••e, whilst thou art in the way vvith him: lest at anie time thine ad∣versarie deliver thee to the Iudge, & the Iudg deliver thee to the of∣ficer, & then thou be cast into prison: verily I say unto thee, thou shalt not come out from thence, until thou hast paid the uttermost farthing. Howbeit, this text is an exhortation & perswasion to peace, reconciliation, concord, & agreement, betwixt man and man, in this life: least for not observing of this concord, & agree∣ment, it so fall out (as often it doth in the world) that the debtor be cast into Prison, and depart not from thence, un∣till he have paide the utmost farthing. But, if by this Prison be meant (as they would have it) a place of punishment af∣ter death: yet then, is there no necessitie, for all that, to ex∣pound it of their Purgatorie: for well may it then bee taken for Hell, the place of the damned: yea, then it must needs be so taken: inasmuch as there be but two sorts of people, name∣ly, Elect, and Reprobate: and answerably to them, there bee but two places, after death, viz. Heaven and Hell▪ for, that the soules of Gods Elect, goe immediately after their death, not into anie such tormenting place, as your supposed Purga∣torie, but into Heaven, is, beside the former texts, evident, even by the president, of the good Theefe, that was cruci∣fied with Christ: to whom Christ said thus: This day shalt thou be with me in Paradise,* 1.345 that is, in Heaven, the place of bles∣sednesse for all Gods Saints and people. That this Theefes soule, went that verie day into Paradise, is a thing expreslie apparant in the Text: and that Paradise is Heaven, even the Third and higest Heaven, (the place of glory) is also verie ma∣nifest,* 1.346 because S. Paul himselfe, so declareth and expoundeth it. What doubt then can there bee in this matter? But it is yet further evident, by the example of the Rich man and Lazarus: For when the Rich man died, hee went to Hell, the place of Torments for the Reprobate, & when poore La∣zarus dyed, he was carried by Angells, into Abrahams Bo∣some,* 1.347 that is, into Heaven, the place of comfort, ioy, and hap∣pinesse,

for all God elect. For that Abrahams bosome, must be taken for Heaven (and not for that fained place of Limbus Patrum,* 1.348 which Papists make to be a part of hell) is manifest by this, that, beside the solace, ioy, and comfort that is shew∣ed to be in it, it is further mentioned, and set in the Text it selfe, as directlie opposite to Hell. Now, what is so directly opposite to Hell, as Heaven is? & consequentlie, what must Abrahams bosome bee, but Heaven, and no part of Hell, a∣gainst which, in the Text it selfe, it is so directlie opposed? S. Augustine saith plainely, it is no part of Hell: I could never finde in the Scriptures (saith he) that Hell is taken for good: And if it be never so reade in the Divine authoritie, verily,* 1.349 that bosome of Abraham (that is, an habitation of a certaine secret rest) is not to bee beleeved to be anie part of Hell. To the same effect, hee spea∣keth in another place, where he affirmeth, Abrahams bosome, expresly, to bee Paradise, that is, Heaven: Quanto magis &c. How much more (saith hee) may the bosome of Abraham,* 1.350 vvhich is after this life, bee called Paradise? S. Crysostome also (against the conceite of such as supposed it to be Hell, or a part of it,) saith: that, the Bosome of Abraham was the poore mans Paradise, yea, I say this, that the Bosome of Abraham,* 1.351 is the truth of Para∣dise; yea, I confesse it to bee the most holie Paradise. But more∣over, considering that Christ is the slaine Lambe,* 1.352 from the be∣ginning of the world: and that, Hee vvas yesterday, and to day, and is the same for ever: (as the Scripture speaketh) The force & vertue of that his death, must needs extend unto all times, as touching the elect, to redeeme and save them: And conse∣quently, what doubt can there bee, but that Abraham, Isaac,* 1.353 Iacob; and all the rest of Gods people, that lived and died, before Christ his Incarnation, and Passion, went after their death, as directly into Heaven, as those godlie and faithfull people doe, that have died since his Incarnation, Passion, and Ascention? for as for that Text, which yee alledge of Heb. 9.8. where it is said: that, The way of the Holies,* 1.354 vvas not yet manifested, or opened, whilst as yet the first Taberna∣cle vvas standing. The meaning and scope of that place, is no more, but that the way to Heaven was not opened, by ver∣tue of anie sacrifices of the first Tabernacle vnder the Law,

but by vertue of the Sacrifice and passion of Christ, which those old sacrifices did prefigure: the vertue of which Sacri∣fice, and sufferings of Christ, extending it selfe, from the be∣ginning of the world, to the end thereof, as touching all the faithfull (to take away all their sinnes,* 1.355 and to worke their full redemption) is ever sufficient to give those olde godly Fathers, rest and felicitie in Heaven, in their soules, after their bodilie death. Yea, where else doth Christ himselfe, place Abraham,* 1.356 Isaac, and Iacob (even before his Passion) but in the kingdome of Heaven? Your supposed Limbus Patrum therefore hath no ground to relie upon, nor your supposed Purgatorie neither, but are both to vanish as smoake, being not onelie phantasticall, but untrue, and ungodlie conceits. But to answer yet further, to the text alledged for your ima∣gined purgatorie: Why should that Prison, before mentio∣ned (being admitted to be a place of punishment for sinne, after death) be supposed your Purgatorie, rather then Hell, the place of the Damned? For, doe yee allow him to be sent to Purgatorie, that is never reconciled to a man, but dieth out of Charitie? doth not such a one live and die in deadly sinne, and consequently deserve hell fire and damnation? Ye say, that the words of the Text affirme, that after hee is committed to the prison, there mentioned, he is not to come out from thence, untill hee hath paid the utmost farthing: This worde, untill, say you, importeth; that after payment once fullie made by him, he is to come out againe: and therefore that it is to be intended, not a perpetuall and everlasting pri∣son, such as Hell is, but a Temporarie prison, such as you sup∣pose your Purgatorie to bee. But deceive not your selves with an argument, drawne from this word (untill) in the Text: for it necessarilie enforceth no such matter, as you would deduce out of it. For example, in Matth. 1. vers. 25. it is said:* 1.357 that, Ioseph knevv not Marie, untill she had brought forth her first borne Sonne, and called his name Iesus: will you there∣fore, with Helvidius, because of this word (untill) inferre, that therefore afterward Ioseph knew her? I am sure ye will not: and yet by force of that word, if yee were so disposed, might yee inferre, aswell the one as the other. But, as that word

(untill) in the last alledged place, inferreth no such conse∣quent, but rather, that hee never knew her: so in the other place, where it is said, That he shall not goe out of that Pri∣son, untill he hath paid the utmost farthing, is likewise meant, that he shall never come out. And so, in verie deede,* 1.358 doth Fe¦rus, the Iesuite, expound it. And the reason for it, is verie good, and apparant: for, seeing he is there to continue, un∣till he paie the utmost farthing; and that hee, for his part, af∣ter he is dead, and committed to this Prison, is never able to make payment; how can it be shifted, but that he must lie there perpetually? For, the conceite, that one man may make payment and satisfaction for the sinnes of another▪ when hee cannot so much as make payment and satisfaction to Gods Iustice, for his owne sinnes, is a most vaine and idle conceit. Yea, thus also doth S. Augustine expound this Pri∣son, of the place of the Damned, namely of Hell, and eternall paines: Serm. Dom. in monte. And so doth S. Hierome also ex∣pound it, in Lamen. lib. 1. cap. 1. and Eusebius Emissenus in Domi 6 p••st. Pent. saying: Carcer iste, infernus est: This prison is Hell. And so Theophilus Antiochenus: in Carcerem, id est, in Gehennam: Into Prison, that is, Into Hell, the place of the dam∣ned. And Cromatius likewise upon this place, and divers others. But lastly, what reason have they to suppose, that anie faithfull godlie soule should, after death, bee cast into a∣nie Prison, for anie debt, or sinne whatsoever, there to con∣tinue for anie time at all, when as all their debts, or sinnes, be fullie paid, satisfied for, and discharged by Iesus Christ, their suertie, Saviour, and Redeemer, in their behalfe? How oft must they be told of these things?

3 The next place they alledge, to prove their Purgato∣rie, is Matth. 12. vers. 32. where because it is said, that the Blasphemie, or sinne against the holie Ghost, shall not bee forgiven, neither in this world, nor in the vvorld to come. Ergo, say they, some sinnes be forgiven in the world to come. But, first: this is a non sequitur, & followeth not by the rules of Logicke, as even Bellarmine himselfe confesseth. And secondly,* 1.359 admit that some sinnes be forgiven in the world to come; yet doth it not follow, that your Purgatorie is thereby proved: for

your Purgatorie, is such a place and prison (by your owne teaching) not where anie forgivenesse of sinnes is to bee ob∣tained, but where perfect satisfaction, even to the utmost farthing, is to be paide, and that for sinnes, which were (as your doctrine teacheth) committed by the offendor in this life, and forgiven before he came into that place: for so you say, that the sinne is forgiven, but the Temporall punish∣ment notwithstanding, is to be satisfied for, and to be endu∣red and performed for it, in Purgatorie. If the sinne be for∣given before he come there, (as your selves doe hold) Ergo, say I, it remaineth not to be forgiuen, or to receive anie for∣givenesse in that place: for what is once forgiven, needeth not anie second forgivenesse. Againe, if it bee a place onelie to endure punishment for sinnes, untill Gods Iustice be there fullie satisfied, (as yee likewise affirme) then must it follow also, that it is no such place, as wherein anie forgivenesse of the sinne is granted, or obtained, or so much as to be ex∣pected. But moreover, when God hath received satisfacti∣on to his Iustice, for the sinnes of all his people, and for the punishment due unto the same, in the Person of his Sonne Iesus, their Redeemer, Suretie, and Saviour: should anie bee so iniurious, either to God, or himselfe: or so unwise in his thoughts, as to imagine, that God would exact, or require, a second payment, or another satisfaction to bee made unto him? yea, when he hath not onelie received satisfaction in his Sonne, but hath moreover therupon given, a full release, remission,* 1.360 and discharge for all their sinnes, and that, for e∣ver; Can hee after that, in Iustice, call them to a new reck∣oning, for them, to make another payment▪ or another sa∣tisfaction, in their owne persons? It is true, that Christ their suertie and redeemer,* 1.361 paid deerely for them, enduring the most bitter wrath and curse of God, for their sakes: but yet in respect of themselves, they are gratis, that is, frankelie and freelie remitted, and forgiven, as I have often said; they pay∣ing nothing in their own persons of this price and satisfacti∣on. Yea, as S. Paul, speaking of Christ, saith directlie: that, In him,* 1.362 wee have redemption through his blood, even the remission of sinnes. So in the Epistle to the Hebrevves, is this expresly

affirmed to be, an Eternall redemption, and consequentlie an, e∣ternall remission of sins. And therefore, Gods children have (as you see) their sinnes forgiven them, both in this world, and in the world to come. But reprobate sinners, (of which sort be such as sinne against the holie Ghost, and of whom it is, that Christ speaketh in that place by you alledged) shall not have forgivenesse, neither in this world, where remission of sinnes is preached, and pronounced to the faithfull and re∣pentant people; nor yet in the world to come, when Christ himselfe shall personally sit in Iudgement upon them. You perceive then, that sinnes may bee granted to bee forgiven, both in this world, and in the world to come; that is to say, to have an Eternall forgivenes: And again, that some sins be not forgiven, but remaine liable to Gods wrath, to be punished, ei∣ther in this world, or in the world to come, or in both: and yet your Purgatory is therby in no sort proved, or can be conclu∣ded. But yet further, when Christ saith of this Blasphemie, and Sinne against the holy Ghost, that it shall not bee forgiven, neither in this vvorld, nor in the vvorld to come: it is but an earnest, ve∣hement, or an emphaticall kinde of speech, therby to declare, that such is the heinousnesse of that sinne, and the implaca∣ble vengeance and wrath of God against it, as that the com∣mitter of it, shall never have forgivenesse, but is liable to an e∣verlasting punishment, or an everlasting condemnation. And for assurance, that this is the verie and true meaning of those words, S. Mark doth manifestly so expound & declare them:* 1.363 for in steade of those words of S. Matthevv, S. Marke reciteth it thus: that he that committeth that sinne against the ho∣lie Ghost, shall never have forgivenes, but is guiltie of eternall con∣demnation. Would you have a better expositor of S. Matthews words, then S. Marke, who wrote after him? Hee sheweth you plainely, that the meaning of those words is no more but this, viz. to declare, that it shall never be forgiven, and ther∣fore therewith (if there were no more spoken) yee ought to rest fully satisfied and contented.

4 But yet a third Text they alledge,* 1.364 in 1. Cor. 3. where S. Paul saith thus: According to the grace of God given mee, as a skilfull master builder, I have laide the foundation, and another

buildeth thereupon: But let everie man take heede hovv he buildeth upon it: for other foundation can no man lay, then that vvhich is laide alreadie, vvhich is Iesus Christ: And if anie man build on this foundation, gold, silver, precious stones, vvood, hay, or stubble, every mans vvorke shall bee made manifest: for the day shall declare it be∣cause it shall be revealed by fire, and the fire shall try everie mans vvorke of vvhat sort it is. If anie mans vvorke that hee hath built thereupon abide, he shall receive a revvard: If anie mans vvorke burne, he shall suffer losse, but himselfe shall be saved; yet as it were by the fire. Here is fire mentioned, and what fire should it be, say they,* 1.365 but Purgatorie fire? S. Gregorie himselfe answereth and telleth you, that there is no necessitie to expound it of Purgatorie fire: for he saith, it may be understood of the fire of tribulation, left unto us in this life. S. Augustine thinketh, that not onelie it may, but ought to be understood of the fire of tribulation in this life: and he giveth his reason for it, say∣ing thus:* 1.366 The fire, vvhereof the Apostle speaketh in this place, must be understood to be such, that both doe passe through it, that is, both he vvhich buildeth upon this foundation, gold, silver, preci∣ous stones; and he also that buildeth wood, hay, stubble: for vvhen he had said thus, he added: The fire shall trie everie mans vvorke, of vvhat sort it is: If anie mans vvorke shall remaine, vvhich hee hath built upon that foundation, he shall receive revvard: If anie mans vvorke shall bee burnt, hee shall suffer losse; but hee himselfe shall bee saved, yet as it vvere by fire: Therefore this fire shall trie, not the vvorke of one of them, but of them both: And this fire ve∣rily, is the tentation of Tribulation, of vvhich in another place it is vvritten plainely: The furnace doth proove the potters vessell, and tentation of Tribulation, iust men &c. Remigius, who lived af∣ter Gregorie,* 1.367 understandeth this fire to bee God himselfe; in∣asmuch as God himselfe, is, in Scripture called a Consuming fire.* 1.368 S. Ambrose interpreteth this Text, of Doctrine & Teach∣ers in the Church; and so doe divers others also: And indeed, the scope and circumstances of the text, being well conside∣red, doe shew, that it is most rightly and fitly so to be ex∣pounded; because S. Paul had before, affirmed Gods Church and people, to be this building: and that hee, as an excellent Master-builder,* 1.369 had laid for a foundation in this work and buil∣ding,

him that is the onely foundation, namely Iesus Christ. And he there proceedes in that similitude, shewing, that all the rest of the building, should be sutable and correspondent to this foundation, whosoever were the builders or worke∣men in that worke: and therefore he biddeth everie worke∣man and builder, in this worke, that is, everie Teacher and Minister of the Gospell, to take heed bovv he buildeth vpon that foundation: for if anie of them build upon it, gold, silver, or precious stones; that is pure and sound doctrine, sincere∣ly delivered, he shall receive a reward at Gods hand: But if anie of them build wood, hay, stubble, (all which be com∣bustible matter, and upon triall by fire, will soone bee burnt up, and consumed (whereby unsound doctrine, or such as is not soundly and sincerely delivered, is understood) This man, in respect of his unsound combustible stuffe, is therein to suf∣fer losse, yet himselfe shall bee saved, because he holdeth the foundation, namely, Iesus Christ, and the iustifying faith in him: Yet as it vvere through the fire; because, though himselfe be saved, holding the foundation, yet the frothie, unfound, and vanishing stuffe, which he builded thereupon, must pe∣rish and bee lost, as wood, hay, and stubble perish, and bee consumed, when they come once to the fire. Gods word is in the Scripture resembled to fire: and when mens doctrines,* 1.370 both for matter and manner, shall be brought to be exami∣ned and tried by this fire; then, as in a cleere day (the darke∣nes of the night being dispelled) things appeare evident and manifest: so will it also by that triall, cleerely appeare and be manifested (howsoever before they lay hid, and obscure) what doctrines bee sound, and what unsound, what be firme, substantiall, and permanent, and will (like gold and silver) endure tryall by the fire, and what be like wood, hay, stub∣ble, and such combustible matter, as when it commeth to bee tried by fire, ••s found vanishing stuffe, and soone con∣sumed and abolished. You see then, the true sense and mea∣ning of this Text, and that it no way enforceth or inferreth your Purgatorie fire: Yea it speaketh not one word of purge∣ing by fire, but of trying by the fire and that also, not of mens persons, (as you suppose) but of their workes. For all which

causes, it neither doth, nor can possiblie make anie proofe at all, for your so much fancied and imagined Purgatorie.

5 These which be your chiefe Texts, being answered, let me now desire you to consider further, the fourteenth chap∣ter of the Revelation of S. Iohn, where it is written thus: Blessed are the dead vvhich dye in the Lord,* 1.371 forthwith: Even so ••aith the spirit, that they rest from their labours, and their vvorkes follow them: which words are not onelie to be understood of Martyrs, but of all other also that die in the faith of Christ: for as all the godlie are said, to live in Christ (2. Tim. 3..12.) so are they likewise said to die in Christ, or to be the dead in Christ, (1. Thess. 4.16.). All godlie and faithfull people then (and not Martyrs onelie) be such as die in the Lord, and con∣sequently be here affirmed and pronounced, to be blessed forthwith, even presentlie after their death and departure out of this world, for the Text saith they be Beati à modò, bles∣sed forthwith, or immediately after their death: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as it is in the Greeke) that is, from that verie present time, forward. Seeing then, they be in the state of blessednesse, forthwith, and have rest from all paines and labours, and have also the reward of their workes accompanying them, and bestowed upon them: it must needs be granted, that they come into no such painefull, terrible, and tormenting place, as your supposed Purgatorie is. The Rhemists hereunto answere, that, being in Purgatorie, they are blessed, and rest in peace, in respect they be discharged of the labours and afflictions of this life, and (which is more) from the daily dangers of sinne and damnation, and be put into infallible securitie of eternall joy, with unspeakable comfort of conscience. But, first a poor blessednes, & miserable cōfort, must it be, to be freed from the miseries & calamities of this life, & to be cast into much grea∣ter miseries & calamities afterward, namelie into those hote burning & fierie flames of Purgatorie, there to be tormēted, for I know not how manie hundreds or thousands of yeares. For, ye say, That such & so great be the paines of Purgatorie, that there is no difference between them, and the verie pains of Hell it selfe, but only in respect of the continuance of the time; viz. that Purgatorie paines be temporarie and not la∣sting

ever, whereas Hell torments, be everlasting. Which being so, I would faine learne, how the Soules departed, that suffer paine after this life ended, can certainly tell whether, for the present, they be in Hell, or in Purgatory? for the paine and torment being alike in both, and no difference betweene them, in respect of the degree of pain, but of the continuance onely, those that after their death suppose themselves to be in Purgatory, may possibly be in Hell (the place of the dam∣ned) for ought they, for the present, there know, finde, or feele to the contrarie. But secondly, it is but a meere fancie and imagination, when they say, that they have there, un∣speakeable comfort of conscience: for how can they have such unspeakeable comfort of minde, where they have such intolerable torments, as be equall, for the time they be there, to the verie paines and torments, which the damned soules suffer in Hell? And where they say, that being in Purgatorie, they have infallible securitie of eternall Ioy, this is likewise another meere imagination and dreame: for what proofe or warrant from God, or his Scriptures, can they shew for these things? None at all doe they, or can they shew, but their owne, or other mens conceits and supposals. Themselves doe say, that none in this life can be infalliblie assured of his salvation, without a speciall revelation from God: which way, I pray you, come those soules to be so assured which be in Purgatorie? Have they anie revelation of this matter, there given them from God? Or if yee say they have, How doe ye prove it? for the wiser sort of people will no longer be fed with bare words, opinions, conceits, or imaginations of your deceived Church. But yet further, what need anie of Gods children goe to this your Purgatorie, there to bee put in infallible securitie of eternall Ioies, when as they may have that benefite, even in this life? Yea they actuallie have that unspeakeable solace and benefite, namelie an infallible as∣surance of their salvation in this ve••ie life, (as afterward in his due place is declared) L••ying therein with a ioy that is un∣speakeable and glorious, as S. Peter also himselfe speaketh,* 1.372 and himselfe witnesseth. Howbeit, I grant, that in S. Augustines time, some opinion of such a kind of matter appeared, inso∣much

that S. Augustine himselfe sometime speaketh Doubt∣fully of it, and, with a peradventure, there is some such thing: But at other sometimes againe, he is verie confident, and re∣solute, that there is no such third place: and therefore in one place, hee affirmeth it expresselie to be the faith of the Catho∣likes in that time,* 1.373 to beleeve onelie these two places, namelie, Heaven, and Hell. But a third place (saith hee) vvee are utterly ignorant of: Neyther doe vvee finde it to be in the holy Scriptures. And againe he saith:* 1.374 Duae quippè habitationes: una in igne ••∣terno, alia in regno aeterno: For there be two habitations or dwelling places, the one in everlasting fire, the other in an everlasting king∣dome. Agreeablie wherunto, the scripture that speaketh of fire for the punishment of people after their death, expreslie af∣firmeth it, to be, an everlasting fire, and, unquenchable fire: which is sufficient to take away all conceit of your temporarie and quenchable fire,* 1.375 in your vainelie supposed Purgatorie. Yea, S. Augustine saith further:* 1.376 In requie sunt animae piorum à corpore separatae, &c. The soules of the godly separated from their bodies, be in rest, or quietnesse, and the soules of the ungodly suffer punishments, un∣till the bodies of those doe rise againe unto life everlasting, and the bodies of these unto eternall death, vvhich is called the second death. And so speaketh also S. Cyprian,* 1.377 saying: Quando isthinc exces∣sum fuerit, nullus iam poenitentiae locus, nul••us satisfactionis effectus: Hic vita aut amittitur, aut tenetur: Hic sa••uti aeternae, cultu Dei & fructu fidei providetur: VVhen men bee once departed out of this life, there is no more place for repentance, there is no more vvorke or effect of any satisfaction: Here in this vvorld, (saith he) life is ey∣ther lost or got: Here it is that provision is made for eternall salvati∣on, by the worshipping of God, and the fruits of faith. And again he there saith: Then shall be vvithout fruit of repentance, all griefe of paine, & inanis ploratio, & inefficax deprecatio: and in vaine shall vveeping be then, and prayers shall then be also, uneffectuall, and of no force.

6 To what end then, is also your praier for the dead, or the Popes pardons and indulgences, or singing or saying of Masses, Trentals, Requiems, or anie other your workes satis∣factorie or helpefull (as you call them) for the soules of the dead?* 1.378 for in the place vvhere the Tree falleth, there it lyeth,

whether it be toward the South, or toward the North, saith Ecclesi∣astes: appointing likewise, as here you see, but two places in that behalfe. Agreeably whereunto hee saith againe, that when a man dieth, his bodie, as Dust returneth to the earth, from vvhence it came: and his soule or spirit,* 1.379 returneth to God that gave it. And againe he saith: after that men are dead, They have no more portion for ever, in all that is done under the Sunne.* 1.380 What part or portion then can they have in your praiers, or in anie other works done by men that be living in this world? Wee know and beleeve, there is a communion of Saints, and that the charitie and love of the Saints, one towards another, is verie great: but yee see, that the Saints, and godlie Elect, goe not after their death, to anie place of Torment, but into a place of blessednesse and heavenlie happinesse, where they stand not in need of anie mortall mens praiers, or other their workes whatsoever. On the other side, the soules of the un∣godlie reprobates goe to Hell, the place of the damned, so that no praiers or other works whatsoever, can doe them a∣nie good, for their ease or deliverance from thence. And as for anie third sort of people, that be neither Elect nor Reprobates, such are not to be found. It is true, that in this life wee may beare one anothers burden, and one may paie a debt for ano∣ther, and the abundance of one mans wealth may supplie the defect or want of another: But as touching the next world, it is not so: for the Scripture saith; that, The Iust man shall live, not by anie other mans, but by his owne faith. Againe,* 1.381 it saith: The soule that sinneth, that shall dye. And againe: The righteousnesse of the righteous shall be upon himselfe,* 1.382 and the vvic∣kednesse of the vvicked shall be upon himselfe: So that, neither the righteousnesse, nor the wickednesse of one, shall bee im∣parted to another, to save or condemne him. Yea though these three men, Noah, Daniel, and Iob, were amongst them, they should deliver but their owne soules by their righteousnesse,* 1.383 saith the Lord God. And againe the Psalmist saith: A man can by no meanes redeeme his brother, nor give to God a ransome for him:* 1.384 It cost more, to redeeme soules, and therefore he must let that a∣lone for ever. Neither hath anie that is but a meere man, anie such abundance of holinesse, or righteousnesse in him, as to be

therewith able to supplie the defects or wants of others in that behalfe.* 1.385 Yea all is little enough for himselfe, when hee once commeth to stand in Gods presence, and before his tri∣bunall. For even the holiest and iustest man that is, must then say with King David, Enter not, O Lord, into iudgement vvith thy servant:* 1.386 for in thy sight shall no man living be iustified. Yea, even the blessed Virgin Mary her selfe, though a most godly and holy woman, yet had not such abundance of ho∣linesse in her, as to be able thereby to be her owne Saviour, much lesse to be able to merit the salvation of others: for that she was, in respect of her selfe, a Sinner, and consequently had need of Christ Iesus to bee her Saviour, as well as other people, her selfe plainely declared, when shee said: My soule doth magnifie the Lord,* 1.387 and my spirit reioyceth in God my Saviour. If she had had no sinne at all in her, (as some Papists affirme) what need had she of a Saviour, or how could Christ Iesus have beene her Saviour, as shee calleth and affirmeth him? For he is in no other respect, called, Iesus, that is, a Saviour, but because he shall save his people from their sinnes,* 1.388 as the Angel te∣stifieth. Againe, doth not the Scripture say expressely, that, All have sinned, and that vvhosoever be iustified, be iustified freely, by the grace of God,* 1.389 through the redemption that is in Christ Iesus? The Papists also talke much of the vertues and sufferings of S. Paul,* 1.390 as though they were meritorious and satisfactorie, as well for others, as for himselfe: when as nevertheles himselfe sheweth, they were not sufficient for his owne salvation. It is true that he saith in his Epistle to the Colossians, that He re∣ioyced in his sufferings, for them, that is, for their sakes, who thereby were to be encouraged, strengthned, and confirmed, in the faith of Christ: and that Hee did fill up, or accomplish that which was yet behinde of the afflictions of Christ, in his flesh, for Christs bodies sake,* 1.391 vvhich is the Church: that is, whatsoever yet wanted or remained for him to suffer, (in whose suffe∣rings or afflictions, Christ himselfe is said to suffer, and to be afflicted and persecuted,* 1.392 (for what affliction, or persecution, is done to anie of his members, hee accounteth it as done to himselfe) all those sufferings, and afflictions whatsoever they were,* 1.393 that yet remained for him to beare, he was readie wil∣lingly

to undergoe, for Christs bodie sake, which is the Church: that is, for the profit and edification of the Church,* 1.394 that it might thereby receive encouragement, comfort, con∣firmation, strength, and boldnesse, in the profession of the Gospel. I say, all this being thus to be intended and under∣stood: how iniurious and impious be the Rhemists, and other Papists, which wrest this Text of S. Paul, to prove that one man may merit and satisfie for the sinnes of another, & sup∣plie his defects, in that point? As though the sufferings of Christ in his owne person for our sinnes, had anie want, de∣fect, or imperfection in them: or, as though the sufferings of S. Paul, or of S. Peter, or of anie other Saints, or Martyrs, and their bloudshed, could or did doe that which the bloud and sufferings of Christ could not, or did not doe. Is it not a shame, and a most monstrous shame, for anie so to speake, thinke or teach?

7 But they here alledge, that praier for the dead, is men∣tioned in the booke of Macchabees; and consequently,* 1.395 that they be tormented in Purgatorie: for why else should they be praied for? I answer first, that praying for the dead, is there mentioned, as the fact of one particular man onely, namely, of Iudas, which can make no generall law or rule in this case: And secondly, there is likewise mentioned, as by way of approbation, in the same booke of the Macchabees,* 1.396 the fact of one Razis, that killed himselfe; and yet for all that, it is not of anie godly man to be followed or imitated. And therefore as the one is disallowable, so likewise may the o∣ther be disallowable notwithstanding the Approbation of it in that booke. Thirdly, Iudas himselfe did not there pray for the dead, as thinking their soules to be punished and tormen∣ted in Purgatorie (there is no such thing mentioned, or ap∣pearing in the text): but to shew, that he had hope,* 1.397 that they which were slaine and dead, should rise again; for to that end it was, as the Text it selfe declareth. But fourthly I answere, that the book of the Macchabees is not canonicall Scripture, and therefore is not of authoritie sufficient, to prove a point of faith necessarily to be beleeved, because that booke spea∣keth it. That it is not canonicall, appeareth before by the

testimonie of the old Church: and it doth also appeare by the testimonie even of the Author himselfe that wrote the Booke;* 1.398 in that, in the end of it, he excuseth himselfe, and as it were craveth pardon, if he have written slenderly & meane∣ly. Which apparantly sheweth, that hee wrote by an hu∣mane, and not by an undoubtedly divine spirit. For the spirit of God is not wont, nor needeth to crave pardon, nor to ex∣cuse himselfe, as though he wrote slenderly or meanely. Last∣ly, against that your conceit, of tormēting Purgatorie, groun∣ded out of that Booke, I may and doe oppose the Booke of VVisedome,* 1.399 where it is said directly: The soules of the righteous are in the hand of God, and no torment shall touch them: If no tor∣ment shall touch them, then doe they not come into anie of your supposed Purgatorie torments. Yea although S. Au∣gustine praied for his mother, and some other also for their friends departed: it is no proofe of your Purgatory; inasmuch as such praiers do manie times proceed out of natural & hu∣mane affection only, & be used as a token of love & wel-wish∣ing to friends departed, without anie such beleefe of Purga∣torie. Which may & doth appeare even by S. Augustine him∣selfe: who, though he praied for his mother, beleeved never∣thelesse that she was in peace, and rest, free from all paine and torment.* 1.400 S. Ambrose likewise praied for Theodosius, Valentini∣an, and Gratian, whom neverthelesse he beleeved to be in peace and rest, and in heavenly happinesse. You see then, that pray∣ing for the dead, is no proo••e for your Purgatorie. Howbeit, this praying for the dead, hath also no commandement, ex∣ample, or warrant for it, in anie of the canonicall Scriptures: and besides, it appeareth by the premisses, that it can doe the dead no good; and therefore it is in vaine, in respect of anie good, thereby to be done to the dead. As for the appariti∣ons of soules, which they likewise somtimes alledge, to prove their Purgatorie, it is a verie Toy, and a fable. For, S. Chryso∣stome saith:* 1.401 it is not the soule of anie dead person, but a Divel, which faineth himselfe to be the soule of such a one, to de∣ceive those to whom he appeareth; and he calleth them, Ve∣tularum verba,* 1.402 & P••erorum ludibria, Old womens Tales, and Chil∣drens toyes. And so S. Augustine likewise telleth you, that it

was not Samuel in verie deed, but a Divell in his likenesse, which appeared to the witch in King Sauls time: And ther∣fore he pronounceth of these things, that they be either the Cousenages of Deluding men, or vvonders of Deceitfull Devils, with which therefore,* 1.403 none ought anie longer to be bewit∣ched or deluded,

CAP. VI.

Of workes, done upon a good Intention (as they be called) without a commandement or warrant from God, or his word: Of workes, de Congruo; and de Condigno: And, of workes of Supererogation: and how unpleasing they all bee in Gods sight and censure; howsoever in re∣spect of men, that have use and profit by them, they be, and may be called, good, and beneficiall workes.

SVndrie there be, who thinke anie worke of their owne Invention, or of others devising, to bee a good worke, acceptable to God, and a point of good service performed to him, so long as they have a good meaning, or a good intention in it; though the worke bee not commanded from God, nor warranted by his word. But God will not have everie man to doe, what see∣meth to himselfe good, or right in his owne Eyes: But vvhat∣soever I command you, that (saith he) observe to doe. Yea, that,* 1.404 and That onely, must yee doe, (as your owne latine Translati∣on is.) Againe, he saith: I am the Lord your God, vvalke yee in my statutes, and k••epe my iudgments, and doe them.* 1.405 And no∣thing doth he more dislike or condemne, in his service, or worship, then when men will be so presumptuous, as out of their owne imaginations, to suppose, and devise, what shall bee well pleasing to him. For, what is this else, but for people to goe a vvhoring vvith their ovvne inventions,* 1.406 as the Scripture speaketh? My thoughts, are not your thoughts: nor your vvayes, my vvaies, saith the Lord:* 1.407 for as the heavens are higher then the earth, so are my vvayes higher then your vvaies,

and my thoughts, then your thoughts. Yea, what are they else, but superstitious vvorkes, which are done by the will and plea∣sure of men, without the Commandement of God, or his rule and direction, for so Isidorus giveth the Etymologie of that word,* 1.408 superstition, to be a thing done, supra-statut••m, more then is appointed by the law of God, upon mens pleasures and devisings. May not God say in these cases, as sometime he spake, Quis requisivit haec de vobis, VVho hath required these things of you? A good Intention therefore is not sufficient to prove,* 1.409 or make the worke to be good in Gods sight, unlesse it bee a worke or action commanded from God, or by his word approoved. For, King Saul had a good intention, or meaning, when being sent against the Amal••kites, and com∣manded from God to kill, both man and woman, infant and suckling; oxe and sheepe, camell and asse; hee, neverthelesse spared some of the Cattell, suffering the people to take Sheepe, and Oxen,* 1.410 to this intent, to sacrifice to the Lord. But notwith∣standing this his good intention, the fact was odious in Gods sight, and because he had thus reiected the vvord of the Lord, not suffring his actions to be thereby squared and ruled, ther∣fore also did the Lord reiect him from being King over Israel. So likewise had Vzzah a good meaning, or a good intention, when driving the Cart wherein the Arke of God was,* 1.411 and the Arke being shaken, and in danger of falling, hee put forth his hand to the Arke, and tooke hold of it to keepe it, from falling: yet because it belonged not unto him, so to doe with the Arke, and that he therein did an action not commanded, nor war∣ranted unto him from God, or his word▪ therefore, notwith∣standing this his good intention, God was offended with him, and hee smote Vzzah there for his error, and there hee died by the Arke of God. The workes then which men doe of their owne heads and devisings, without Gods commandement, or ap∣probation by his word, be not to be accounted amongst the number of good workes, in Gods censure, what faire shew soever they make amongst men, or what good meaning or intention soever they have. For, that, which is highly estee∣med amongst men, is oftentimes abhomination in the sight of God, as Christ himselfe also teacheth and affirmeth.* 1.412

2 But yee have further in the Papacie, workes preparative, or workes, or merits de Congruo, as yee call them, such as bee done by a man before faith received; which ye also account good workes But, first, How can a man that is not himselfe as yet made good, bring forth any good vvorks? for, The tree must first bee good, before it can bring forth good fruit,* 1.413 as Christ himselfe teacheth. Yea, good workes, and a sanctified course of life, be the fruites of righteousnesse, as S. Paul declareth: and therefore, before that a man be made righteous, and iustified by faith, hee cannot possibly bring forth these fruites of righ∣teousnesse. Againe, the Scripture witnesseth expresly: that,* 1.414 VVithout faith, it is impossible to please God: How then can the workes of anie man, before faith received, please God▪* 1.415 be accepted of him, or merit anie grace or favour at his hands? The Heart is the fountaine of all mens actions: and by faith it is▪ that mens hearts be purified, and cleansed, as S. Peter wit∣nesseth. Vntill such time therefore,* 1.416 that mens hearts bee thus clensed and purified by faith in Christ, they can bring forth no good, cleane, or pure vvorkes, but works like themselves, that is, most impure, and uncleane. For, to them that be unclean∣sed, and unbeleevers, nothing is pure, but even their minde and con∣science is defiled, as S. Paul also directly affirmeth.* 1.417 And so hee saith againe of all the corrupt naturall men in the world, un∣till they bee regenerated, converted, and iustified in Gods sight by faith, they be such as have all gone out of the way, they are all become unprofitable, there is none that doth good, no not one.* 1.418 Not without good cause therefore, hath S. Augustine before told us, that all the workes of Infidels, and Heathens,* 1.419 and even the Morall vertues of the Philosophers, as they were done, and performed by them that had no beliefe in Christ, were no good workes in Gods sight, but Splendida peccata, glittering sinnes: Yea, hee hath told us expreslie: that, Good vvorkes do follow him that is before iustified, and doe not goe before him that is aftervvard to be iustified. And againe he saith: that,* 1.420 faith goeth before, that good vvorkes may follow: neither are there (saith he) anie good vvorkes, but those that follovv faith going be∣fore. And therefore touching Cornelius the Centurion,* 1.421 whose praiers to God, and Almesde••des, be much commended, be∣fore

he was baptised, (whose example, the Rhemists, and o∣ther Papists,* 1.422 alledge in this case) the same S. Augustine giveth a sufficient answere thereunto, saying: That hee did not give Almes and Pray, without some faith. So likewise testifieth Be∣da, and that out of Gregorie: that, Non virtutibus ad fidem, sed fide pertingitur ad virtutes &c. Men attaine not to faith by vertues, but to vertues by faith, as S. Gregorie expoundeth it: For Cornelius (saith he) vvhose almes before baptisme (as the An∣gell witnesseth) be praised, came not by vvorkes to saith, but by faith to vvorkes. And againe he saith: Hee had faith, vvhose prayers and almesdeeds could please God. So that at this verie time of his Prayers and Almesdeedes, hee beleeved in the Messias, albeit, most true it is, that hee did not then so well know Christ, or so firmely beleeve in him, as hee did afterward by the ministerie of Peter.

