eate the flesh of the Sonne of Man and drinke his Bloud yee shall haue no life in you may be more rightly vnderstood of the receiuing of Christ in the Word then in the Sacraments And verily how was the whole world perswaded to imbrace Christ by the preaching of the Gospell or by the administration of the Sacraments The truth is that our most louing and gracious God by his Euangelicall couenant made with Abraham the Father of the faithfull and in him with all his spirituall â—eed doth giue vnto them Christ Iesus their Sauiour and in him eternall life and blessednesse and doth open and manifest the same by causing this his graunt to be set downe in the Gospell written in the bookes of the Old and New Testament as in the authenticall euidences thereof and to be sealed by the Sacraments as by his owne seales the which he hath ordained to be deliuered to his people as his owne deedes by the hands of his faithfull and painfull Ministers Now which is the chiefe instrument to ratifie vnto the faithfull this gracious graunt the deeds and euidences themselues or the seales annexed thereto that is the Word or the Sacraments Vndoubtedly the Word seeing without the graunt written the seale added to a blancke is nothing worth And yet the word it selfe doth not profite vnlesse it be mixed with faith the true sense thereof being rightly Heb. 4. 2. apprehended and a setled assent yeelded thereto and so neither can the Sacraments profit vnlesse the vse of them be rightly 1 Cor. 11. 29. apprehended and discerned by a true saith Moreouer heere also we may perceiue who in the execution of their Ecclesiasticall function come nearer to Christ and to his Apostles whether the Ministers of the Gospell in their painfull â—reathing or the Popish Priests in their continuall saying of Massâ— QVEST. XLVI No Images are to be worshipped with diuine worship If any images and representations of God are to be worshipped with diuine worship then the best and truest images of God euen such as were framed by God himselfe were so to be worshipped but men which are the best and truest images and representations of God made and framed by God Gen. 1. 26. himselfe are not to be worshipped with diuine worship much lesse any images of God made by man The Church of Rome maketh images of three faces to represent thereby the glorious Trinity but the Apostle teacheth that we which are the generation of God viz. in our soules rather then in our bodies Act. 17. 29. ought not to thinke that the Godhead is like to gold or siluer or stone grauen by the art or inuâ—…tion of Mâ—n Wherefore the Church of Rome which worshipâ—eâ—h such Images doth not therin so much as worship the 〈◊〉 of God but the inuentioÌ„ and fiction of her owne braine Now â—f the Images of God are not to be worshipped with Diuine worship inuâ—… lesse the Images of any men Nay if holy men themselues may not be worshipped with Diuine worship much lesse may their Images and Pictures be QVEST. XLVII The word of God is not to be read vnto people in an vnknowne tongue Such as in the Primitiue Church vttered Diuine Mysteries in strange tongues which were giuen them by the miraculous working of the Holy Ghost were commanded by the Apostle 1 Cor. 14. 28. to be silent in the Church vnlesse the meaning of the words were presently expounded that so the hearers might receiue instruction and edification thereby much more now such are to be silenced in the Church which vtter Diuine mysteries in an vnknowne tongue which they haue not receiued by the miraculous gift of the Holy Ghost where there is no exposition thereof QVEST. XLVIII In all matters that concerne the worship and seruice of God nothing ought to be taught or to be beleeued which is not warranted by the testimony of the Canonicall Scriptures If Saint Paul himselfe taught nothing concerning Christ but that which was deliuered by Moses and the Prophets Act. 26. 22. then ought none other of meaner gifts and priuiledges teach any thing that he hath not receiued from the Canonicall Scriptures So reasoneth Origen Paul as his custome is saith he will auouch that which he teacheth out of the holy Scriptures wherein he giueth an ensample to the teachers in the Church that they should produce such things as they teach the people not grounded vpon their own opinions but strengthened with the testimonies of God For if such and so great an Apostle did not thinke that the authority of his owne word might suffice vnlesse he knew that those very things were written in the Law and in the Prophets which himselfe deliuered â—how much more should we little ones obserue this that when we teach we vtter not our owne but the meaning of the Holy Ghost Against the which most wise aduertisement if we presume to offend albeit we were such as the glorious Angels Saint Austin is bold out of the penne of the Apostle to denounce against vs a most terrible curse If saith he I will Aug. cont lit Pelag. l. 3. c. 6. not say we our selues but if an Angell from Heauen shall teach coÌ„cerning Christ and his Church or concerning any thing else that doth belong to faith and life any other doctrine then that which is contayned in the Legall and Euangelicall Scriptures let him be accursed Accursed then is the Church of Rome and her children who affirme that their vnwritten traditions are of equall authority with the doctrine of the Canonicall Scriptures and command them with the like reuerence to be imbraced and receiued QVEST. XLIX The naturall man hath no free will to that which is religiously good If the Church her selfe had need still to pray to her deare Bridegroome Draw me after a sort vnwilling that thou maist Bernard in Cant. Serm. 2. make me willing draw me drowping that thou maist cause me to runne then certainly all such as are not indued with such spirituall graces as the Church is may iustly be challenged for persons not almost but altogether vnwilling to follow God and to walke in his wayes And if euery one of the true members of the Church had need to confesse vnto God and to pray Thou hast corrected me and I haue receiued thy correction Ier. 31. 18. as an vntamed Bullocke conuert thou me and I shall be conuerted for thou art my God Then how farre off from any willingnesse and readinesse to turne vnto God are all such as are not yet effectually called to the estate of Grace but are strangers from God and from the Couenant of mercy QVEST. L. Not the suffering much lesse the vowing of wilfull pouerty is the way to perfection The possession of riches which are yet Gods good blessings and testimonies of his goodnesse and loue is not the way Act. 14. 17. to perfection much lesse the vow of pouerty or pouerty it selfe which is the rod