3 The merits also de Candigno (as the Popish Church cal∣leth them) be not to be reckoned in the number of good works: yea, this conceit and opinion of Merit, is it that poysoneth and marreth the vvorkes, so that they are not reputed in Gods sight and censure to be good, but bad and odious vvorks, that be done with that affection, and to that end. For, even those good workes that be done, after grace and faith recei∣ved, and by a man regenerate and Iustified, doe not merit or deserve salvation,* 1.423 or eternall life: because in the best works, that men regenerate, or sanctified persons doe, is some hu∣mane frailtie, defect, or imperfection intermingled; for which defects, they are to crave pardon at Gods hand, and not to stand upon the merit of them. VVee are all (saith Esay) as an uncleane thing,* 1.424 and all our righteousnesse is as filthy raggs. If thou, O Lord, shouldst straitely marke iniquitie (saith the Psal∣mist) O Lord,* 1.425 vvho shall stand? But there is mercie vvith thee that th••u maist be feared.* 1.426 In many things vvee all offend. (saith S. Iames) And therefore well saith S. Augustine; Vae universae iustitiae nostrae si remota misericordia Iudicetur:* 1.427 VVoe to all our righteous∣nesse, if it be iudged, mercie being laid aside. The vvages of sinne (saith S. Paul) is death: But the gift of God is eternall life, through Iesus Christ our Lord.* 1.428 Note that hee calleth Eternall l••fe, not the wages, or merit of Men, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, The free

gift of God, bestowed gratis, without anie purchase, merit, or desert of ours: albeit▪ Iesus Christ our Lord, purchased it for us, and paid a great price for it in our behalfe: through vvhom,* 1.429 and whose merits it is, that we obtaine it. Hearing (saith S. Augustine) that death is the vvages of sin, vvhy goest thou about, O Thou, not Iustice of man, but plaine pride, under the name of Iu∣stice, vvhy goest thou about to lift up thy selfe, and to demand Eter∣nall life (vvhich is contrarie to death) as a vvages due? Chryso∣stome also upon this place speaketh thus: Hee saith not eternall life is the revvard of your good vvorkes▪ but eternall life is the gift of God: That he might shevv, that they are delivered, not by ••heir ovvne strength or vertues, and that it is not a debt, or vvages, or a retribution of labours, but that they have received all those things freely of the gift of God. Theodoret likewise, upon this place observeth, that the Apostle saith not here, revvard, but, gift, or grace: for eternall life is the gift of God: for although a man could performe the highest and absolute Iustice, yet eternall ioyes, being vveighed vvith temporall labours, there is no proportion. And so saith S. Paul himselfe, that, The afflictions of this life,* 1.430 non sunt Condignae, are not vvorthy the glorie that shall be shevved unto us. It is true, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, merces, a revvard, is promised to those that doe good workes, but it is (as before is shewed) merces ex gratià non ex debito, a revvard of grace or favour,* 1.431 and not of debt or desert, as even S. Paul himselfe distinguisheth. So that God giveth the Crowne of righteousnesse, not to the merit or worthines of our workes, but to the Merit or Worthines of Christ, and as due to us by his promise onely freely made un∣to us in Christ. The Crowne therefore of eternall life, is of mer∣cie and favour in respect of us, but of Iustice and desert, in respect of Christ, who hath purchased it for us by his merits and worthines. Wherefore S. Augustine saith well:* 1.432 that fide∣lis dominus, qui se nobis debitorem fecit, non aliquid a nobis accipien∣do, sed omnia nobis promittendo: The Lord is faithfull, who hath made himselfe a debtor unto us, not by receiving anie thing of us, but by promising all things unto us. Againe he saith: Non dicimus Deo, Domine redde quod accepisti: sed redde quod promisisti:* 1.433 VVee say not to God, Render that, O Lord, vvhich thou hast received of us, but render or give that vvhich thou hast promised, Againe he

saith: That God crovvneth his ovvne gifts, not our merits, vvhen he crovvneth us.* 1.434 What vvorthinesse soever then is in us, it is by Gods acceptation, and his accounting of us to bee such, in, & through Christ, & not by reason, or in respect of any of our owne personall merits, or worthinesse. For, vvhat hast thou (saith S. Paul) that thou hast not received? and if thou hast recei∣ved it,* 1.435 vvhy dost thou glorie, as though thou hadst not received it? The gifts and graces of God in a man, should make him hum∣ble, and thankefull; and not make him proud, as though he deserved them, and a great deale more, by reason of them. If a man give another 100. l. which hee useth well; doth hee thereby deserve, or can hee therefore claime, as of merit or dutie, to have at that mans hand, 100000. l.? Men, for good works and benefits done, may deserve praise and thankes a∣mongst men: but what man, by doing of his dutie, deserveth praise or thankes at Gods hand?* 1.436 or, What Servant, for do∣ing his Masters service and commandement, can thereupon claime to be his Masters heire? VVhosoever glorieth, should glo∣rie in the Lord:* 1.437 as S. Paul teacheth. But if men doe merit, then have they somewhat of their owne, wherein to glorie: But God alloweth no matter of glorie in men,* 1.438 with him, or in his sight: neither have they, indeed, anie matter of glory in them: because, whatsoever graces, or goodnes men have, they have received it of God, to whom they ought to bee thankefull, and for which they stand bound to performe all manner of dutie unto him. So that how much merit men take to themselves, so much doe they detract from the merits of Christ, and so much praise, glorie, and thankes doe they pull from God, to whom all praise, glorie, honour, and thankes rightly and properly belong,* 1.439 and are to be rendred. Yea, the Kingdome of heaven is a reward, infinitely above the va∣lue of all mens workes, and therefore must needes bee given of grace, and cannot be merited by men. But against mens merits, and their workes of satisfaction, whereby they in∣tend to satisfie Gods wrath and Iustice for sinnes (which is onely satisfiable by the death and sufferings of that Immacu∣late Lambe, Christ Iesus) enough hath beene before spoken, and therefore I here forbeare to speake anie further of them.

4 But in this matter of vvorkes, this is not to be passed o∣ver, or omitted, that they also hold workes of Supererogati∣on, (as they call them) whereby they say, Men doe more then they are bound unto by Gods Commandements, and so doe merit, not onely their owne salvation, but the salva∣tion also of others, or something toward it. Can these be ac∣counted good vvorkes, or that be held for a good and right re∣ligion, wherin such monstrous things be taught and maintai∣ned? It is more then anie meere man is able to doe, perfectly and exactly to keepe and performe the vvhole lavv and Com∣maundements of God: for so S. Paul himselfe expreslie affir∣meth it, to be a thing impossible,* 1.440 because of the vveakenesse that is in all sinnefull flesh: and so have the ancient Fathers likewise before testified and taught. Why then doe these men talke of doing all, and more then all the Commaunde∣ments of God? Indeed, if anie thinke to come to heaven by Doeing (as he in the Gospell did) the Ansvvere which Christ gave in that case is right and fit for him: that,* 1.441 Hee must keepe the Commandements: for Moses describing the righteousnesse vvhich is of the Lavv, saith: That the man vvhich Doth those things shall live by them: But the righteousnesse vvhich is of faith, speaketh (as S. Paul sheweth) on another fashion,* 1.442 and con∣sisteth in a firme beleeving in Christ: For Christ, who perfor∣med the law for us (it being a thing impossible for us to doe) is the End, or accomplishment of the Lavv,* 1.443 for righteousnesse to everie one that beleeveth, as hee there againe affirmeth. And yet must none therefore hereupon conclude God to bee Cru∣ell, Tyrannicall, or uniust, in giveing such a Law as is impossi∣ble for men to keepe: for at the first, before the fall and transgres∣sion of Adam, it was possible, and the Impossibilitie that is now of it, is not through anie default of the Law, or of God, the giver of it, but through the imbecillitie and weakenesse, which men have brought upon themselves, by meanes of that Transgression. Neither was the law afterward given to anie such end, that men should be able exactly and perfectly to fulfill it: and by such fulfilling of it, to have eternall life: but to shewe us how farre wee are fallen from that ability and puritie wee received in our first Creation,* 1.444 and to disco∣ver

and make knowne our sinnes and transgressions, both o∣riginall and actuall,* 1.445 and the wrath and curse of God due un∣to us for the same;* 1.446 and so to drive and bring us unto Christ the Saviour and Redeemer. This is one chiefe use of the Law, as S. Paul hath before declared. Another use of the Law, as touching the tenne Commandements, is, that wee should walke in the obedience of it, to the uttermost of our power; although we shall never be able, during this life, ful∣ly and absolutely to keepe and performe it, by, and in our owne persons. In all this, I am sure, there is no crueltie, ty∣rannie, or iniustice. Yet, we must, as I said before, endeavour to the uttermost of our powers▪* 1.447 to walke in it, and to doe all manner of good workes, although not to that end, to ex∣pect Iustification or salvation, by that meanes, yet to other ends and purposes: as namely, first, to shew our obedience, dutie, and thankefulnesse to God, for all his favours and be∣nefits bestowed upon us: For as S. Paul saith: God hath or∣dained good workes, that vvee should walke in them. Secondlie, that by those good workes,* 1.448 and a Godly conversation, VVe may make our calling and election sure to our selves, as S. Peter teacheth. Thirdly, that, Other men, seeing our good workes, may thereby be also occasioned and moved,* 1.449 to glorifie God our hea∣venly father, as Christ himselfe declareth. So that there bee, as you see, other good ends, why men should observe (so much as is possible) Gods Law and Commandements, and why they should doe all manner of good workes, though they repose no confidence of merit, or hope of Iustification or sal∣vation therein. Howbeit, the Rhemists endeavour to prove workes of Supererogation: First, by that which was laid out, over and beside the two pence, for the recovery of the vvoun∣ded man (in Luk. 10.35.) but the doing of that was cleerely a worke and dutie of Charitie,* 1.450 and therefore commanded, and consequently, could not bee a worke of Supererogation. And as touching the other Text of 1. Cor. 9 (which the Rhe∣mists likewise alledge) where S. Paul would not bee burthen∣some or chargeable to the Church of Corinth, for preaching the Gospell unto them,* 1.451 which neverthelesse he might have charged: himselfe sheweth the reason why he did forbeare,

and abridge himselfe of the use of that power and libertie a∣mongst them: namely, because hee vvould not give anie hin∣drance to the Gospell of Christ. Vers. 12. and because hee vvould not abuse his povver in the Gospell, vers. 18. and because a necessi∣tie vvas also put vpon him to preach the Gospell, (vers. 16.) whe∣ther he had allowance of the Church, or no allowance. This therefore was also a dutie in S. Paul the Apostle, in this case, to preach the Gospell thus frankely and freely, rather then it should not be preached at all: or, rather then the Gospell should be hindred, or receive obloquy anie way: and con∣sequently, they appeare to bee intolerable, and super∣arrogant vvorkes, of Supererogation, which bee maintained in the Papacie.

CHAP. VII.

Concerning Predestination, and assurance of Salvation: and that being rightly understood, they Inferre no manner of Licentiousnesse, or Impietie, but the cleane contrary.

BVt they proceede, challenging our Religion fur∣ther, to be a religion tending to licentiousnesse, for that it teacheth Predestination, and assurance of Salvation in some persons: which they also call, Presumptuous Doctrine. But, first, even the Papists themselves, aswell as the Protestants, doe teach, that there is a Predestination Secondly, in the Doctrine of Predestinati∣on, it being rightly and discreetely delivered, there is no danger, or inconvenience, but much conveniencie,* 1.452 sweet∣nesse, comfort, and profit comprised. Yea, why hath God revealed, & published it in his word, but to the end it should be knowne? And (that no man might carpe against it) S. Paul sheweth, that which all reason, as well as Religion allow∣eth: namely, that God, the maker of us all, hath (at least) as much authoritie and power, over all men, his Creatures, to

doe, dispose, and ordaine of them, at his pleasure, as the Pot∣ter hath over his Pots,* 1.453 or over the clay, whereout he frameth or maketh them, especially after that the whole lump of man∣kind was fallen in the transgression of Adam. Hath not the Potter (saith he) povver of the clay, to make of the same lumpe, one vessell to honour, and another to dishonour? And hee further ad∣deth,* 1.454 saying: VVhat if God vvilling to shevv his vvrath, and to make his povver knovvne, suffer vvith long patience the vessels of vvrath, fitted to destruction? and that he might declare the riches of his glorie, upon the vessels of mercie vvhich he had before prepa∣red unto glorie? In which words yee see, that some, upon the fall of Adam were left in their sinnes, and so bee vessels of vvrath, fitted to destruction, through their owne sin and cor∣ruption: and that other some be vessels of mercie, and such as God, notwithstanding their fall and corruption, hath prepa∣red to glorie. But to shew this matter further, and withall to cleare it of all licentiousnes, and impietie: doth not S. Paul say thus?* 1.455 VVhom God hath predestinated, them also hee called: and vvhome he called, them also he iustified: and vvhom he iustified, them also he glorified. Here you see expresse mention made of Predestination of some unto glorie: and withall you see that those which be thus predestinated unto glorie, bee the men, that be afterward at some one time or other of their life, ef∣fectuallie called and Iustified (and consequentlie sanct••fied) and at last, come to be glorified: and therefore they bee, and must needs be, such as live, not a wicked, dissolute, and licen∣tious, but a good, godly, and holie life, after that they bee once so effectually called. But yet further, S. Paul speaketh thus to the chosen people of God: Yee are all the children of light,* 1.456 and the children of the day: vvee are not of the night, neither of darkenesse: Therefore let us not sleepe, as doe other, but let us vvatch and be sober: for they that sleepe, sleepe in the night, and they that be drunken, be drunken in the night: but let us that are of the day be sober, putting on the brestplate of faith, and loue; and the hope of salvation for an helmet: For (saith hee) God hath not appointed us unto vvrath, but to obtaine salvation, by the meanes of our Lord Iesus Christ, vvhich died for us. In which words you see, that although some bee appointed to wrath, yet other∣some

bee appointed to obtaine salvation, by the meanes of their Lord Iesus Christ, vvhich died for them: and these which were thus predestinated, and appointed, not to wrath, but to Sal∣vation, he sheweth, that even for this verie cause, they should be the more vigilant, warie, and circumspect, (as touching their lives and conversations) to walke as Children of the light, and of the day, and not to be like unto those that be ap∣pointed to wrath, and be of the night, and of darknesse. Againe, S. Paul in his second Epistle to the Thessalonians, speaking of some, To whom God sent strong delusion to beleeve lies (that they might all be damned which beleeved not the truth, but had pleasure in unrighteousnes) distinguishing those that were of the Elect number from them, he saith thus:* 1.457 But wee ought to give thanks alway for you, brethren, beloved of the Lord, because that God hath from the beginning chosen you to salvation: And there hee shew∣eth further, how after this their election, they be brought to salvation, namely, through sanctification of the spirit, and be∣leefe of the truth. So that you here still perceive, that all bee not elect to salvation, but some onely: and that those that be thus elected, bee such as bee afterward sanctified by the spi∣rite of God, and beleeve the Gospell and word of truth, and so come in the end to the salvation appointed for them. S. Paul againe, to the same effect, in his Epistle to the Ephesians, saith thus: Blessed be God, even the father of our Lord Iesus Christ, which hath blessed us with all spirituall blessings, in heavenly things in Christ: as he hath chosen us in him, before the foundations of the world, that wee should be holy, and without blame before him,* 1.458 in love. In which words you likewise see, that not all in a ge∣neralitie, but some onelie bee elected: and that those which be thus ordained, and elected to life and salvation, were (in Gods purpose and decree) so ordained, and elected, antequam iacerentur fundamenta mundi:* 1.459 before the foundations of the world were laid: But then here observe withall, that those which be thus elected, and predestinated of God to Salvation, bee not so predestinate, and elected, to the end, they should live li∣centiously, wickedly, or carelesly; but to the end, They should be holy, and without blame before him, in love: for so be the very direct words of the Apostle. Wherefore it is apparant, that

S. Paul, from this matter and doctrine of Predestination, and electing of men to salvation, gathereth, not anie argument of Licentiousnesse (for neither can such argument from thence be rightly deduced, what soever Atheists, Papists, or others thereupon untruly inferre) but cleane contrariwise, from hence, he gathereth (as likewise all the rest of Gods children doe) matter to blesse, praise, and thanke God, for ever, and ever▪ and therby provoketh men, to shew forth the fruites of that their thankefulnesse, by a continuall godly life, and an holy conversation. For, indeed, what will move a man to thankfulnesse, and to shew his obedience towards God, both in his thoughts and affections, and in his words, and in his workes, and everie manner of way, if his election to salvati∣on, decreed and purposed with God before the foundations of the world were laid, will not moove him unto it? seeing hee was then in Gods hand, to have disposed of him, as of a vessell, either to honour, or dishonour, at his owne good and free pleasure? there being then no matter of merit or desert in him, why God should cho••se him more then another? yea, at that time of his ordaining and appointing of him to salvation, hee might, if hee had so pleased, have otherwise disposed of him, and might have left and refuse•• him (as he did others) to goe with them to everlasting wrath, and e∣ternall horrour and damnation. Infinite and unspeakeable therefore must such a one needes conceive the love of God to be towards him, in this case, and such as can never be su∣ficiently magnified. Yea, thus againe from this predestinati∣on and election of God, doth S Paul in his Epistle to the Colossians likewise inferre, (as it is indeed most forcible there∣unto) matter of argument to perswade to all Christian ver∣tues, and to all godlines and holines of life: for thus he saith: Novv therefore as ••he elect of God: holie, and beloved, put on ten∣der mercie,* 1.460 kindenes, humblenes of minde, meekenes, long suffering, forbearing one another, and forgiveing one ano••her, if anie man have a quarrell to another: even ••s Christ forgave you, even so doe yee &c. Marke here also, how from this that they were the Elect of God, he gathereth this Argument to perswade to all good∣nes, godlines, and Christian vertues. And so likewise doth S.

Peter also frame an Argument from thence to perswade to all holinesse of life. Yee (saith hee) are a chosen generation, a roy∣all Priesthood, an holy nation, a peculiar people, that ye should shevv forth the vertues of him, that hath called you out of darkenes, into his marveilous light. By all which you see, I hope, sufficiently,* 1.461 that out of this doctrine of Predestination, can no Argument for licentiousnes, or carelesnes of life, be rightly deduced, but the cleane contrarie. For although God hath predestinated and foreordained, what shall become of all men, as he hath likewise of all things else, wee are not therefore to grow care∣lesse and dissolute, but, all our chiefe care, studie, & endeavour should be this, namly to examin our selves, our harts & waies, affections & works, & thereby see, whether we be of the num∣ber of those that be elected & predestinated to salvation, yea,* 1.462 or no: And if wee finde that we are, therin to reioyce, with powring forth everlasting praise and, thankes unto God,* 1.463 for so speciall, ineffable and incomparable a favour, and during all our life, to shew forth the fruites of that thankefulnes, by a continual endeavour to walke in the waies of God, & god∣lines. And if anie, upon examination of himselfe, doe not yet finde the marks & tokens of Gods children within him, and of such a one as is predestinated to salvation,* 1.464 hee is not there∣fore to be discouraged utterly, or to dispaire, but to know, that he may be for all that, of the number of Gods Children (if hee neglect not to use the meanes, which God hath ap∣pointed in that case) inasmuch, as, God may hereafter, at some one time or other, before his death, call him to faith, and repentance, and regenerate and sanctifie him by his spirit, & so testifie and make known the same unto him. For as it is true, that VVhom God hath predestinated,* 1.465 them also hee calleth: so no lesse true is it, that God hath also set his appoin∣ted times and meanes, when and how he will call them unto himselfe, whom hee hath so predestinated: which thing, Christ Iesus also himselfe sheweth, in the Parable, namely, that some were called verie soone, and at the third hower, some at the sixt houre, some at the ninth, and some at the eleventh hower: and some are called, even at the last houre, as was the Theefe, crucified with Christ.* 1.466 So that God calleth

some earely and betimes in their youth, and some in their riper,* 1.467 and elder yeares, and some not till their old age, and latter dayes of their life, and some not till the verie last houre of their daies: and consequentlie, so long as life remaineth, there is a possibilitie for men to be called: and therefore no reason is there why anie should despaire, (as likewise, none ought rashlie, or unadvisedly to presume) upon this doctrine.

2 Now then to shew unto you the truth of that other point (as being an appendant hereunto, namely, that even in this life, a man may come to be assured, that hee is one of the number of those that be elected and predestinated to eter∣nal life and salvation:* 1.468 consider first, what S. Peter writeth, say∣ing: Brethren, give diligence to make your calling and election sure: for if yee doe these things,* 1.469 yee shall never fall. Here you see it pre∣cisely and directly taught by S. Peter, that men not onely may, but ought so farre to endeavour, namely, to make their calling and election sure to themselves: And he there further sheweth them,* 1.470 how they may attaine unto this assurance, namely, by having, doing, and using of those excellent christian vertues, and courses he there mentioneth. Againe, doth not S. Paul speake thus in plaine tearmes? Try your selves, vvhether yee bee in the faith or no: Examine your selves, Knovv yee not that Christ Iesus is in you except yee he reprobates?* 1.471 Where hee likewise declareth, that all that be sound Chri∣stians may, by good triall and examination of themselves, finde, perceive, and Know, that Christ Iesus is in them, and that they belong unto him. This confidence, knowledge, and assurance had that holy man Iob, for thus he saith: I am sure that my redeemer liveth &c. & though, af••er my skin, vvormes destroy this bodie,* 1.472 yet shall I see God in my flesh: vvhom I my selfe shall see, and mine owne eies shal behould, and none other for me. Yea, this perswasion, and assurance had also S. Paul, and not only He, but all the rest of Gods Children have likewise this confidence and assurance: for thus hee speaketh in the name of them all: VVho shall separate us from the love of Christ? shall tribulation,* 1.473 or anguish, or persecution, or famine, or nakednes, or perill, or sword? as it is vvritten; For thy sake are vvee killed all the day

long: vvee are counted as sheepe for the slaughter: neverthelesse, in all these things, vve are more then Conquerors,* 1.474 through him that lo∣ved us: For, I am perswaded (the words of your Translation, declaring the same thing, be, Certus sim, I am sure, or I am assu∣red) that neither death, nor life, nor Angels, nor Principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us, from the love of God, which is in Christ Iesus our Lord. In these words you see, that S. Paul speaketh not onely in the singular, but in the plu∣rall number, and consequently, of others aswell as of him∣selfe, even of all the elect people of God, that they all, aswell as he, at some one time or other of their life, have this strong confidence, and unremoveable assurance, that nothing shall be able to separate Them from Gods love toward them in Christ.* 1.475 For he saith againe, that as many as are led by the spirit of God, they are the sonnes of God. And againe he saith:* 1.476 That spirit bea∣reth vvitnesse with our spirit, that we are the children of God.* 1.477 Who then having that spirit within him for a Witnesse, can make anie doubt of it? Likewise speaketh S. Iohn, saying,* 1.478 Hereby know vvee, that vvee dwell in him, and hee in us, because hee hath given us of his spirit. For by that spirit it is, that VVee know (as S. Paul againe witnesseth) the Things that bee given to us of God. But S. Iohn saith againe thus: Dearely beloved,* 1.479 Now are vve the sonnes of God, but yet it doth not appeare, vvhat we shall be:* 1.480 But vvee know, that when he shall appeare, vve shall be like him: for vvee shall see him, as he is: and every man that hath this hope in him, purgeth himselfe, even as He is pure. Marke here still, that hee saith, they Know it: and therefore it is no uncertaine opini∣on, or doubtfull hope, but an assured hope, or hope with as∣surance. Which assured hope, or knowledge of their owne salvation, whosoever have by the testimonie of Gods spirit within them, wee see here by this expresse testimonie of S. Iohn, that they are not idle, negligent, carelesse, and licentious persons, but such as continually labour & strive against their owne corruptions, and defilements, and so to be purged more and more from them. Farre therefore from carelesnesse, and licentiousnesse, doth also this doctrine touching assurance of salvation, appeare to be. For not everie one that saith he is

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assured of it, is, by and by assured, but this is a matter, as you see, that requireth a great triall and examination of a mans selfe, and is ioined with a continuall care, desire, striving, and endevouring, to walke in the commandements, and waies of God: it being in verie deed, the most comfortable▪ ioyfullest, and highest step of Christianitie, and the Summum bonum, or chiefest felicitie, that anie man can reach to, in this life: For, this causeth a Ioy,* 1.481 even a True Ioy to the heart and soule of a man, and such a Ioy as cannot be expressed. But then you aske, how he is sure of continuing & persevering in the way of godlinesse, unto the end: for you obiect, that the godliest man that is, often sinneth, and may fall. Whereto, I answer, that most true it is, he often sinneth and falleth, but God still rais••th him up after his falls,* 1.482 by a godly sorrow and a true Christian repentance for those sinnes, and by amendment of life afterward: so that such a one neither doth, nor can final∣ly fall,* 1.483 or perish: for as it is written in the Psalme, Though he fall, he shall not be cast off: for the Lord putteth under his hand. to raise him up againe.* 1.484 And so saith Solomon also, that the lust man falleth seven times, but, he riseth againe. And these things be spoken of him that is a lust and righteous person indeede, and not of an Hypocriticall and counterfeit person, or of such a one, as onely in his owne opinion, or in the opinion of o∣thers, is a righteous person, and not so in verie deed, nor in the sight of God. For he that is a righteous person, onely in his owne opinion, or in the opinion of other men, and not so in verie deed, may fall utterly and finally away, and then shall not all his former righteousnesse, that hee had in his owne supposall, or the supposall of others, be mentioned or regar∣ded, as the Prophet Ezechiel sheweth. And so also doth Christ himselfe speake of s••me,* 1.485 which when they have heard the word of God, receive it, at the first, with a kinde of Ioy, & for a while beleeve,* 1.486 but in time ostentation, they go away, be∣cause the word of God was sown in them,* 1.487 as in stonie ground, which, for want of sufficiēt moisture, & deep rooting, withe∣red,* 1.488 & in fine utterly decaied. But this temporarie faith which lasteth but for a while, is not the faith of Gods elect, nor the true, lively, iustify••ng faith, heretofore mentioned. For this

true, lively, iustifying faith, never utterly fadeth, nor falleth away, but the man that hath it,* 1.489 is like a Tree planted by the ri∣vers of vvaters, that will bring forth her fruit in due season, vvhose leafe shall not fade, as it is said in the Psalme: and he is the good ground,* 1.490 into which the seed of Gods word is not onely so∣wen, and received with Ioy, but kept also, and which having moisture sufficient, and being deepely rooted,* 1.491 persevereth and continueth unto the end, bringing forth fruit with patience.* 1.492 And therefore also doth S. Paul say, that,* 1.493 Men continue or per∣severe, that be grounded and stablished in the faith: which kinde of grounded, stablished, and iustifying faith, whosoever have, most certaine it is, that they shall be glorified and saved; (for so S. Paul hath before expressely told us, that vvhom God iustifieth, he also glorifieth) and consequently,* 1.494 they must needes have perseverance unto the end. This is also further witnes∣sed, where S. Paul saith againe expresly of them:* 1.495 that Iesus Christ shall confirme them unto the end. And againe hee saith:* 1.496 Faithfull is he that hath called you, vvhich vvill also doe it. And so likewise testifieth S. Peter, that all Gods elect, are kept by the power of God, through faith, unto salvation.* 1.497 They then ha∣ving so strong a Keeper, as the power of God, to support, up∣hold, and preserve them, untill they arrive at the Haven of all happinesse, namely everlasting salvation: what doubt can bee made of their perseverance and continuance to the end? for none can pull them out of his hand,* 1.498 as Christ him∣selfe witnesseth. And therefore doth S. Paul speake confi∣dently in the person of all Gods elect, being iustified and san∣ctified persons, in this sort: VVe know,* 1.499 that if our earthly house of this Tabernacle vvere dissolved, vvee have a building from God, that is an house not made vvith hands, but eternall in the heavens. Marke that he saith, they Know it. And thus againe it is said in the Epistle to the Hebrewes: Call to remembrance,* 1.500 the dayes that are passed, in vvhich after that yee had beene enlightened, yee endured a great fight in afflictions, partly vvhilest yee vvere made a gazing stocke, both by rep••••ches and afflictions, and partly, vvhilest ye became companions of 〈◊〉〈◊〉 vvhich vvere so tossed too and fro: For both yee sorrowed vvith me for my bonds, and suffered vvith Ioy the spoyling of your goods: knowing in your selves, that ye have in Hea∣ven,

a better and an enduring substance. Observe here still, that hee saith, they Knew by a testimonie within themselves, (namely by the testimonie of Gods spirit within them,* 1.501 (which is therefore called the Earnest of that their Inheri∣tance) that the same heavenly Inheritance,* 1.502 and ever endu∣ring substance▪ did belong unto them. And so againe testifi∣eth S. Iohn, saying thus: These things have I vvritten unto you, th•••• beleeve in the name of the Sonne of God:* 1.503 that yee may know, that yee have eternall life. Note that he here againe saith, that Gods people are to Know, that they shall have Eternal life. And he further saith: that, If vve receive the witnesse of men▪ the witnesse of God is greater:* 1.504 For this is the witnesse of God▪ which he testifieth of his Sonne: He that beleeveth in the Sonne of God, hath the witness in himselfe: He that beleeveth not God, hath made him a lyar, because hee beleeved not the record, that God witnessed of his Sonne. And this is the record, that God hath given unto us eternall life, and this life is in his Sonne: Hee that hath the Sonne, hath life, and he that hath not the Sonne of God, hath not life. And againe it is written:* 1.505 that, Hee that beleeveth in the Sonne, hath everla∣sting life: and hee that obeyeth not the Sonne, shall not see life, but the vvrath of God abideth on him. And againe, Christ Iesus him∣selfe saith: Verily, verily, I say unto you: Hee that beleeveth in mee,* 1.506 hath everlasting life. And sundrie other such promises there be. That man then which considereth these promises of Eternall life, to as manie as be Beleevers in Iesus Christ, and that withall by good examination findeth himselfe firmely to beleeve in him,* 1.507 and to have that true, lively, and iustifying faith, can no way doubt of his everlasting salvation, except (which were most impious and detestable) he will doubt of the truth of that which God hath spoken, and promised, and that so often, and so earnestly, yea, as with an Oath, & with so vehement an asseveration. For, (as it is further written, in the Epistle to the Hebrewes) God vvilling more abundantly to shew unto the heyres of promise, the stablenesse of his Counsel, bound himselfe by an oath: that by two immutable things (vvherein it is impossible that God should lye) vve mig•••••• have strong consolation, vvho have our refuge to hold fast the hope that is set before us, which vve have as an Anchor of the soule, both sure and stedfast. Where,

beside all the former testimonies, you perceive verie plainly, that the hope of Gods elect, in this life,* 1.508 is not an uncertaine or doubtfull maner of hope, (as the Rhemists and other Pa∣pists would make it), but an assurance, or hope without anie doubting or feare of being frustrated: for it is here called, A∣nimae Anchora tuta, ac firma: The Anchor of the soule, and such and Anchor, as is Sure and stedfast: so that there is no feare or doubt to be had of it. Yea what feare, or doubt, can there be of this matter, when it here appeareth, that, GOD, both by promise, and, oath (two immutable things, in either of which it is impossible that he should lie) hath tied and bound him∣selfe unto us, to the end wee should have this assured and strong consolation.* 1.509 And therefore would S. Iames also have the faith of a Christian, to be without anie doubting, or, wa∣vering at all. And likewise the Epistle to the Hebrews,* 1.510 and to the Romans, requireth in everie true Christian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ an Assurance of faith, and such a strong faith, as is without anie doubting, staggering, distrust, or wavering:* 1.511 for so S. Paul she∣weth by the example of Abraham. I grant that if a man looke but upon himselfe, and go no further then to himselfe, and his owne demerits,* 1.512 hee shall therein finde matter suffici∣ent and abundant, to condemne himselfe: but if, renouncing all confidence in himselfe (as he ought) he finde himselfe to be a firme beleever in Christ, and so consider himselfe as he is in Christ Iesus, the Saviour, and remembreth withall, Gods immutable promise of eternall life, to as manie as have that firme, true, and lively faith, in him; hee cannot (as I said be∣fore) but rest assured of his salvation, except (which were most abominable) he will make God a liar. It is true, that e∣ven Gods children, sometimes, are cast into Dumps, and very great perplexities, and have not their consolation and faith, at all times strong alike: but yet as God still raiseth them after their falls, so doth he also, in his good time, remove a∣gaine, all those doubtfull perplexities, distrusts, and dismayes, and maketh their faith, at last, so strong and eminent, as that the power and gates of Hell it selfe, be not able to prevaile a∣gainst it. For, Gods children (which not onely heare the word of God, but be carefull also to doe it) be, by Christ Ie∣sus

himselfe, likened to the vvise man, that built his house upon a Rocke,* 1.513 and the raine fell, and the floods came, and the vvindes blew, and beat upon the house, but it fell not, because it vvas builded (not upon the sands, but) upon a sure Rocke. Whereby we see, that whatsoever stormes doe arise, or windes and tempests doe come upon Gods children, yet God supporteth them, and maketh them to stand, for all that, invincible. Yea, they are, in the end, more then Conquerors (as S. Paul speaketh) through him that loved them.* 1.514 Howbeit, it is a good Caveat and admo∣nition against rash Presumption, and arrogant and deceitfull confidence, which S. Paul giveth, saying; Let him that think∣eth he standeth,* 1.515 take heed lest he fall: for a man may thinke him∣selfe to stand, when he standeth not, & so may easily deceive himselfe, if he take not verie good heed. And therefore doe both those Apostles,* 1.516 S. Paul, & S. Peter, require a great search, triall, and examination, diligence, and endevour, to be used in this matter, that so, men, through an overweening conceit, or false perswasion, deceive not themselves. It is true likewise, that Gods elect and sanctified people, are to vvorke out, that is, to proceed, or, to goe on forward, in the race of their salvation, vvith feare and trembling,* 1.517 (as S. Paul admonisheth) to make them the more carefull and watchfull over themselves: but this trembling in the presence of Gods great, powerfull, and incomparable Maiestie, and this awfull feare, which they beare, and are to beare unto him, doth not hinder, but doth rather affirme, and confirme, this assurance of salvation be∣fore spoken of, within themselves. For the feare toward God, which all Gods children have, and are to have, is not a slavish or servile feare, such as Reprobates and Divels have, which is onely in respect of punishment, torments, and of condemnation ••nor anie such feare, as is ioyned with a conti∣nuall distrust, and doubting of Gods love: but it is a filial feare, such as kinde, well natured, and dutifull children beare to their fathers, and such a feare as is mingled with faith, and with a sense and feeling of the love, even of the everlasting love of God toward them, in Christ Iesus. For which cause, S. Paul saith expressely:* 1.518 that, They have not received the spirit of Bondage, to feare any more, but the spirit of Adoption, vvhereby

they cry, Abba, Father. So that such is the feare (ioyned with faith and love) that is in Gods Children, as that they have neverthelesse in the end, Bouldnesse,* 1.519 even in the day of Iudge∣ment, as S. Iohn expreslie testifieth: for, if God be on their side, vvho can be against them? And sith God hath iustified them,* 1.520 who can condemne them? Yea, who can lay anie thing to their charge, as S. Paul speaketh▪ and in an holy and heavenly sort, exulteth and triumpheth? But all this while, doe you not perceive how miserable the popish Church is, wherein no such faith or confidence is to be found, but at the most, no better but doubtfull or uncertaine hopes, which yeeld a ve∣rie poore, or no comfort to the soule of a man?

CHAP. VIII.

Concerning Reprobation: wherein Gods doings, and the Doctrine of the Protestants, bee justified, against Objections, Cavills, and Calumnies of Adversaries.

THat there is a Reprobation, aswell as an Election, is a thing manifest: for, S. Paul saith of some: that, God hath delivered them up unto a Reprobate minde, to doe those things vvhich are not convenient, being full of all unrighteousnes, fornication, wickednes, covetousnes,* 1.521 maliti∣ousnes &c. Hee saith againe of some: that they bee abhomina∣ble, and disobedient, and to everie good worke reprobate.* 1.522 And again he saith of some, that they be men of corrupt mindes, and repro∣bate concerning the faith. Yea (if there were nothing else) the verie terme of Electing some unto salvation, importeth that there is a Reprobation, or refusal of the rest that were not Elect∣ed. For what is Election (if you well observe the force and na∣ture of the word) but the choosing or singling out of some from the rest? so that Reprobation, is the opposite or con∣trarie to Election, as Damnation is the opposite or contra∣rie to Salvation. To be a Reprobate then is nothing else, but to be refused or reiected as touching salvation, or not to bee elected thereunto. For the better understanding whereof, wee must know, that God made Adam, good and righteous,* 1.523

in the beginning; but he afterward, through the temptation of the Divell,* 1.524 and his owne consent thereunto, fell from that his Integrity and puritie, and so all Mankind, being inclosed in his loynes,* 1.525 fell togethet with him and in him: for, In him all sinned,* 1.526 as S. Paul expreslie affirmeth, and were all by nature (thus corrupted) become the Children of vvrath, as hee like∣wise speaketh in another place.* 1.527 God beholding this fallen Lumpe of Mankind, who by this their sinne and transgressi∣on, had,* 1.528 all alike, deserved condemnation, was pleased never∣thelesse, to take & elect some of them to salvation in Christ, and to relinquish the rest, leaving them in that their sinfull estate to goe to condemnation. And therefore be the Elect (up∣on whom God was thus pleased to shew mercie) called Va∣sa misericordiae, The vessells of mercie: as contrariwise, the rest, which were not so Elected,* 1.529 but relinquished and reiected, that is to say, the Reprobates be called, Vasa Irae, the vessells of vvrath, fitted (as S. Paul speaketh: through their owne sinne and corruption) to destruction. So true is it, that their per∣dition or destruction is of themselves:* 1.530 and that the salvation of the rest, namely of the Elect, is of God, and of his meere grace and bountie. For, as the Elect, bee elected in Christ, and given to him, to bee redeemed and to bee saved from Wrath, and the curse of the Law: and bee therefore in the times appointed of God, quickened, renevved, regenerated, iustified and sanctified, and so come in the end to bee glorified: So on the other side, those that bee the Reprobates doe, after their transgression in Adam, lye dead in their sinnes▪ without being quickened,* 1.531 renewed, or, regenerated, and without ha∣ving anie Saviour or Redeemer appointed for them, and bee blinded in their errors, and hardened in their transgressions, untill they come at last (through their owne default) to their due and deserved iust Condemnation. For, as touching sa∣ving graces,* 1.532 the Elect onely have obtained them, but, the rest have beene hardened, as S. Paul expresly affirmeth. There is then a Remnant (as he againe speaketh) according to the electi∣on of grace.* 1.533 And consequently, not all in a generalitie be cho∣sen,* 1.534 but some onely. Yea, Manie bee called (externally, and by the outward preaching and ministerie of the word) but

for all that, few be chosen, as Christ himselfe also witnesseth. And for further proofe hereof, it is expresly said of some kinde of sinners, namely, of Reprobate sinners, that, it is a thing impossible that such should bee renewed by repentance:* 1.535 for which cause, it is also said of Esau, that, He found no place for repentance, though he sought the blessing with teares: And againe it is said of some: that they did not beleeve: yea, that, non po∣terant credere, they could not beleeve:* 1.536 And the reason is there yeelded:* 1.537 because God had blinded their eyes (by his not giving them light) and hardened their hearts (by his not mollifying of them) so that by reason of their owne naturall blindenesse and corruption (attracted to themselves by the fall of Adam) remayning unaltered, they could neither see with their eies, nor understand with their hearts, nor be Converted, that hee might heale them. Wherefore, not of Reprobate sinners, but of such as be unfained, true, and sound converts unto God and godlines, (which none be, but the Elect) is that sentence in the Prophesie of Ezechiel meant, and to be intended, which saith: that, God willeth not the death of a sinner.* 1.538 For if he bee not such a true convert, but a counterfeit, or one that con∣tinueth to the end in his wickednes, and unrighteousnes,* 1.539 shall he live? he shall not live, sith he hath done all these abhominations, but he shall die the death, and his blood shall be upon him, saith God himselfe, by the same Prophet Ezechiel, in the verie same Chapters. In those two Chapters then of Ezechiel (if you well consider them) you may readily and easilie finde two sorts of sinners to be comprised and mentioned: namely, the one sort, such as turned from their righteousnes, that is, from that course of righteousnesse and godlinesse, which they seemed at first to hold, to a course of unrighteousnesse, and ungodli∣nesse, continuing in that wicked course unto the end: such sinners, saith God in those places, shall surely die: and the other sort of sinners, such as repent and returne by a sound conversion unto God, and unto the waies of righte∣ousnesse persevering in those good & godly waies, unto the end, (which none doe, but such as be the Elect) such sinners shall not die the death, but such shall surely live, as is like∣wise said in the same Chapters. So that even by those two

Chapters, it appeareth, that God doth will the death and de∣struction of some kinde of sinners. But this is yet further e∣vident, by those wicked and ungodly sonnes of Eli the Priest: who, when their father gave them good counsell, and godly admonition,* 1.540 they neverthelesse, obeyed not the voyce of that their Father: because (saith the Text) the Lord vvould Destroy them. Observe well those words. Agreeably whereunto, S. Peter also,* 1.541 speaking of certaine, which stumbled at the vvord, and vvere disobedient, saith: that, they were thereunto even ordayned▪ Againe, speaking of certaine godlesse men, hee saith: they were as bruite beasts led vvith sensuality,* 1.542 and made to be taken, and to be destroyed. Wherewith agreeth that of Solomon also, in his Proverbs,* 1.543 saying: The Lord hath made all things for his owne sake, yea even the wicked for the day of evill. And so likewise te∣stifieth S. Iude:* 1.544 for, speaking of certaine ungodly men, that turned the grace of God into vvantonnesse, he saith: that, they were before of old ordeyned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to this Iudgement, or, to this condem∣nation. By all which, it is infallibly manifest, that God seeing all men to have sinned in the transgression of Adam, hath or∣dained and decreed, to permit and suffer, some of them to run on in the course of wickednesse and ungodlinesse, untill they come, in the end, to their iustly deserved destruction and perdition.

2 In vaine then, and most untruly is it obiected against the Protestants, that they make God the Author of sinnes and high time it is, for all to cease their slandering of them in that behalfe. For the Protestants in their doctrine, cleane contrariwise,* 1.545 doe teach, that although God decreed to permit sinne, to come into the world, yet he never made it, nor was the Author or worker of it: yea God made man good at the first;* 1.546 yea, all things that he made, were in their creation, very good, as is expressely written in Genesis. The corruption of man, and the sinne that came unto him, was brought in, and procured another way, namely, after his creation, by the per∣swasion and temptation of the Divell, that subtill Serpent, and by mans will consenting thereunto, as is likewise decla∣red in Genesis:* 1.547 so that, not God, but the Divell, and man to∣gether, consenting to that temptation and perswasion of the

Divell, were the Author and efficient cause of sinne in man, at the first, and so continue Authors and workers of sinne in men unto this day. And therefore is it said: that, Sathan en∣tred into Iudas Iscariot, to stirre him up, to betray Iesus.* 1.548 And likewise doth S. Iames write thus:* 1.549 Let no man say vvhen he is tempted; I am tempted of God, for God cannot be tempted vvith e∣vill, neither tempteth he any man, &c. Yea it is the Divell, even that wicked Spirit, That vvorketh in the children of disobedience,* 1.550 as S. Paul witnesseth. And againe he saith: that, Men are en∣snared by the Divell, and held captive by him, to doe his vvill, untill such time as God set them free, and doe deliver them by his grace and power. For God doth not put, instill, or infuse wickednesse into anie, but withholdeth his graces from Re∣probates, and so they not onely sinne by reason of their owne concupiscence, and nature corrupted and depraved thorough the transgression of Adam, but doe further, by degrees, grow obdurate in their sinnes, and so in the end come to their iust condemnation. Wherefore, God appeareth to be, in sinnes committed, not a cause efficient, but deficient, or, wanting, in that he leaveth some men to themselves, and giveth not unto them, those sanctifying and saving graces which he giveth to his elect: For neither indeed is hee bound or compellable to give those graces to anie, but to whom he pleaseth, nor doe they properly, or, by his appointment, belong to anie but to the elect. It is true neverthelesse▪ that God ordereth, dispo∣seth and useth, (as lawfully hee may▪) all mens sinnes to serve his owne glorie, and good pleasure▪ And herein is his power and wisedome highly to be admired, who can thus one of the sinnes of men, and Divels, draw matter serving for his owne glorie: as likewise most admirably he made the light to shine forth out of darkenesse. How great glorie did God get to himselfe, by that proude and mightie King▪ Pharao, whose heart was so much and so long hardened against the people of God? Insomuch, that himselfe saith thus of him: For this cause, have I appointed thee, to shew my power in thee, and to declare my Name throughout all the vvorld, Exod. 9.16. Rom. 9.17. In like sort may it be said, that for this cause, God hath appoin∣ted Divels, and reprobate men, to shew his glorie by their de∣struction,

and in the meane time, to use their wickednesse to serve his owne ordinance.* 1.551 Sometimes, therefore, (as the Schoolemen themselves doe also say) Deus vult peccatum, n••n quatenus est peccatum, sed quatenus est poena peccati: God vvill have sinne to be done by men, not simply for the sinnes sake, but as it is to be a punishment for another sinne, formerly committed. Which point, namely, that God will sometime have one sinne pu∣nished with another, is verie evident: for God punished the Adulterie of King David,* 1.552 with another like sinne of Absolon his sonne, who lay openly with his fathers Concubines, and in the sight of Israel: And the Text witnesseth that God himselfe would raise up this Evill against King David;* 1.553 for Da∣vid did this wickednesse secretly, but I (saith God) vvill do this thing, before all Israel, and before the Sunne. In which Act of Ab∣solon therefore,* 1.554 it is apparant, that God had to do, though not simply for the sinne sake, yet so farre forth, as it served for a requitall, or, punishment, of the sinne and adulterie commit∣ted formerly by King David, with Vriahs wife. S. Paul saith likewise, that the Gentiles when they knew God by the cre∣ation of heaven and of earth, & of all the things which they saw visibly before their eyes: yet they glorified him not as God, neyther vvere thankefull, but became vaine in their Imaginations, and their foolish heart vvas darkened: vvhen they professed them∣selves to be vvise, they became fooles for they turned the glory of the incorruptible God, to the similitude of the Image of a corruptible man, and of birds and foure-footed beasts, and of creeping things▪ VVherefore God gave them up to their owne hearts lusts, unto un∣cleanenesse, to defile their owne bodies, betweene themselves. And he further saith: For this cause God gave them up to vile affections; for even their vvomen did change the naturall use into that vvhich is against nature: and likewise also the men left the naturall use of the vvomen, and burned in their lust one toward another, and man vvith man vvrought filthinesse, and received in themselves such re∣compence of their error, as vvas meete: For, as they regarded not to

acknowledge God, even so God delivered them up into a reprobate minde, to doe those things vvhich are not convenient, being full of all unrighteousnesse, fornication, vvickednes, covetousnes, maliciousnes, full of Envie, of Murder, of Debate, of Deceipt, &c. Where you plainly perceive, how even amongst the Gentiles, their not glorifying of the Creator of heaven & earth, as God, (accor∣ding to such knowledge of him, as by the creation of all things, they had received) was punished by divers and sun∣drie other sinnes, into which they fell and wherin God him∣selfe had an hand,* 1.555 so farre forth as they served for recompen∣ces, requitals, or punishments, for former sinnes committed: for it is said in the Text; For this cause,* 1.556 God gave them up to their owne hearts lusts &c. And againe: For this cause, God gave them up to vile affections, &c. And againe:* 1.557 As they regarded not to acknowledge God, so God delivered them up into a reprobate mind,* 1.558 to doe th••se things vvhich are not convenient, &c. In like sort it is said of some living in the daies of Antichrist, that,* 1.559 because they received not the love of the truth, that they might be saved, therefore God sent them strong Delusion, that they should beleeve lyes, that they all might be damned vvhich beleeved not the truth, but had pleasure in unrighteousnesse. Where you see againe, that he pu∣nisheth one sinne with another, in that he will have them, to have this strong delusion to beleeve lies, and false doctrines: For it is expressely said, that God sent this strong delusion upon them; namely, as a punishment (as it is indeed a most iust, and grievous one) for their contempt of his Gospel, & neglect of his word and truth. Sometimes againe, God permitteth a sinne to be done, for the triall & proofe of his own servants and children: as was the sinne of the Shabaeans, and Chaldaeans, in the violent taking away of Iobs goods▪* 1.560 for the further tri∣all and proofe of Iobs faith, vertue, and patience: and as is the sinne of persecution, of Gods servants,* 1.561 for their better triall and proofe likewise; for so S. Peter declareth, & withall sheweth,* 1.562 that, Ita vult Dei voluntas: Gods vvill, vvill have it so. And sometimes againe, God permitteth sinnes to be done and multiplied by men,* 1.563 thereby to heape up to themselves wrath a∣gainst the day of vvrath, and against the day of the declaration of the iust iudgement of God, and thereby to procure to themselves

the greater damnation, as the Scriptures speake: and thus 〈◊〉〈◊〉 all Reprobates commit their sinnes.* 1.564 But sometime againe, did God permit a sinne, to the end, there might be a way made and opened, for declaration both of his Iustice, and Mer∣cie, toward mankinde: and thus he permitted the sinne and fall of Adam, our first father. For, if Adam had not sinned, but had alwaies remained in his estate of puritie and inno∣cencie wherein he was created, neither could Gods mercie towards anie, nor yet his iustice towards anie, have appeared in the race of mankinde: inasmuch as, where no sinne, no•• sinner is, there can be no condemnation for sinne in iustice; neither can anie mercie be shewed or exercised, but towards the miserable, and such as s••and in neede of it, and have trans∣gressed. Although therefore God made Adam good in the creation of him, yet hee made him mutably good, that is, in such an estate, as that he might possibly fall. For which cause, he gave him free-vvill, either to stand or to fall, at his owne election. So that, there was in him a possibility to fall; as also a possibility to have stood, if he had would: but the Divel temp∣ting him, and he yeelding and consenting to the temptation, he then fell, thorough his owne default, as appeareth. Wher∣upon S. Augustine saith:* 1.565 that, Homo libero arb••trio malè us••••, & se, & illud perdidit: Man having ill used his free-vvill, destroyed both himselfe, and it. So that now since the fall of Adam, libe∣rum arbitrium captivatum, non nisi 〈◊〉〈◊〉 peccandum valet: free vvill being captivated, i•• of no force but to sinne, as the same S. Augustine affirmeth. Againe he saith: Quia peccavit voluntas, secu••a est peccantem, peccatum habendi dura necessitas; Because the vvill had offended, there followed the sinner, an hard necessity of having sinne. And againe, he saith: that, Naturae nostrae dura necessitas, merito praecedentis iniquitatis ex••rta est: The hard necessity of our nature, arose out of the merit or desert of the before going transgression. Since the fall of Adam then (as the same S. Augustine further saith) Voluntas in tantum est libera, in quantum est liberata: Mans vvill is so farre forth free, as it is made free by God: For as hee saith a∣gaine; Hominis, non libera, sed à Deo liberata, voluntas, obsequitur: Mans vvill, not free of it selfe, but so farre forth as it is made free by God, doth yeeld obedience. But yet howsoever mans Will is now

become thus thrall, and captive unto sinne: yet is it free from constraint. And of this freedome in respect of constraint, it is, that S. Augustine is ever to be intended, wheresoever hee ac∣knowledgeth men to have free VVill: and therefore doe not mistake or misunderstand him in this point. For, indeed, it is not by forcing, violence, constraint, or compulsion, but by his sweet internall motions and perswasions, that God, ex nolen∣tibus facit volentes, of unwilling maketh men willing,* 1.566 as S. Augustine himselfe teacheth and affirmeth. Now, that out of the fallen Lumpe of mankinde, it was, that God shewed his Mercie to some, in Electing them to salvation, and his Iustice to other∣some, in not Electing them: this is apparant; because S. Paul saith directly, that Election is neither of the vviller,* 1.567 nor of the Runner, sed miserentis Dei, but of God that sheweth mercy. For which cause also, the Elect, upon whom GOD thus shewed Mercie, be called the vessels of mercy: and the rest upon whom hee shewed not this mercie,* 1.568 but left them (as hee then saw them) in their sinne and transgression, be said to be the ves∣sels of vvrath. But as nothing commeth to passe in this world, but what God, before the world was made, decreed and determined with himselfe, either to doe,* 1.569 or to permit to be done: so accordingly hee decreed and determined before the foundations of the world, to permit this sinne and fall of Adam, and thereout to make this his Election of some unto glorie and salvation, in and through Christ, and to leave the rest in their sinne unto condemnation. For, that, God did decree, or, purpose to permit Adam to fall,* 1.570 beside the event of it, (which doth sufficiently declare it,) it is further evident, because S. Peter also, writing to the Elect, saith: that they were redeemed vvith the precious blood of Christ, as of a Lamb undefiled and without spot: and that he, namely Christ, vvas ordeyned be∣fore the foundation of the vvorld, but was manifested in the last times, for their sakes. S. Paul likewise testifieth the same, in his Epistle to Timothy. Inasmuch then, as both these Apo∣stles doe thus cleerely affirme, that Christ was ordeyned before the foundation of the vvorld, to be, as he is, a Redeemer and Savi∣our, of all the elect, from their sinnes: (for, for this cause it was, that he had the name of Iesus, which signifieth a Saviour, gi∣ven

unto him, because hee was to save his people from their sinnes,* 1.571 as the Angel himselfe witnesseth): I say, seeing Christ, was thus ordeyned, before the vvorld vvas made, to be a Redeemer and Saviour of people from their sinnes; it must of necessitie be granted, that the fall of Adam was also decreed to be permit∣ted,* 1.572 whereby men might become sinners: for by the fall of Adam it was, and not otherwise, that sinne entred and was to enter into all mankinde. Neither, indeed, needed there, nor possibly could there have beene anie Redeemer, Saviour, or deliverer from sinne▪ unlesse sinne had first beene, and had made an entrance into the world. And therefore well doth S. Gregory say:* 1.573 Et quidem nisi Adam peccasset, Redemptorem, nostrum carnem suscipere nostram non oportuisset—Dum pro pecca∣t••ribus. Deus homo, nasciturus erat: That verily if Adam had not sinned, our Redeemer should not h••ve taken our flesh upon him—Sith that for sinners it vvas, that God vvas to be become man. And to the same effect speaketh also Saint Augustine, saying:* 1.574 that, Melius Iudicavit de malis benefacere, quam mala nulla esse permittere: God iudged it better, out of evill, to vvorke good, then to suffer no evill at all to be. And this is further decla∣red:* 1.575 for Saint Paul saith expressely; That the Scripture hath concluded all under sinne: that the promise by the faith of Iesus Christ,* 1.576 should be given to them that beleeve. Againe hee saith: That, ••ll, both Iewes and Gentiles, bee under sinne &c. that everie mouth may be stopped, and that all the vvorld might be made sub∣iect to the iudgement of God. And again, he saith: There is no dif∣ference▪* 1.577 for all have sinned, and come short of the glory of God: be∣ing Iustified freely by his grace, through the redemption that is in Christ Iesus: vvhom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousnesse. Againe he saith: that, God hath shut up all in unbeleefe, that hee might have mercy on all,* 1.578 even upon all those, whether they were Iewes or Gentiles, whom hee so purposed to take to mercie, in and through CHRIST. By all which, you may perceive, that GOD did purpose, or, decree to permit, the sinne and fall of Adam, and for what cause and reason it was so permitted, as likewise that hee permitteth other sinnes also; in which permission of his,

his vvill is alwaies included: for against his vvill hee per∣mitteth nothing,* 1.579 neither can anie thing come to passe against his will, that is, whether he will, or no: But he it is that ruleth, ordereth, and governeth the whole world; & all things ther∣in, and doth, both in heaven and in earth, whatsoever he pleaseth. Yea, Bonum est ut mala sint: alioquin non s••••eret deus, ut mala sint: Non sinit autem nolens utique sed volens:* 1.580 It is good (saith S. Au∣gustine) that there should be evill or sinne: otherwise God would not suffer or permit it to bee: And verily, he permitteth it (saith he) not against his will, but vvith his will. Againe, hee saith:* 1.581 Non fit aliquid, nisi omnipotens fieri VELIT, vel sinendo ut fiat, vel ip∣se faciendo: There is nothing done, unlesse God WILL have it to bee done, either by suffering it to be done, or by doing of it him∣selfe. In like sort saith Hugo: that when God doth good,* 1.582 and permitteth evill, his will appeareth in both: Quoniam esse vult quod facit, aut permittit: Because he will have that to be:* 1.583 vvhich hee ei∣ther doth, or permitteth to be done. Deus vult esse malum, & in eo, non nisi bonum vult: God doth vvill evill to bee, and therein hee vvilleth not but vvhat is good, saith the same Hugo. For what is ill done as it commeth from men, is vvell done so far forth as God hath to doe in it, hee being the orderer and ruler of it, and the disposer of it to good uses, and ends in his purpose. And therefore doth S. Augustine say againe: that Deus quas•• dam voluntates suas, utique bonas, implet per malorum hominum voluntates malas: God doth accomplish his ovvne vvill,* 1.584 being veri∣ly good, by the evill vvils of evill men. Although then, God mo∣veth and ruleth all men, and their wils, affections, and acti∣ons (because in him it is, that all doe live, move,* 1.585 and have their be∣ing) yet is he not for all that, the Author of the pravi••ie, or wickednesse that is in those men, or in their wils, affections, or actions: no more then he that moveth, stirreth, or rideth upon a Lame Horse, or that ruleth and governeth him, can be therefore said to bee the cause, or Author of his lamenesse, or of any other his defects As touching the fall of Adam then▪ and originall sinne, you see how it was caused without anie coaction, or compulsion from God: and as touching actuall sinnes, they flowe and come from that corruption of mens nature, accrued unto them by reason of that first transgres∣sion.

If therefore anie here obiect, in defence or excuse of Reprobates, that since the transgression of Adam, they sinne necessarily, and cannot but sinne by reason of their Nature corrupted, and remaining in them, unal∣tered, and uncleansed. I answer, first, that they have drawne upon themselves, this Corruption, and necessitie of sinning,* 1.586 by that their fall and transgression in Adam. And secondly, although God doth not cleanse, purge, sanctifie, or purifie them, nor doth give those saving graces to them, which he doth to the Elect: yet he is not therfore to be tax∣ed, or quarrelled against: because, God is debtor to no man: but may at his owne most free pleasure, out of that fallen lumpe of mankinde, choose whom he would to salvation, and refuse whom he would, and accordingly, give, or withhold his saving graces. Thirdly, consider, that there bee also Elect Angels, aswell as Elect Men: and consequently, Reprobate Angels,* 1.587 aswell as reprobate men: Now the Angels, that fell from their first estate, and are become Divels, doe sinne (as all men know) necessarily, and cannot but sinne: and yet are they not therefore excused. If then a necessitie of sinning, in Divels, will not serve to excuse them: how can it serve to excuse reprobate men? wherein, the difference is ever to be remenbred, betweene necessitie, and coaction. For howso∣ever reprobate men, aswell as D••vels, doe sinne necessarily, yet doth not God force or compell them to sinne, but as they have brought sin upon themselves, through their owne de∣fault: so by reason of their depraved natures, they still sin, and that willingly, and readily, & of their owne accords, without any enforcing, coaction, or compulsion from God. Yea, fourthly, a necessitie of a thing to bee done, in respect of Gods purpose, will, and decree, doth not excuse him that doth it to an other end and purpose, as namely, to satisfie his owne lewd minde and wicked will and affection. This appeareth, and that verie specially and particularly, in Iudas Iscariot: who, together with his Complices, did nothing in that his sinfull and detestable act, of betraying Iesus, but what the hand and counsaile of God had before ordained to be done:* 1.588 (for so the Scripture expresly and directly witnesseth): and

yet did not this counsaile, purpose, or decree of God, excuse the sinner. For Christ Iesus himselfe saith: that, A vvoe,* 1.589 ne∣verthelesse belonged, to that man by whom the Sonne of man was betrayed: and that, it had beene better for that man, if he had never beene borne. Christ Iesus againe saith thus: It must needs be that offence; come:* 1.590 but woe to that man by whom the offence commeth. Where you likewise see, a necessitie of sinning and of offences, and yet that this will not excuse the sinner or of∣fendour for all that. God saith againe,* 1.591 hee would send proud Ashur (the rod of his wrath) against his people, the Ievves: so that it was Gods decree and purpose, which Ashur there∣in executed: yet because he executed this will and decree of God, with another meaning, and to another end, and pur∣pose, namely, to satisfie his owne cruell, proud,* 1.592 and ungod∣ly minde, therefore he, for his part, sinned and deserved pu∣nishment. The Brethren of Ioseph also, sold Ioseph into E∣gypt, and it was Gods will, providence, and purpose, that it should be so: But God had one purpose and meaning in it,* 1.593 and they another: for God thereby meant to provide for his Church and people, and for the good of Ioseph: and they on the otherside, did it, as being mooved with envie, and of an evill meaning toward him, and therefore were guiltie of sinne, even in their owne consciences, notwithstanding that Gods dscree and purpose was therein also executed, Shimei likewise rayled upon King David, and cursed him,* 1.594 and it was Gods decree and purpose that it should be so: for the Lord had bidden him to curse David, as David himselfe confessed: yet hough he therein executed the wil and decree of God, was not he therefore for his part excused; because God had one meaning in it, and he another: For God meant so to put David in remembrance of some sinne,* 1.595 and thereby to checke and humble him: but Shimei did it, so to satisfie his owne wicked and malicious minde, and therefore was guiltie of sinne, for which also he was afterward punished. Thus you see, I hope, that Gods decreeing, and purposing (in his own hidden coun∣sell and secret will) to permit sinnes to bee committed, will not serve to excuse sinners, sith they commit their sinnes, not to anie such end, or, with anie such minde or pur∣pose,

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as thereby to doe and performe Gods will, or any of his secret, and sacred decrees, (which be things, for that pre∣sent, unknowne unto them) but to another end and purpose, namely, to satisfie their owne lewd, licentious, and wicked wills: which is alwaies matter sufficient to make them inex∣cusable.* 1.596 And therefore, well may that saying of S. Bernard, be applied to a reprobate man: that, Voluntas inexcusabilem, & incorrigibilem necessitas facit: His will doth make him Inexcusable, and a necessitie of sinning Incorrigible.

3 But against this matter of Gods reprobating, or refu∣sall of anie, as touching salvation, is obiected that place of S. Paul to Timothie,* 1.597 where he saith thus: I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thankes be made for all men, for Kings, and all that are in authori∣tie &c. for God vvill have all men to be saved. But the meaning of these words is evident, that he will have of all sorts and de∣grees of men that shall be saved, even Kings and Princes, as∣well as of anie other sort: for of them, you see, hee specially speaketh.* 1.598 And so doth S. Augustine and Gregorie also expound those words. And indeede, what other sence (all circumstances of the Text being well considered) can be set upon them? For to set this sence upon them, namely, that God will have all to bee saved in a generalitie, without any exception, were directly contrarie to the rest of the Scrip∣tures,* 1.599 which witnesse directly, that God will have some to bee damned. Yea, if God would have all to be saved, in a ge∣nerality, what should, or can hinder, but that all, without exception, should be saved accordingly? For, who was ever able to resist his will, or to hinder the execution thereof, that it should not come to passe?* 1.600 Howbeit, they say, That God would, and men will not, and that this is the reason why some are damned, because themselves will not be saved. But what is this else, but to make Gods will subiect to mens will, and to be as it were, a waiting servant, and attendant upon their pleasures? so that hee shall will their salvation, when they will it themselves; and shal also nill it, when they nill it: which, beside that it maketh Gods will, as variable and mutable as mens wills,* 1.601 (a thing dishonourable unto him,

and untrue) it maketh also mens salvation, and damnation, to consist in their owne power and pleasures: which is as ab∣surd, as if you should say, it is in the power and will of the lumpe of Clay, to choose of what sort and fashion it shall bee, and to what use it shall bee applied, and what part thereof shall bee a vessell to honour, and what to dishonour. For a Potter hath not more full, or more absolute power, over the Clay, and the Pots which hee maketh thereout, then God hath over all Men, and Angells, and over all other his crea∣tures, to doe, ordaine, and dispose of them,* 1.602 and everie of them, at his owne most free and uncontrollable pleasure: as the Scriptures doe clearely testifie, often using, and as it were delighting themselves with this comparison, & resemblance. It is true, that no father hath such an high and absolute pow∣er over his Children, nor King over his Subiects, nor Ma∣ster over his Servants: the reason is apparant, because these be not the makers of their Children, nor of their Subiects, nor of their Servants, but God was the maker of them all, as of all things else: and therefore as touching this point, the cases be not like. And yet, if Children offend, it is in the pow∣er and pleasure of the father, to correct which of them hee will: or if Subiects offend, the King may punish, or pardon whom soever of them he pleaseth: and if Servants offend, it is also in the power and pleasure of the Master, to punish, or to spare whom he list. Doth it not then consist much more in the will and pleasure of God, the Creator and maker of all men, especially, after that all mankind was fallen in the transgression of Adam, to choose, or refuse whom hee plea∣sed? If then you doe but observe this comparison and simi∣litude of the Potter, which the Scripture so often useth, or some such like, wherein there is a Maker, considered, with such power and authoritie, as he hath over the thing, made by him, being the worke of his owne hands: This matter will then bee so plaine and evident unto you, as that even by light and force of reason, you will be compelled to confesse, that the thing made, is ever subiect to the will, ordering and disposing of him that is the maker, and not the maker, to the will of the thing made. And even this doth also S. Paul

himselfe acknowledg and teach in this verie particular mat∣ter, and thereupon he further saith expresly of God: that He hath mercie upon whomsoever he will,* 1.603 and whomsoever he will he hardeneth. And againe hee saith, that God spake thus: I vvill have mercie, on whomsoever my pleasure is to have mercie: and I vvill have compassion on whomsoever my pleasure is to have compassion.* 1.604 So then (saith he againe) it is not in him that vvil∣leth, nor in him that runneth,* 1.605 but in God that shevveth mercie. By all which is most manifest, that this great matter concer∣ning the salvation and damnation of men, consisteth not in the will and pleasure of men, but in the will and pleasure of God, and in his ordering and disposing. Would you have this matter yet further declared? then call to your remem∣brance what is written of Esau: namlie, that he would have inherited the blessing,* 1.606 and yet was reiected, for he found no place to repentance,* 1.607 though he sought the blessing with teares. Here you see, that Esau would faine have inherited, and fought it even with teares, and yet was reiected, and had this speciall grace of a true repentance not yeelded unto him. Againe, did not wicked Balaam desire to die the death of the righteous, and that his last end might be like his? Moreover, did not the foo∣lish Virgins, aswell as the wise, desire to enter in, unto the Wedding,* 1.608 and say: Lord, Lord, open to us, and yet were ex∣cluded? Againe, doth not Christ Iesus himselfe say to some: Yee shall se••ke mee,* 1.609 and yet yee shall dye in your sinnes, and whe∣ther I goe, thither can yee not come? And againe, doth he not say thus?* 1.610 Strive to enter in at the straite gate: for manie, I say unto you, shall seeke to enter in, and shall not be able. You see then, that manie and sundrie persons, would attaine to the everlasting felicitie of Gods people, and to a most blessed happinesse, and salvation, and yet cannot, because God will not, as ha∣ving otherwise ordayned of them: And so againe witnesseth S. Paul, saying thus: Israel hath not obtained that he sought: but the Election hath obtained it, and the rest have beene hardened. Againe, Yee beleeve not (saith Christ to some) because yee are not of my sheepe. And againe it is written Crediderunt quotquot erant ordinati ad vitam aeternam: Onely so many beleeved as vvere ordained to eternall life. And therefore also is this faith called,

fides Electorum Dei, the faith of Gods Elect, as being proper & peculiar unto them. Againe, it is written of some people:* 1.611 that, To them it is given, to know the mysteries of the kingdome of heaven, but to others it is not given.* 1.612 Yea and Christ Iesus him∣selfe speaketh thus unto God his Father, saying:* 1.613 I give thee thankes, O Father, Lord of heaven and earth, because thou hast hid th••se things from the vvise, and men of understanding, and hast ope∣ned them, unto Babes: It is so, O Father, because such vvas thy good pleasure. Againe, it is written of some: that, The Gospel and vvord of God preached unto them, and which they heard, pro∣fited them not: why? because it vvas not mixt vvith faith in them that heard it. Which faith is Gods gift, and bestowed where hee pleaseth. Againe it is written: that at the word and preaching of Christ Iesus, and most wonderfull and mightie Miracles, which hee did, manie beleeved,* 1.614 yet some beleeved not: yea, They could not beleeve, saith the Text. Againe, it is written of some men: that they have such hardnesse of heart, that it is a thing impossible for them to be renewed by repentance.* 1.615 And what is the great and supreme reason of all this diffe∣rence amongst men, but this, that some are Elect, and some Re∣probate, some are ordeyned to salvation, and some to damna∣tion, and according to that diversitie of men, God either gi∣veth or withholdeth his saving graces?

4 It is a thing well knowne to all true Christians, that none can be saved, unlesse they have an unfained and heartie repentance, and a true and lively faith in Christ Iesus (which is alwaies accompanied with a care to walke in Gods waies, and in obedience to his commandements). Now, this repen∣tance, and faith, be both the gift of God, and be not in mens powers to have them at their owne commands, or at their owne wills and pleasures, and consequently it must be gran∣ted, that Mens salvation doth consist, not in their owne wills and pleasures, but in Gods will and pleasure. That, Repen∣tance, is the gift of God, S. Peter and the rest of the Apostles expressely witnesse,* 1.616 affirming that it is God that gave repen∣tance to Israel, and remission of sinnes. And so againe doth S. Paul expressely declare: that, Repentance is the gift of God.* 1.617 Therfore is it said also in the Lamentations of Ieremy:* 1.618 Turne

thou us, O Lord, unto thee, and we shall be turned: And likewise in the prophecie of Ieremy,* 1.619 thus: Convert thou mee, and I shall be converted. And that, Faith also, is the gift of God, the Scrip∣tures doe cleerely witnesse.* 1.620 For which cause, S. Paul saith ex∣pressely: that, Not by vvorkes, but by grace, men are saved, through faith:* 1.621 and that they have this faith, not of themselves: for it is (saith he) the gift of God. Seeing then that none can be saved without this faith, and, repentance: and that faith, and re∣pentance,* 1.622 be both the gift of God, and that men have them not of themselves, nor within their owne power, it must of necessitie be granted, that mens salvation consisteth not in the power & will of men, but in the power and will of God, who is the giver of those saving graces. Where, withall, you may perceive, how erroneous and false, that doctrine and conceit of mens free-will is, as touching things celestiall and divine. For, what freedome of will, in things appertaining to Gods service and kingdome, can he have, that is ensnared by the Divell, and held captive by him, to doe his will, (as Saint Paul speaketh),* 1.623 untill it please God to deliver, and set him free? Or, what freedome or forwardnesse hath anie man (since the fall of Adam, and mans nature corrupted and depraved by that meanes) to come unto God, or godlinesse, of his owne naturall powers, and abilities, especially when Christ Iesus himselfe also saith thus; No man can come unto mee, except the father which sent mee,* 1.624 doe draw him? For, if he must be drawne before he can come (as here it appeareth that hee must) it sheweth that hee hath backwardnesse enough,* 1.625 but no for∣wardnesse, at all, of himselfe to come unto God. And this a∣gaine the Scripture witnesseth, in Gen. 6.5. and Gen. 8.21. that (untill God worke in a man) the imaginations of the thoughts of his heart, be only evill continually. And so also witnesseth S. Paul, saying (in 2. Cor. 3.5.) that vvee are not sufficient of our selves to thinke any thing, as of our selves, but our sufficiencie is of God. Yea S. Paul saith further expressely: that, The naturall man percei∣veth not the things of the spirit of God:* 1.626 for they are foolishnesse un∣to him; neyther can he know them, because they are spiritually di∣scerned. If the corrupt naturall man cannot so much as per∣ceive or understand the things of God, untill hee be enlightned

by Gods Spirit, and have received from him supernaturall grace, how can he possibly will, or affect those things, which he understandeth not?* 1.627 For the understanding power or fa∣cultie, must goe before, as being the directer of the will and affections. Againe, doe not the Scriptures require, the old man to be put off, and the new man to be put on? and men to be regene∣rate and borne anew? to become new creatures? to be enlightned? to be changed by the renewing of their mindes? and such like? What doe all these phrases and manner of speeches, declare, but that mans nature, since the transgression of Adam, is hor∣ribly polluted, defiled, and corrupted, and that they have,* 1.628 now none of these supernatural qualities, within them, by ver∣tue of their owne natural powers and abilities? S. Paul a∣gaine, directly sheweth, that these and all other good graces and Christian vertues, whatsoever, be wrought in a man by Gods spirit, and be the fruits of the same his spirit. And S. Iames also teacheth the same, as likewise all the rest of the Scriptures doe▪ Yea, S. Paul saith expressely: that Men are dead, through their sinnes and corruptions,* 1.629 untill they be quickned and made alive by the operation and working of God, with∣in them. If then since the fall of Adam, we be all Dead men, in respect of our owne selves, untill God by his spirit, worke in us, to quicken us: it is cleere, that in respect of our owne na∣tural abilities, wee have no more power to come unto God, then a dead man hath power in himselfe, to rise againe, or to walke, stirre, move, go, or to doe anie action of life: for which cause also, Regeneration, is called The first resurrection, Rev. 20.6. It is true, that men have an understanding, and a will: but to understand well and rightly, the word of God, and things perteyning to Gods kingdome, or to will and affect the same divine things, commeth not from men, but from God, who enlightneth that their understanding which was before darke, and maketh their will and affections enclined and to consent unto godlinesse, which were before perverse, and en∣clining another way. And therefore doth S. Paul say againe, most plainely, thus: It is God, which vvorketh in you, both the vvill, and the deed, even of his owne good pleasure. Agreeably whereunto, God himselfe also speaketh thus:* 1.630 A new heart

vvill I give you, and a new spirit vvill I put vvithin you, and I vvill take away the stonie heart out of your body,* 1.631 and I vvill give you an heart of flesh, that is, a soft and mollified heart, and I vvill put my spirit vvithin you, and cause you to vvalke in my Statutes, and ye shall keepe my Iudgements, and doe them. Where, likewise you see, that Gods working, and grace, doth frame & make mens wills and affections good, before they have anie goodnesse in them, or readinesse to obey him, and before that they can give consent to his motions or walke in his wayes. And thus is it a thing evident, that Gods Love, and good Will, toward us, is antecedent, and goeth before our love and good affecti∣on toward him: for so Christ Iesus himselfe also witnesseth, saying;* 1.632 Yee have not chosen mee, but I have chosen you. And so also witnesseth S. Iohn, saying expressely: Herein is love, not that vvee loved God,* 1.633 but that he loved us, and sent his Sonne to be a reconciliation for our sinnes.* 1.634 And againe he saith expresly: VVe love him, because he loved us first. Now then seeing it is mani∣fest throughout the whole course of mens salvation, that Gods love, and his good will, and working, is first, precedent, and goeth before all good wills and loves of men, toward him againe: and that mens good wills, consents, loves, and af∣fections, towards him, are caused, wrought, and procured, by himselfe, and come in the second place, as a thing following after: it must needs be granted, that Gods will, doth not de∣pend upon mens will, as an attendant thereupon, to follow it; but contrariwise, that mens will doth depend upon Gods will, for him to order, frame, and dispose it, as pleaseth him. And therefore you now perceive,* 1.635 I trust, that this great mat∣ter of Salvation▪ dependeth not upon the will of men (for if it did, who would be damned?) but upon the will of God, who giveth those his saving graces of a lively faith, and of a true Christian repentance and conversion, to whom hee pleaseth. For as S. Paul saith againe expressely:* 1.636 Hee doth all things ac∣cording to the counsell of his owne vvill. Howsoever then men are bidden in the Scripture to repent, convert, return, to walk in Gods wayes, and to keepe his commandements, and such like; yet thereupon it followeth not, that men have free will and power of themselves, to doe these things: for it is before

proved unto you, that it is God, that by his grace, and spi∣rit, working in men, maketh them both willing, and able, to doe these things, and to consent to his divine motions,* 1.637 be∣fore they can doe it. Yea, albeit they are bidden to choose life: yet it is God that must teach and direct them, before they can make a right choyce in that case: And therefore doth the Psalmist say, Shevv mee thy vvaies, O Lord, and teach me thy pa••hes: Lead me forth in thy truth, and teach me: for thou art the God of my salvation: And againe he saith: VVhat man is he that feareth the Lord? Him will he teach the way that hee shall choose.* 1.638 But to conclude, How can mens salvation depend upon their owne wills, when as long before they were borne, or had anie being in the world, or anie will at all,* 1.639 they were (with GOD, and in his counsell, determination, and purpose) elected thereunto, namely, even before the foundati∣ons of the world: as the Scriptures doe clearely and directly testifie?