and Man are of sufficient worthines to satisfie for sinne or to purchase the inheritance of the kingdome of Heauen The Bread and Wine in the Eucharist are not transubstantiated into the very Body Blood of Christ The righteousnes prescribed in the Law deliuered by Moses is that true righteousnes whereby we are iustified before God and not that righteousnes which is said to be obtained by the vndertaking of Popish vowes From the formall cause We are not iustified by those workes of righteousnesse commanded in the Law which are wrought by our selues but for those which were done by our Sauiour Christ in his owne person for vs and are made ours by the Lord 's gracious iâ—putation The forme and manner to attaine to true sanctification is not to receiue the holy Word of God and the Sacraments onely with our bodily senses but rather with the powers of our Soules nor to trauaile farre and neare on pilgrimage to see and kisse holy Reliques but to see and touch holy things by the inward powers of our mindes which are the proper subiects of sanctification From the finall cause Saluation and â—ternall life is from our blessed Sauiour and not from any other person or thing The outward Elements in the Eucharist are not Bread and Wine in shew but in substance There is no miraculous turning of Bread Wine in the Eucharist into the very Body and Blood of Christ nor any other the like miracle Iustification is by faith alone not by faith and workes ioyned together in that worke The faithfull after this life are not punished in the fire of Purgatory From the effects The carnall eating of Christ's Body is nothing auaileable to aeternall life but only the spirituall eating thereof by faith Concupiscence is sinne euen in the Regenerate The workes of God reuealed in the Scriptures doe manifestly declare them to bee the word of God especially the worke of Regeneration wrought by the wise and powerfull doctrine thereof in the hearts of all the sincere embracers of the same and therefore they are not to be receiued for such only vpon the testimony of the Church The Soule of our Sauiour Christ descended locally into hell From the Subiect Fasting or any outward thing doth not sanctifie any but only the inward graces of the spirit and such things as doe breed strengthen the same There is no such place appointed for the faithfull as Purgatory is faigned to be Christ is not corporally in the Eucharist but only in Heauen The City of Rome is the mysticall Babylon and the titulary Catholick Roman Church is the certaine seat of the great Antichrist of the latter times From the adiuncts The Word of God rightly vnderstood doth giue credit to it's selfe and doth cause it selfe to bee beleeued and embraced as the Word of God for the excellency of the diuine doctrine contained therein and not only for the bare testimony of the Church Kneeling is the fittest gesture of the body at the reuerent receiuing of the holy Eucharist Holines doth not consist in vowing to abstain from riches meates and marriages but rather in the holy and lawfull vse of them The Body of Christ is at one time but in one place Christ's Body and Blood ought not and in truth cannot bee often offered vp to God by the Masse Priests as a propitiatory sacrifice for the sinnes of quicke and dead Christ's flesh is not eaten with our bodily mouthes It is a property only belonging to God to forgiue sinne Enoch and Elias cannot come in their owne persons to resist Antichrist and to be slain of him FroÌ„ things that be diuerse Regeneration is not wrought by the power of free-will but by the operation of the spirit of God None are elected for foreseene workes FroÌ„ things that be contrary A true faith is not seated in that soule where infidelity raigneth or any other sinne Saluation is not merited by our own workes FroÌ„ things that bee opposite priuatiuely The naturall man hath no free will to that which is religiousty good FroÌ„ things depending vpon relation No diuine worship or seruice is to be giuen to any Angell or Saint FroÌ„ things that haue the same proportion of reason The faithfull are made righteous before God by the righteousnes of Christ imputed vnto them The faithfull may aswell know themselues to be endued with true loue as with true faith The Cup in the Eucharist is not to bee taken away from the Lords people The paines of Popish pennance or Purgatory cannot be satisfactory for the least sinne Matrimony is lawfull for the ministers of the Gospell The nailes and speare wherewith our blessed Sauiours most precious Body was tormented grieuously are not to bee worshipped with diuine worship FroÌ„ things that haue the greater proportion of reason The sinnes of the faithfull shall not be punished in the fire of Purgatory The Sacraments be not instruments of grace vnlesse their vses be rightly vnderstood Images are not to be worshipped with diuine worship The word of God is not to be read vnto the simple people in a strange tongue In all matters that concerne the diuine worship and seruice of God no doctrine is to be receiued which is not warranted by the authority of the Canonicall Scripture The naturall man hath no