5 But then they further obiect, that S. Paul saith thus: VVhom God foreknew, them hee did predestinate &c. moreover, whom he predestinated, them also he called: and whom hee called,* 1.640 them also he iustified: and whom he iustified, them also he glorified. Here Gods foreknowledge is mentioned, as going in order,* 1.641 before his predestination: and this his foreknowledge (say they) sheweth, that God did foresee, and foreknowe, what men would bee, and what workes and merits they would doe, when they should be living in this world, and that ac∣cording thereunto he made his predestination: and so they make, not Gods will and pleasure, but mens future wills, workes, and merits, so long before foreseene, & foreknown, the Cause of Gods predestinating them to salvation. It is true in verie deed, that God did foresee, & foreknow, what men would and should bee, as likewise hee foresaw, and fore∣knewe whatsoever was afterwards to happen or bee in the world: but thereupon it followeth not,* 1.642 that the good workes of men which hee so foresaw, and foreknew, were the original and antecedent cause of his Predestination of them to eternali life: for they might be a consequent, and an effect of his predestination of them, for all that, (as indeed

they were) and not the Cause. For Christ himselfe saith: They vvere ordained, to this end, to bring forth fruite, and that their fruite should remaine.* 1.643 And so also testifieth S. Paul: that they bee Gods vvorkemanship, created in Christ Iesus, unto good vvorkes,* 1.644 vvhich God had before ordained, that they should vvalke in them. Neither could God foresee, or foreknow, any me∣rit of salvation to bee in mens workes, whereto no such me∣rit belongeth: Neither could hee foresee, or foreknowe, any free or foreward Will in men, after the fall of Adam, of their owne naturall abilities, for the walking in the waies of God, as is also before declared. But this he might, and did, indeed, foresee, and foreknow, namely, the fall of Adam, whereby all mankinde was (in respect of themselves) most miserable wretches, liable to the wrath of God, and eternall condem∣nation: Hee did also foresee, and foreknow, Christ Iesus his Incarnation, Passion, Satisfaction, Righteousnesse, and Obedience, and that he should be the Saviour and Redeemer of all his Elect, For which cause it is said by S. Paul: That they which bee Elected, were elected in him, that is, in Christ, the mediatour,* 1.645 and their head, and appointed Saviour, and Redeemer: who being the second Adam, did interpose him∣selfe, and as their suertie, did undertake for them, to answer whatsoever Gods Iustice, would demaund to be performed by him, in their behalfe. And as for the rest which were not Elected to salvation, but refused, they being not so beheld, nor considered in Christ, but as being out of him, (and conse∣quently, as they were, in, and after the transgression of the first Adam) they lye still in that their most wofull estate, as▪ having no Suertie to undertake for them, nor Saviour, ap∣pointed to deliver them from the wrath and curse of God, to them, for their sinnes, in his Iustice belonging. And there∣fore doth the Scripture speake in this sort of them: namely, that, The vvrath of God abideth upon them, as being never ta∣ken away in Christ.* 1.646 And as they were borne in sinne, and live in sinne, so Christ Iesus himselfe saith: that they die in their sinnes. So that they never had, nor shall have remission of their sinnes,* 1.647 nor deliverance from the curse and wrath of God, through the death and satisfaction of Christ Iesus.

6 For wheras some here obiect, that Christ died for all, in a generally, the Schoolmen answer it with a distinction, name∣ly, that Christ died for all, sufficienter, but not efficienter, that is, sufficiently, but not efficiently, that is to say, his death, (in respect of the greatnesse, vvorth, and value of it, hee being the Sonne of God, aswell as Man) was sufficient for all in a gene∣ralitie, and is therefore propounded as a salve to all if all can take hold of him, and apply him unto themselves as a Savi∣our, by a true and lively faith: But because all cannot doe this, (for none have this true, lively, and iustifying faith, but Gods elect onely) therefore he died efficiently, that is, his death was effectuall and beneficiall only to Gods Elect. Wher∣fore also well doth he distinguish, whether it were Augu∣stine or Prosper: Qui magnitudinem pretii,* 1.648 distinguit a proprieta∣te redemptionis: vvhich distinguisheth the greatnes or sufficiencie of the price, from the proprietie of redemption. Agreably where∣unto S. Ambrose likewise saith: that, Etsi Christus pro omnibus passus est: specialiter tamen pro nobis passus est,* 1.649 quia pro Ecclesia passus est: Although Christ suffered for all, (excluding none from the benefite of his death, if they beleeve in him) yet specially, or in a speciall manner, hee suffered for us that doe beleeve in him, because for his Church it was that hee suffered. And so likewise testifieth S. Hierome: that Christ gave his life, a re∣demption, not for all, but for manie, that is, (saith hee) for them that beleeve. In like manner doth S. Paul say: that, God gave him to death for us all: that is, for all Gods elect, where∣of hee was one:* 1.650 For so also S. Augustine interpreteth it (in Ioh. tract. 45.) Pro nohis omnibus tradidit illum, Sed pro quibus no∣bis praescitis, Praedestinatis, Iustificatis, Glorificatis: Hee gave him to death, for us All: But for vvhich Vs? namely,* 1.651 for them (saith hee) vvhich are the foreknovvne, the Predestinate, the Iustified, and the Glorified persons. Againe,* 1.652 in the Epistle to the He∣brevves, it is said, that, Christ, Tasted death for all: but in the verses that follow, he sheweth the speciall meaning of those words, viz. that those All, vvere sanctified persons, the bre∣thren of Christ, the Children vvhich God had given him, and the Children which hee, by that his death, and passion, was to bring unto glory: For which cause, he is also there called, the

Prince of their salvation. In like sort it is said in the second E∣pistle to the Corinths▪ that Christ dyed for all: but in the words following,* 1.653 he explaineth the matter, and sheweth, that hee died for all such, as finding themselves dead in themselves, should afterwards live, not unto themselves, anie longer, but unto him that died for them, and rose againe: which kinde of god∣ly and new life, none doe live, but the elect onely. Againe, in his Epistle to the Thessalonians, he speaketh thus: God hath not appointed us unto wrath,* 1.654 but to obtaine salvation, by the meanes of our Lord Iesus Christ, which dyed for us. Observe here like∣wise, that he maketh Christ Iesus, in a speciall and peculiar manner, to die onely for those which bee appointed to ob∣taine salvation, by the meanes of him, and not for the rest, which were appointed unto Wrath: for he there manifestly distinguisheth betweene those two sorts of people. Againe, S. Paul in his Epistle to the Ephesians, speaketh thus: Hus∣bands love your vvives,* 1.655 even as Christ loved the Church, and gave himselfe for it. Where you see also, that he appropriateth the benefit of the death of Christ, to his Church, which he so en∣tirely loved. Yea, Christ Iesus himselfe affirmeth the same, saying:* 1.656 that, Hee is that good Shepheard, which giveth his life for his Sheepe. And againe hee saith: Greater love hath no man then this: that a man bestovv his life for his friends: yee are my friends,* 1.657 if yee doe whatsoever I command you. By all which ap∣peareth, that Christ, in respect of the proprietie of redemp∣tion, gave his life, and died onely for his Church, for his Sheepe, for his Friends, that would obey him: which is as much to say, as that hee died specially and properly for the Elect. Yea, he was, in Gods purpose, intended, and orday∣ned to come into the world, for the redemption of the Elect. So S. Peter likewise testifieth directly: for writing his Epistle to the Elect of God (1. Pet. 1.2.) he saith:* 1.658 that, They were redeemed with the pretious blood of Christ, as of a Lambe undefi∣led, and without spot: and hee there further saith expresly: that, Christ was ordained before the foundation of the world, but was declared in the last times for their sakes. Where you see it precisely affirmed, that Christ was ordained to come, and did come into the world, for the Elect sake. And so also

doth S. Paul declare, in his Epistle to Timothy. And this like∣wise doth Esay shew, in his Prophesie, saying;* 1.659 Vnto us a Childe is borne, & unto us a Son is given, that is, unto the Church and people of God, of which number the Prophet was one,* 1.660 that so speaketh. Againe, S. Paul, writing to the Church and people of God, distinguishing them from the rest, saith thus unto them: Yee are not your owne, for yee are bought with a price: Therefore glorifie yee God, in your bodie, and in your spirit,* 1.661 for they are Gods. Againe, in the Acts of the Apostles, it is said to bee, The Church of God,* 1.662 which Christ hath purchased with that his blood. Yea, this is so evident, that by the All, for whom Christ died, is, in respect of redemption and remissi∣on of sinnes, meant all the elect onely, that for the clearer illustrating of it to be so, the Scripture it selfe often useth in stead thereof, this word, Manie: As in the Gospell accor∣ding to S. Matthew, Christ Iesus himselfe saith thus: This is my blood of the nevv Testament, that is shed for manie,* 1.663 for the re∣mission of their sinnes. Againe hee saith: The sonne of man came not to be served, but to serve,* 1.664 and to give his life a redempti∣on for manie. Marke that in both those places, he saith, That he gave his life to be a ransome or redemption, not of all in a generalitie, but of Manie, that is, as I said before, of the Elect onely.* 1.665 So likewise it is said in the Epistle to the He∣brevves: Christ vvas once offered, to take avvay the sinnes of ma∣nie. And againe it is said by S. Paul: that,* 1.666 By the ••bedience of one (namely of Christ) manie shall be made righteous. And so a∣gaine it is said in Daniel: that, The Messias should be slaine,* 1.667 and that he should confirme the covenant vvith manie. But beside all this, S. Paul speaketh yet further, verie plainely, thus:* 1.668 God setteth out his love tovvard us, seeing that vvhilst vvee vvere yet sinners. Christ died for us: much more then being novv iustified by his blood, vvee shall be saved from vvrath, through him. Ob∣serve here, first, that he saith, Christ died for us, that is, for us that be of Gods Church and people, for he speaketh in the person of them, and in their behalfe: and secondly, observe, that he maketh this an argument (as it is indeede) of Gods great and speciall love towards them, that he sent his sonne to die for them: what can be more plaine to shew, that, in

Gods purpose & intention, Christ dyed, not for the redemp∣tion of all in a generalitie, but of the Elect only, whom he so especially and entirely loved? In like sort testifieth S. Iohn, saying: In this appeared the love of God toward us (marke still that word,* 1.669 Vs) that God sent his onely begotten Sonne into the vvorld, that vve might live through him. And againe he saith: Herein is love,* 1.670 not that vve loved God, but that he loved us, and sent his Sonne to be a reconciliation for our sinnes. Here you likewise see, that the sending of his sonne is an effect and argument of his most deare and speciall love toward his Church and people. If then this be (as indeed it is) an argument of such high, spe∣ciall, and incomparable love, in Christ, to give himselfe to death, and likewise in God his Father, to send him into the world to that end, and that this special and incomparable love belongeth onely to the Elect, it must needes be granted, that Christ his death, being an argument of such unspeakea∣ble and especial love, was only for the Elect, in Gods intenti∣on and purpose: for those onely be the men whom he so en∣tirely and unspeakeably loved, and not the other. But consider what Saint Paul yet further writeth, saying thus: Blessed bee God even the Father of our Lord Iesus Christ,* 1.671 vvhich hath blessed us vvith all spiritual blessings, in heavenly things, in Christ, as hee hath chosen us in him, before the foundation of the vvorld: that vvee should be holy and vvithout blame before him in love. VVho hath predestinated us to be adop∣ted through Iesus Christ, in himselfe, according to the good pleasure, of his owne vvill, to the praise of the glory of his grace, vvhereby hee hath made us accepted in his bloud: by vvhom, vve have redemption, through his bloud, even the forgivenesse of sinnes, according to his rich grace, vvhereby he hath beene abounding toward us. In which words you may againe perceive, that those onely that were Elect before the foundation of the world, be the men that be there said to have redemption through Christs bloud, even the forgivenesse of sinnes: and that for these two incompa∣rable benefits, namely of their Election before the foundations of the world, and of their Redemption through the bloud of Christ, they can never blesse God sufficiently, nor yeeld him sufficient thankes. Yea, the Redemption, which Christ by

his bloud hath purchased for anie, is an Eternall Redemption, as the Epistle to the Hebrewes expressely affirmeth it:* 1.672 and therefore if all in a generalitie, aswel bad, as good, and Repro∣probate aswell as Elect, should have redemption by the death of Christ, it should be an Eternall redemption, (as here you see) even an everlasting discharge and forgivenesse of all their sinnes, and so then should none be damned at all, but all, aswell one sort as another, should be saved: which if it be grosse and ab∣surd, false and untrue; that also must be held grosse, absurd, and untrue, whereupon this followeth. But consider yet fur∣ther, that the bloud of Christ Iesus, the Sonne of God, is not dumbe, dead, vaine, idle, or ineffectual bloud, but it is ever po∣werfull and effectuall, to all those for whose benefit it was in∣tended to be shed: and therefore, beside that, it is called by S. Peter, precious bloud, or the bloud of price, and value,* 1.673 whereby Gods Church and people were bought and purchased, it is further said in the Epistle to the Hebrews, to be speaking blood,* 1.674 and that it speaketh better things then that of Abel. For, indeed, the bloud of Abel, spake and cried for revenge against a Male∣factor: but contrariwise, the bloud of Christ, speaketh for mercie, peace, love, reconciliation, and attonement, towards sinners, and malefactors.* 1.675 Yea the bloud of Christ hath these vertues, attributed unto it, namely to clense from all sinne, to reconcile, to iustifie, to sanctifie, and to save sinners. Seeing then the bloud of Christ is of that great force, vertue, and ef∣ficacie, and that none are cleansed, from their sinnes, reconci∣led, iustified, sanctified, and saved, but the elect onely, it is ap∣parant, that, that so precious, prevalent, powerfull, and saving bloud of his, was shed for the redemption of the Elect only, and not of the Reprobate. And therefore doe the Saints and elect people of God, in the Revelation, sing this Song, unto that Immaculate Lamb, Christ Iesus, saying thus: Thou art vvorthy to take the Booke, and to open the seales thereof,* 1.676 because thou vvast killed, and hast redeemed us, to God, by thy bloud, out of every kinred, and tongue, and people, and nation. Yea, by the efficacie and ver∣tue of Christ his death, his buriall, and his resurrection, it is,* 1.677 that Gods elect dye to sinne, and burie sinne, and be quickned, and rise to newnesse of life: which thing Reprobates cannot

doe. Againe, it appeareth, that Christ in his death, suffering, and satisfaction, which hee made to the law, and to Gods wrath and iustice, bare the person only of the Elect, to cleere and set them free: insomuch that of them only, it is said, that they be In Christ,* 1.678 and that they vvere circumcised ••n him, or in his circumcision: that they dyed together with him in his death: that they rose together with him in his resurrection: that they ascended with him into heaven, and there sit vvith him in heavenly places. By all which manner of speeches, it is evident, that the Elect, and Elect onely, be accounted his mem∣bers, and knit, and conioined unto him. Yea such is this neere coniunction and union, betweene Christ the head, and the Elect his members, that considered together, they be cal∣led,* 1.679 verie Christ, by S. Paul. And therefore it is apparant, that the Reprobates, which are to bee damned, were never In Christ Iesus, nor made satisfaction to Gods Iustice in him, for their sinnes, nor died with him, nor rose againe with him, nor ascended with him into heaven, nor have anie union or com∣munion with him. And this is further yet more evident by this, that Christ Iesus himselfe doth directly disclaime all Re∣probates, in the praier which he maketh in the behalfe of all the Elect,* 1.680 which his Father gave him, saying thus: I pray for them: I pray not for the vvorld: but for them vvhich thou hast gi∣ven mee, for they are thine. Observe this well: for here you see that Christ praieth and maketh intercession onely for the e∣lect, and utterly disclaymeth to pray for the world, that is, for the Reprobates of the world. Sith then the Reprobates have no part nor portion in the praier and intercession of Christ: by what right shall they have anie part or portion, in his death or sacrificing himselfe, upon the Crosse? For the Priesthood of Christ, consisteth, chiefly, in these two points: namely, in his oblation or sacrificing of himselfe upon the Crosse, & in his prayer or intercession: and seeing the Repro∣bates never had nor have anie interest in the one, neither can they have in the other. And therefore also, is Christ recorded to be an High Priest,* 1.681 only to the house of God.

7 But against this is obiected, that of S. Iohn, where hee saith thus,* 1.682 of Christ: Behold the Lambe of God vvhich taketh a∣way

the sinnes of the vvorld. Howbeit, you are to understand, that the word, vvorld, as it is sometimes taken,* 1.683 for the Repro∣bates in the world, as in that speech of Christ before going, where he saith: I pray not for the vvorld: (and in other places likewise): so it is sometimes also taken in the Scriptures, to signifie Gods elect in the world. As for example, in the Go∣spel according to S. Iohn, it is said thus: God so loved the world (namely, the Gentiles as well as the Iewes,) that he gave his on∣ly begotten Sonne, that vvhosoever, (whether Iew, or Gentile,) be∣leeveth in him, should not perish, but have everlasting life: for God sent not his Sonne into the vvorld, that he should condemne the world, but that the vvorld through him should be saved. Here, by the World which is to be saved▪ cannot be understood anie Re∣probates, but Gods elect onely; for they onely be those that are to be saved, through him. For as for such as be Repro∣bates, all men know that they are to be damned, and not to be saved. And therefore also doth S. Augustine so expound that place. Againe, S. Paul saith: that, God vvas in Christ recon∣ciling the vvorld unto him▪ not imputing their sinnes unto them, and hath committed unto us the vvord of reconciliation. Where likewise by this word (World) are meant onely Gods elect in the world: inasmuch as they onely be those blessed ones, which be reconciled unto God, & which have not their sinnes imputed to them: For, as for the Reprobates, they are the ac∣cursed ones, and were never reconciled unto God, but have their sinnes imputed unto them, and charged upon them, and for which therefore they are condemned in the end, to everlasting torments. And so doth S. Augustine expound that place also. Againe, S. Iohn saith thus: Hereby know vvee that vve dwell in him, and he in us, because hee hath given us of his spirit, and vvee have seene and doe testifie, that the Father sent the Sonne to bee the Saviour of the vvorld. Here likewise, by the World that is to be saved, cannot be understood Reprobates, but Gods Elect onely: because to these onely is Christ a Sa∣viour, and to these onely doth salvation belong. And so a∣gaine S. Iohn saith: that, Christ is the Reconciliation for our sins, and not for our sinnes only, but for the sinnes also of the vvhole

world: that is, not only for the sinnes of Gods people, which then lived in the daies of S Iohn, whereof himselfe was one, but for the sinnes of all Gods elect, wheresoever, or whenso∣ever living, from the beginning of the world, to the end thereof. And so doth S. Augustine againe expound that place likewise:* 1.684 And in this sence, it is, that the word, vvorld, is u∣sed by S. Iohn, in the place before obiected, where he saith: that, Christ is the Lambe of God, that taketh avvay the sinne of the vvorld, that is to say, of all Gods Elect in the world, at what time or age soever they lived, from the beginning of it, to the end. Neither in this case can the reprobates complaine of anie iniustice offered them, from God: because, Mankinde being fallen from that integritie wherein he was created, it was in Gods power and pleasure, to provide a suertie and Sa∣viour, for whom hee would, and to shew mercie to whom he would, and to withhould his mercie also from whom hee would. As likewise, if divers have committed treason or rebellion in a kingdome against their King, it is in the pow∣er of the King, to shew mercie, and to give a pardon to whom he will, and to withhold his mercie and pardon from such as he pleaseth, and to leave them in their offences unto condem∣nation, and to be executed.

8 Now then (the former point being cleared) let me re∣turne, and come to answere more succinctly, to that text be∣fore alledged, where S. Paul saith: VVhom God foreknevv, them he predestinated &c.* 1.685 First, it is evident, that he with approba∣tion foreknevv the Elect in Christ Iesus,* 1.686 their appointed Sa∣viour, but the reprobate, he never knew in that manner, but as being extra Christum, out of Christ, and consequently, as they were in their transgression, by, and after the fall of A∣dam (wherein they bee liable to condemnation) having no suertie, or Saviour for them prepared or appointed. Second∣ly, when he there teacheth, that Men were predestinated ac∣cording to Gods foreknowledge: The same S. Paul▪ to de∣clare and expound those words, saith in another place: that they vvere predestinate according to his purpose:* 1.687 by conferring of which places together, you may easily perceive, that by Gods foreknovvledge, his purposing to predestinate those whom

he did predestinate, is understood. For (saith hee in this place to the Ephesians) Men vvere predestinate according to the purpose of him, that doth all things by the counsaile of his owne will.* 1.688 And againe he there saith: that they were predestinate, accor∣ding to the good pleasure of his owne WILL.* 1.689 Gods foreknowing of them then in this case, appeareth to bee, his fore-purposing to approove of them, and to account of them, as of his Elect and predestinate people to eternal salvation. Which may yet further appeare by the contrary, namely, by the Repro∣bates, whom hee never so foreknew▪ or knew at all, with that approbation; and therefore will hee say unto them in the last day: Nunquam novi vos &c. I never knevv you.* 1.690 Sicut enim quos reprobat Dominus, nescire dicitur: Ita, quos ad salutem praedesti∣navit & praeordinat cognoscere rectè dicitur: For as the Lord, vvhom he reprobateth, is said, not to knovv: so those,* 1.691 vvhom hee hath pre∣destinated, and preordained to salvation, hee is rightly said, to knovv, saith S. Cyril. And so saith Thomas Aquinas, that,* 1.692 Quos praescivit scientia approbationis, hos & praedestinavit: VVhom God foreknevve, vvith his knovvledge of Approbation:* 1.693 them hee did also predestinate. To come then to the point: Sunt praesciti, ut crederent: Men vvere foreknovvne that they might beleeve: saith Iustin Martyr. Non eliguntur, qui•• credituri: sed eliguntur ut credant: Men vvere not elected,* 1.694 because they did aftervvard be∣leeve, but they vvere elected that they might beleeve, saith S. Au∣gustine. And so saith S. Paul also expresly: that they were pre∣destinate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ to the adoption of Sonnes: vvhich adoption, or, being made the Sonnes of God,* 1.695 is by faith in Iesus Christ, as him∣selfe in another place directly witnesseth.* 1.696 And so S. Peter al∣so saith: that men vvere elected 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. unto obedience, and unto the sprinkling of the blood of Iesus Christ. Againe, S. Paul hath before told us: That God hath chosen or elected us in Christ, be∣fore the foundation of the vvorld, that vvee should bee holy, and vvithout blame before him in love: Non quia futuros tales,* 1.697 nos esse pr••scivit, sed ut essemus tales, per ipsam▪ Electionem gratiae: Not because he foreknevv that vve should be such, but that vvee might be such, by the verie election of grace, saith S. Augustine. By all which you cleerely may perceive, that, not foreseene, or foreknowne faith in Christ, not anie foreseene good vvorkes,

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(the fruites of the same faith) nor anie sanctitie, or obedi∣ence that men have, or performe unto God, bee the cause of their predestination to eternall life, but a consequent, and an effect of it. And this, S. Paul also, yet further and fully sheweth, where he maketh mens effectual Calling and Iustifi¦cation (and consequently, Sanctification) and Glorification also it selfe, to depend all upon this, that, God hath predestinated them.* 1.698 And even this predestination likewise, he maketh to depend upon his fore-knovvledge, that is, upon his fore-purpo∣sing of them,* 1.699 to this eternal glory in his owne secret approba∣tion of them, and Counsell had with himselfe, before the world was made. And againe S. Paul yet further declareth it,* 1.700 saying: that, God hath saved us, and called us vvith an holy calling, not according to our vvorkes, but according to h••s ovvne purpose and grace, vvhich vvas given to us through Christ Iesus, be∣fore the vvorld vvas. Be not these words, most plaine, direct, and expresse, for this purpose? But yet againe he saith: There is a remnant, through the election of grace: and if it be of grace, it it is no more of vvorkes:* 1.701 o••hervvise, grace vvere no more grace: But if it be of vvorkes, then is it no more grace, othervvise vvorke vvere no more vvorke. Yea, againe, speaking of the two Chil∣dren of Rebecca, Iacob, and Esau▪ he saith, that, the one was loved, and the other hated, and that before they vvere borne, and vvhen they had done neither good, nor evill: That the purpose of God according to election,* 1.702 might stand, and not of workes &c. What would you have more? For by all these Texts (and sundrie other, which might bee cited if neede were) it is a∣bundantly manifest, that not future faith, or future good workes, but the meere good pleasure and will of GOD, and his owne most free purpose, and Counsaile, had with himselfe, (otherwise termed, his fore-knovvledge) was, and is the first primarie, and original cause of mens predestination to eternal life. And consequently, you may withall perceive, that not future unbeleefe, or future bad works, but Gods owne meere pleasure, vvill, and purpose, was, and is likewise, the original cause of the Reprobation, or refusal of them, that were refused, or not elected. For the Election of the one sort from the rest▪ and the reprobation, that is, the preterition, or refusall of the

rest, that were not elected, being done, both at one time, must needs both have one and the selfe same primarie and originall cause, namely, the free and uncontrollable vvill, pur∣pose, and pleasure of the Almightie.

9 For, indeed, beside the will of God (which is ever Iust, and the highest and supreame cause of all things) what cause or reason can be shewed on mens behalfe,* 1.703 why God should Elect and choose that particular man to salvation, and refuse this? why he should choose Iacob, and refuse Esau? or why hee should choose Paul, and refuse Iudas Iscariot? If you answer and say, that originall sinne was, and is the cause of that difference: Doe you not consider, that Iacob had origi∣nal sinne, aswell as Esau? and that Paul had it aswell as Iu∣das? and that all the Elect have it, aswell as the Reprobate. So that if Original sinne (wherewith, all, are infected alike) had beene the cause of Reprobation, then should all have beene reprobated, one aswell as another. And this even Bel∣larmme himselfe saw,* 1.704 affirming that the cause why God ha∣ted Esau before he was borne, was not original sinne: for if that had beene the cause, he should for that cause (saith he) aswell have hated Iacob▪ as Esau. Yea, Gods electing of some, (and consequently, his reprobating or refusing of the rest, whom he did not elect) was (in respect of the purpose and decree of it) before the foundations of the world were laid:* 1.705 how∣soever in respect of the manifestation of it, it was not til after the Creation, and fall of Adam: How then could anie sinne,* 1.706 either Or••g••nal, or Actual, be the cause, when at the time of the purposing, of this reprobation, as also of Election, nei∣ther men, nor Angels, nor world was made, nor anie sinne committed? If you answer, that although sinne were not then committed, yet God foresaw it should afterward bee committed, and that sinne thus foreseene, was the cause of the decree or purpose of reprobation: you know that God did foresee sinne, aswell in the Elect, as in the Reprobate: and therefore, if sinne foreseene, should be che cause, of the purpose or decree of reprobation, then again should all have beene purposed or decreed to bee reprobated, in as much as, sinne was foreseene, to be in all the people of the world. If you

reply, and say, that although sinne was foreseene in all, yet it was with a difference: because some, namely (the Elect) were foreseene to bee beleeving, and repentant sinners, new Creatures, mortified, regenerated, iustified, and sanctified persons;* 1.707 and so were not reprobates: I answer, that this faith, repentance, effectuall calling, mortification, regeneration, iustification, sanctification, and all saving graces whatsoever, were so foreseene in the Elect, not as antecedent causes, but as consequents and effects of that their predestination, and e∣lection, and as dependants thereupon: for so is it before pro∣ved, and apparant, and therefore the Reprobats, on the other∣side must be deemed to have their occecation, and obdurati∣on in their sinnes, and their vnregeneration, unmortificati∣on, unsanctification, uneffectual calling, and the absence, de∣fect, or want of saving graces, not as Antecedents, but as Consequents likewise, and Events following that Decree of their not Election, otherwise called their Reprobation. And this will be yet the more evident, if we enquire & search whence this difference of sinners ariseth, namely, that some bee mollified, repentant, regenerate, iustified, and sancti∣fied persons, and that some others be not so: Is it not because God doth bestowe those his saving graces upon the one sort, and not upon the other? And why doth hee bestow them upon the one sort, and not upon the other? Is it not because the one sort be Elect, and the other Reprobate? And why be the one sort Elect, and the other Reprobate? can anie o∣ther reason be yeelded for it, but Gods owne meere will and pleasure? You see then, that in the conclusion, you must bee forced in this case, to have recourse, to the meere plea∣sure and will of God,* 1.708 and to make that (as indeed it is) the true, highest, and supreame cause, why God chooseth this man, and refuseth that man, and accordingly giveth his san∣ctifying, and saving graces, to the one, and not to the other. It is true neverthelesse, that Reprobation hath an eye, relation, or respect unto sinne (for no man is damned, or decreed, or intended to bee damned, but in respect of sinne) but thereupon it no more followeth, that sinne, was the cause of the reprobation of the one, then of the election of the other:

For Election, (aswell as Reprobation) was made with an eye, relation, or respect unto sinne, it being made in mercie,* 1.709 and mercie evermore presupposeth miserie: and misery, ever∣more presupposeth sinne, and transgression, beginning and arising, by, and in the fall of Adam: whose fall, God then be∣held, when he made this his decree. Sinne then gave the oc∣casion, but was not the cause of the decree, either of election, or reprobation. Wherefore, mankinde, considered as he was fallen, was indeede, Subiectum circa quod, the subiect matter, a∣bout which, Gods predestination, or preordination of men (ei∣ther to salvation, or damnation) wrought, and was imploy∣ed: but it neither was, nor could be, Causa propter quam: the cause, why amongst men so fallen, this particular man was chosen, and that particular man was refused, but it was Gods meere will and pleasure onely, that made that diffe∣rence: For which therefore, the Elect are everlastingly to praise, magnifie, and thanke God: and the Reprobate, who through their owne default, have procured their owne de∣served perdition, and damnation, have no cause to complaine of anie but of themselves,* 1.710 in respect of that their fall in A∣dam, and other their transgressions, since that time added thereunto.

10 But there yet remaine some to be answered, who up∣on this doctrine of Predestination, reason thus: That if they be ordained to salvation, they shall be saved whatsoever they doe: and if they bee ordained to damnation, they shall bee damned, whatsoever they doe: and therefore they will bee carelesse of all Rel••gion, and without regard of anie thing that is good, or godly. But whilst these men talke thus li∣centiously, and dissolutely, and seeme by such speeches, to have as yet little or no feare of God, or care of his religion: yet doe they not know, for all that, whether they belong to the number of Gods elect, or to the number of the repro∣bate, and so long it will bee good for them, in the meane time, to use the meanes which God hath in that case provi∣ded, to bring men unto salvation, and to eschewe those waies that lead to damnation: For howsoever as yet, anie have not the markes and tokens of Gods children, appearing in them,

(that is, faith in Iesus Christ, repentance, godlinesse, regene∣ration, and sanctification) yet for all that, possibly they may have them, hereafter, before they die, if they neglect not the meanes, which God hath appointed in that behalfe. If a man lye sicke, and good wholsome physick, and meates, and drinkes, should be proffered unto him, for preserving of his life, and he should refuse all and answer thus: if God have or∣deyned mee to live, I shal live, though I take neither physick, nor meate, nor drinke: and if hee hath ordeyned me to die, I shall die, what physicke, meate, or drinke, soever, I take: and therefore I will be carelesse of all, and take nothing. Would not everie man, that hath his right wits, hold this for a verie foolish speech, and an absurd maner of inference? And is not then the other of speech, and inference, touching Predestina∣tion, as ridiculous, foolish, and absurd? Questionlesse it is, as everie man of understanding, easily perceiveth. These kinde of senselesse, wicked, and licentious inferences, therefore the Protestants, in their doctrine of Predestination, ab∣horre, and detest, as they are, indeede, iustly worthie. For as God hath ordeined men to salvation, so hee hath or∣deined waies and meanes, that bring thereunto, which must not be neglected. Some man, againe, is so blasphemous, and bold, as that he dare barke and raile against God, and his do∣ings in this matter, as though he were uniust, or partiall, for that he is reprobated, and not ordained to salvation, aswell as another: sith at the time of that his reprobation, or refusall, he no more deserved to be refused, then others, whom never∣thelesse it pleased him to elect and ordeine to salvation. To whom I answer, first, that he which thus speaketh, knoweth not, (as I said bsfore) nor can tell for certaine, as yet, whether he be of the reprobate number, yea, or no: for he may be, for all that, of the number of Gods elect, for ought that, as yet, he knoweth to the contrarie: for so long as a man liveth in this world, God hath his times, to call men, unto himselfe, and to repentance, and to a true lively faith in Iesus Christ, the Saviour. So that none, during this life, ought to preiu∣dice himselfe, with despairefull conceipts, or to give a finall sentence of condemnation, before hand, against himselfe: for

it is a thing which lieth not in his power, so to doe, nor in his knowledge, so to determine of himselfe, before the time. But, secondly, I answer, that there is no partialitie or iniu∣stice in this case. Indeed there might be partialitie and iniu∣stice, if both beleeving well, and rightly, and living good and godly lives alike, the one should neverthelesse be saved, and the other damned: but in this case, where both after the fall of Adam, be sinners alike, and no more merit in the one, then in the other, there it was a most free thing in God, to give mercie and pardon to the one, and not to the other. And herein is no more partialitie or iniustice, then when two have committed felonie or treason alike, the King pardoneth the one, rnd not the other: or when a man hath two deb∣tors, that be alike bound unto him in severall bonds, he for∣giveth his debt to the one, and challengeth it of the other. Is there anie iniustice in this? If you goe higher, and say, that God decreed to permit the fall of Adam, you have beene be∣fore answered, that his decree or purpose to permit him to fall, did not compell or enforce him to fall, but left him still to his owne free will he received in the creation, whereby he was enabled to stand if he had would. It therefore still ap∣peareth, that the fault is to be ascribed, and to rest wholly and altogether upon themselves, in respect of their fall in Adam and other their sinnes, since that time, added thereunto. Can anie then, accuse God of anie iniustice? For shall not the Iudge of all the vvorld doe right? Or,* 1.711 can hee doe wrong or in∣iustice to anie man, or in anie thing he doth? Or do not they iustly deserve their damnation, which are damned for their sinnes & due deserts? Or was it not a most free thing in God, to doe, and determine of all his creatures, which way soever it pleased him? especially of men, after their fall? For all be∣ing fallen in the transgression of Adam all might iustly have beene condemned: and it was of his meere mercie, that hee was pleased to save anie. But, againe, shall men challenge, this authoritie over all the things themselves doe make, & what∣soever is the worke of their owne hands, to doe, ordeine, and dispose of it, at their owne will?* 1.712 And shall not God the ma∣ker and creator of all things, be allowed the like authoritie, o∣ver

all and singular men, to doe, decree, purpose, ordeine, and dispose of them, and everie of them (being his creatures) even as pleaseth himselfe? What a grosse, strange, iniurious, and unreasonable dealing were this, in men, not to allow that in God, which they allow in themselves? Doth not Christ Iesus himselfe, yet further give a full and sufficient answer in this case, saying thus: Is it not lawfull for mee to doe as I vvill vvith mine owne?* 1.713 is thine eye evill, because I am good? Consider well these words: for they shew plainly, that God may doe with all his creatures as pleaseth himselfe: and, that, if God be∣stow, mercie, kindnesse, love, and favour, toward one, which he bestoweth not upon another; for this goodnesse and li∣beralitie of God, no other should have an evill eye, or envious heart, or a murmuring or blasphemous tongue. Besides, God is Debtor to no man.* 1.714 Why then should anie exclaime against God, for that he was not elected to salvation, nor had saving graces given unto him whilest he lived? For is God compel∣lable, or standeth he tied and bound to give anie men salvati∣on, and saving graces, whether he will or no? or otherwise then at his owne pleasure? Againe, VVho hath been his Coun∣sailer,* 1.715 saith the Apostle? Was it fit, or meet, thinke you, that God, the creator of all, should not doe and determine of all his workes and creatures which he made, without calling sil∣ly men, or other the worke of his hands, to counsaile? Doe or will men hold it reasonable, to aske counsell or advise of the things ••hemselves doe make, what use it shall serve for, or what shall become of it? or doe not men first purpose and determine of everie thing they make, before it be made, to what use it shall serve, and to what end it shall be? And if these things be thus amongst men, shal not the like be allow∣ed unto God? O the intolerable audaciousnesse of men, that dare thus stand in contention, against God their maker! Al∣though therefore it be true, that by the transgression of A∣dam, the Elect and the Reprobate were both sinners alike, and in respect of themselves, both worthie of condemnation a∣like; yet it pleased God (who hath full and free power in himselfe, to doe whatsoever hee will) to put a difference be∣twneene them, and to shew mercie to the one sort and not to

the other. Yea in verie deed, how could it be otherwise, see∣ing both Iustice and Mercie were thus determined of God, to be shewed among the children of men, upon their fall? For if all had beene saved, where had beene his Iustice? And a∣gaine, If all had beene damned, where had beene his Mercie? To the end therefore, that both his Iustice and Mercie, might appeare to sinfull men, it is, that some men,* 1.716 upon the fall of Adam, be thus to goe to damnation, and other some to salva∣tion. If as yet anie man conceive not the depth of this high point of Gods predestination, let him not reiect, nor mon∣ster-like blaspheme, that, which hee understandeth not, but let him, in all humilitie, reverence and iustifie God, in all his words and workes; admiring and wondring at the height and depth of that wisedome, which hee is not able to reach unto: And let him, in this matter, doe as S. Paul did, crying out thus: O the depth of the riches, both of the vvisedome, and the knowledge of God! How unsearchable are his Iudgements,* 1.717 and his vvayes past finding out? And let him also stay with patience, untill the day of the declaration of the iust iudgement of God: for such a day there is, as S. Paul expressely affirmeth. So that,* 1.718 howsoever wicked, blasphemous, and ungodly men, doe sometimes speake most impiously, of God and of his doings herein: yet at that day of the declaration of the iust Iudgement of God (if not sooner) it will be manifested, that all the Iudge∣ments, decrees, and doings of God, are iust, and such as no ex∣ception can be taken against. And let men learne in the meane time, to accuse and condemne themselves, and their owne wayes, as uniust, and unequall, and ever iustifie God, and acknowledge his wayes and workes, to be (as they are) most holy, most iust, and most equall,* 1.719 as God himselfe also de∣clareth by his Prophet Ezechiel. And let us all confesse, that according to his owne vvill he vvorketh, in the army of Heaven,* 1.720 and in the Inhabitants of the earth: and that none can stay his hand, nor may say unto him, vvhat dost thou? as it is written in the Prophe∣sie of Daniel. And let us likewise say, as the Saints speak in the Revelation, saying thus: Thou art vvorthy, O Lord, to receive glory, and honour, and power, for thou hast created all things, and,* 1.721 for thy vvills sake, they are, and have beene, created.

CAP. IX.

Concerning the Sacraments: and that there be but two Sacraments of the New Testament, properly so called, namely Baptisme and the Lords Supper: and that, Confirmation, Pennance, Marriage, Orders, and Extreme unction, be no Sacraments, properly. And that the Sacraments administred▪ doe not give grace ex opere operato, by the vvorke or action wrought or done, but grace commeth and is given another way.

THe word, SACRAMENT, is sometimes taken in a generall or large sense: and so it may com∣prehend all manner of Signes, which God gave men, at anie time, to assure them of the undoub∣ted truth of his promise, in anie matter whatsoever: In which sense, the Tree of life in the Garden, may be said to be, to A∣dam, a Sacrament, or, signe, of his life received from God, and that he should not die, so long as he continued in his obedi∣ence. The Rainebow also, in this sense, might be termed a Sa∣crament, that is, a signe to Noah, and his posteritie, that the world shall never more be destroyed with a floud of waters: and sundrie such like. But we here speake not of Sacraments in such a general signification, or large acception of the word, but as it is strictly and properly taken: viz. of such Sa∣craments as God hath left to be usual and ordinarie in the New Testament, and appointed to be signes and scales of our communion with Christ, and of that righteousnesse we have by faith in him. In this sense, a Sacrament being taken, is a visible signe and seale, ordayned of God, vvhereby Christ, and all his saving graces, by certaine outward rites are signified, exhibited, and sealed up unto all the faithful: of which sort there be two, name∣ly Baptisme and the Lords Supper. Baptisme succeedeth in the place of Circumcision,* 1.722 and the Lords Supper, in the place of the Passeover: And as Circumcision was not onely a visible signe, but also a seale, to Abraham, of the righteousnesse he had by faith

in Christ: so is Baptisme likewise, & the other Sacrament also of the Lords Supper, not only a signe, but a seale also,* 1.723 to everie several & particular faithfull man, of the full and free remis∣sion of all his sinnes, and of that immaculat, perfect, & com∣plete righteousnesse, which hee hath by and in Christ Iesus. Where, therefore, you may note by the way, that the Do∣ctrine, of Assurance of Salvation, is a most certaine, true, and undoubted doctrine, inasmuch as these verie Sacraments themselves, doe assuredly testifie, and seale up the same, even to everie several and particular faithfull, and godly person, that receiveth them. S. Augustine, somtimes, useth the word, in the large sense and acception: but when hee speaketh of Sacraments in the more proper and strict sense, he reckoneth them, as wee doe, saying:* 1.724 Haec sunt Ecclesiae gemina Sacramen∣ta: These be the two Sacraments of the Church. And againe he saith: that, Christ and his Apostles, have delivered unto us, a few Sacraments, in stead of many: Baptisme, and, the Lords Supper.* 1.725 So S. Ambrose likewise, treating purposely of the Sacraments, speaketh of two, as the reformed Churches doe. Yea▪ Inno∣centius the third, speaking of them,* 1.726 maketh mention of these two which we receive, not of the rest which we refuse. And even Cardinal, Bessarion, also, saith: Haec duo sola Sacramenta, in Evangelijs manifestè tradita legimus:* 1.727 VVee reade these two••Sacra∣ments onely, to be manifestly delivered in the Gospel. It is true, that Bellarmine proveth the word (Sacrament) to be sometime gi∣ven in some writers, to the other five: but that is, as I said be∣fore, when the word is taken in a general or large significati∣on (for anie Signe or token) in which case it may indeed more properly be called a Signe, then a Sacrament. These five there∣fore, namely, Confirmation, Pennance, Matrimony, Orders, and Extreame unction, wee reject from being Sacraments, properly, and strictly, so called: the other two, (namely Baptisme and the Lords Supper) wee embrace, as being altogether perfect and sufficient, not onely to enter and plant a man into the Church, but also to cherish, increase, confirme, strengthen, and maintaine, him in it, unto the end; and therefore no need is there of anie moe, to be Sacraments, for anie of those uses, ends, or purposes.

2 First then touching Confirmation. It is granted that the Christians in the ancient Church, caused their Children, after that they came to yeares of discretion, to come before the Bi∣shop, who examined them in the principles and fundamen∣tal points of Religion, and instructed them further, for their confirmation therein: and that this action might have the more reverence and esteeme, hee laid his hands upon them, and praied unto God for them, that hee would encrease and continue the good things, that hee had begun in them. But howsoever this was a laudable usage, yet doth it not follow, that therefore it was a Sacrament. Yea, your maner of Con∣firmation, with Chrisme, or, Oyle, (for you make, this Oyle, to be the outward signe of this your supposed sacrament) hath no institution or commandement from Christ, & ther∣fore it can be no Sacrament: for it is well knowne, that eve∣rie sacrament must have an outward visible signe, or element, ordained and appointed of God, for that purpose: as in Bap∣tisme, the outward visible signe, or element, is water: and in the Lords Supper, the outward visible signes or elements, be bread and wine: and all these, of Gods owne instituting, and appointing. But what institution or appointment from God, can be shewed, for this your Chrisme, or, oyle, to be used, as a visible signe, in Confirmation? Iust none at all in Gods booke. Inasmuch therefore as this outward visible signe of Chrisme, or Oyle, used in Popish Confirmation, is none of Gods instituting, it can be no sacrament. It is true, that wee, finde in the Scripture, that the Apostles, sometimes used Im∣position,* 1.728 or, laying on of hands: but, therein wee reade of no Oyle, or, Chrisme, they used. Yea moreover, by that their imposition or laying on of hands, the miraculous gifts of the holy Ghost were given (as appeareth in the same places of Act. 8.17.18.19. &c. Act. 19.6.) which power of giving the miraculous gifts of the Holy Ghost by that meanes, is now ceased, and is not to be found in the Popish Church at this day, nor in anie other Church, and therefore should not be attempted. Howbeit, as touching another kinde of Imposition of hands, used in the ordination of Ministers, shall be after∣wards spoken.

3 Concerning Pennance. The Papists call it Pennance, which the Greekes call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Latines, Poenitentia, or rather Resipiscentia, and wee call it, Repentance: which consi∣steth properly in the change of the mind and affections, and, not so much, in the outward afflicting and punishing of the bodie. Yea, the outward afflicting and punishing of the bo∣die anie manner of way howsoever, is to no purpose, if there be not, inwardly, a true change of the minde and affections. You may call it Pennance, if you will, externally so to pu∣nish the bodie: but allowable or good Christian repentance, it will never be, without a change of the minde, and alterati∣on of affections, and becomming a new man. For, Repen∣tance, is an outward, true, godly sorrow for sinnes commit∣ted, ioyned with fervent prayer unto God, for the forgive∣nesse of them, and hath in it, an earnest desire, purpose, and endevour, not to commit them anie more: and is indeede, a dying to sinne, and a walking in newnesse of life: and is te∣stified, by fasting, weeping, and mourning, and by such out∣ward tokens, and declarations of it, as wee reade of in holy Scripture to be approved. Now that this which wee call Repentance, and the Papists call Penitencie or Pennance, is no Sacrament proper to the New Testament, is hereby ma∣nifest: First, because it was in the time of the Old Testament, and ever since the time of mans fall and transgression, requi∣red in all ages, and of all persons, that they should repent for their sinnes committed. Secondly, it wanteth a visible signe instituted of God, for this purpose, to make it a Sacrament: such as water is in Baptisme, and such as bread and wine is in the Lords Supper: and for want of this outward signe also, it can therefore bee no Sacrament. But Bellarmine saith that Christ instituted the Sacrament of Pennance, when after his resurrection, he said to his Apostles: VVhose sinnes yee remit,* 1.729 they are remitted, and vvhose sinnes yee retaine, they are retayned: and he saith further, that the vvords of absolution,* 1.730 be the out∣ward signe, and that the remission of sinnes, is the grace ther∣by signified. This is farre fetcht to prove it a Sacrament. But first, I demand of Bellarmine, or of anie other, How words of Absolution, or anie words whatsoever, uttered and spoken,

can be an outward and visible signe? Words be audible, I know, when they be uttered and spoken, but how are they visible, when they cannot be seene? for not audible, but vi∣sible signes, be required to a Sacrament. Yea, if words uttered by a Pastor or Minister, be, a sufficient outward signe, to make a sacrament, then should the preaching of the Gospel, and ministerie of the word, be also a sacrament, which hath that outward signe, & the grace also of reconciliation, unto God, (wherein absolution and remission of sinnes is included) thereunto belonging.* 1.731 And by such reckoning, would there be no difference, betweene the ministerie of the Word, and the ministerie of Sacraments. But, as I said before, not an au∣dible voice uttered, but a visible signe, and that of Gods owne instituting and appointing, is required to make a Sacrament. Yea, although Christ in Ioh. 20.23. gave authoritie to his A∣postles and Ministers of the Gospel, to declare and pronounce absolution, and remission of sinnes to beleeving and repen∣tant persons; yet thereupon it followeth not, that therefore Repentance should be a Sacrament: for everie good, godly, and allowable thing, is not, by and by, to be called a Sacra∣ment, in that sense of the word, that we here speake of. Yea you may by as good reason, aswell make faith, and beleefe, a Sacrament, as repentance: for, Faith, is also necessarie and re∣quisite for the remission of sinnes, as well as Repentance. But there is, indeed, no cause, or, necessitie, that Repentance, or, Penance (as yee call it) should be made a Sacrament, for this purpose: because Christ hath appointed other to be Sacra∣ments, serving to this use and end, namely, to testifie and seale up, remission of sinnes, to everie faithfull and repentant sin∣ner, viz. Baptisme, and the Lords Supper. For, Baptisme, is ex∣pressely affirmed to be the Baptisme, of repentance, for remis∣sion of sinnes,* 1.732 Mark 1.4. And so saith S. Peter also: Repent, and let every one of you be baptized in the Name of Iesus Christ, for the remission of sinnes.* 1.733 So that Baptisme is a Sacrament and seale unto us of the remission of all our sinnes, as well actual, as o∣riginal, upon our faith and repentance And so is also the Lords Supper, another Sacrament, given for the same use, end, and purpose, viz. to signifie, testifie, assure, and seale up unto

us, the remission of all our sinnes, whatsoever, or whensoever committed, upon our repentance, & faith in Christ: Which thing, Christ himselfe also declareth, when he teacheth it to be a Sacrament of that blood of his, which was shed for manie, for remission of sinnes.* 1.734

4 And that Marriage, or Matrimony, is also no Sacrament, proper to the new Testament, and the Christian Church, is a thing verie evident: First, because it was a thing instituted in Paradise, and was before the Law, and under the Law; and in the times of the old Testament, used and observed, as∣well as under the new Testament. Secondly, because Mar∣riage, may be (as it is) amongst Infidels, and unbeleevers, and such as be out of the Church & societie of the faithfull. For the Matrimonie of Infidels is lawfull, God instituting it for all mankind: and therefore it cannot bee a Sacrament, pro∣per to the Christian Church,* 1.735 and to the members of Christ onely. Thirdly, because it is not common, and commanded to all Christians: For it is not required, nor of necessitie, that all in the Church should be married: for everie one hath his proper gift of God, some one way, some another.* 1.736 Fourth∣ly, it hath no promise of remission of sinnes, or of salvati∣on annexed unto it, as Sacraments ought to have, being strictly, and properly taken. Fiftly, it hath no outward visible signe nor word of Institution from Christ, to make it a Sacrament, and therefore it can bee none. For where∣as Bellarmine saith; that the word of Institution, is: I take thee &c. and the externall signe,* 1.737 bee the persons that be married. These bee strange conceites: For, first, these words, I take thee &c, be words devised of men, and not of Christ his institution, and be words only expressing the mu∣tuall consent of the parties that are to bee married. Againe, the outward visible signe in a Sacrament, must bee material, and real (and not personal) as water is in Baptisme, and bread and wine in the Lords Supper: and therefore the per∣sons married, cannot be the outward visible signe. Besides, the married persons, be the receivers of this pretended and supposed Sacrament, so that they cannot bee also the signe: For the signe, and the receiver, in every Sacrament, must

needs bee divers, and distinguished. If anie obiect, and say, that Marriage is the signe of an holy thing, namely, of the spirituall coniunction betweene Christ and his Church: I demand, who instituted it to bee so? Yea, it was not institu∣ted to that end, to bee a Sacrament of our coniunction with Christ (howsoever it may resemble it) but for other ends and purposes, as namely, to avoide fornication, and adulterie &c.* 1.738 But further, all signes, comparisons, or resemblances of holy things, must not bee counted Sacraments, in that sense of the word wee speake of: For then, how manie Pa∣rables, comparisons, or similitudes there be of holy and hea∣venly things, in Scripture, so manie Sacraments should wee have: and then the Rainebow, the Sabboth, a graine of Mustard-seede, Leaven, a Draw-net, a Vine, a Doore, and sundrie such other things, should wee make Sacraments. But the greatest reason, whereof they are most confident, is out of Ephes. 5.32. which their vulgar translation,* 1.739 and the Rhemists read thus: This is a great Sacrament. Howbeit, in the Original (which is ever to be followed) the words bee these: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: This is a great mysterie. Now everie thing that is a mysterie, is not, by and by, to be concluded to be a Sacrament; for then godlines shold be a sacrament, because it is said to be a miste∣rie. 1. Tim. 3.16. Gods wil is also said to be a misterie. Ephes. 1.9. The obstinate unbeleefe of the Iewes, untill the fulnes of the Gentiles be come in, is likewise called a misterie. Rom. 11.28. That all shall not die, but that some shal be changed at the cō∣ming of Christ to Iudgment, is also affirmed to be a misterie. 1. Cor. 15.51. Yea, Iniquitie is also called a misterie. 2. Thes. 2.7. And yet none, I thinke, will be so unwise as to conclude all these to be therfore sacraments. But the Apostle himselfe pre∣venteth & answereth this obiection, affirming▪ that this great misterie he speaketh of, consisteth, not in carnal Matrimo∣nie, but in the spiritual coniunction betweene Christ and his Church: This is a great mysterie, but I speake (saith hee) concer∣ning Christ and his Church. So that the marriage betweene Christ and his Church,* 1.740 and the coniunction and knitting of them together (which is not natural, and carnal, as that of the husband and the wife is, but spiritual) is the great miste∣rie,

or secret, he there expresseth himselfe, to meane & speake of. And therefore doth Cardinal Caietane ingenuously con∣fesse,* 1.741 (upon this text of Ephes. 5.32.) that these words prove not Matrimonie to be a Sacrament. And indeed, it is verie evident to all that duly consider that text, and the circum∣cumstances of it, that the Apostle bringeth not marriage in that place, as a similitude, to represent the neere coniuncti∣on betweene Christ and his Church: but contrariwise, hee bringeth, and mentioneth the great love of Christ, and the neere, & mistical coniunction between him and his Church, as a similitude and argument, to declare and enforce the love that shold be of the husband toward his wife: For that is the maine matter, scope, and point of exhortation, the Apostle there aymeth at, as is expresse and apparant by the 25. Verse. and so from thence to the end of that Chapter.

5 Now concerning Orders. By Orders, wee understand, the ordination of Ecclesiastical Ministers to their ministery, by Imposition, or laying on of hands. Here then I would be glad to know, why, or for what reason they should hold this to be a Sacrament? Is it, because it is a good worke, and an ho∣ly action? But it is answered before, that everie good worke, and godly, and holy action, is not to bee reckoned for a Sa∣crament: Or, doe they make it a Sacrament, because it hath in it an outward signe of an holy thing, accounting the or∣dination, or, consecration to the ministerie, to bee the holy thing, and the imposition, or laying on of hands, in that action, and for that purpose, to bee the outward signe? But hereunto is answered, that everie outward signe of an holy thing, or of an holy action, is not sufficient to make a Sacra∣ment: for then Prayer, with lifting up of hands,* 1.742 should bee likewise a Sacrament; end sundrie such like. But it must be an outward signe of this particular holy thing, namely, of the remission of our sins, and of our coniunction,* 1.743 and com∣munion with Christ, or otherwise, it is no Sacrament, in that sense of a Sacrament which wee speake of. Yea, it must bee not onely a signe,* 1.744 but a seale also of that our uniting and con∣iunction with Christ, as is before declared: which thing, be∣cause the act of Ordination of Ministers, by imposition of

hands, is not, therefore it can be no Sacrament. Againe, the Sacraments be such as bee common, & belong to all sorts and degrees of Christians; aswell to the lay sort, as to Ecclesiasti∣call Ministers: as appeareth by the example of these two confessed and undoubted Sacraments, viz of Baptisme, and the Lords Supper: but these orders be proper and peculiar un∣to those onely that bee of the Ecclesiasticall Ministerie, and extend no further; and therefore they can bee no Sacraments in that sense of Sacraments that wee speake of.

6 The last supposed Sacrament in the Popish Church, is, Extreme unction, or last anointing, or annealing, as they cal it. But how do they prove this to be a sacrament? We reade indeed, in Mark 6.13. that the Apostles of Christ being sent abroad, did cast out Divels,* 1.745 and annointed manie that were sicke, with oyle, and healed them: But wee see this reckoned a∣mongst the rest of the miracles, which those Apostles had power given them to doe, in those times of the first preach∣ing and planting of the Gospell, to win the greater credit unto it. Agreeably whereunto it is said: that, They went forth and preached everie where,* 1.746 the Lord working with them, and con∣firming the word with signes following. But, beside, that it is thus reckoned among the rest of the miracles, the effect, or event did also declare it to bee miraculous: because, as ma∣nie as were in those daies annointed by them, were healed, as the Text it selfe affirmeth.* 1.747 Now, can, or doe Popist Priests in like sort, in these daies, by their annointing with oyle, cure and heale the sicke and diseased, as they in the Primi∣tive and Apostolicke Church, miraculously did? All men know, they neither doe, nor can. S. Iames likewise saith to the Christians of those Primitive and Apostolicke times, in this sort: Is anie sicke among you, let him call for the Presbyters (or, Elders) of the Church,* 1.748 and let them pray for him, and annoint him with oyle, in the name of the Lord: and the prayer of faith shall save the sicke, and the Lord shall raise him up: and if he have com∣mitted sinnes, they shall be forgiven him: For Sinnes, common∣ly, bee the cause of mens sicknesses and diseases. And be∣cause God pardoneth such as repentantly acknowledge and confesse their sinnes, and faults, and not such as hide them,

and will iustifie themselves therein; hee addeth further, say∣ing thus: Acknowledge your faults, one to another, and pray one for another, that yee may bee healed: for the prayer of a righteous man availeth much, if it bee fervent: teaching them hereby, that they ought freely to conferre one with another, touch∣ing their diseases and sicknesses, & to confesse the sins which bee the cause of them, one to another, that so they might helpe one another with their praiers unto God for their re∣coverie: for S. Iames doth not say, that it was the bare anoin∣ting with oyle, that did heale or save a man from death, or raise him up from that his sicknesse, wherewith hee was vi∣sited, but it was, Annointing with oyle, in the name of the Lord, that is, such as had prayer, invocation, and calling upon the name of the Lord, ioyned with it: And therfore in the next words he sheweth, that praier was added, and that it was the prayer of faith, that did preserve or save the sicke, and that recovered, and raised him up againe. What then is there in all this, to prove this Vnction, or, the annointing with oyle to bee a Sacrament? Is it because in this healing, there was used, an external ceremonie, or an outward visible signe▪ but it is before shewed, that, that is not sufficient to make a Sacrament: yea, then might the curing of the diseased by the water of the Poole of Bethesda (Ioh: 5.2, 3, 4. &c.) be called a sacrament: & the annointing of the blind mans eies, with clay, made with spittle, together with his washing in the Poole of Siloam (Ioh. 9.6.7.) might also, by as good reason, bee termed a Sacrament: and sundrie other such actions, wherin outward visible signes were used, should become Sacraments; which it were absurd to affirme, in that sense of the Sacraments we here speake of. But this Vnction, or annoynting with oyle, in the Apostles times, can be no Sacrament, in that sense of a Sacrament, that wee speake of, for sundry reasons. First, be∣cause it served, onely for the healing and curing of the bodie: For, as for the forgivenesse of sinnes, there mentioned, and prayer used for that purpose, they tended all, in this case, to this end, to worke the effect of healing: for the cause of the sicknesse, (which was sinnes) being remooved by the pray∣ers of the faithfull, the effect (which was the sicknesse,* 1.749 or dis∣ease,

caused by those sinnes) was also remooved. Secondly, it was a gift of healing, that was in those daies miraculous, to cure and heale the sicke in that manner: which miracu∣lous, and extraordinarie power of healing, is now long since ceased: and because it was a thing miraculous, and extra∣ordinarie, and is not ordinarie and perpetual, it therefore can be no Sacrament. For, who is hee, at this day, that hath this miraculous gift of healing the sicke, by annointing them with oyle? I Popish Priests had it, it would appeare in their extreame unctions, and annointings, but no such thing ap∣peareth: For what sicke man doe they recover, or restore to health, by that meanes? Yea, they use not this their uncti∣on, and annoyling, but when the sicke partie lyeth in extrea∣mitie of sicknesse and is no way likely to recover, and indeed, most usually dieth, notwithstanding these their annointings, and whatsoever else they doe. Thirdly, the Sacraments whereof wee speake, be such as bee common, and appliable to all the members of Christ, aswell when they bee well and in health, as at other times: But this their extreame Vncti∣on, belongeth, and is applied onely to those that bee sicke, and at such times as they be in their extreamest sicknesse, and therefore it can bee no Sacrament. Fourthly, they use this forme of words in it: By this annointing, and his most holy mer∣cie, God doth forgive thee whatsoeuer thou hast offended, by seeing, hearing, smelling, tasting, and touching. Whereby appeareth, that they make this their extreame Vnction, to extend, but onely to such sinnes, as the man hath committed, by seeing, hearing, smelling, tasting, & touching, that is to say, by those his exterior five senses: But those that bee true Sacraments indeed (as is evident by Baptisme, and the Lords Supper) bee not so particularly limited, or restrained, but be Sacraments to a faithfull and godly man, of the full remission and for∣givenesse of all sinnes, committed not onely, by those his five outward senses, but anie other waie else whatsoever, ei∣ther by thought, word, or deede. And therefore, this their extreame Vnction, can bee no Sacrament, rightly and pro∣perly so called.

7 Now remaineth to be shewed, that even those that be the

verie true Sacraments indeede, doe not give grace, ex opere operato: For they verie erroneously, attribute remission of sinnes, to the Sacraments administred, as namely, to Bap∣tisme, and the Lords Supper, ex opere operato, even by the verie worke done and performed: whereas it is not, in verie deede, the external water in Baptisme administred, that hath this power and vertue in it, to take awaie sinnes, or to cleanse and purge them: neither is it the consecrated bread and wine, in the Lords Supper, that hath this power and vertue in it: For so to suppose and imagine, were to ••ttribute that to the out∣ward signes or Sacraments, which rightly and properlie be∣longeth to Christ Iesus:* 1.750 inasmuch as hee onelie is the Lambe of God, that taketh away the sinnes of the world: and, it is his blood onely, that cleanseth us from all sinne, as S. Iohn expresly witnes∣seth, and all the rest of the Scripturs accord. For which cause it is againe said in the Revel. of S. Iohn: that it is Christ,* 1.751 that hath washed us from our sinnes in his blood. Seeing then it is Christ and his blood onely, that washeth, purgeth, and cleanseth, in verie deede, and materially, from all sinnes: the water in Bap∣tisme administred, must not have this power and vertue attri∣buted unto it, nor also the consecrated bread and wine, in the Lords Supper, received. You will then demand, why, or in what sense it is, that in the scripture, the water in Baptisme, is said, to cleanse, to sanctifie, to regenerate: I answere, that it is said so to doe, not that it hath these vertues inclosed in it,* 1.752 or did these things efficiently, or materially, but for that it doth them sacramentally, and significatively,: that is to say in plainer termes, because the water in Baptisme, is a Sacrament, signe, and seale unto us, of that regeneration, sanctification, and cleansing, which wee have through Christ:* 1.753 For it is Gods spirit, that efficiently worketh faith, repentance, regenerati∣on, sanctification, or whatsoever other supernatural grace in a man, and not the element of water. And therefore also did S. Iohn Baptist, say to those whom he baptized, thus:* 1.754 I Baptise you with vvater unto repentance: but hee that commeth after mee, is mightier then I, whose shooes, I am not worthie to beare: he shall baptise you with the holy Ghost. Where you plainely see, that S. Iohn Baptist acknowledgeth, that he, in his Baptisme

administred by him, gave but water, and that it was Christ that gave the holy Ghost:* 1.755 and consequently that in the ele∣mental water the holy Ghost was not conteined, nor inclu∣ded; but was to come another way. Saint Peter hath a like speech, saying: That, Baptisme doth save us: not that it is the material cause of our salvation (for Christ Iesus only, is our Sa∣viour in that sort) but for that it is a sacrament, signe and seale, of that salvation which we have by Iesus Christ. And thus you see, how all the scriptures stand well together, and be rightly reconciled: whereas, otherwise, according to their sense, there would be a confusion and repugnancie. Yea, if it were true, that the verie external act of Baptisme performed, did, ipso facto, regenerate, clense, sanctifie, and save: then should all without exception, that be baptised, be also regenerated, clensed sanctified, and saved soules: But this you neither do, nor will affirme, and therefore no reason have you to affirme the other, whereupon this must necessarily follow. In like sort▪ if consecrated bread and wine, externally distributed and received in the Lords Supper, did, ipso facto, give grace and remission of sinnes, then might Iudas that Traytor, or anie other the most wicked and ungodly reprobate, that exter∣nally receiveth that bread and wine, receive also grace and remission of sinnes thereby: which it were verie grosse and absurd for anie to affirme. Yea S. Paul himselfe sheweth, that there be some unworthy receivers, that be so farre from recei∣ving grace and remission of sinnes by it, that contrariwise, They eate and drinke Iudgement,* 1.756 or condemnation, to themselves, as hee speaketh and directly witnesseth.

CHAP. X.

Concerning the Popish Masse, and the Popish Priesthood thereto belonging.

NOw give mee leave to tell you how detestable a thing your Popish Masse is, which ye neverthe∣lesse so much and so highly reverence, being mis∣led by the doctrine of your Teachers: For yee

say, that your Priests doe therein, offer up Christ Iesus, everie day, or often, to his Father, and that in a bodily manner, and affirme it moreover, to be a sacrifice propitiatorie for the sins of men. What? can anie that professe Christ, or Christiani∣tie, be so absurd as to beleeve, that Christ is often, or daily, of∣fered up, in a bodily manner, to his Father, for the sinnes of men? Doe not the Scriptures themselves proclaime, that Christ Iesus was, in that his bodily sacrifice, to be offered but Once, and not often?* 1.757 and doe they not withall expressely te∣stifie, that with that one Oblation or offering, He hath consecrated for ever, them that are sanctified? What needeth then, or how can there be anie more bodily offerings of him, then that one, whereby hee offered himselfe, once, upon the Crosse? Your selves (againe) doe say, that this bodily offering up of Christ in your Masse, is unbloudie, and consequently, hath in it no effusion of bloud: whereupon it must needs be granted, that therefore it cannot possibly be a propitiatorie sacrifice, or take away the sinnes of men: For, the Scripture saith ex∣pressely, that without effusion of bloud,* 1.758 there is no remission of sinnes. But beside all this, there is also no other Priest appoin∣ted of God, for the offering up of Christ Iesus in a bodily sa∣crifice, but Christ Iesus himselfe only: who therefore did per∣forme it, in his owne most sacred person, and is also the on∣ly Priest according to the order of Melchisedech. For,* 1.759 yee must be put in minde, that the Scripture mentioneth not, Priests, plu∣rally, according to the order of Melchisedech, as though there were, or might be manie or sundrie, according to that order, but it mentioneth onely One according to that Order;* 1.760 affir∣ming this one, to be Iesus Christ, as the Epistle to the He∣brewes, manifestly declareth. Yea, verie plainely,* 1.761 doth that Epistle shew, that though there were in the Old Testament, under the Levitical and Aronical Priesthood, many, that were Priests in succession, one after another, the death of the one, causing the other so to succeede: yet is it not so, in the New Testament, under that Priesthood which is according to the Order of Melchisedech: where is shewed, that Christ Iesus,* 1.762 who is the only Priest according to that Order, hath neither Vicars, nor successors, in that his Priesthood, nor possibly can

have; because himselfe never dieth, but liveth and continu∣eth a Priest for ever according to that order. For which cause, it is there further said directly,* 1.763 that he hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, such a Priesthood, as doth not passe▪ goe, or, is convaied from him, to anie other. Seeing then there neither be, nor ought to be anie moe Priests according to the Order of Mel∣chisedech, but only One, which is Christ Iesus: and that this Christ Iesus, was in bodily sacrifice to be offered also but Once, and not oftner: and that himselfe is also the sole and onely Priest allowed and appointed of God to make that bo∣dily oblation: which bodily oblation of his, is also only pro∣pitiatorie. How intolerably blasphemous, and abominable, be and must needs be, those Popish Priests, that dare arro∣gate to themselves that particular honor, office, place, and person of Iesus Christ, and say, that they offer him up, in a bodily manner, and that often, and that their sacrifice of the Masse, is a propitiatory sacrifice? We know, that Christ institu∣ted a Sacrament, in bread and wine, in commemoration and remembrance of his bodie crucified and his bloud shed for our sinnes: But that bodily sacrifice of his was not perfor∣med by anie but by himsefe, nor was it done at this time of his instituting of this Sacrament, but afterward, when actu∣ally, and in verie deed, he made that sacrifice of himselfe up∣on the Crosse, and said Co••summatum est, It vvas then finished. And therefore when Christ said at his last Supper, to his A∣postles, and consequently to the rest of his Ministers, their successors, Hoc facite &c. Doe this in remembrance of me, hee bad them to administer that Sacrament in such maner and sort as he did it, but hee did not thereby make them Priests to offer him up in a bodily and propitiatorie sacrifice,* 1.764 as is by Popish Priests most impiously and absurdly suggested and surmised. And yet it is granted, that ancient Fathers do cal this supper of the Lord, a sacrifice: but they so call it a sacrifice, in respect it is a memorial of that bodily sacrifice of Christ performed up∣on the Crosse, as even Peter Lombard himselfe expressely tel∣leth you. As also, it may be called a sacrifice, in respect of the sacrifice of praise and thankesgiving, and other spiritual sa∣crifices, which at these times, the godly offer up unto God.

For which cause, those ancient Fathers doe also call it, an Eu∣charist, that is, a Thanksgiving: noting it, even thereby also, to be, not a Propitiatorie, but an Eucharistical sacrifice. A memory of this sacrifice of Christ upon the Crosse, vve have received (saith Eusebius), to celebrate at the Lords Table,* 1.765 by the signes of his body, and of his healthfull bloud, according the divine Lawes of the New Testament. Christ (saith S. Augustine) is our Priest for ever, according to the order of Melchisedech,* 1.766 vvho offered himselfe a sacrifice for our sinnes, and hath commended the similitude of that sacrifice to be celebrated in the remembrance of his passion. VVee keepe (saith Theophilact) a remembrance of the Lords death.* 1.767 And againe: VVee keepe a memory of that Oblation vvherein he offered himselfe. Our high Priest (saith Chrysostome) is he vvhich offered the sacrifice that purgeth us, &c. But this vvhich vvee doe,* 1.768 is done in remembrance of that vvhich was done by him: for doe yee this (saith Christ) in remembrance of mee. And againe he saith: VVee cele∣brate the remembrance of a sacrifice. By all which, and sundrie, other sayings which might be cited (if need were) out of an∣cient Fathers, you may easily perceive, that howsoever they call this Sacrament a sacrifice, they meane it not to be anie Propitiatorie or Bodily sacrifice, but that (in the proper ap∣pellation), it is rather to be termed (as themselves here de∣clare) a similitude, memorial, or remembrance, of that sacrifice of Christ, which himselfe performed upon the Crosse.

2 And yet the Rhemists, and other Popish Teachers say, that Christ is called a Priest for ever after the order of Melchi∣sedech, specially in this respect of the sacrifice of his bodie and bloud instituted at his last supper, in the formes of bread and wine: in which things, they say, Melchisedech did sacrifice. But first, they cannot prove, that Christ instituted this sacra∣ment of his last supper, to be his verie bodily sacrificing of himselfe: yea it is before apparantly disproved: for his verie bodily sacrifice was done only by himselfe, upon the Crosse, and that but once, and that sacrifice only is propitiatory, and no other. And how is it possible, that that which is a represen∣tation, similitude, remembrance, and sacrament of that sacri∣fice, should be the verie sacrifice it selfe? But secondly, why doe they or anie other, talke of fo••••es of bread and wine?

for yee know, that they were not the formes, or accidents of bread and wine,* 1.769 but verie substantial bread and wine, which Melchisedech brought forth to Abraham, and his people, for their refreshing after their battell and slaughter of the kings. Yea if they had beene bare formes and accidents of bread and wine, and not verie bread and wine in truth and in substance, they would have given Abraham and his companie, but verie small and slender refreshing. This example therefore of Mel∣chisedech▪ in giving, not the formes or accidents of bread and wine, without the substance, but verie bread and wine sub∣stantially, to Abraham and his souldiers, for their refreshing, doth prove strongly, against them, that in this sacrament of the Lords Supper, not the bare formes or accidents of bread and wine, but the verie substance it selfe of bread and wine, doth remaine. But thirdly, why doe they say, that Melchise∣dech sacrificed in bread & wine, when there is no such thing in the Text? Hee offered no sacrifice of bread and wine, but brought forth bread and wine, for the refreshing of Abraham, and his Armie.* 1.770 And so saith Iosephus: Melch••sedech gave li∣beral entertainment to the Souldiers of Abraham, and suffered them to vvant nothing for the sustenance of their life. This another writer likewise approveth,* 1.771 saying: Melchisedech, king of Sa∣lem, offered unto him, bread and vvine: which Iosephus, as it were expounding, saith: he ministred to his Armie the dueties of hospi∣taliti••, and gave him great plentie of things necessarie: and, besides, he blessed God, vvhich had subdued to Abraham, his enemies: for Hee vvas a Priest of the highest God. Yea, even the Hebrew word also, (which signifieth not, obtulit, or, sacrificavit, but protulit or eduxit) declareth the same: for the word is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hotsi, quod perinde sonat ac si dicas, exire fecit, hoc est, eduxit, seu, pro∣tulit: which is asmuch, as that Melchisedech caused bread and wine to come forth, or to be brought out to Abraham and his companie: but it hath no such sense in it, as that he sacrificed bread and wine. Whereupon, the Greekes have also transla∣ted it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, protulit, hee brought forth. But yet further to shew unto you, that Christ, is the only Priest according to the order of Melchisedech, and in what sense he is so, that Epistle to the Hebrewes,* 1.772 thus compareth Christ, and Melchisedech,

together: That as Melchisedech was both a King and a Priest, so likewise is Christ; And as Melchisedech was a King of righ∣teousnesse and of peace, so is Christ: for he brought in everla∣sting righteousnesse (as it is said in Dan. 9.24.) and is also the true King of peace, as having by his mediation, made peace be∣tweene God and Vs. Yea, as Melchisedech was not only a King, but a Priest also of the most high God: so is Christ, who with the sacrifice of himselfe upon the Crosse, hath redeemed all his people, and blesseth them, and maketh intercession for them. Againe Melchisedech, is said to be without father, with∣out mother, without kinred, having neither beginning of dayes, nor end of life, (which things be thus affirmed of Melchisedech, be∣cause in the Scriptures, neither his father, nor his mother, nor his ancestors, nor his death, are recorded): And such a one is Christ, the sonne of God, without a father as he is Man, and without mother as he is God, being Eternal, without begin∣ning of daies, or end of life. And as Melchisedech is said to be and continue a Priest for Ever: so is Christ, who liveth and continueth ever, a Priest, by reason of that his everlasting and unremoveable Priesthood, perpetually resident, and inherent in his owne person. Thus, Melchisedech, (a Type and figure of Christ) and Christ himselfe, be resembled and compared to∣gether. By all which, you may infallibly perceive, that Christ onely, and none but he, is or can be, a Priest according to the order of Melchisedech, and consequently, that Popish Priests be extremely audacious and impudently impious, that dare and doe challenge to themselves, to be Priests according to that order.