free will to that which is religiously good Not the suffering much lesse the vowing of voluntary pouerty is the way to perfection The people ought to be able to discerne the doctrine of their teachers Our whole iustification is by the free vndeserued mercy of God in Christ The going on pilgrimage to visit the relickes of the Saints doth not sanctifie The faithfull haue the assurance of their own saluation giuen vnto them FroÌ„ things that haue the lesse proportion of reason The least sinnes are mortall and damnable All things necessary to saluation are plainly deliuered in the Bookes of the Canonicall Scriptures The faithfull embrace the Scriptures aâ— the Word of God for it selfe not only for the testimony of the Church The naturall man hath no free will to that which is religiously good No man can make satisfaction to God for any one sinne The people ought not to embrace the doctrine of their teachers without tryall The faithfull are saued by their owne faith not by the faith works of any other God did praedestinate before all worlds some to aeternall saluation in Christ Iesus and others to aeternall damnation through their owne sinnes FroÌ„ things that be vnlike No image ought to be made to represent the Diuine Maiesty All the workes of Inâ—idels are sinnes FroÌ„ things that bee like The true seruants of God doe know themselues to be the true seruants of God God giueth saluation in Christ and not in any other Vngodly Hypocrites are no true members of the Church of Christ The testimony of God deliuered in the Canonicall Scripture and not receiued by bare tradition is the sure euidence ground of truth The
such things most powerfull to enable them to produce such and such effects for the producing whereof they were ordained by God The which causes and effects powers and faculties qualities and properties when they are found out then there is a right knowledge of the things themselues Now what are causes and effects powers qualities and the like but reasons and arguments whereby all things are made open and manifest and so are rightly apprehended and knowne Looke we into the sacred Scriptures and we may see therein how the Lord doth lay open vnto his people the mysteries of godlinesse yea euen that great mystery of godlinesse God manifested in the flesh being the principall subiect of those divine bookes by assigning his efficient cause God the Father Matth. 3. 17. and his Mother the Blessed Virgin Mary the daughter of David the King Luk. 1. 31. His materiall causes his Divine and humane Natures Matth. 1. 23. His formall cause the vniting of his humane nature by personall vnion vnto his divine Ioh. 1. 14. his finall cause the working out of mans redemption Gal. 4. 4. His effects our reconciliation to God Ephe. 2. 18. with our deliuerance out of the bondage of sinne and Satan and our translation into the glorious liberty of the sonnes of God Ioh. 8. 36. His attributes according to his Divine nature infinite wisedome holinesse righteousnesse and the like Col. 2. 3. and according to his humane nature such a measure of all divine and heauenly graces as â—re farre aboue the perfections of any other creatures Ioh 1. 19. The time when he was borne euen when the Scepter was taken away from Iudah and all regall authority was in the hands of strangers Luc. 2. 1. The place where he was borne Bethlehem Matth. 2. 5. The place whither he â—led into banishment Aegypt Matth. 2. 13. The place where he was brought vp Nazareth Matth. 2. 23. The places where he liued preached wrought his miracles and dyed Galile Samaria Iury and Ierusalem Luc. 13. 24. The place where his body was laid after his death a Sepulcher that was in a Garden wherein neuer any body was laid before Ioh. 14. 42. The place whither he ascended after his resurrection and where he sitteth at the right hand of God and from whence he shall come to iudge both quicke and dead the highest Heauens Act. 2. 32. Diuers things from him all creatures in their defects and imperfections Ioh. 1. 23. Things like vnto him all creatures in their good properties and gifts Gen. 1. 26. especially typicall persons as Melchisedecke Heb. 6. 2. Isaack Gen. 17. 16. Sampson Iud. 16. 30. Ionah Matth. 12. 40. and all the high Priests Heb. 9 9. Typicall things the brasen Serpent Ioh. 3. 14. The mercy seat Hebr. 4. 16. Especially the Sacraments both of the Old and New Testaments 1 Cor 10. 4. His description Heb. 1. 2. His distribution by his Propheticall Priestly and Kingly offices set down in the greatâ—r part of that Epistle the interpretation of hiâ— Name Iesus a Sauiour Matth. 1. 21. Of his Name Christ annointed Cant 1. 2. Of his Name Emmanuel God with vs Matth. 1. 23. His Conjugates a Sauiour bringing saluation to all that are saued Act. 4. 14. His testimonies of God the Father the Sonne and the Holy Ghost 1 Ioh. 5. 7. Of the Angels Luk 2. 11. Of all the Prophets Act. 10. 4â— And of his greatest enemies euen the Diuels themselues Matth. 8. 23. The principall parts of the Word of God are the Law and 2 Cor. 4. 2. Gospel both of which are grounded vpon the evidence of reason and truth Law saith Ciâ—ero is the higest reason The Cic. l. 1. de leg which if it be true of the wise Lawes made by wise men much more is it true of the most wise and righteous Lawes made by Deut. 4. 