3 Howbeit, there be Priests, neverthelesse, under the New Testament: for, all true Christians whosoever, be Priests, and are expressely so entitled in the holy Scriptures; not, that a∣nie of them, are to offer up Christ in a bodily sacrifice, but that they are to sacrifice their owne bodies (as S. Paul decla∣reth,* 1.773) by killing and mortifying their owne lusts and concu∣piscences, and other their vile affections, and consecrating themselves wholly unto God and his service. Christ hath made us (saith S. Iohn) Kings and Priests, even to God his Fa∣ther. S. Peter likewise saith thus: Yee are a chosen generation,* 1.774 a

royal Priesthood, an holy Nation, a peculiar people, set at libertie, that ye should shew forth the vertues of him, that hath called you out of Darkenesse,* 1.775 into his marveylous light. And againe, he saith: Ye, as lively stones, be made a spiritual house, an holy Priesthood, to offer up spiritual sacrifices, acceptable to God by Iesus Christ. In which places, you see, that All generally whosoever, that bee the member of Christ, are, and be termed Priests: and withal you see the reason, why they are so entitled; namely, not be∣cause they are to offer anie bodily sacrifice of Christ, but in respect of spiritual sacrifices (as S. Peter here expressely calleth them) which they are to offer up unto God. Of which sort is the sacrificing of their owne bodies, before mentioned by S. Paul,* 1.776 and the sacrifices likewise of praises, and thankesgivings, and of praier which ascendeth up like incense unto God, the sacrifice also of righteousnesse, of doing good, and giving almes, and distributing to those that be in necessitie, and such like: for, all these be called sacrifices. And hereby also is veri∣fied the Prophecie in Malachy,* 1.777 where God saith thus: From the rising of the Sunne unto the going downe ••f the same, my Name is great among the Gentiles, and in every place, Incense shall be offe∣red to my Name, and a pure offering: for my Name is great among the Gentiles, saith the Lord of Hosts. I say, this Prophecie is ve∣rified, not by anie supposed carnal or bodily sacrificing of Christ, in the Popish Masse (which is a most ungodly and impure thing) but by those spiritual sacrifices before mentio∣ned, which All Christians everie where are to offer up unto God.* 1.778 Neither ought it to seeme strange to anie, that all the Members of Christ generally, be they men, or women, be thus termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.779 Sacerdotes, that is, Priests: for yee see it is by the Scriptures cleere, and evident, and therefore must be confes∣sed. Wherefore also Tertullian saith: Nonne & Laici, Sacerdo∣tes?* 1.780 Be not Lay people also Priests? As for those that beare Ec∣clesiastical office in the Christian Church, they have no where throughout all the New Testament, this terme, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sacerdotes, that is, Priests, specially, or properly, given unto them, but they are, there, evermore called by other names: as, Bishops, Pastors, Doctors, Presbyters, Deacons, Ministers, and such like: so carefully doth the whole New Testament,

shunne that word, Sacerdotes, that is, Priests, from being attri∣buted to the Ministers of the Gospel, speciallie, or peculiarlie,* 1.781 but useth it as a name general, and common to all Christians. It is true neverthelesse, that in the ancient Fathers they bee sometimes called Sacerdotes, and the Lords ••able also is suta∣bly, in the same ancient Fathers, sometimes called an Altar: Howbeit, these be not proper, but alluding and tropical spee∣ches, signifying that as in the Iewish Church they had an Al∣tar, and Priests to offer sacrifices thereupon; so in the Christi∣an Church they have a Communion Table, and Christian Ministers, and Christian people, who are there to celebrate the memorie of Christs bodily sacrifice, and to offer up the sacrifice of praier, praise, and thankesgiving, and such other spiritual sacrifices, as belong to Christian Ministers and Chri∣stian people, to offer. But none of these things doe prove a∣nie bodilie sacrifice of Christ, to be actuallie and reallie per∣formed in the Sacrament: yea, if, that, in the Sacrament, were his verie bodilie sacrifice, what was, or needed that, which was performed on the Crosse, the next day? or what name will you give unto it? Was not that which was performed on the Crosse, the verie true Propitiatorie bodilie sacrifice? You cannot denie but it was. What other thing then can this Sacrament be, but a Sacrament, that is, a similitude, repre∣sentation, and remembrance of that propitiatorie bodilie sa∣crifice of Christ, once done and performed in his owne per∣son, upon the Crosse, for all the Elect?

4 But you alledge, that Christ having taken the bread, said; This is my Body: Howbeit you should consider withall, that after that he had taken the Cup, he said likewise▪* 1.782 This is my bloud: and yet, for all that, was not the verie Cup, his verie bloud. If then in these words, ye admit (as yee doe) a figure or figurative speech; why should yee not likewise in the o∣ther words, (of, This is my body) admit a figure or figurative speech? Yea, if by reason of these words, This is my Body, you will inferre, that the verie substance of the bread is changed into the verie substance of the natural body of Christ (which change, yee therefore call Transubstantiation): then may I by force of these words uttered of the Cup, This is my bloud, in∣ferre

likewise, that the verie substance of the Cup is changed into the verie substance of the natural blood of Christ: or, if you will take the words as they be recited by S. Paul, and S. Luke,* 1.783 namely thus: This Cup is the new Testament in my blood: I may aswell conclude, that the verie substance of the Cup is turned and changed into the verie new Testament, or new Covenant, which were verie absurd. Wee grant, that the bread is Christs bodie, and the wine is his blood, in a Sa∣cramental phrase, and sacramentally, but not litterally, and substantially, or, by waie of Transubstantiation, as yee most strangely imagine. So that the Argument appeareth to bee fond and vaine, when men reason thus: Christ said of the consecrated Bread, that it is his bodie: Ergo, it is his Bodie, naturallie, substantiallie, and by way of Tran∣substantiation: For this is more then ever CHRIST spake: and it may bee (as indeed it is) his Bodie otherwise, name∣ly, Sacramentally, Figurativelie, and Significatively. And so also doe the ancient Fathers themselves expresly de∣clare,* 1.784 and expound it: as namely, Tertullian saith thus: Hoc est corpus meum, id est figura corporis mei: This is my bodie, that is (saith he) a figure of my bodie. And S. Augustine saith likewise: Non dubitabit Dominus dicere,* 1.785 hoc est corpus meum, cum daret sig∣num corporis sui: The Lord doubted not to say, this is my bodie, when he gave a signe of his bodie. And yet wee grant, that af∣ter consecration, there is a change (as the ancient Fathers al∣so affirme) but that is as touching the use, and end, and not as touching the substance: For, that which was before common bread, and common wine, is now, after consecrati∣on, become sacramental bread, and sacramental wine, signi∣fying, and figuring out unto us, another thing: namely, the bread doth then signifie, and figure out unto us, the bodie of Christ, which was broken and crucified for us: and the wine signifieth & figureth out unto us, the blood of Christ, which was powred out and shed for us. So that, the Bread, and the Wine, which in common and ordinarie use, serve onely for sustenance of the bodie, now, after consecrasion, signifie, and represent unto us, that which is the verie true foode of our soules, and the sustenance of them to eternal life: and doe

import unto us, that as verily as wee receive the Bread, and Wine, outwardly, with our bodilie mouth: so verily, and certainely doe wee also receive Christ Iesus, and the benefite of his death and passion, inwardly, by our faith, which is the mouth of the soule. For, as bodily meate, must have a bodily mouth, to receive it: so that which is spiritual meat, and sustenance for the soule, must have a spiritual mouth to receive it by. And this is that eating of Christs flesh, & drin∣king of his blood, which is spoken of in S. Iohns Gospell, when hee is thus received and applied, not by a carnal, or corporal, but by a spiritual mouth, namely, by faith. For, whereas some, in that sixt Chapter of S. Iohns Gospell, hea∣ring Christ speaking of eating of his flesh,* 1.786 and drinking of his blood, said, it was an hard speech, & grew offended at it: Christ, to remove all that conceited hardnesse, and offence, taken at those his words, answered, and said: that, It is the spirit that quickeneth; the flesh profiteth nothing: the vvords that I speake un∣to you, are spirit and life: So that yee must take the words which Christ there spake unto them, concerning the eating of his flesh, and drinking of his blood, not litterally, grosly, and carnally, as the Capernaits did, but in a spiritual sense, and meaning. And so doth S. Augustine, in divers places tell you, that they are to be expounded. For he saith expreslie:* 1.787 that, Credere in eum, est manducare, To beleeve in Iesus Christ, is, in that place of S. Iohn, to eate his flesh. Yea, to shew that the words bee not to be taken litterallie, or carnallie, but fi∣guratively, the same S. Augustine giveth this reason, saying: that otherwise by commanding, to Eate the flesh of a man,* 1.788 and to drinke his blood, he should seeme to command an heinous or wick∣ed thing: Figura est ergo, praecipiens passioni dominica esse commu∣nicandum, & suaviter atque utiliter recondendum in memoria, quod pro nobis caro eius crucifixa, & vulnerata sit. It is therefore (saith he) a figure, or figurative speech, commanding that we must commu∣nicate with the Lords passion, & sweetly, & profitably keep in memo∣ry that His flesh vvas crucified and wounded for us. When he saith expreslie, that it is a figure, or figurative speech, what doubt should yee make of it? But yet further, upon the 98. Psalme, hee bringeth in Christ, speaking thus to his Disciples;* 1.789 Spiri∣tualiter

intelligite quod locutus sum: non, hoc corpus quod videtis, manducaturi estis, & ••ibituri illum sanguinem, quem fus••ri su••t, qui me crucifigent: Sacramentum aliquod vobis commendavi: Spi∣ritualiter intellectum, vivificabit vos. Vnderstand yee spiritually that which I have spoken: yee are not to eate this very bodie which yee see, and to drinke that blood which they shall shed, which shall crucifie mee: It is a Sacrament that I have commended unto you: it being spiritually understood, shall quicken you. What can bee spoken more plainely? yea, this point, Christ himselfe clea∣reth yet further in the 51. Verse of that Chapter, saying: The Bread that I will give,* 1.790 is my flesh, which I will give for the life of the world. Where wee must of necessitie understand, not the bread in the Sacrament, but himselfe, and his flesh and Bodie crucified, and sacrificed upon the Crosse, to bee that Bread he there speaketh of. So that to applie Christ crucifi∣ed by faith,* 1.791 unto a man, as his Saviour and Redeemer (whe∣ther it bee in the Sacrament, or at anie other time, without receiving the sacrament) is to eate his flesh, and to drinke his blood, as S. Augustine againe expoundeth and declareth it, De Doct. Christ. lib. 3. cap. 21. & de Civit. lib. 21. cap. 21. And this is yet further manifest, by conferring the 54. Verse of that Chapter, with the 40 Verse: For whereas Christ in the 54. Verse, speaketh thus: VVhosoever eateth my flesh, and drin∣keth my blood,* 1.792 hath eternall life, and I vvill raise him up at the last day: to declare the true meaning of those words, he speaketh after this sort, in the 40. Verse, producing the same thing in effect, and saying thus: Every man which seeth the Sonne, and beleeveth in him,* 1.793 shall have everlasting life, and I will raise him up at the last day. By comparing of which two verses together, it appeareth, that, to eate the flesh of Christ, and to drinke his blood, is in that place, nothing else, but for a man to beleeve in him, and so to apply him as a Redeemer and Saviour, to himselfe in particular, for eternal life. Which thing he againe decla∣reth in the 47. Verse, saying thus: Verily, verily, I say unto you,* 1.794 hee that beleeveth in me, hath everlasting life. But hee yet further explicateth the matter, in the 56. Verse. and say∣eth thus:* 1.795 Hee that eateth my flesh, and drinketh my blood, dwel∣leth in mee, and I in him. Whereby appeareth, that, to eate

Christs flesh, and to drinke his blood, is all one with this, to have Christ dwelling in us, and us in him. Now then, how doth Christ dwell in us? S. Paul answereth, and telleth us directly: that Hee dwelleth in us by faith. It is then still undeniably ma∣nifest, that, the eating of Christs flesh, and drinking of his blood,* 1.796 is nothing else, but, as I said before, to beleeve in Christ, or, to have a true & livelie faith in him, wherby we apprehend and applie him as a Redeemer & Saviour unto our selves, in par∣ticular, and whereby it is, that hee dwelleth in us, and wee in him, and so are united unto him, not by a carnal, but by a spirituall meane and union. And so S. Paul againe sheweth, that the union or coniunction which wee have with Christ, is not by anie bodilie, but by a spirituall meane, and man∣ner: for, hee that is ioyned unto the Lord, is one spirit, saith he: and therefore also doth S. Paul, call Christ, spirituall meate,* 1.797 and spirituall drinke, and saith, that even those Ancestors of the Ievves, which lived in Moses time, long before the In∣carnation of Christ, did all eate the same spirituall meate, and did all drinke the same spirituall drinke,* 1.798 for they dranke of the spi∣rituall Rocke that follovved them, and that Rocke vvas Christ. These Ancestors of the Ievves, that thus did eate Christ, and drinke Christ, so long before his Incarnation, aswell as we, could not possibly eate him in a bodilie manner, or carnall fashion (for Christ as yet, in their times, had not taken his humanitie, or manhood, nor was incarnate) it remaineth then, that they did eate him, and drinke him by their faith, and after a spiritual manner: for in a carnal, or bodilie sort, (as is apparant) they could not possiblie eate or drinke him. And seeing that they did eate the same spirituall meate, and did drinke the same spiritual drinke that wee doe, it must be granted, that wee likewise doe not otherwise eate Christ, or drinke Christ, but in the same manner, namely, spiritually, and by faith. But againe, if those words of Christ in that sixt Chapter of S. Iohns Gospell, were to bee understood as yee suppose, then it would also follow, that Iudas, that traytor, or anie other Reprobate whosoever, that did receive that sa∣cramental Bread and Wine, should also bee saved, and have eternal life: for in that Chapter, Christ saith expreslie, thus:

VVhosoever eateth my flesh, and drinketh my blood, hath eternal life.* 1.799 But whosoever externally eateth the Sacramental bread, and drinketh the Sacramental wine, hath not eternal life (for as S. Paul sheweth, There bee some that eate of that bread, and drinke of that Cup unworthily,* 1.800 and so eate and drinke Iudgement to themselves) and therefore the external eating of the sacra∣mental bread, and drinking of the sacramental wine, is not the eating of the flesh of Christ, nor the drinking of his blood, which is spoken of, and intended in that place. Yea, at that time when these words were spoken, the Sacrament of the Lords Supper was not yet instituted, as Lyra also well observeth. These reasons then may suffice to satisfie reasona∣ble men,* 1.801 for answer to that sixt Chapter of S. Iohn, which yee so often urge in vaine, because by this time, I trust, you perceive, how that your supposed bodilie presence of Christ in the Sacrament, by waie of Transubstantiation, cannot thereout possiblie be forced, or concluded. But yet further, to the end it may not seeme strange unto you, that Christ should call the bread his bodie, when it was not in very deed, his bodie naturally and substantially, but a signe, remem∣brance, and figure of that his bodie: you are to understand, that it is an usuall and ordinarie phrase, and speech in Sacra∣ments, and namelie, aswell in Sacraments of the old Testa∣ment, as of the new, to call the signe by the name of the thing signified. As for example; Circumcision was one of the Sacraments among the Iewes: and the Paschal Lambe was another, under the old Testament. Now, Circumcision, was directly called the Covenant:* 1.802 which neverthelesse, was not the verie Covenant it selfe, but a signe of the Covenant: For, the Covenant it selfe was this:* 1.803 that, In Abrahams seed, all nati∣ons should be blessed, and that God would be their God, and they his people. So againe, the Paschall Lambe, was directlie called the Passeover: when as neverthelesse, it was not the verie Passeo∣ver it selfe, but a signe and token of the Passeover: For the verie Passeover it selfe,* 1.804 was this: that an Angell passed over the houses of the Israelits, sparing them, and smote the Egyp∣tians, their enemies: and this is also called, eating the Passe∣over,* 1.805 when as, but the signe of the Passeover onely, namely,

the Paschall Lambe was eaten. In steede of Circumcision, Bap∣tisme succeedeth amongst Christians: and in the place of the Passeover, succeedeth the Lords Supper: What marvaile then can it bee, or should it bee, to anie Christian, that Baptisme should bee termed Regeneration:* 1.806 which is not the verie Re∣generation it selfe, but a signe and token of regeneration: for the Regeneration it selfe, is the renewing of the man, to the Image of God, wherin hee was at first created, which is a thing, begun to bee wrought in him in this life, not by the verie externall act of Baptisme, performed and administred, but inwardlie, by the operation of the holy Ghost. And likewise, it ought for the same cause, to seem nothing strange to anie, that the Bread, in the Sacrament of the Lords Sup∣per, is called his bodie, when as neverthelesse, it is not his verie natural and substantiall bodie, but a figure, signe, and token of that his bodie. As for the reason which yee draw from the omnipotencie, or almightinesse of Christ, whereby hee is able, as yee saie, to make his verie essentiall, and natu∣rall bodie, out of bread: you must first proove, that it is his will to have it so made, before ye dispute of his power, or om∣nipotencie. For, no man doubteth, but that he can doe ma∣nie things, which neverthelesse hee doth not doe, nor will doe. It is an Axiome in the Art and rule of reasoning, that a Posse ad Esse, non valet argumentum: and therefore that God can doe such a thing, and such a thing, ergo, hee hath done it, is no good argument. But that you may the better con∣ceive, the weakenesse of this your argument, grounded up∣on Gods omnipotencie in this matter, take another like un∣to it in this sort: Christ saith of the Cup: This is my blood: And he by his omnipotencie,* 1.807 is aswell able to make the very Cup, his verie essentiall and natural blood, as the bread his bo∣die: ergo, the verie Cup is his verie essentiall and natural blood. Againe, Christ saith, that hee is a Vine,* 1.808 and that hee is also Bread: and by his omnipotencie, hee is aswell able to make himselfe, a verie Materiall Vine, or, verie materiall Bread, as he is to make bread his natural bodie, ergo, hee is a verie Materiall Vine, or, verie Materiall Bread. These argu∣ments bee like yours, when you say thus: Christ saith, the

Bread is his body: and he is by his omnipotencie able to make it his verie essential and natural bodie; Ergo, it is his verie es∣sential and natural bodie. I hope, by this time, yee see the vanitie and absurditie of this maner of reasoning. But you still urge the words of Christ, and say, that hee saith; It is his bodie: and wee must not (say you) make him a Liar, and therefore it is his verie essential and natural bodie. God for∣bid, that anie of us should goe about to make Christ a liar, who is all Truth, and the teacher of all Truth, neither doth anie of us go about it: but we say, that Christ is true in those his words, but men speake more then is true, when out of those words of his, they teach and affirme, that the bread is become (by way of Transubstantiation) his verie essential and natural bodie: For Christ doth not say so, that it is his verie essential and natural bodie by way of Transubstantia∣tion (as they inferre) but his wordes are onelie, that it is his bodie. And it may bee and is his bodie, as I said be∣fore, though it be not his bodie by way of Transubstantiation. For if it be (as it is) his bodie figuratively, sacramentally, and significatively, I trust his words are found true enough, with∣out anie such Popish grosse supposition. Because Christ saith, the Cup is his bloud; shall he therefore be supposed, a liar, or, untrue, except the verie material Cup, be beleeved, in verie deed, to be his verie essential and natural bloud by way of Transubstantiation? or because Christ saith that he is a Vine, shall he by and by be concluded to be false or untrue, unlesse it be beleeved that therefore he is turned and transubstantia∣ted into a verie natural and substantial Vine? But moreover, if it be Christs natural and substantial bodie in verie deed (as you say it is) shew us some way, how we may be induced to beleeve it, or how it may be proved or appeare to be so: you answer, that Christ his body, is there, miraculously. But I replie a∣gaine, that if it be there miraculouslie, it must be there visibly, and so appeare to the outward senses: for it is of the pro∣pertie of everie miracle, to be visible, and to appeare to be so, to the eie, & to the rest of the outward senses: as when Christ turned water into wine,* 1.809 it did appeare to be no longer water, but wine to the outward senses. So likewise when Moses rod

was turned into a serpent, it appeared to the eie & outward senses, to be no longer a Rod, but a Serpent. If therefore the bread be turned (as yee say) miraculouslie, into the verie na∣tural bodie of Christ, it must likewise appeare visiblie to the eie, and to the outward senses, so to be: namelie, no appea∣rance of bread must anie longer be there, and on the other side, onlie the verie natural bodie of Iesus Christ must ap∣peare to the eye, and the outward senses of the Receiver: but cleane contrariwise, there is no natural bodie of Christ Iesus, appearing to the eie and outward senses of the receiver, after consecration, but bread onlie: ergo the verie natural bodie of Iesus Christ is not there miraculouslie, as Papists most ab∣surdly affirme. But although they cannot shew Christ his verie natural bodie to be there by way of transubstantiation, yet (say they) they doe beleeve it to be so: and they say with∣all, that it is as well to be beleeved, as the creation of the world, the resurrection of the dead, a virgin to beare a childe▪ namely Christ Iesus, & such like. But whilst they speake thus, I pray let them tell mee, can their supposed real bodilie pre∣sence of Christ in the Sacrament, by way of Transubstantia∣tion, be as well proved by the Scriptures, as the creation of the world, the resurrection of the dead, the bearing of a childe by a virgin, or as the rest of the things which they meane, and are directlie found in the Scriptures? I am sure it cannot: for all that can be said, for your Transubstation, hath beene exa∣mined againe and againe, but no such matter can be proved or appeare. Why then doe they match those things toge∣ther, which be nothing like? Yea, why be anie so unwiselie confident, as to say, they beleeve, and verilie beleeve, this real bodilie presence of Christ in the Sacrament, by way of tran∣substantiation, when they can no way shew it by anie maner of proofe, or probabilitie? What? will men beleeve, & un∣removeably beleeve, things without wit, sense, reason or reli∣gion, & for which they have no maner of colour or warrant at all in Scripture, from God, or his word▪ If they be such credulous people, they may beleeve, if they will, anie thing whatsoever, be it never so incredible, or absurd: for if their will and fancie, shall be held for a sufficient r••••son, who shall

be able to diswade them? Howbeit, I would desire you to be better advised, and though it be to the utter overthrowing of your fancies and wills, to yeeld to that puissant, and un∣vanquishable truth, which not onlie reason, but all right faith and religion also, requireth at your hands: for even faith and religion, aswell sense and reason, perswadeth, against that monstrous conceipt of Transubstatiation, and of the natural bodie of Christ to be eaten with the bodilie mouth. For fur∣ther declaration whereof, doe but consider some absurdities and inconveniences, wherewith it is accompanied. First, you thereby make the Lords Supper to be no Sacrament: for if it be a Sacrament, it must of necessitie have aswel an outward visible signe, of an holie thing, as the holie thing it selfe. The outward visible signe in this point, is the bread, and the holie thing whereof it is a signe, is the verie natural bodie of Christ, which was crucified for us. Now, you s••y, That af∣ter consecration, there is no bread at all remaining, but on∣lie the verie natural bodie of Iesus Christ, and so making no bread at all to be there, you also make no outward visible signe to be there, and consequentlie make it no Sacrament. Secondlie, if there be no bread remaining, but onlie the Acci∣dents of bread, that is, whitenesse, roundnesse, and such like, without a substance, as yee hold▪ then, beside that it is most absurd by the rules of reason, to hold that anie accidents can be without their substance I pray further tell me, what it is that the communicant receiveth and eateth? for we thinke everie man should be ashamed to say, that he eateth bare ac∣cidents, and not the substance of bread: But for cleere proofe, S. Paul affirmeth it expreslie to be still bread (after consecra∣tion) and that accordinglie the communicant eateth bread:* 1.810 neither will the bare accidents of bread, without the sub∣stance, nourish anie man Thirdlie, how absurd and unseem∣lie a thing is it, for one man to eate up another? as if it be∣came Christians to be Caniballs, or Anthropophagi, that is, such as were eaters of men: and yet if this Popish opinion were true, should Christians be eaters even of the bodie of a man, and of the best m••n that ever lived, even of their owne Savi∣our and Redeemer, Iesus Christ, both God and man, and that

in a most grosse and carnal manner, which is a most impious, and most inhumane barbarous conceit. Fourthlie, it is well knowne, that Christ Iesus is true man, and hath all the pro∣perties of one, that is a true man, being like unto man in all things (sinne only excepted) as the Scripture witnesseth:* 1.811 And therefore as he is a true man, and hath a true humane bodie, like other men (sinne onelie excepted), that his humane bo∣die cannot possiblie be in two, or manie places at once,* 1.812 no not after his resurrection, as S. Augustine expresly witnesseth, no more then the bodies of other men. For which cause the Angel said of Christ, Non est hic; surrexit enim: He is not here;* 1.813 for he is risen▪ This speech of the Angel, sheweth, (contrarie to your conceit) that the humanitie and bodie of Christ, even after his resurrection, is not in diverse places at once, as his Deitie and Godhead is, and that it cannot be in anie more places then one at a time: because when his bodie was in the grave, it was not anie where else; and when it was risen ou•• of the grave then it was not there, but in another place, as the Angel declareth. Yea whilest you make his humanitie to be multi-present, what doe yee else but confound his humani∣tie, and fall into as manifest an errour, as is the Heresie of the ubiquitares. If anie alledge, that the humanitie of Christ and his Deitie be inseparable,* 1.814 and that therefore wheresoever his Deitie is, there is also his humanitie, and consequently be∣cause his Deitie or Godhead is everie where, his humanitie also, or manhood, must be likewise everie where. This is but a sophistical and deceitfull kinde of reasoning, wherewith none should be ensnarled: for, although it be true, that the Deitie and humanitie of Christ, be inseparable in him in re∣spect of his person, in whom they are united, both together making but one Christ▪ yet are they not so inseparable, but that the one may be, and is, namelie his Deitie or Godhead, where the other is not. For example: the Deitie or God∣head of Christ is indeed everie where, and filleth heaven and earth, as it is said in the Prophet: yea the heaven of heavens, cannot conteine him, as Solomon saith, and consequently that Deitie was also, even in the grave of Christ after he was risen from death: and yet was not his humanitie or manhood

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there, as the Angel himselfe hath before assured us. So that al∣though wheresoever his humanitie or manhood is, there is also his Deitie or Godhead: yet it followeth not contrari∣wise, that wheresoever his Deitie or Godhead is, there also is his humanitie or manhood. Again, doth not Christ Iesus him∣selfe say thus:* 1.815 The poore ye have alwayes with you but me ye shall not have alwayes? How could these words be true, except wee confesse that he may be, and is absent from us, in his humani∣tie and manhood; although he be alwaies present with us in respect of his Deitie, and by his power and spirit? In which respect he hath also said: that, Hee vvill be vvith his Church to the end of the vvorld.* 1.816 You perceive then, how Christ is pre∣sent, and how absent, namelie, that he is alwaies present everie where, in his Deitie, but not so in his humanitie or manhood. And for further proofe hereof, doth not Christ Iesus say a∣gaine expressely thus: It is expedient for you that I goe away: for if I goe not away,* 1.817 the Comforter will not come unto you? Againe he saith: I leave the vvorld and goe to the Father. And againe he saith:* 1.818 Now am I no more in the vvorld: but these are in the world, and I come to thee.* 1.819 Holy Father keepe them in thy Name, even them vvhom thou hast given mee. What meaneth all this, but that Christ Iesus after his resurrection, was to ascend into heaven, and so to goe away, to depart, to leave the vvorld, and to be (as himselfe there speaketh) no more in the vvorld? Must not this needs be intended in respect of his manhood and bodily pre∣sence? for most certaine it is, that in respect of his Deitie, po∣wer, and spirit, he is with us, to the worlds end, and for ever, as before is said. And therefore also doth S. Peter witnesse, that in respect of that his manhood or humanitie, the Hea∣vens must conteyne him,* 1.820 untill the time that all things be restored, vvhich God hath spoken by the mouth of all his holy Prophets, since the vvorld began. For which cause also, we beleeve (according to our Creede) that from thence, hee shall come to iudge both the quicke and the dead. If then ever since his ascention, hee be in respect of his bodily presence and manhood, departed from the world, and in that respect is (as himselfe affirmeth) no more in the vvorld, but in heaven, untill the day of the general judgement,* 1.821 as S. Peter also, and our Creede doe teach us: how

grosse and absurd, yea what misbeleevers, be Papists, that dare affirme him (cleane contrarie to his owne testimonie, and the testimonie of S. Peter, and the rest of the Scriptures, and con∣trarie also to the verie Creed it selfe) to be still in the world in that his manhood and bodily presence? It is high time therefore for all, to renounce and forsake this monstrous and detestable errour, if they will be right Christians, and right beleevers. As for that Text where it is said: No man ascendeth up to heaven; but he that descended from heaven,* 1.822 even the sonne of man, vvhich is in heaven: It is easily answered and resolved: for most true it is, that the Sonne of man, Christ Iesus, was e∣ven then in heaven, in his Deitie, at such time, when hee was also upon the earth, in his humanitie: So that in respect of that his Deitie or Godhead, it is, that being upon the earth, he was neverthelesse also in heaven, and not in respect of his manhood or humanitie: for his manhood or humanitie, or▪ bodily presence, was then on the earth, and could not also be in heaven, at one and the selfe same time, as is before declared. S. Iohn saith: that, Every spirit, vvhich confesseth not, that Iesus Christ, is come in the flesh, is not of God,* 1.823 but this is the spirit of Anti∣christ. Now, what is it else to denie Iesus Christ to be come in the flesh, but to denie him to be true man, and like unto men, in all things, sinne onely excepted? Whilest men there∣fore thus denie Christ to be come in the flesh, that is, to have all the properties of a True man, and to be like unto other men in all things, sinne onely excepted: how can they cleere themselves, but that they must be enforced to yeeld and confesse, that they be, herein, led, not by the spirit of Christ, but by the spirit of Antichrist? Yea whilest they thus say: that Christ is in his manhood and natural bodie, present up∣on earth, what doe they else, but denie or impugne, not onely those Articles of the Creed, viz. that Christ is ascended into hea∣ven, and that there hee sitteth at the right hand of God his Father, and that from thence he shall come to iudge the quicke and the dead? But this Article also, that Iesus Christ vvas borne of the Virgin Mary, and was incarnate and made man, of her substance? For this doubtlesse, is the right Iesus Christ, in whom wee are to beleeve: but (by this their doctrine) they contrariwise be∣leeve

in another Iesus Christ, namely in such a one, as they af∣firme (by this their Transubstantiation) to be made of ano∣ther substance, namelie, out of the substance of a piece of bread. And how can such a Christ, so made of the substance of a piece of bread, be, the true Christ? Of which, and of all other sorts of false Christs, the true Christ Iesus himselfe, hath given us sufficiēt forewarning▪* 1.824 Fiftly, they herein make their Massing Priest, after their words of consecration uttered, to be the maker of his Maker, namelie, of Iesus Christ: And that Iesus Christ is thus made anew everie day,* 1.825 or so oft▪ as their Masse is celebrated. How manie thousand Iesus Christs, by this meanes, will they have in the world? But can anie be so absurdlie impious, as to beleeve or suppose, that Christ Iesus can be made, out of the substance of a piece of bread, by a Priest by vertue of anie words of consecration uttered, or by anie devise whatsoever? Can anie creature possibly make his Creator? or the thing made, make his maker? Fie on these, and all other such senselesse detestable abominations. Diverse other absurdities also of the Papists might here be further alledged, but these before mentioned, will, I hope, suffice, to declare, the most grosse and most notorious false exposition of the Popish Church, concerning those wordes of Christ (This is my Body) in the Lords Supper, wherby they strange∣ly suppose a Transubstantiation, and a carnal eating of Christ his ver••e natural bodie; contrarie to the Scriptures, and con∣trarie to all sense, reason, right faith, and true Religion. For ye must learne so to expound Scripture, as that yee make all the rest of the Scriptures, to stand and agree with that sense you set upon it, so that there may be no repugnancie. But the sense and exposition which the Popish church setteth upon those words of Christ, (namely, This is my Body), is cleerely repugnant to other Scriptures, and even to the verie Articles also of the Creede, aswell as to all sense and reason (as is be∣fore apparant): and therefore it cannot possibly be the right sense, nor true exposition. What remaineth then, but that the right and true sense and meaning of those words, is, and must needs be, the same, which the Protestants set upon them? because that their exposition is consonant & agreeing

to the rest of the Scriptures, and to all the Articles of the Creede, aswell as to all sense and reason: and is also sutable and correspondent to the like usuall & ordinarie phrase and manner of speech, in other and former Sacraments, amongst the Iewes, the old people of God, under the old Testament: according to which maner of speech, Christ also spake, when he instituted this Sacrament of his Supper, under the new Testament; calling (according to the usuall Sacramental phrase) the signe by the name of the thing signified: Which thing, I trust, is now so cleare and evident, as that none can iustly anie longer make anie doubt or question of it.