8. the most wise and righteous God And verily it is the reason of the Law that is the life of the Law and bindeth the conscience to yeeld obedience For if the Law be contrary to reason it bindeth such as are subiect thereunto onely to endure the penalty thereof and â—ot to performe the thing therein commanded For as Tertullâ—an saith if a Law will not be tryed Tert. in Apol. Quod ad omnes attinet ab oinnibus debet approbaâ—i it is iustly suspected and if it being not tryed and approued yet is forced vpon any it is wicked seeing no Law doth owe to it selfe the iustifying of the equity thereof but to them of whom it doth require obedience And therefore wise and moderate Princes doe vse to call together a generall assembly of all the States and Commons of their Kingdomes that vpon iust causes and reasons duely weighed and examined both hurtfull Lawes may he taken away and holsome Statutes enacted for the generall good of their Kingdomes and Countries The which Statutes when they are published are many times set forth barely without their reasons least happily they might grow into too great a Volume But it is not so with the Lawes of God especially with those of the first Table for they haue sundry reasons adioyned to them as lights to make manifest the aequity of them and as Orators to perswade obedience thereunto And verily there was great reason why it should be so seeing by the fall of Adam the true knowledge of them is greatly defaced in all his posterity Whereas the Lawes of the second Table which concerne our duty towards our neighbour are for the most part barely deliuered because they are knowne by their owne light and that to the most barbarous people that liue on the face of the whole earth As it may appeare by the History of the West-Indinas who are reported presently to haue approued and embraced the aequity of those Lawes when they were at the first proposed vnto them And yet behold how behooueâ—… it is euen for the faithfull themselues to haue many reasons set downe before their eyes for the procuring of ready obedience to be yeelded euen vnto these commandements in that the Spirit of God hath caused the Prophets and Apostles being the expounders thereof to set downe in their Canonicall writings many most forcible and effectuall argument for the procuring of a more ready obedience to the same And verily experience it selfe doth shew Veritas docendo suadet that truth doth teach by perswasion that is by arguments and reasons as being such motiues and inducements as best befit the reasonable and generous nature of man Whereas brute Generosus animus poti us ducitur quam trahitur beasts that want reason are to be compelled by force and violence And therefore the Law of God in the originall is called Thorah that is a Doctrine or Teaching for that it doth teach and instruct the people of God by the Divine aequity and reason that is contained therein Now if the Law of God which is in part naturally knowne had need to be further
himselfe to be instructed by the Prince of darkenesse Whereby it came to passe that he fell from truth to falshood from faith to fancy from the knowledge of good to the knowledge of euill from the light of Diuâ—ne logicke and reason to divellish sophistry Yea hereby the wâ—ly and crafty Serpent stored him and his posterity with all manner of captious and deceâ—uable sophismes and so enabled him not onely to know but also colourably to defend all falshood and vntruth Against the which so desperate a mischiefe the Lord prouided a soueraigne remedy by causing all Diuine verities necessary to saluation lightned fortified with all manner of sound arguments and reasons to be deliuered to his Church first by word of mouth and afterward by writing in the bookes of the Canonicall Scripture that so when the enemy should come ready furnished and prepared with strong delusion and with all deceiueablenesse of vnrighteousnesse the desender of the Truth on the contrary side might also be armed with all manner of weapons offensiue and defensiue that so he might be enabled to stand fast and firme against all the assaults of the enemy and to get ouer him a glorious victory And hereof it is that the booke of the holy Scripture is called the Bible that is the booke of boâ—kes or the onely booke for that all manner of Divine wisdome is contayned therein The reasons and argument set downe in this booke for the clearing and fortifying of all Diuine verities are of such validity and strength that therefore this booke is called by Saint Hierome a reasonable mountaine where wee may Hieron in Hag. cut downe choice and sit timber for the building vp of the house of Wisedome Yea the first rudiments and principles thereof are of such soundnesse and solidity that Saint Peter 1 Pet. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 3. 2. Chrysost hom 9. in ep ad Col. calleth them reasonable and vndeceiueable milke In which words he opposeth them to the principles of all erronious professions which the same Apostle tearmeth sophisticall fables For the which cause the maintayners of those sophisticall positions are called by the Apostle Saint Paul absurd or vnreasonable men as the sincere imbracers of the Doctrines of the Scriptures are tearmed by Saint Chrysostome reasonable sheepe for that they are able to discerne the voyce of their shepheard from the voyce of a stranger And hereof also it is that the Apostle Saint Paul calleth the seruice of God prescribed in this booke a reasonable seruice For that as Tertullian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non exigebat Deus quae fiebant sed propter quod fiebant Tert. l. 3. cont Marc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 19. teacheth God doth require therein not so much the worke wrought as the doing it vpon those grounds and reasons for the which it should be done One most singular worke of this seruice of God being done by one of the most singular seruants of God that euer liued euen the offering vp of Isaac by his father Abraham was as the Apostle saith performed by him as a Logiâ—ian by the helpe of Metaphysicall and supernaturall reason And no maruell seeing as in the same place the Apostle teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Downam l. 2. c. 7. Of Christian Warfare the true Christian faith is grounded vpon such a demonstratiue syllogisme that is able as Austin expoundeth the words to convince the iudgement and after a sort to force the minde to yeeld therevnto a most setled assent whoÌ„ one of our learned and religious Doctors followeth saying that faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a manifest demonstratioÌ„ for that it doth not onely shew a thing probably but doth convince it with strong argumentâ— and maketh that cleare and manifest which was otherwise obscure and secret and therefore is called a demonstration of things not seene And if it be not reason that doth season our seruice done vnto God and make it sauory and well tasting vnto him why Leu. 12. 13. Mar. 9. 50. Coloss 4. 6. was salt to be added to euery sacrifice and why are all the faithfull commanded to haue salt in themselues Yea and that their very words should be poudred with salt And was it not for this cause that one Eccholius in the Primitiue Church when he had fallen away againe and againe from the true faith and reasonable seruice of God vnto absurd and impious Idolatry at his last returne cast himselfe downe flat vpon the ground before the Congregation saying trample vpon me vnsauery salt That reason should be our guide not onely in such things as concerne the Divine seruice of God but also in all our actions whatsoeuer Iesus the sonne of Siracke teacheth saying Eccl. 37. 16. Let reason goe before euery enterprise and counsell before euery action Yea Aristotle saw thus much by the light of naturall reason that is that euery vertuous action must be done vpon knowledge and vpon good advise had with right reason Scienter consultò constanter and vpon a setled purpose to be constant therein Wherefore there was great reason that the great and wise G O D should enrich his owne booke with all manner of divine and heauenly reason that so it might be able rightly to guide all his sincere and faithfull seruants in the performing of all manner of vertuous and Religious actions And verily it is in that aboundant manner so filled and furnished with this heauenly treasure that as Luther saith it were no great matter if all other bookes contayning the doctrines of faith and an holy life were on a light fire if this one booke were rightly vnderstood For there is more Diuine learning wisedome and reason in this little booke then in all the large volumnes that euer were written Witnesse not only the explications of the divine doctrines hereof made by our blessed Sauiour himselfe the which if they were written the Ioh. 21. 25. whole world would sâ—…rcâ—ly be able to containe them but also the Sermons of the Apostles and the huge number of Treatises made vpon the same by all the learned in the Church that haue written since the Apostles times the which exceed all the Commentaries made vpon all other books that are to be found in the whole world The seuen Catholicke or generall Epistles are but a little part of this little booke yet in the iudgement of Saint Hierome they being short in words are large in substance The Lords Prayer is but a few lines of this little booke and yet it contayneth such a depth and profundity of Divine wisedome that the wisest that are cannot sound the bottome thereof And verily it is the wisedome of God and the grace of the Dr. Abbotâ— in Ionam Scriptures as our most Reuerend Metropolitan hath most elegantly taught to say much in little to be in words compendious but in
matter large In siue loaues saith he there was once foode to feede siue thousand men in fiue words of the Scripture the food of the soule there is matter enough to teach many thousands more It may iustly be compared to a most faire and goodly peece of Plate of most pure gold or to a most rich Iewell beset with most pretious Diamonds and other the like stones of the greatest worth which are little in substance and quantity but great in quality and value Yea if it bee true with Saint Austin aâ—oucheth Aug. de doct Christiana l. 4. cap. 6. there is nothing not onely more wise but also more elegant then the Diuine bookes of Canonicall Scriptures Of the vndoubted truth whereof he is so confident that he saith I am bolde to say that all such as rightly vnderstand them are with me of the same iudgement And verily Origen was of the same iudgement For he affirmeth that the divine Scriptures Orig. hom 15. in Gen. 45. howsoeuer it seemeth otherwise to the most are not composed of an vnlearned and rude stile but according to a forme sit to teach diuine Doctrine But be it that some prophane Authors among the Heathen haue furnished their bookes with a greater shew of humane wisedome and beautified them with a goodlier sâ—ouâ—ish of glorious words yet pith and substance and the most exquisito perfection of sincere truth which are things most materiall in euery Treatise are most proper and peculiar vnto these heauenly oracles And therefore the former of these may fitly be compared to Gentle women of faint complexions and hard countenances who paint their faces and adorne their bodies with rich artyre and costly Iewels that so they may make some shew of beauty but the other may most iustly be likened to a most noble Lady that is in her owne personage most louely indeede and therefore contenteth her selfe with her Veritas Christianorum est pulchrior Helena Graecorum owne naturall beauty Or the former may be likened to meane meates altered with pleasant ingredients or some soueraigne sawâ—e the other to most wholsome food which doth best nourish when it is plainely serued in its owne kind And hereof it is that the Books and Treatises of prophane Authors are oftentimes uery pleasant and delectable to the eare being altogether vnable to alter the heart Whereas the powerfull doctrine of the word of God deliuering plaine and powerfull truth pierceth the soule woundeth the conscience conuerteth the heart and so maketh a new and another man Wherefore albeit the study of prophane Authors is not to be neglected nor the truthes taught by them to be contemned nor their gifts of vtterance to be despised because they may be good helps and furtherances for the playner opening and clearing of all divine verities yet for that sometimes they commend vnto vs a shew of truth instead of truth it selfe therefore all their positions are to be examined according vnto the exact rule of the Canonicall Scripture which is the sure touchstone of all truth As likewise for that in their purest mettals there is a great quantity of earthly drosse whereas the currant coyne Psal 12. 