5 But yet for the fuller discussing hereof, it will not be amisse, here to speake a few words touching Consecration: because upon Consecration it is, that they seeme to build their before mentioned error of Transubstantiation. Let us ther∣fore consider what Consecration is, and what it importeth, or worketh. To Consecrate then, is to take a thing from the prophane, or ordinarie and common use, and to destinate, or appoint it to some holy use, and end. And if wee would know, how things come to bee consecrate, or sanctified, S. Paul saith, that everie Creature of God, is good, and nothing to bee refused, if it bee received with thankesgiving: For it is sanctified (saith hee) by the word of God, and prayer. Sanctifi∣cation then, or Consecration of a thing,* 1.826 doth here appeare to bee, by the institution and word of God, and by praier, or invocation, whereof thankesgiving is a part. And therefore the Lord Iesus, before he brake the bread, and gave it, hee Blessed, that is, he gave thankes to his Father, that hee, out of his love to men, had appointed him to bee the Redeemer, for the satisfying of his Iustice, in the behalfe of his elect, and had given him authoritie to institute this Sacrament, in remembrance of that his death and passion. For whereas in Matth. 26.26. it is said, that, when Christ had taken bread, hee blessed▪ S. Marke, S. Luke, and S. Paul (all three of them) as it were expounding what that meaneth, in steede of those words (hee blessed) doe say, that, Hee gave thankes. Mar. 14 22. Luk. 22.19▪ 1. Cor. 11.24▪ By the word, bles∣sing, then, mentioned in S. M••thew, is meant, Thankes∣giving,

as by conferring him with the other three, doth plainely appeare. Yea, this doth also appeare, even by S. Ma∣thew himselfe: For whereas S. Mathew saith. That Iesus tooke the Bread, and when hee had blessed, hee brake it, and gave it &c. hee saith likewise, that hee tooke the Cup, and when hee had given thankes, hee gave it &c. Mat. 26.26.27. there∣by shewing, that to blesse (in S. Mathew) and to give thankes, is all one. And this also serveth well, to declare and expound those other words of S. Paul, concerning the Cup, in 1. Cor▪ 10.16. where he saith thus: The Cup of blessing, which wee blesse, is it not the Communion of the blood of Christ? He calleth it, the Cup of blessing, which we blesse (saith Chrysostome) because when wee have it in our hands with admiration, and a certaine hor∣rour of that unspeakeable gift, wee praise and blesse Him, for that hee hath shed his blood, that wee should not remaine in errour, and hath not onely shed it, but made us all partakers of it. And so doth also Photius, and OEcumenius expound those words: The Cup of blessing which vvee blesse: that is (say they) vvhich ha∣ving in our hands, vvee blesse Him, vvho hath gratiously given us his blood, that is, vvee give him thankes. Iustin Martyr, toward the end of his 2. Apologie, saith thus: VVee receive vvith the action of thankesgiving, the consecrated mea••e, blessed by prayer. S. Augustine, in his third Booke of the Trinitie, Cap. 4. saith: VVee call that the bodie and blood of Christ Iesus, vvh••ch vvee re∣ceive for the health of our soules, it being taken from the fruits of the earth, and consecrated by mystical prayer. And Gregorie the first, Bishop of Rome, in his 7. Booke of Epistles, Epist. 63. saith: that, The Apostles did consecrate by prayer. Yea, Pope Innocen∣tius the third also, in his third Booke of the Mysteries of the Masse, doth himselfe hold, that Christ did not consecrate by these words (Hoc est corpus meum, This is my bodie) but that hee had consecrated before those words were uttered. Consecration then in a Sacrament, is of no such nature, opera∣tion, or force, as to make anie change or alteration in the substance of a thing, but onely in the qualitie▪ use, or end. And this you may verie clearely and demonstrativelie per∣ceive, by the vvater, consecrated and applied in Baptisme: for before it be consecrate to that use, it is but common and ordi∣narie

water: But after it is consecrate, it is then become ano∣ther thing, namely, a sacred signe of the washing and clean∣sing wee have by Christ: and yet neverthelesse it is still wa∣ter, as touching the substance of it▪ as it was before, although in the qualitie and use, it bee altered: So likewise is it of bread and wine, in the other Sacrament of the Lords Supper▪ before Consecration, it is but ordinarie and common bread, and wine: but after Consecration, they are become holie signes, of the bodie and blood of Christ, and yet are they still bread and wine, as touching the substance of them, as be∣fore; though they bee thus altered in the use, and qualitie. And so saith Ambrose: Sunt quae erant, & in aliud commutan∣tur:* 1.827 They are the same things still (for matter and substance) vvhich they vvere before, and yet be changed into another thing (in respect of the use, and qualitie.) An example, for better ex∣plications sake, and to take away all doubt in this matter, he giveth in a man, before he be consecrate, and sanctified, and after he is sanctified: Tu ipse eras &c.* 1.828 Thou thy selfe vvast (faith he) (before thou vvast sanctified) but thou vvast an old Creature▪ But after thou vvast sanctified, or consecrated, thou begannest to be a nevv Creature. So that he is the same man still, as touching matter and substance, after his consecration, or sanctificati∣on, that hee was before, albeit in qualitie, hee bee thus alte∣red and changed. And this also witnesseth S. Chrysostome: Panis sanctificatus, dignus est dominici corporis appellatione,* 1.829 etsi na∣tura panis in illo remanserit. The bread, after it is sanctified, or, con∣secrated, hath this dignity▪ to bee called, the Lords Bodie, although (saith he) the nature of bread still remaine in it. Theodoret, like∣wise, most plainelie telleth us, that, Signa mystica,* 1.830 post sancti∣ficationem, non recedunt a natura sua, manet enim in priori substan∣tia, & figura, & forma: The mystical sign••s, after sanctification, or consecration, doe not depart from their ovvne nature, for they still remaine in their former substance, figure, and forme, Yea even Ge∣latius himselfe, a Bishop of Rome, saith also:* 1.831 that after con∣secration, Non desinit esse substantia panis, & natura vini: There ceaseth not to bee the substance of bread, and the nature of vvine. These so direct, and expresse speeches, and most evident te∣stimonies of the ancient times, concurring with the Scrip∣tures,

bee they not sufficient to satisfie all that bee reasona∣ble, and equal christians, that there is no transubstantiation in this Sacrament, or real bodily presence of Christ, to the bodily Mouth of the Receiver? For, that there is a real bodi∣lie presence of Christ, to bee apprehended by the mouth of the Soule, that is, by the faith of the Receiver, is a thing granted, and so affirmed by S. Augustine, who expreslie saith:* 1.832 that Faith is the mouth, vvherby vvee eat and drinke Christ, and the hand, vvhich vve stretch to heaven, to lay hold upon him sit∣ting there▪ And so saith S Ambrose also: Fidei tactus est, qu•• tangi∣tur Christus: It is by faith that vvee touch Christ. Yea, this is so cleare, as that the verie Church of Rome it selfe, in ancient and former times, beleeved heerein, as wee doe: as is mani∣fest at large, in the second distinction of Consecration, and in the glosse likewise upon the Canon hoc est: where it is said: that the consecrated bread is called the Bodie of Christ, Non propriè, sed impropriè, nec rei veritate, sect significante mysterio: Not properly, but improperly, and not in the truth of the thing, but in a mysterie, signifying it. Thus then, as touching this point, it is more then evident, that Rome is departed from that shee was in former times But hence arose (moreover) their adora∣tion of the bread (at their elevation) wherein most grosse I∣dolatrie is committed, inasmuch as it still remaineth Bread, after consecration, as you see. And I wonder they trem∣ble not at this their most horrible Idolatrie, so often as they thinke upon it, or use it: For, even the rudest, and most bar∣barous Heathens, were never such grosse Idolaters, as to worship a peece of ••read, for God: Yea, even that Heathen man Cicero, could say: Quem tam amentem esse putas, qui id quo vesc••tur,* 1.833 Deum creda esse? VVhom doe you thinke to be so mad, as to beleeve that which he eateth to be God? Is it not then high time for all that love their owne salvation, utterly to forsake that monstrous and Idolatrous Church of Rome, which is be∣come thus extreamely degenerate, and deformed?

6 But the Popish Church hath yet further mangled, and maime•• this sacrament of the Lords supper most audaciously, and Sacrilegiously: in that, contrarie to the Institution of Christ, and practise of the Apostolicke & primitive Church,

it depriveth the Laie people of receiving anie consecrated wine. As though the Laie people might not receive aswell the consecrate wine, as the consecrate bread. Did not Christ say, Drinke yee all of this? and doth not S. Paul shew directly, that the Laie people in his time,* 1.834 did aswell drinke of that Cup, as eate of that Bread? Yea, the late Councell of Con∣stance, doth confesse, that in the Primitive Church, the Laie people did communicate in both kindes,* 1.835 and received aswell the wine as the bread, and yet for all that, doe they there de∣cree against it. Must not this needs b•• the spirit of Antichrist, which dareth thus, in their Councells, to contradict, and de∣cree against the Institutions of Christ, and the manifest, and confessed practise of the primitive Church? For feare of spilling (some of them say) the Laie people may not receive the consecrated wine: As though the Priest might not also sometimes spill it, upon some accident, aswell as they: or, as though the like inconvenience of letting fall of the conse∣crated bread, by some accident, might not aswell bee feared. But how commeth it to passe, that the Popish Councell, and Church, taketh upon them to bee, herein, wiser then Christ, and all his Apostles, and then the Primitive churches? For Christ ordained and so the Apostolicke, and Primitive chur∣ches practised, and observed, that the Laie people should as∣well drinke of the consecrated wine, as eate of the consecra∣ted bread, without anie such feare of inconvenience, or in∣conveniences as the Popish church hath, sithence that time, found out & devised. But they say, that, per concomitantiam, by a concomitancie, forsooth, the blood is included in the bo∣die of Christ▪ so that if the lay people receive the bread, which (say they) after consecration, is the verie natural bodie of Christ, they do therein withall, receive the blood of Christ, because in the bodie (say they) the blood also is included. And thus hath one error begotten another with them, as is indeed, the fashion of all errors to do: for, Vno absurdo dato, sequuntur infinita But if this their doctrine of concomitancie be true, then by the same reason also, it may suffice, the Priest to re∣ceive likewise the consecrated bread onely, without the wine. And why then doth the Priest drinke of the consecra∣ted

wine? for, is not the blood of Christ, per concomitanti∣am, by their concomitancie, aswell included in the bread (which they say, is the body of Christ) to him, as to the lay people? Can anie tolerable, or allowable reason be yeelded by your Priests, or Church, for these things? May they not then all bee ashamed, thus grosly to abuse, and delude the world? But now, if that which is confessed to bee the Primi∣tive, and Apostolike Church, administred the Lords supper, to Laie people, in both kinds, namely, aswell in wine, as in bread: How can anie suppose the Popish church, which hath decreed, and observeth the cleane contrarie, to be here∣in like unto that Primitive and Apostolicke Church? And if that primitive and Apostolicke Church, were (as question∣lesse it was) guided by the holie Ghost, the Spirit of Truth: must not your Priests, Teachers, and Church, observing, teaching, and decreeing the contrarie, needs bee supposed ••o be led, not by that, but by another spirit? And what o∣ther spirit then can it be, but the spirit of Error & of opposi∣tion to Christ, even the spirit of Antichrist? Yea▪ farre dege∣nerate, even in this point also, is the Church of Rome, from that it was in the daies of Pope Gelasius, in whose time it was decreed,* 1.836 that, All they should be excommunicated, that would re∣ceive but in one kinde.

7 But yet a further wound also hath the Papacy given to this Sacrament of the Lords Supper, by diverting and tur∣ning it from a communion of the faithfull, into a private Masse, or into such an action, as wherein the Priest eates and drinkes alone, without anie Communicants with him: the people onely looking on. Did Christ thus celebrate his Sup∣per alone? and did the rest that were his Disciples, onely looke on, and not communicate? Wee know, that Christ willeth them, both to eate, and to drinke, at that Table, and not to bee lookers on onely. And so in the Primitive, and Apostolicke Churches,* 1.837 not the Pastor alone, but the peo∣ple also together with him, did communicate. And, in verie deede, what is more absurd, then to bid men to a Supper, to looke on onelie, and neither to eate, nor drinke? S. Chryso∣stome complaineth of this corruption, beginning to creepe in,

in his time: O custome (saith hee) O presumption. In vaine is the daily Sacrifice offered, in vaine doe wee stand at the Altar,* 1.838 seeing no bodie communicateth. And a little after, hee saith thus: The Lord saith these things to us all, who stand by heree, unwisely, and rashly: for everie one that partakes not of the Mysteries, is un∣wise, and rash, in standing by. And hee addeth further, saying: Tell mee, If a man that is bidden to a feast, wash his hands, a••d be placed at the table, and yet eates not, doth hee not wrong him that ••ad him? vvere it not better that such a one were not present? So thou art present, thou hast sung the Hymne, and in that thou hast not retyred thy selfe with them that are unworthy, thou hast made profession, that thou art of the number of those that are vvor••hie: Hovv then dost thou stay, and not partake ef the Table? thou art therefore unvvorthy also to partake of the Prayers. Yea, the rule even of the Church of Rome it selfe, in ancient time said to bee Pope Agapets (which is Dist. 2. de Consecra Can. peracta) is delivered in these words: VVhen Consecration is finished, all that vvill not bee put out of the Church dore, must Communicate: for so the Apostles ordained, and so the Church of Rome observeth. Marke well these words, for thereby you see, how farre dif∣fering at this day, the deformed and new Church of Rome, is, in this point also, from that it was in former, and ancient time. But againe, can anie be so besotted, as to thinke, that onely by looking on, hee communicateth, or that by the eating and drinking of another (as namelie of the Priest) him∣selfe can bee fed or nourished? Can the eating or drinking of another preserve your life, if your selfe neither eate nor drinke? Bee not such grosse impieties, and palpable absurdi∣ties, iustlie worthie, for ever to be abhorred and detested.

FINIS SECVNDAE PARTIS.

Notes

• * 1.1

  Nazianzen▪ ad Procop.
• * 1.2

  Euseb. Eccles. hist. lib. 1. cap. 8.
• * 1.3

  R••em. Anno∣tat. upon Act. 15.7.
• * 1.4

  2 Concil. Nice. Actio. 5.
• * 1.5

  Ioh. 14.16, 17. Ioh. 16.13. Luke 11.13. Rom. 8.9.14.15.27. &c.
• * 1.6

  Aug. contra Do∣natist. lib. 2. cap. 3.
• * 1.7

  Concil. Tom. 1. de ord▪ Celeb. Concil.
• * 1.8

  Chrysost. de sancto & ado∣rando spiritu.
• * 1.9

  A rule wherby to know, who they be that speake by the direction of the Holy Ghost, & who not.
• * 1.10

  August. contra Maximin. lib. 3. cap. 4.
• * 1.11

  Dist. 40. C si Papa.
• * 1.12

  Lyra. in Mat. 16
• * 1.13

  Concil. Constant. Sess. 37.
• * 1.14

  Cat••ar. C••ment. in Gal. 2.
• * 1.15

  Alphons. cont▪ Heres. lib. 1. cap 2.
• * 1.16

  Cap. 4.
• * 1.17

  Panorm. de ele∣ction. Section. significasti.
• * 1.18

  Aug. de Nuptijs & Concupisc. lib. 2. cap. 33.
• * 1.19

  August. de gra. & liber▪ arbit. cap. 18.
• * 1.20

  Optat. contra Par. lib. 5.
• * 1.21

  August. de bap∣tis. con. Dona••. lib. 2. cap. 3.
• * 1.22

  August. ad Vin∣cent. Epist. 48.
• * 1.23

  August. ad for∣tunat. Ep. 198.
• * 1.24

  The ancient Fathers are to be reverenced in their places: as likewise all other godly men are; but yet so, as wee may lawfully dissent from thē, whereinso∣ever they speak not according to the Canoni∣cal Scriptures. August. cont. lit. Pe••••l lib. 3. cap. 6. Ambr. in Gal. 1.
• * 1.25

  Chrysost. in Ps••l. 95.
• * 1.26

  Irenaeus lib. 2. cap. 42.
• * 1.27

  All such Tra∣ditions as be not warranted in the Canoni∣call Scriptures, be refusable. Hierom. in Psal. 98
• * 1.28

  Chrysost. in 2. Tim. 3.
• * 1.29

  Aug. cont. Faust. lib. 23. cap. 9.
• * 1.30

  Tertul. de Carne Christi.
• * 1.31

  August. in Ioh. 16. verse 12. There is no neede of Tra∣ditions. 2. Tim. 3.15.16 17. Ioh. 20 31 Ioh. 20.31. Iosuah 1.8 Deut. 4.5.6. Tertul. con••. Hermog. Basil. tract. de fide.
• * 1.32

  Aug. cont. lit. Peti••ian. lib. 3. cap. 6. Scot. in praefat. Lomb.
• * 1.33

  All right ex∣position of Scripture is framed by and according to the Scriptures. 2. Pet. 1.20, 21.
• * 1.34

  1 Cor. 2.11
• * 1.35

  Orig. in Ier. hom. 1
• * 1.36

  Irenaeus lib. 4. ca. 63. & lib. 2. ca. 46 & 47.
• * 1.37

  Chrysost. homil. 13. in Genes.
• * 1.38

  August. de doct. christiana lib. 3 cap. 26.
• * 1.39

  A••g. de unitat. Eccle. cap. 3.
• * 1.40

  The Church is to be tried and knowne by the Scriptures. Aug. de unitat. Eccles. cap. 3.
• * 1.41

  Luk. 24.27.44, 45.
• * 1.42

  Acts 17 11.
• * 1.43

  Chrysost. in Mat 24. homil. 49
• * 1.44

  Rom. 2.28, 29.
• * 1.45

  Rog. Hoveden. lib. 2. Anno•• 1190. Ioachim Alba•• in Reve. lib. 10. part. 5.
• * 1.46

  Aventin. annal. lib. 5. & 7.
• * 1.47

  Who bee the right Ca∣tholickes.
• * 1.48

  Vincen. cont. Herg c. 3.
• * 1.49

  Cap. 25
• * 1.50

  Irenaeus lib. 3. cap. 1.
• * 1.51

  Vincent. cap. 41.
• * 1.52

  Tertull. lib. de resurr. carnis.
• * 1.53

  Tertull. ad Praxeam.
• * 1.54

  Tertull. Apolog. in fine.
• * 1.55

  Euseb. lib. 3. cap. 32.
• * 1.56

  Clemens lib. stromat. ca. 11.
• * 1.57

  Athanas. in Synops.
• * 1.58

  Cyrill Hieros. cateches. 4.
• * 1.59

  Cyprian. sive Ruff. inexph. Symboli.
• * 1.60

  Epiphan. lib. de mens. & pond.
• * 1.61

  Hieronym. in Prologo Galeat. in lib. Reg.
• * 1.62

  Hieronym in praefat. in li••ros Solomonis.
• * 1.63

  Lyran. prolog. in Apocrypha. Hugo Card. pro∣log. in Iosuam. Gregor. in Iob. lib. 19. cap. 17. Conc. Laodicens. cap. 59.
• * 1.64

  Origen contrae Celsum lib. 8.
• * 1.65

  Epiphan. haeres. 14.
• * 1.66

  Chrysost. in 1. Cor. 14.
• * 1.67

  Lyr••. in 1. Cor. 14.
• * 1.68

  1. Cor. 14.4, 5, 6, 7, 8, 9, 10, 11. &c.
• * 1.69

  Esa. 8.20.
• * 1.70

  Ioh. 5.39.
• * 1.71

  2. Pet. 1.19.
• * 1.72

  Ar. Mont. in praefat. Tom. 1.
• * 1.73

  Ioh Isaac against Lyndanus. Franc. Luc Burg Annot. in sacra Biblia.
• * 1.74

  Matth. 5.18. Luke 16.17.
• * 1.75

  Mat. 24.35. Mar. 13.31.
• * 1.76

  Luk. 24.27.
• * 1.77

  Vers. 44.
• * 1.78

  In cap. 6. Isaiae.
• * 1.79

  Jeronym. ad Helvid.
• * 1.80

  August. 1 de moribus. cap. 29.
• * 1.81

  Hieron. com∣ment. in Matt. 13.
• * 1.82

  Hierony in Com∣ment. in Mat. 6▪ vers. 16.
• * 1.83

  Munster ad Con∣vers. vet. Test. Erasm. epist. N▪ amico ex animo dilecto & in alijs in epist▪ Hieronym. a•• Pamach. lib. 1. ad Iovinian.
• * 1.84

  〈◊〉〈◊〉. ad Marcel. Tom. 2. epist. ult.
• * 1.85

  Hieron. ad Livi¦••m epist. ad Lu∣cra••um de optimo gener. interpret. in c. 3. Malach. epist. ad Aug. 89. praefat. in 4. Evang. Dist. 9 ad veter. Aug. de civitat. dei. lib. 15. c 13. ••t epist. 108. & in Ioh. tract. 3. de doct. christian. lib. 2. cap. 11. Ambros lib. 2. ca. 6. de spirit. sanct.
• * 1.86

  Lyndan. de opt. gen. interpret. lib. 3. cap. 1.2.3, 4.
• * 1.87

  Acts 24.24.
• * 1.88

  Chysost. ad Col∣los. hom. 9. & in Matth. hom. 2. & Concion. 3. de Lazaro. Hieron. in Psal. 133. & in Psal. 86. August. de tem∣po. sern. 55.
• * 1.89

  Deut. 29.29. Deut. 4, 5, 6, 7, 8, 9.
• * 1.90

  Psal. 119.105.
• * 1.91

  2. Pet. 1.19.
• * 1.92

  Psal. 25.9.
• * 1.93

  Verse 12.
• * 1.94

  Verse 14.
• * 1.95

  Iam. 4.6. 1. Pet. 5.5.
• * 1.96

  Esay 66.2.
• * 1.97

  Ioh. 6.45.
• * 1.98

  Luke 24.45.
• * 1.99

  1. Cor. 2.11.
• * 1.100

  Luke 11.13.
• * 1.101

  Rom. 8.9.
• * 1.102

  1. Cor. 2.10.
• * 1.103

  Ephes 4.8.11, 1••▪
• * 1.104

  Rom. 15.4. 2. Tim. 3.15, 16, 17.
• * 1.105

  Ioh. ••.19, 20, 21.
• * 1.106

  Ioh. 8.47.
• * 1.107

  Ioh. 10.27.
• * 1.108

  Ioh. 12.48.
• * 1.109

  Christ will iudge accor∣ding to his owne word in the last day, & not according to the word of the Pope, or of the Priests, or of other men.
• * 1.110

  Abac. 2.4. Rom. 1.17.
• * 1.111

  Gal. 3.11.
• * 1.112

  Matth. 13.44, 45, 46. Mat. 7.13, 14. Luk. 13.24. Ioh. 6.27. Iude, vers. 3.
• * 1.113

  Luk. 12.47, 48. 2. Thess. 1.18.
• * 1.114

  Matt 22.29. Coloss. 2.2. 2. Cor. 8.7. Coloss 1.9, 10. Coloss. 3.16.
• * 1.115

  Matth. 15.14. Luke 6.39. 1. Ioh. 4.1. 1. Thess. 5.21.
• * 1.116

  Matth. 16.6.1••.
• * 1.117

  Matt. 7 15, 16.
• * 1.118

  Ethic. defin 72. pag. 432.
• * 1.119

  De exand. Doct. part. 1. confess. 5.
• * 1.120

  Acts 17.11.
• * 1.121

  Ioh. ••.39.
• * 1.122

  1. Tim. 3.14, 15
• * 1.123

  Panormitan. de elect. pot. signifi∣casti. caus. 24. quaest. 1. §. à recta in Gloss. novitatib.
• * 1.124

  Exod. 32 1, 2, 3, 4, 5, 6, 7, 8, 9, &c.
• * 1.125

  Esa. 1.21.
• * 1.126

  Reve. 17.9.18.
• * 1.127

  2. Thess. 2.3, 4, 5, 6, 7, 8, 9, 10, 11, 12.
• * 1.128

  Mat. 28.19, 20.
• * 1.129

  Rev. 17.1.1••.
• * 1.130

  Rev. 11.••.
• * 1.131

  Rev. 18.••.
• * 1.132

  Cyprian ad Pompei.
• * 1.133

  1. Cor. 3.11. 1. Cor. 10.4. Matth. 16.18.
• * 1.134

  〈◊〉〈◊〉. 59.21.
• * 1.135

  ••. Kin. 19 10▪ 14.18. Rom. 11.3, 4
• * 1.136

  Rhem. Annot. upon Rom. 11.
• * 1.137

  2, King 16.2, 3, 4.10. &c.
• * 1.138

  2. King. 17.19.
• * 1.139

  2. King. 21.2, 3, 4, 5, 6, 7, 8, 9, 10, 11. &c.
• * 1.140

  2. King. 21.19, 20, 21, 22.
• * 1.141

  Inscriptio salman tuae in monte Bartholomaei. Inscriptio in rui∣nis Pagi Maca∣nezac.
• * 1.142

  Rev. 12.6.14.
• * 1.143

  Mat. 18.15, 16, 17.
• * 1.144

  Rom. 10.10.
• * 1.145

  1. Pet. 3.15.••••
• * 1.146

  Mat. 10.16, 17.
• * 1.147

  Mat. 5.14, 15.
• * 1.148

  August. in Psal. 10. de Baptis. cont. Donatist. lib. 6. cap. 4.
• * 1.149

  2. Kin. 6.17, 18, 19, 20.
• * 1.150

  Rev. 9.12. &c.
• * 1.151

  ••. Thes. 2, 3, 4. &c.
• * 1.152

  Reve. 11.19.
• * 1.153

  Psal. 2.1, 2, 3, 4▪ Vnitie with∣out veritie, is not to be re∣garded, but to be detested.
• * 1.154

  Reve. 17.17.
• * 1.155

  Crysost. Dist 40.
• * 1.156

  Hieronym. ad Helvid. Dist. 40.
• * 1.157

  Dist. 4. non est facile ibidem nos qui.
• * 1.158

  Luk. 6.13.14. &c. Matth. 10.2. Mark 3.14, 15, 16, 17 &c.
• * 1.159

  Mark. 16.15.
• * 1.160

  Mat. 28.19, 20,
• * 1.161

  Ambr. in Eph. 4.
• * 1.162

  Acts 1.20.
• * 1.163

  Apostles be, & may rightly be called Bishops in the generall and large ac∣ception of the word.
• * 1.164

  Peter and the Pope be no∣thing alike as is apparant by cōparing them together. Acts 3.6.
• * 1.165

  1. Pet. 2.13, 14.
• * 1.166

  Act. 10.26.
• * 1.167

  Ioh. 21.15, 16, 17.
• * 1.168

  Gal 2.11.
• * 1.169

  Act. 11.••, 3, 4.
• * 1.170

  Part. 1. dist 4. Ca. Si Papa.
• * 1.171

  Extravag▪ de concess pr••••end. Tit. 4. cap. 2. ad Apostol in gloss.
• * 1.172

  Luk. 6.13, 14, 15, 16.
• * 1.173

  Matth 4.18, 19, 20, 21, 22▪ Gal. ••.1.
• * 1.174

  Act. 14.28.
• * 1.175

  Ioh. 21.15, 16, 17.
• * 1.176

  Luke 22.14, 25, 26. Matt. 20.25, 26. Mar. 10.42, 4••.
• * 1.177

  Act. 8.14·
• * 1.178

  S Peter a Pro∣testant, 〈◊〉〈◊〉 not a Papist.
• * 1.179

  Reve. 17.••.
• * 1.180

  1. Cor. 12.12, 13, 14. &c.
• * 1.181

  Ephes. 1.22▪ 23. Col. 1 18. Col. 2.10.
• * 1.182

  1. Cor. 12.12, 13.14.17.
• * 1.183

  Ephes 4.15, 16. Ioh. 1▪ 16.
• * 1.184

  Mat. 28.20.
• * 1.185

  Rev. 1.11, 12, 13. &c.
• * 1.186

  Rev. 1.20.
• * 1.187

  Ioh. 16.7.
• * 1.188

  Vers. 13.
• * 1.189

  Ioh. 14.16, 17.
• * 1.190

  2. Cor. ••.20.
• * 1.191

  Cypr. l. 4. & 3. & l 3. ep. 13. & de simpli. praelat. Ambr. in 1. Tim. 5. & in 1. Cor. 11. Chrysost. ho. 17. in Mat. &c. Eph. 1.22. Heb. 5.5.
• * 1.192

  Ep. 1.21, 22, 23. Coloss. 1.18.
• * 1.193

  Eph. 5.23.
• * 1.194

  Mar. 1••.20.
• * 1.195

  Chrysost in Mat. 24. hom. 49.
• * 1.196

  In Ioh. ca. 2. hom. 22 in fine 1. Cor. 14.22.
• * 1.197

  Cyril in Joh. lib. ••. cap. 13.
• * 1.198

  Mat. 7.22.23.
• * 1.199

  Ioh. 10.41. Matth. 11.11.
• * 1.200

  Matth. 24.24·
• * 1.201

  2. Thess. 29.
• * 1.202

  August. de civ•••• Dei lib. 20. ca. 19.
• * 1.203

  Rev. 16.14. Rev. 13.13, 14.
• * 1.204

  Tit. 3.8. Gal. 5.6. Iam 2.14. 2. Pet. 1.5, 6, 7, 8
• * 1.205

  Rom. 9 30. Rom. 10.3, 4. Rom. 1.17. Gal. 3.11. Gal. 2.19, 20. Iere. 23.6. & 33.16. 1. Cor. 1.30. 2. Cor. 5.21. Rom. 5.19. Ioh. 3.14, 15, 16, 17, 18. Rom. 5.1. Gal 3.26. Rom. 3.20.28.
• * 1.206

  Iam. 2.18.20.26. &c.
• * 1.207

  Iam. 2.18.
• * 1.208

  Phil. 1.11.
• * 1.209

  August. de fide & oper. ca. 14.
• * 1.210

  Matth. •• 33.
• * 1.211

  Luke 6.43, 44.
• * 1.212

  Rom 5.1.
• * 1.213

  Rom. 3.28.
• * 1.214

  Rom. 4.6.
• * 1.215

  Rom. 11.6.
• * 1.216

  Rom 9 11.
• * 1.217

  Ephe. 2.8, 9, 10.
• * 1.218

  Gal. 3.26.
• * 1.219

  Ioh. 1.12.
• * 1.220

  Ioh. 3.16.
• * 1.221

  Ioh. 3.14, 15.
• * 1.222

  Num 21.5, 6, 7, 8, 9.
• * 1.223

  Iam. 2.18.
• * 1.224

  Iam. 2.14, 15, 16, 17, 18, 19.20. &c.
• * 1.225

  Iames 2.24.
• * 1.226

  Gal. 5.6.22, 23, 24.
• * 1.227

  Tit. 3.8.
• * 1.228

  T••••. 2.14.
• * 1.229

  Eph. 2.8, 9.10
• * 1.230

  Bernard de gra. & liber. arbis.
• * 1.231

  August. de fide & operib. cap. 14
• * 1.232

  Rom. 4.1, 2, 3, 4, 5, 6, 7, 8, 9. &c.
• * 1.233

  Vers. 6, 7, 8.
• * 1.234

  Phil. 3.8, 9.
• * 1.235

  Matth. 3.17.
• * 1.236

  Ephes. 1.6. Rom. 8.1.
• * 1.237

  2. Cor. 5.21.
• * 1.238

  Chrysost. in 2. Cor. 5.
• * 1.239

  Ephe. 5.27.
• * 1.240

  Aug. de verb. Apost. Ser. 6.
• * 1.241

  Hieronym. in 2. Cor. 5.
• * 1.242

  Gal. 2.15, 16.
• * 1.243

  Gal. 3.21, 22.
• * 1.244

  Acts 13.38, 39.
• * 1.245

  Rom. 8 3, 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Impossible.
• * 1.246

  Ambr. in Gal. 3.
• * 1.247

  Chrysost. homil. in epist. ad Rom. Hierom in Gal 3 Bernar. serm. 50. in Cantic.
• * 1.248

  Hironym lib. 2.
• * 1.249

  Hironym. lib. 1. cap. 3. cont. Pel••.
• * 1.250

  Tho. Aqui. in Gal. 3. Cusan. excit. li. 10
• * 1.251

  Rom. 10.3.4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.252

  Gal. 3.18, 19.21 22. Rom. 3.20, 21, 22. Rom. 4.14, 15, 16. Gal 3.9, 10.11, 12, 13, 14.24. Act. 13.38, 39. Act. 10.43. Rom. 10.3, 4. Rom. 3.31. Psal. 1.1, 2. Psal. 119.136.
• * 1.253

  Gal. 3 10.
• * 1.254

  Gal 3.10. Deut. 27.26. Iam. 2.10.
• * 1.255

  Ga.l 3.13.
• * 1.256

  Act. 10 43. Act. 13.38, 39. 1. Cor. 1.30. Rom. 10.3. 2 Cor. 5.21. Iere. 23.6. Ier. 33.10.
• * 1.257

  August. con. 1. ep. Pelag. lib. 1. cap. 21.
• * 1.258

  Basil. serm. de humilit.
• * 1.259

  Hillar. in Mat. 8.
• * 1.260

  Ambr. in 1. Cor. 1.
• * 1.261

  Chrysost homil. de fide & lege naturae.
• * 1.262

  Esay 64.6.
• * 1.263

  Dan. 9.18, 19.
• * 1.264

  Iob 9.3.
• * 1.265

  Verse 20.
• * 1.266

  Matth 5.4 18. Rom. 2.6, 7, 8, 9 Heb 11.6 &c.
• * 1.267

  Reward and Merit differ, and be not all one.
• * 1.268

  Rom. 4.4.
• * 1.269

  Rom. 3.24.
• * 1.270

  Heb. 13.16.
• * 1.271

  Luke 17.7, 8, 9, 10.
• * 1.272

  Luke 18.9, 10, 11, 12, 13, 14.
• * 1.273

  Bern. Serm. 61. in Cant.
• * 1.274

  Bern. Serm. 67. in Cant.
• * 1.275

  Bern. Serm. 1. de Anx. Ansel. de mens. Crucis. Cusan. lib. 9. excis.
• * 1.276

  Gal. 3.10. Iam. 2.10. Rom. 6 23. Ezek 18.20. Everie sinne (e∣ven the ••east that can be na∣med) is deadly in his owne nature.
• * 1.277

  Bern. Epist. 190.
• * 1.278

  Pigghius de fide & Iustifi••.
• * 1.279

  Colon. in Anti∣dag.
• * 1.280

  Esa. 9.6.
• * 1.281

  Ioh. 3.16.
• * 1.282

  Ioh. 17.6.12.24. Ioh 6.37.39.
• * 1.283

  1. Cor. 1.30.31.
• * 1.284

  Mark. 5.36.
• * 1.285

  Rom 3.28. Gal 2.16· Rom. 11.6. Ephe. 2.8, 9, 10. Rom. 4.1, 2, 3, 4, 5, 6. Tit. 3.5, 6, 7. Rom 3.24, 25, 26, 27. Rom. 4.14, 15, 16.
• * 1.286

  Gal. 3.10.
• * 1.287

  Rom. 7.7.
• * 1.288

  Rom. 10.2, 3, ••▪ 5, 6, 7, &c.
• * 1.289

  Rom. 3 9.20, 21, 22, 23, 24.29, 30. Rom. 4.2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12.16.
• * 1.290

  Gal. 2.15.16.
• * 1.291

  Rom. 3.31. Eph. 2.8, 9, 10.
• * 1.292

  Rom. 4.2, 3, 4, 5.
• * 1.293

  Rom. 4.6, 7, 8.
• * 1.294

  Psal. 143.2.
• * 1.295

  Rom. 4.6, 7, 8.
• * 1.296

  Psal. 32.1.2.
• * 1.297

  Rom. 4.6.
• * 1.298

  1. Cor. 4.4.
• * 1.299

  Iob 9 3 20. Dan 9 18, 19. Esay 64 6.
• * 1.300

  Psal. 130.••.
• * 1.301

  Abac. 2.4. Rom 1.17.
• * 1.302

  Gal. 3.11.
• * 1.303

  Gal. 2.19, 20,
• * 1.304

  Tit 3.5.
• * 1.305

  Ephes. 1.1. Ephes. 2.8, 9.10.
• * 1.306

  Heb. 11.6. Rom. 14.23. Tit. 1.15.
• * 1.307

  August. con. Iu¦lian. lib. 4. cap 3. cont. dua•• ep. Pelag ad Bonif. lib. 3. cap. 5.
• * 1.308

  Ephes. 2.8, 9, 10
• * 1.309

  Gal 5.6.
• * 1.310

  Iam. 2.14, 15, 16, 17. &c.
• * 1.311

  Mat. 25.34, 35, 36, 37, 38, 39, 40. &c.
• * 1.312

  Verses 41, 42, 43, 44. &c.
• * 1.313

  They be not the elect, but the reprobates, that stand up on their works, as appeareth by the finall Iudg∣ment.
• * 1.314

  Bern. d. 〈…〉〈…〉 lib. 〈◊〉〈◊〉.
• * 1.315

  Mat. 25.34,
• * 1.316

  Rom. 64 ••3. Eph. 2.8, 9.10. Rom. 11.6. Rom. 2.6. Mat. 16.27.
• * 1.317

  Rom. 4.4▪
• * 1.318

  Coloss. 3.24.
• * 1.319

  Rom. 5.1. Rom. 8.30.
• * 1.320

  Rom. 6.22. Phil. 1.11. 1. Cor. 6.11. Iam. 2.18. Gal. 5.6.
• * 1.321

  Luc. 1.74, 75. 1. Pet. 2.24. Rom. 6.22.
• * 1.322

  1. Pet. 2.24.
• * 1.323

  Ioh. 1.7.9.
• * 1.324

  Ephes. 1.7. Heb. 9.12. Matth. 20.28. 1. Tim. 2.5, 6. Col 2.13, 14, 15. 1. Ioh. 2.1, 2. Col. 1.14. Acts 13.38. Acts 10.43.
• * 1.325

  Tertull de Bapt.
• * 1.326

  Aug. de verb. Apost. Ser. 37.
• * 1.327

  Rom 5.••. Rom. 3.24, 25. 1 Ioh. 2.1, 2. Col. 1.19, 20, 21.
• * 1.328

  Psal. 119 67.71.
• * 1.329

  1. Cor. 11.31.32.
• * 1.330

  Heb. 12.6, 7, 8, 9, 10.
• * 1.331

  August. de Tri∣nit. lib. 13. ca. 15.
• * 1.332

  Rom. 8.18.
• * 1.333

  1. Ioh. 2.2.
• * 1.334

  Rom. 3.25.
• * 1.335

  1. Cor. 6.20. 1. Pet. 1.18, 19. Matth. 20.28.
• * 1.336

  1. Tim. 2.6.
• * 1.337

  Rom. 3.24.
• * 1.338

  Heb. 10.14.
• * 1.339

  Rom. 5.1. Coloss. 2.••0. Rom. 8.1.
• * 1.340

  1. Thes. 5.9.10.
• * 1.341

  Rom. 8.28. Heb. 12 6 9, 10, 11. 2. Cor. 4.17. Gal. 3.13, 14.
• * 1.342

  Phil 1.21.23. Reve. 14 13. 1. Cor. 15.56, 57.
• * 1.343

  2. Cor. 5.1, 2.
• * 1.344

  Ioh. 5.24.
• * 1.345

  Luk. 23.43.
• * 1.346

  2. Cor. 12.2, 3, 4
• * 1.347

  Luk. 16 22, 23, 24, 25.
• * 1.348

  Rhem. Annot. in Luk 16▪ ••2. Gregor•• Martin against the English tran∣slations, upon Purgatorie.
• * 1.349

  Aug. epist. ••9. Evodio.
• * 1.350

  de gen. ad lit. lib. 1••. cap. 33. & 34
• * 1.351

  Chrysost. in Luc. hom. de divite.
• * 1.352

  Revel. 13.8. 1. Ioh. 2.2. Heb. 13.8. Iohn 8.56. 1. Cor. 10.1, 2, 3, 4.
• * 1.353

  Act. 4.12. Heb 9.15.
• * 1.354

  Heb. 9. vers. 8.
• * 1.355

  Heb. 13.8. Rev▪ 13.8. 1. Cor 10.1, 2, 3, 4. Heb. 9 15.
• * 1.356

  Mat. 8.11.
• * 1.357

  Mat. 1.2••.
• * 1.358

  Ferus in hunc locum.
• * 1.359

  Bellarm. de purg. lib. 1. cap. 4.
• * 1.360

  Coloss. 1.14. Ephes. 1.7. Ier. 31.34. Heb. 8.12.
• * 1.361

  Gal. 3.13. Rom. 3.24. Ephes 1.6, 7. 1. Cor 6.20. 1. Pet. 1.18, 19.
• * 1.362

  Coloss. 1.14. Heb. 9.12. Ier. 31.34.
• * 1.363

  Mark. 3.29.
• * 1.364

  1· Cor. 3.10, 11, 12, 13, 14, 15.
• * 1.365

  Greg. lib. 4. Dial. ca. 39.
• * 1.366

  Enchirid ad Laurentium •• p. 68.
• * 1.367

  in Psal. 5.
• * 1.368

  Heb. 12.29. Ambrose upon this Text.
• * 1.369

  1. Cor 3.9, 10, 11, 12. &c.
• * 1.370

  Ier. 5.14. & Ier. 23.29.
• * 1.371

  Rev. 14 13.
• * 1.372

  1. Pet. 1.8.
• * 1.373

  Hipognost. cont. Pelag. lib. 5.
• * 1.374

  De verb. Apost. Serm. 14. & 18.
• * 1.375

  Matt 25 41. Mat. 3.12.
• * 1.376

  D▪ Civitat. Dei lib. 13. cap. 7.
• * 1.377

  Cyprian. cont. Demetrian.
• * 1.378

  Eccles. 11.13.
• * 1.379

  Eccles. 12.7·
• * 1.380

  Eccles. 9.15.
• * 1.381

  Abac. 2.4. Rom. 1.17.
• * 1.382

  Ezech. 18.20.
• * 1.383

  Ezech. 14.14.
• * 1.384

  Psal. 49.7, 8.
• * 1.385

  Matt. 25.8, 9.
• * 1.386

  Psal. 143.2.
• * 1.387

  Luk. 1.46.
• * 1.388

  Matt. 1.21.
• * 1.389

  Rom. 3.23, 24.
• * 1.390

  Rom. 8.18. Rom. 7.14, 15.19 23, 24, 25. 1. Cor. 4.4. Phil 3.8, 9. Gal. 2.19, 20.
• * 1.391

  Colos. 1.24.
• * 1.392

  Act 9 4, 5.
• * 1.393

  2. Tim 2 10.
• * 1.394

  2. Cor. 1.5, 6, 7. &c.
• * 1.395

  2. Macc. 12.44▪
• * 1.396

  2. Macc. 14.41.
• * 1.397

  2. Macc. 12.••••▪
• * 1.398

  2. Macc. 15.38.
• * 1.399

  Wisd. 3.1.
• * 1.400

  Ambr. in Orat. de obit. Theo. & de obit. Valent.
• * 1.401

  Chrysost. in Mat. cap. 8. hom. 29.
• * 1.402

  August. lib. 2. quaest. 3. ad Sim∣plician.
• * 1.403

  Aug. de Vnit. eccl. ca. 16.
• * 1.404

  Deut. 12.8.32.
• * 1.405

  Ezech. 20.19. Levit. 18.4.
• * 1.406

  Psal 106.39.
• * 1.407

  Esai 55.8.9.
• * 1.408

  Isidor. orig. lib. 8. cap. 3.
• * 1.409

  Esai. 1.12.
• * 1.410

  1. Sam. 15.2 ••. 21, 22, 23, 24, 25, 26.
• * 1.411

  2. Sam. 6 3, 4, 5, 6, 7.
• * 1.412

  Luk. 16.15.
• * 1.413

  Mat. 12.13.
• * 1.414

  Phil. 1.11.
• * 1.415

  Heb. 11.6.
• * 1.416

  Act. 1••.9.
• * 1.417

  Tit. 1.15.
• * 1.418

  Rom. 3.12.
• * 1.419

  Aug. cont. Iulian li. 4. c 3. & cont. 2. Epist. Pelag. ad Bonif. li. 3. ca. 5.
• * 1.420

  August. de fide & oper. cap. 14.
• * 1.421

  August. in Psal. 67. Act. 10.1, 2. &c
• * 1.422

  August. de praed. Sanct. lib. 1. c. 7. Introducis ho∣minum genus, quod placere Deo possit sine fide Christi, le∣ge naturae: Hoc est unde vos maximè Christiana de∣testatur Eccle∣sia August. cont. Iulian.
• * 1.423

  Gal. 5 19. Rom. 7.19, 20, 21, 22, 23, 24. Psal 3.12.
• * 1.424

  Esa 64 6.
• * 1.425

  Psal. 130.3.4.
• * 1.426

  Iam. 3.2.
• * 1.427

  Agust. lib. 6. conf.
• * 1.428

  Rom. 6.23.
• * 1.429

  Act. 20 28. 1. Cor 6.20.
• * 1.430

  Rom. 8.1••.
• * 1.431

  Rom. 4.••.
• * 1.432

  August. in Psal. 83
• * 1.433

  Aug. in Psal. 32.
• * 1.434

  August. in Psal. 101.
• * 1.435

  1. Cor. 4.7.
• * 1.436

  Luk. 17.7, 8, 9, 10▪
• * 1.437

  1. Cor. 1.31.
• * 1.438

  Rom 4.3.
• * 1.439

  Rev. 4.11. Rev. 5.12.13, 14 Rev. 19.1.3.
• * 1.440

  Rom. 8.3. Act. 13.38.39.
• * 1.441

  Mat. 19.16. &c. Mar. 10.17. &c. Luk 10.25 26, 27, 28. Luk. 18.18. &c.
• * 1.442

  Rom. 10.5, 6, 7, 8, 9, 10, 11.
• * 1.443

  Rom, 10.4▪
• * 1.444

  Gal. 3.19.21.24. Rom. 5.20.21.
• * 1.445

  Rom. 7.13.24, 25.
• * 1.446

  Rom. 7.7, 8. Rom. 4 15, 16. Gal 3.11, 12 14 15, 16, 17, 18. 22.24. Rom. 3.31. Matth. 5.17. Psal. 1.1, 2. Psal. 119.165.
• * 1.447

  The reasons why men shold do good works and walke in Gods law and commande∣m••nts. Ephe 2 8, 9, 10
• * 1.448

  2. Pet. 1.10.
• * 1.449

  Mat. 5 16.
• * 1.450

  Luk. 10.35.
• * 1.451

  1. Cor. 9.12.16.18. &c.
• * 1.452

  Deut. 29.•••• Act. 28.27. Mat. 28.20.
• * 1.453

  Rom. 9.21.22.
• * 1.454

  Rom. 9.22.23.
• * 1.455

  Rom. 8.30.
• * 1.456

  1. Thes. 5.5, 6, 7, 8, 9, 10.
• * 1.457

  2. Thes. 2.9, 10, 11, 12, 13, 14.
• * 1.458

  Ephes. 1.3, 4, 5, 6, 7, 8. &c.
• * 1.459

  The end of Predestination is, that men should live godly and holy lives: and not that they shold live licentiously or as they list.
• * 1.460

  Colos. 3.12, 13.
• * 1.461

  1. Pet. 2.9.
• * 1.462

  Luk. 10.20.
• * 1.463

  Ephes. 1.3, 4, 5, 6. &••▪
• * 1.464

  The right use of the doctrine of predestinati∣on.
• * 1.465

  Rom. 8.30.
• * 1.466

  Mat. 20.1.2, 3.4 5, 6, 7.
• * 1.467

  The doctrine of predestinati∣on teacheth no mā to despaire so long as life lasteth, but to use the meanes which God hath appoin∣ted to bring men to salvati∣on.
• * 1.468

  Touching assurance of salvation.
• * 1.469

  2. Pet. 1.10.
• * 1.470

  2. Pet. 1.5, 6, 7, 8 9, 10.
• * 1.471

  2. Cor. 13.5.
• * 1.472

  Iob. 19.25, 26, 27.
• * 1.473

  Rom. 8 35, 36, 37, 38, 39.
• * 1.474

  Data sunt sig∣na quaedam & Indicia mani∣festa s••lutis, ut indubitabile sit cum esse de numero Ele∣ctorum, in quo ea signa per manserint Ber∣nard▪ in Septuag. Serm. 1.
• * 1.475

  Rom▪ 8.14.
• * 1.476

  Rom 8 14.
• * 1.477

  Rom. 8.16.
• * 1.478

  1. Ioh. 4.13.
• * 1.479

  1. Cor. 2.12.
• * 1.480

  1. Ioh 3.2, 3.
• * 1.481

  1. Pet. 1.8.
• * 1.482

  Concerning Perseverance unto the end.
• * 1.483

  Psal. 37.24.
• * 1.484

  Pro. 24.16.
• * 1.485

  Ezech. 18.24.
• * 1.486

  Luke 8.13.
• * 1.487

  Mat. 13.20, 21.
• * 1.488

  Ma••. 4.5.••6▪ ••7·
• * 1.489

  Psal. 1.3.
• * 1.490

  Luke 8.15.
• * 1.491

  Matth 13.23.
• * 1.492

  Mark 4.8.20
• * 1.493

  Coloss. 1.23.
• * 1.494

  Rom. 8.30.
• * 1.495

  1. Cor. 1.8.
• * 1.496

  1▪ Thess. 5.24.
• * 1.497

  1. Pet. 1.5.
• * 1.498

  Ioh. 10.28, ••9.
• * 1.499

  2. Cor. 5.1.
• * 1.500

  Heb. 10.32, 33, 34.
• * 1.501

  Rom 8.16.
• * 1.502

  Ephe. 1.13, 14.
• * 1.503

  1. Ioh 5.13.
• * 1.504

  1. Ioh. 5.9, 10, 11, 12.
• * 1.505

  Ioh 3.36.
• * 1.506

  Ioh. 6.47.
• * 1.507

  Deus tibi de hoc mundo re∣cedenti im∣mortalitatem pollicetur: & tu dubitas & fluctuas: hoc est Christum credentium magistrū pec∣cato incredu∣litatis offen∣dere &c. Cyp••. de mor••al. Heb. 6.17, 18, 19.
• * 1.508

  Regnū coelorū vult Dominus sine aliqua in∣certae volunta∣tis ambiguita∣te sperari: A∣lioquin Iustifi∣catio ex fide nulla erit, si fides ipsa sit Ambigua. Hil∣lar. in Matth. cap. 5.
• * 1.509

  Iam. 1.6, 7.
• * 1.510

  Heb. 10.22.
• * 1.511

  Rom. 4.18, ••9, 20, 21 &c.
• * 1.512

  Presumere non de operatione tua sed de Christi gratia &c. bona pre∣sumptio. Ambr. de Sacram. lib. 5. cap. 4.

  Tota presump∣tio tua, Deus sit Aug••st. in Psal. 85. Psal. 42.5.11. Psal. 43.5. Rom. 7.24, 25. Gal. 5.17. 2. Cor 4▪ 8, 9, 10 &c. Ps 46.1, 2, 3. &c Psal 27.14. Matth. 16.18.
• * 1.513

  Matt. 7.24, 25.
• * 1.514

  Rom. 8.37.
• * 1.515

  1. Cor. ••0.12.
• * 1.516

  2. Cor. 13.5. 2. Pet. 1.5, 6, 7, 8, 9, 10.
• * 1.517

  Phil. 2.12.
• * 1.518

  Rom. 8.15.
• * 1.519

  1. Ioh. 4.17.
• * 1.520

  Rom. 8.31, 32, 33, 34. &c.
• * 1.521

  Rom 1.28▪ 29. &c.
• * 1.522

  Tit. 1.16. 2. Tim. 3.8.
• * 1.523

  Ge••▪ 1.26▪ 31.
• * 1.524

  Ecclesiastes 7.31.
• * 1.525

  Gen. 3.1, 2, 3, 4. &c.
• * 1.526

  Rom. 5.12.
• * 1.527

  Eph. 2.3.
• * 1.528

  Rom. 9.15, 16, 17, 18. Eph. 1.3, 4, 5, 6. Rev. 20.1••.
• * 1.529

  Rom. 9.22, 23.
• * 1.530

  Hos 1••.9. Lam. 3.22. Eph. 1.4. Ioh 17.6.9. Ioh 6.37.39. Rom. 5▪ 9. Gal. 3.13. Eph. 2.1, 2, 3, 4, 5.
• * 1.531

  2. Cor. 4.3▪ 4. Rom 11.5, 6, 7, 8, 9, 10.
• * 1.532

  Rom. 11.7.
• * 1.533

  Rom 11.5.
• * 1.534

  Mat. 20.16.
• * 1.535

  Heb. 6.4, 5, 6. Rom. 2.5. Heb. 12.17.
• * 1.536

  Ioh. 12.37.39.40.
• * 1.537

  Deut. 29.4. Ezech. 36 26.27.
• * 1.538

  Ezech. 18 23. Ezech 33.11.
• * 1.539

  Ezech. 18.13. Ezech 33.9. &c.
• * 1.540

  1. Sam. 2.25.
• * 1.541

  1. Pet. 2.8.
• * 1.542

  2. Pet. 2.12.
• * 1.543

  Pro. 16.4.
• * 1.544

  Iude, vers. 4.
• * 1.545

  God is not the Author of sin.
• * 1.546

  Gen. 1 31.
• * 1.547

  Gen 3.1, 2, 3, &c.
• * 1.548

  Ioh. 13.27.
• * 1.549

  Iam. 1.1••.
• * 1.550

  Ephe. 2.2. 2 Tim 2.26. God withhol∣deth his grace from some, but infus••••h not wickednesse into any. Iam. 1.••4. Ephes. 2.3. Rom. 17. Non f••cit vo∣luntates malas, sed utitur iis, ut voluerit. Aug. 〈◊〉〈◊〉 Iu∣lian. lib •• cap. 3.2. Cor 46. Gen 1.2, ••, 4. Divinae sapien∣tiae virtutis, & potenti••e, est, non solum be∣ne facere, quae natura Dei est, -sed etiam il∣lud maximè, ut id quod per malos excogi∣tatum est, ad bonum aliquē finē, & utilum, de ducat & u∣tiliter iis quae videntur mala, utatur. Clemens Alexand. strom. lib. 1.
• * 1.551

  Si peccaveris ne putes homi∣nem fecisse quod voluit, & Deo accidisse quod noluit. August. in Psal. 110.2.
• * 1.552

  2. Sam 12.9, 10, 11, 12.
• * 1.553

  2. Sam ••6.21, 22.
• * 1.554

  Quis non ista iudicia contre∣miscat, in qui∣ous agit Deus in cordibus malorum ho∣minū, quicquid vult: reddens eis secundum merita illorū. Et: manifestū est Deum ope∣rari in cordi∣bus hominum, adinclinandas, illorum volun∣tates, quocun∣que voluerit, si••e ad bona pro misericor∣dia, sive ad ma∣la, pro, meritis, illorum: Iudi∣cio utique suo, aliquando a∣perto, aliquan∣do occulto, semper autem Iusto. Aug. de gra. & lib. arb. ca 21. Rom. 1 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30. Intelligendum est. Omnia vel adjuvante Domino perfici, vel deserente per∣mitti: ut intelligas tamen, Nolente Deo, nihil prorsus admitti. August. de praedestinatione & gra. cap. 15.
• * 1.555

  Rom. 1.2••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.556

  Ver•••• 24.
• * 1.557

  Verse 26.
• * 1.558

  Verse 28.
• * 1.559

  2. Tess. 2 10, 11, 12.
• * 1.560

  Iob 1.13.17.
• * 1.561

  Iam. 5.11.
• * 1.562

  1 Pet. 4.12.19. 1. Pet. 3.17.
• * 1.563

  Rom. 2.5.
• * 1.564

  Matt. 23.14.33, 34, 35. Iam 3.1.
• * 1.565

  August. in En∣chir. C. 30. de verb. Apost. ser. 2. degra. & lib. arbit. Retract. lib. 2. cap. 8. &c. De perfect. Iustie. ••at. 9. Retract. lib. 1. cap. 1.
• * 1.566

  Aug. cont. 2. ••p. Pel. l. 1. c. 19.
• * 1.567

  Rom ••.16.
• * 1.568

  Rom 9.22, 23▪
• * 1.569

  Iere 10.23. Pro. 21.1. Ephe. 1.11. Lam. 2.17. Eph. 1.3, 4, 5, 6, 7, 8▪ 9, 10, 11. &c.
• * 1.570

  Psal. 115.3. Psal 135.6. Eph. 3.4, 5.9 11 Rom. 16.25.26. Col. 1.26, 27. Tit 1.2, 3. 1. Ioh 4.9. 1. Pet 1.1, 2. 1. Pet. 1.18, 19. 1. Pet. 1.20. 2. Tim. 1.9, 10.
• * 1.571

  Matt. 1.21.
• * 1.572

  Rom. 5.11,
• * 1.573

  Greg exposit. in 1. Reg. cap. 4.
• * 1.574

  Aug Enchir. cap. 27.
• * 1.575

  Gal 3.22.
• * 1.576

  Rom 3.9▪ &c. Rom. 3.19.
• * 1.577

  Rom 3.23, 24, 25, 26.
• * 1.578

  Rom. 11 32.
• * 1.579

  Prov. 21.1. Ier. ••0.23. Act. 17.28. Psal. 135.6.
• * 1.580

  August. in En∣chirid. c. 98. & in Psal. 110.2.
• * 1.581

  August. Enchir. c. 95.
• * 1.582

  Hugo de Sacr. lib. 1. c. 12. par. 4.
• * 1.583

  Deus est vitio∣rum nostrorum ••on Author sed Ordinator· August. in En∣ch••rid. cap. 99.
• * 1.584

  August. Enchir. ad Lam. c. 101.
• * 1.585

  Act. 17.28.
• * 1.586

  Rom 5.12. 2. Tim. 2.26. ••phes. 2.3.
• * 1.587

  ••. Tim. 5▪••1. Mat. 25.41. 2. Pet 2.4. Iude vers. 6. Ioh. 8.44.
• * 1.588

  Act 2.23. Act. 4.27▪ 28.
• * 1.589

  Mat. 26.2••.
• * 1.590

  Mat. 18.7.
• * 1.591

  Ier. 10.5, 6, 7. &c.
• * 1.592

  Gen. 45.4, 5, 6, 7, 8 &c▪ Gen. 50.15, 16▪ 17, 18, 19, 20, •• 21.
• * 1.593

  Act 7.••.
• * 1.594

  2. Sam. 16.5, 6, 7, 8. &c.
• * 1.595

  1. King. 2.44 45 46.
• * 1.596

  Bernard. in Can. Serm. 81.
• * 1.597

  1. Tim. 2•• 1, 2, 3, 4.
• * 1.598

  August. Enchir. cap. 103. Greg. in 1. Reg. lib. 5. c. 4.
• * 1.599

  Mat. 24.40. Mat. 25.41.
• * 1.600

  Rom. 9.19.
• * 1.601

  Iam. 1.17. Mal. 3.6.
• * 1.602

  Rom 9.20, 21. Ier. 18.1, 2, 3, 4, 5, 6. Esay 45.9.
• * 1.603

  Rom. 9.21. &c. Rom. 9.18.
• * 1.604

  Vers. 15.
• * 1.605

  Vers. 16.
• * 1.606

  Heb. 12.17.
• * 1.607

  Mens salvation dependeth not upon the will of men, but up∣on the will and pleasure of God. Num. 23.10.
• * 1.608

  Mat. 25.11.12.
• * 1.609

  Ioh. 8 21.
• * 1.610

  Luk. 13.24. It is a most ma∣nifest truth, that manie cannot be sa∣ved, not be∣cause them∣selves will not: but because God will not, saith Augustine, Epist. 107. ad Vital. Rom 11.7. Ioh. 10.26. Act. 13.48.
• * 1.611

  Tit. 1.1.
• * 1.612

  Matt. 13.11.
• * 1.613

  Voluntas Dei omnium, quae sunt ipsa est causa. Aug. de gen. cont. Ma∣nich. lib 1. cap. 2. Mat. 11.25. Heb. 4.2.
• * 1.614

  Ioh. 12.37.39.
• * 1.615

  Heb. 6.4, 5, 6. Rom. 2.5.
• * 1.616

  Acts 5.31.
• * 1.617

  2. Tim. 2.2••.
• * 1.618

  Lam. 5.21.
• * 1.619

  Iere. 31.8.
• * 1.620

  1. Cor. 12.9.
• * 1.621

  Eph. 2.8, 9
• * 1.622

  Against the free will of men, in things belonging to Gods ki••gdom.
• * 1.623

  2. Tim 2.26. Ioh. 8.36.
• * 1.624

  Ioh. 6.44.
• * 1.625

  Deus facit, ut velimus: Ille fa∣cit utfaciamus: It is God that maketh us to wil, and it is he that maketh us to doe, saith S. Aug. de gra. ••t lib. arb. ca. 16
• * 1.626

  1. Cor. 2.14.
• * 1.627

  Col. 3.9, 10. Ioh 3 6, 7, 8. Gal. 6.15. Heb. 6.4. Rom. 12.2. Iam. 1.5, 6.
• * 1.628

  1 Cor. 12.4, 5, 6, 7, 8, 9, 10, 11. Gal. 5.16, 17, 18, 19, 20, 21, 22, 23, 24. Iam. 1.17, 18. Eph. 2.1, 2, 3, 4, 5, 6, 7.
• * 1.629

  Quid tantum de Naturae pos∣sibilitate prae∣sumitur? vul∣nerata, saucia∣ta, vexata, perdita est: vera confessio∣ne non falsa defensione o∣pus habet. Au∣gust. de nat. & gra. cap. 53. Wee have Will in our selves: but to will well, or to will that which is good & godly, is of God, saith Bernard de gra. & liber. arbi••. Phil. 2.13.
• * 1.630

  Ezec. 36.26, 27.
• * 1.631

  God must cause & make men to c••n∣sent to his wayes, and to walke therein, before they can doe it.
• * 1.632

  Ioh. 15.16.
• * 1.633

  Ioh. 4.10.
• * 1.634

  Ioh. 4.19.
• * 1.635

  Pro. 21.1. Iere. 10.23.
• * 1.636

  Ephe. 1.11.
• * 1.637

  Deus facit vo∣lentem, hoc est voluntati suae consentientem: Bernard de gra. & lib. arb. Deut. 30.19. Psal. 25.4, 5.
• * 1.638

  Vers. 1••.
• * 1.639

  Ephes. 1 4. 2. Tim 1.9, 10. 1. Pet. 1·19, 20. Mat. 25.34.
• * 1.640

  Rom. 8.29, 30.
• * 1.641

  Touching the foreknowledg of God.
• * 1.642

  Act. 15.18.
• * 1.643

  Ioh. 15.16.
• * 1.644

  Eph. 2.10.
• * 1.645

  Eph. 1.4. 1 Cor 15.45. Heb 7.22. 1. Tim. 2.5. Phil. 2.6, 7, 8.
• * 1.646

  Ioh. 3.36.
• * 1.647

  Ioh. 8.21.24.
• * 1.648

  Ad artic sibi faliò impositos art. 1.
• * 1.649

  Ambros. in Luc. cap. 7. lib. 6.
• * 1.650

  Hironym. in Matth. 20.28.
• * 1.651

  Rom. 8.3••.
• * 1.652

  Heb. 2.9, 10, 11, 12, 13, 14. &c.
• * 1.653

  2. Cor. 5.14, 15.
• * 1.654

  1. Thes. 5.9, 10.
• * 1.655

  ••phes. 5.••••.
• * 1.656

  Ioh. 10.11, 12.
• * 1.657

  Ioh. 15.13.14.
• * 1.658

  1. Pet. 18, 19, 20.
• * 1.659

  2. Tim. 1.9, 10.
• * 1.660

  Esay 9.6.
• * 1.661

  1. Cor. 6.19 ••••.
• * 1.662

  Act. 20.28.
• * 1.663

  Mat. 26.28.
• * 1.664

  Mat. 20.28.
• * 1.665

  Heb. 9.28▪
• * 1.666

  Rom. 5.19.
• * 1.667

  Dan. 9.26.27.
• * 1.668

  Rom. 5.8.••▪
• * 1.669

  Ioh. 4.9.
• * 1.670

  Verse 10.
• * 1.671

  Ephe. 1.3, 4, 5, 6, 7, 8.
• * 1.672

  Heb 9.1••.
• * 1.673

  1. Pet. 1▪19.
• * 1.674

  Heb. 2.24.
• * 1.675

  1. Ioh. 1.7. Coloss. 1.20. Rom. 5.9. Heb. 10.10. 1. Tim. 1▪15.
• * 1.676

  Rev. 5.••.
• * 1.677

  Rom. 6.3, 4, 5, 6, 7, 8, 9.11. Col 3.1, 2, 3. Phil. 3.9, 10.
• * 1.678

  Rom. 8.1. 1 Cor. 1.30. Phil. 3.8, 9. Col. 2.10, 11, 12, 13. Rom. 6.3, 4, 5, 6, 7, 8. Col 3.1. Eph. 2.5, 6.
• * 1.679

  1. Cor. 12.12.
• * 1.680

  Ioh. 17.9.
• * 1.681

  Heb. 10.21.
• * 1.682

  Ioh. 1.29.
• * 1.683

  Reconciliatus mundus, ex Ini∣mico liberabi∣tur mundo. Aug Tract. in Ioh. 1 ••1.

  Mundus igitur odit mundū: Inimicus, Re∣conciliatum: Damnatus, sal∣vatum: Inqui∣natus munda∣tum. August. Tract. 87. in Ioh. & Epist. 48. Ioh. 3 16, 17. Sed iste mun∣dus quē Deus in Christo re∣conciliat sibi, & qui per Christum sal∣vatur, & cui per Christum omne peccatū donatur, De mundo electus est inimico, Damnato, con∣taminato. Au∣gust. Tract. 87. in Ioh.

  August. colla•• 3. Carthag. cum Donat. cap. 265. ibidem cap. 273. 2. Cor. 5.19. Rom 4▪6, 7, 8. Matt. 25.41. Ioh. 4.13, 14. There is Mun∣dus salvando∣rum: and Mundus Dam∣nandorum. August. in Ioh. Tract. 87. & epist 48. Matth. 1.21. 1. Ioh. 1.2.
• * 1.684

  August. in Tract. 87. in Ioh.

  Christus passus est pro salute mundi salvan∣dorum.

  Euseb. hist lib. 4. c. 15. Rom. 9.15.16.
• * 1.685

  Rom. 8.29.30.
• * 1.686

  Eph. 1 4.
• * 1.687

  Ephes. 1.11.
• * 1.688

  Ephes. 1. ver. 11.
• * 1.689

  Eph. 1.5.
• * 1.690

  Mat. 7.23. Mat. 25.12.
• * 1.691

  Cyril. expos. in Joh. 7. c. 6.
• * 1.692

  Thom. in Rom. 8.
• * 1.693

  Iustin. Mar••. cont. Triph••n.
• * 1.694

  Aug. de prad. ca. 5. & 17.
• * 1.695

  Ephes. 1.5.
• * 1.696

  Gal 3.26. 1. Pet. 1.1.2.
• * 1.697

  August. Enchir. cap. 19 &. cap. 98. & de prad. cap. 8.
• * 1.698

  Rom. 8.30.
• * 1.699

  Eph. 1 11. Rom. 8.••8 29.
• * 1.700

  2. Tim. 1.9.
• * 1.701

  Rom. 11.5.6.
• * 1.702

  Rom. 9.11.12.13
• * 1.703

  Dei voluntas, rerum est ne∣cessitas. August. de civit. Dei. lib. 5. c. 8.9.10. & de gen. ad l••t. lib 5. cap. 5.
• * 1.704

  Bellarm de gr••. & lib. arbit. lib. 2. cap. 16.
• * 1.705

  Ephes 14. 2. Tim. 1.9. 1. Pet. 1.20.
• * 1.706

  Rom. 16.25 26. Colos 1.26, 27· Eph. 3.8, 9, 10, 11. Tit. 1.2, 3.
• * 1.707

  Act. 13.48. Ephes. 1.4.5. Ioh. 15.16. Eph. 2.10. Mat. 25.34.35.36. Rom. 8.30.
• * 1.708

  Mat. 11.25, 26. Ephe 1.5.9.
• * 1.709

  Rom. 9.16.
• * 1.710

  Ephes. 1.4.5.6. Hoseah. 13.9.
• * 1.711

  Rom. 3.4, 5, 6.
• * 1.712

  Rom. 9.20. Esa 45.9. Ier. 18.6.
• * 1.713

  Matt. 20.15.
• * 1.714

  Rom. 11.35.
• * 1.715

  Rom. 11.34.
• * 1.716

  Rom 11 22. Rom. 9.18.22, 23.
• * 1.717

  Ro••. 11.33.
• * 1.718

  Rom. 2.5.
• * 1.719

  Ezech. 18.25.29.30.
• * 1.720

  Dan. 4.32.
• * 1.721

  Rev. 4.11.
• * 1.722

  Gen. 17.11. Rom. 4.11. Act. 2.38. Gal. 3.27.
• * 1.723

  Mat. 26.26, 27, 28.
• * 1.724

  Aug. de Symb. ad Cathe••a.
• * 1.725

  Aug. de doctrin. Christi lib. 3. cap. 9.
• * 1.726

  Ambr. lib. 1. de Sacram. cap. 1.
• * 1.727

  Bessar. de Sacr. Eucharist.
• * 1.728

  Act. 8.17. Act. 19.6.
• * 1.729

  Ioh. 20.2••.
• * 1.730

  Bellar de Poenit. lib. 1. cap. 10.
• * 1.731

  2. Cor 5.18, 19, 20. Rom. 1.16. 1. Cor. 1.21.
• * 1.732

  Mark. 1.4.
• * 1.733

  Act. 2.••8.
• * 1.734

  Mat. 26.28.
• * 1.735

  ••. Co•• ••7.7.
• * 1.736

  Mat. 19.10, 11, 12.
• * 1.737

  Bellarm. de matr. lib. 1. cap. 6.
• * 1.738

  1. Cor. 7.2.
• * 1.739

  Ephes 5.32.
• * 1.740

  Ephes. 5.32.
• * 1.741

  Caietan. in Eph. 5.
• * 1.742

  1. Tim. 2.8.
• * 1.743

  1. Cor. 10.16▪
• * 1.744

  Rom. 4.11.
• * 1.745

  Mar 6.13.
• * 1.746

  Mar. 16.15, 16, 17, 18, 19, 20.
• * 1.747

  Mar. 6.13.
• * 1.748

  Iam. 5.14, 15, 16.
• * 1.749

  1. Cor. 12.30. Mar. 6.1••.
• * 1.750

  Ioh. 1.29. Ioh. 1.17. Heb. 9.28. Heb 1.3.
• * 1.751

  Rev. 1.5.
• * 1.752

  Ephes 5.26. Tit. 3.5.
• * 1.753

  1. Cor. 12.11. Ioh. 3.6, 7, 8. Gal. 5.22.23, 24 25, 26.
• * 1.754

  Mat. 3.11. Man gives wa∣ter: but God gives the holy Ghost: saith H••erome upon Esay 14.
• * 1.755

  Graces is not from the na∣ture of the wa∣ter, but ••rom the presence of the spirit, saith Basil. lib. de spi∣ritu sanct. ca. 15. 1. Pet. 3 21. There is one water of the Sacrament an other of the Spirit: The water of the Sacrament, is visible: the water of the S••irit is invi∣sible: That washeth the bodie, and sig∣nifieth what is done in the soule: By this, the soule is clensed and healed, saith Aug. Tract. 6. in Epist Ioh.
• * 1.756

  1. Cor. 11.29.
• * 1.757

  Heb. 9 25, 26.28. Heb. 10.14.
• * 1.758

  Heb. 9.22.
• * 1.759

  Heb. 5.5, 6▪9, 10.
• * 1.760

  Heb. 5.5, 6.10.
• * 1.761

  Heb. 7.15, 16, 17.
• * 1.762

  Heb 7.23.24.
• * 1.763

  Heb. 7.20, 21, 22, 23. Ver. 24.
• * 1.764

  Vocatur Sacri∣ficium & ob∣latio, quia me∣moria est & represen••atio veri Sacrificii & sanctae Im∣molationis fa∣ctae in ara Crucis. Lomb. lib 4. dist. 12.
• * 1.765

  Euseb. Demonstr. Evang. lib. 1. cap. 10.
• * 1.766

  August. octog. trium quaest. 61.
• * 1.767

  Theoph. in Heb. ••••.
• * 1.768

  Chrys••st. hom. 17. ad Hebr.
• * 1.769

  Gen. 14.18.
• * 1.770

  Ioseph. Antiquit. lib. 1. cap. 10.
• * 1.771

  Petrus Comest. hist. Shil. in Gen. 45.
• * 1.772

  Heb. 7.1, 2, 3.
• * 1.773

  Rom. 12.1.
• * 1.774

  Rev. 1.6. 1. Pet. 2.9.
• * 1.775

  1. Pet. 2 5.
• * 1.776

  Rom. 17.1. Heb. 13.15. Psal. 141.2. Psal. 4.5. Heb. 13.16. Rom. 12.1••▪
• * 1.777

  Mal. 1.11.
• * 1.778

  Rev. 1.6.
• * 1.779

  1. Pet. 2.5.9.
• * 1.780

  Exhort. ad Ca∣stitatem.
• * 1.781

  Let a man so esteeme of us (saith S. Paul) as of the Mini∣sters of Christ. 1. Cor. 4.••. So that the terme of a Minister of Christ, or of the Gospel, is to be reveren∣ced, and not to be scornfully, or skoffingly mentioned, as it is by sundry in the Papacie▪
• * 1.782

  Mat. 26.27, 28. Mar. 14.23, 24.
• * 1.783

  Luk. 22.20. 1. Cor. 11.25.
• * 1.784

  Tertul cont. Mar. lib. 4
• * 1.785

  August. in Psal. 3. & cont. Adi∣mantum mani∣chaeum cap. 12.
• * 1.786

  Ioh. 6 53, 54▪ 55.56.
• * 1.787

  August. de doct. Christ. lib. 3. c. 16. in Ioh. 6. tract. 26. & tract. 25.
• * 1.788

  August de doct. Christ. lib 3. c. 16
• * 1.789

  Aug. in Psal 98.
• * 1.790

  Ioh. 6.5••.
• * 1.791

  Ioh. 6.33.35.48 5••, 51.58▪
• * 1.792

  Ioh. 6.54.
• * 1.793

  Ioh. 6.40.
• * 1.794

  Ioh. 6.47.
• * 1.795

  Ioh. 6.56.
• * 1.796

  Ephes 3.17.
• * 1.797

  1. Cor▪ 6.17.
• * 1.798

  1. Cor. 10.1, ••, •• 4.
• * 1.799

  Ioh. 6.54.
• * 1.800

  1. Cor 11.27.
• * 1.801

  Lyra. in Psal. 110.
• * 1.802

  Gen. 17.13.
• * 1.803

  Gen 12.13. Gen. 17.1, 2, 3, 4. &c.
• * 1.804

  Exod. 12.11. Mat. 26.17.
• * 1.805

  Mat. 26 17.
• * 1.806

  Tit. 3.••.
• * 1.807

  Mat. 22.27.28. Mar. 14.23, 24.
• * 1.808

  Ioh. 15.1. Ioh. 6.58.
• * 1.809

  Ioh. 2.1, 2, 3, 4, 5. Exod. 4.1, 2, 3.
• * 1.810

  1. Cor. 11.26, 27, 28.
• * 1.811

  Heb 2 17.
• * 1.812

  Au••ust. in Ioh. Tra••t. 3••. & Ep. 57. ad Bar••an.
• * 1.813

  Matt 2••.6.
• * 1.814

  Christus est u∣bique per id quod Deus est: In coelo autē per id quod homo est. Au∣gust Epist. 57. ad Dardan. Caro Christi, quando in ter∣ra fuit, non fuit in coelo: & nunc quia in coelo est, non est utique in terra Vigil. cont. Eutich. lib. 1. Iere 23 24. 1. King. 8.27.
• * 1.815

  Matt. 26.11.
• * 1.816

  Matt. 28.2••.
• * 1.817

  Io••. ••••.7.
• * 1.818

  Ioh. 16.28.
• * 1.819

  Ioh. 17.11.
• * 1.820

  Act. 5.22.
• * 1.821

  Ioh. 17.11. Act. 3.22.
• * 1.822

  Ioh. 3.13.
• * 1.823

  1. Ioh. 4.3.
• * 1.824

  Matt. 24.24.
• * 1.825

  Sacerdos est creator crea∣toris sui: Qui creavit vos, de∣dit vobis crea∣re se. Stella Cl••••icorū. Serm. 〈…〉〈…〉.
• * 1.826

  1. Tim. 4 4, 5.
• * 1.827

  Ambros. de Sa∣cram. lib. 4. cap▪ ••
• * 1.828

  Ambros de ijs qui M••ster. ca. 9.
• * 1.829

  Chrysost. ad Ca∣sarium in Mat. hom. 15.
• * 1.830

  Theod. dialog. 1.2.
• * 1.831

  G••las. cont. E••••∣tych.
• * 1.832

  August. in Ioh. tract. 26. & tract. 50. & tract. 25. Ambros. in Psal. ••▪ ••3.
• * 1.833

  Ci••er. de Nat. Deorum.
• * 1.834

  Mat 26.27. 1. Cor. 11.26.27 28, 29, 30, 31.
• * 1.835

  Concil Const. sess. 13.
• * 1.836

  Comperimus de consecra. dist. 2.
• * 1.837

  1. Cor. 10.17. 1. Cor. 11.20, 21, 22, 23, 24, 25 &c.
• * 1.838

  Chrysost. homil. 3. in Eph.