6. of sacred Scripture is as refined siluer purified and tâ—yed sâ—uen times in the fire therefore we are to set a farre greater price vpon the one then vpon the other and to bestow farre more paines vpon the one then vpon the other Of the wholsome waters that issue from the pure springs of the one we may taste once and againe and then set them aside to be better tasted at our better leisure but of the most soueraigne waters that slow most plenteously out of the full fountaines of the Isa 12. 3. wels of life we ought to drinke our fall draught and euer to haue them ready at hand to satisfie our spirituall thirst Vpon Psal 1. 2. Iosh 1. 8. Deut. 6. 7. the one we may looke once and againe and then set them aside vntill some fit opportunity but we must be continually looking vpon the other and neuer let them vpon any occasion goe from vs for any long time or to depart out of our sight It is recorded of Themantes a Painter that herein consisted the excellency of his skill in that out of his draughts many more things were to be collected then were therein fully expressed euen so is it to be seene in the bookes of the Prophets and Apostles which draw out vnto vs the most liuely image of the most gracious and glorious God and of his most goodly and beautifull workes wherein albeit at the first view and in their outward shew there be nothing offered to our sight worthy of any great admiration yet when they are throughly viewed and looked into it is strange and almost incredible what great delight will be raised vp by the due view of that profound wisdome which doth lie hid vnder a bare as it seemeth and a naked narration For as it is reported of a Countrey called Eleusinia that it doth offer still some new matter to such Trauellers as come againe again to review to revise it so is it most true of the Divine Bookes of the sacred Scriptures that hath the learnedst Doctor of the Church of God looked into them neuer so often and so attentiuely and Nunquam ad te accedo quin recedo doctior proâ—ited also therein neuer so much yet if he come to reuise them yea if he still diligently looke into them he may still see and learne more and more And therefore it is not without cause that Chrysostome giueth this garland vnto the most fruitfull Vine of the Divine Scripture aboue all other â—edars of the wood that it is so full of fruit that all the grapes thereof can neuer be gathered and that it is so rich a corne-field that all the eares therof can neuer be cleane gleaned nor contayned within the â—arâ—…s of our narrow streight hearts So that â—lbeit the most learned and wise be daily occupied in the study thereof yet there will somewhat remaine to be learned further out of it Yea they shall plainâ—ly find thereby that most of the thingâ— that they â—aâ—e already learned therein may be yet againe learned better and better Wherefore it was not without cause that Gregory Nazianzen 1 Cor. 8. 2. and Basil as Ruffinus testifieth did lay aside for thirteene yeares all bookes of sEcular learning that they might giue themselues wholly vnto the stuâ—y of the Diuine Scripture As Iâ—rome likewise testifieth of himselfe that there were full fifteene yeares past since any prophane Author came into his hands and if happily saith he as we speake to the people any of their sayings come into my minde we remember it as an olde dreame comming vpon vs when we are asleepe Yet let vs not here mistake this learned Father as if he deemed all the wise sayings of the Philosophers to be meer dotages and dreames seeing all truthes in Philosophy came
as they that are written in the other Neither is there as Nazianzene saith any knowledge of learning to be despised seeing all Science whatsoeuer is in the nature of good things Rather those that despise it we are to account sluggish and clownish who would be glad that all were ignorant that so their own ignoraÌ„ce might not be espied Verily all such persoÌ„s are like the Painter who hauing drawne out the picture of Cockes after an vnseemly and euill fauoured fashion set his Boy to keepe away all liuing Cockes from his shoppe least by their comming neare his rudenesse and vnskilfulnesse might more euidently appeare Wherefore it may well beseeme the sauage Sarazons and the barbarous Turkes to beleeue 〈◊〉 viv l. 1. de 〈◊〉 Religionâ—… Christiane grosly in their false Prophet Mahomet and to haue no learning to be vâ—able to discourse of any point of their religion and well may the sword be the finall resolution of their sottish Alcharon an argument concluding in Ferio and taken out of the Butchers Shambles as best beseeming such beastly blood-suckers And let it also agree to Henry Nicholas Henry Nicholas in the Goâ—pel of the Kingdome cap. 23. 〈◊〉 Father of the Familists to glory in the name of an vâ—learned man and in a scoffe to tearme the skilfull in the Scriptures Scripture-wife or Scripture-men and to warne his Schollers to beware of such And let it agree to wicked Ieroboam that made Israel to sinne and to fall away from God to make the 〈◊〉 of the people being vnlettered persons to be his Priests as being in truth fitter guides to leade into all superstition and Idolatry then vnto the right worshippe and seruice of God So let it agre to the Priests and Prelates of the darke kingdome of Antichrist to be like my Lord of Dunkelden who knew neither old nor new Law and to their Doctors which taught that the Lords Prayer might be aswell to the Virgine Mary as vnto Christ and to one of the Founders of their superstitious orders viz. to Frier Francis who preached to the birds yea to the Popes themselues among whom some were so vnlettered as Alphonsus saith that they knew not Alphon. de castra lib. 1. ca 4 cont haeres the very grounds of the Grammer And let these men be their supreame iudges in all controuersies who although they goe awry in the premises yet they cannot erre in the conclusion For belike albeit they take their aime neuer so much amisse and stand cleane contrary to shoot at the marke yet they cannot choose but hit the white And although they goe neuer so contrary a way all the day long yet such admirable and vnerring guides they are that at night they are still right and at the place where they should be But the Lord requireth of all such as should be pastours and feeders of his slocke and instructers and teachers of his people that they be not young nouices and raw schollers 1 Tim. 3. 6. but ancient Students and well grounded Diuines euen such as are able to teach truth and conuince errour they must be learned Scribes in the Kingdome of God able to bring out of their treasury both new and old Yea it is very fit and conuenient that they haue skill in prophane learning that they may wound the enemy with his own weapon cut off Goliahs head with his owne sword and build vp the Temple of God with some stuffe taken out of the ruines of Babylon For as Saint Austin saith it is no small praise and commendation to Aug. de doct Christiana lib. 2. cap. 40. rob the Aegyptians of their sumptuous vestments and of their siluer and gold and to bestow the same things vpon the adorning of the Lords Tabernacle which they abused by riot and pride and to the beautifying of the Temples of their false gods And verily Moses being learned in all the wisdome of the Aegyptians was thereby made mighty in words and deeds or at the least was not a little holpen thereby in all his great and weighty affaires As Daniel being instructed in all wisedome Dan. 1. 17. and being taught the tongue and learning of the Caldeans became ten times wiser than all the Inchanters and Astrologians of Babylon and was also strengthened and stablished in the feare and seruice of the true God more than any other that liued in his time And did not our Sauiour Christ giue to his Apostles the first Preachers and Publishers of his Gospell in all the world by the immediate worke of his Spirit Act. 4. 13. for they were by education simple and vnlearned such a Luke 21. 15. mouth and wisdome that all their aduersaries were not able to resist And did he not also giue to the first renewers and reuiuers of the Gospell in these latter dayes such knowledge in the tongues and in all manner of Diuine and humane learning by blessing their great labours and paines in the diligent vsing of the meanes for the obtaining thereof that thereby they became most notable lights throughout all the Countreys and Kingdomes of Christendome For they which haue the greatest light in themselues are the fittest persons to lighten others and they that best apprehend the grounds and reasons of all humane and diuine verities can best informe and confirme others in all manner of doctrines both humane and diuine As it may appeare by the parable of the Talents where Matth. 25. 16. it is assumed that he that receiued fiue Talents went and occupied with them and gained other fiue as he that receiued two gained other two And yet it may not be denied but that it may come to passe that he that hath the meaner gifts may doe the more good and sometimes perswade with more fruit As in the Councell of Nice when all the learned Bishops could not Ruff. hist eccles lib. 1. cap. 3. preuaile with the Philosopher with all their pithy Orations and perswasions an vnlettered Layike with a plaine Narration caused him to giue ouer his former errours and to yeeld his assent to the mysteries of faith But this was an extraordinary Zozo li. 1. ca. 13 worke of the Spirit of God opening the vnderstanding of the Philosopher at the plaine declaration of the vnlettered person and leauing him before in his naturall blindnesse and infidelity all the time that the learned Bishops reasoned with him For as all the lights in the world cannot direct vs in our way if we our selues be blinde and want our sight or as all the medicines in the world cannot restore health if that our diseased stomackes will not receiue them so the light of Gods word be it neuer so cleerely and neuer so directly set before vs cannot guide vs to God as long as we remaine in our naturall blindnesse and shut our eyes against the same Neither can all the balme of Gilead cure our spirituall Iere. 8. 22. sores if that we will
any one action that the Law requireth with our whole mind will and spirit therefore we sinne in euery action therefore all our actions are stayned and polluted and to euery one of them we transgresse the Law of God how farre then are wee from the perfect obseruation thereof in all our actions QVEST. III. The ignorance and not the knowledge of the Scriptures is the cause of all errours and sinnes The Law of the Lord is perfect conuerting the soule from walking in the by-pathes of errours and sinnes and leading it Psal 19. 7. in the right way of truth and righteousnesse the testimonies of the Lord are sure and giue wisedome to the simple For doth pure seed breed Tares or pure Corne And doth wholesome food breed noisome or wholesome humours Vndoubtedly light and sight preserue from stumbling and falling it is Ioh 11. 9. Matth. 22. 29. darkenesse and blindnesse that cause both Yee erre saith our blessed Sauiour to the seduced Sadduces not knowing the Scriptures nor the power of God Euen as their seduced Fathers erred in their hearts because they knew not the Lords Psal 95. 10. Chrysost Hom. 3. de Lazaro wayes The ignorance of the Scripture saith Chrysostome brought in haeresies and a corrupt life and made a confusion of all things Wherefore it is a note of an euill person to hate the light Ioh. 3. 20. lâ—st his deeds should be reproued as it is a badge of an haereticke to accuse the Scriptures of ambiguity and obscurity as Irenaeus affirmeth for that in truth they doe without ambiguity Iren. l 3. c. 2. and obscurity giue definitiue sentence against their haeresies From the which badge and cognizance if the Romish Church will be set free let her purge out of the bookes of her deare darlings the slanderous accusations of the Scriptures which are in them and let her giue a generall liberty to the lay people to haue the Scriptures in a knowne tongue that so they may the more easily attaine to knowledge and let her not any longer commend a blinde faith nor teach that faith consisteth rather in ignorance then in knowledge QVEST. IV. Not the sufferings or righteousnesse of any mere Man but onely of our blessed Sauiour both God and Man are of sufficient worthinesse to satisfie for sinne and to merit the inheritance of the Kingdome of Heauen Arguments drawne from the materiall cause As in Adam was the common nature of all men he being the roote all other the branches that so he might be a fit person with whom the legall Couenant might be made which was that if he would stand stedfast in obedience to the Law of God which was written in his heart and the which he was enabled to performe he should conueigh ouer his nature holy and pure to all his posterity and be translated from an earthly to an heauenly Paradise but if by his fall he stayned and polluted it he should conueigh it ouer to them stayned and polluted and make himselfe and all that by ordinary propagation came from him subiect to all miseries and woes So in Christ Iesus the second Adam was the common nature of man he being the roote and the faithfull the branches and vpon him Rom. 11. 17. Ioh. 15. 5. Gal. 3. 17. Act. 3. 26. was grounded the Euangelicall Couenant that the sufferings which he endured and the righteousnesse which he performed in our nature not for himselfe but for vs should be auaileable to all that are vnited vnto him by a true faith both for their deliuerance from that condemnation which was due vnto them in respect of their sinnes and for the purchasing vnto them of the glorious inheritance of the Kingdome of Heauen Vnto all such as seeke to be saued and iustified by their owne workes our Sauiours answere is If yee will enter into life Matth. 19. 16. viz. by this doore keepe the Commandements but to all such as inquire and desire to enter into life by the right doore they must looke to the answere giuen by the Apostle to the Iaylor demaunding how he should be saued Beleeue said he in the Lord Iesus and thou shalt be saued and thy houshould that Act. 16. 31. ioyne with thee in the true faith So Saint Peter to the same demand Repent and be baptized euery one of you in the Name Act. 2. 38. of Iesus Christ for the remission of sinnes and ye shall receiue the gift of the Holy Ghost So our blessed Sauiour himselfe The Kingdome of God is at hand repent and beleeue the Gospell Now Mar. 1. 15. what this Gospell is that Christ himselfe first preached in Iury and commanded his Apostles to preach to the whole world The Apostle Saint Paul sheweth saying God hath made Iesus 2 Cor. 3. 21. Christ sinne for vs which knew no sinne that wee might be made the righteousnesse of God in him In all the which Testimonies we are giuen to vnderstand that we haue great cause to repent vs for all our workes which are nothing else but sinnes which are so odious to God and so dangerous to our owne soules that vnlesse Christ had made himselfe a sacrifice for them we could not haue beene freed from death and damnation and as concerning that righteousnesse vnto the which euerlasting life was due that we could not find in our selues but Christ was to performe it for vs also otherwise wee could not bee partakers of life euerlasting For there must be a due and an equall proportion betweene the satisfaction and the debt and betweene the price and the thing purchased if in iustice the one and the other shall discharge and deserue the one and the other But there is no equall proportion between the sufferings and righteousnesse of a meere man and betweene sinne and the loue of God and aeternall happinesse consisting therein but onely betweene the sufferings and righteousnesse of our blessed and glorious Immanuel God and Man For the effect proceeding from the cause cannot exceed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 2. c. 1. vertue and power thereof seeing the dignity and worth of the one ariseth out of the worth and dignity of the other Now the workes of Christ proceeded from his humane nature personated in his Diuine and both his natures did concurre in effecting the most gracious and glorious work of the redemption of man whereas the faithfull are not personally vnited to the Sonne of God or to the Holy Ghost nor haue the spirit aboue measure but haue the remnants of originall sinne still staying in them and stayning their best workes and therefore not the workes of Christ wrought in vs by his Spirit but those that he performed in his owne person for vs are fully satisfactory for all our sinnes and absolutely meritorious of the Crowne of Glory QVEST. V. The Bread and Wine in the Eucharist are not transubstantiated into the Body and Bloud of Christ Bread and Wine in
of Gods correction and a signe or token of his displeasure as all other crosses and calamities are Poore Lazarus was brought into the bosome of rich Abraham both which were rich in God and poore in spirit Marke this saith Saint Austin that ye doe not as commonly men Aug. ad Hillar Epist 89. do blame rich men and put your trust in a poore estate for if a maÌ„ should not put his trust in his riches much lesse in pouerty QVEST. LI. The people ought to be able to try and to discerne the doctrine of their Teachers Doe yee not know saith the Apostle that the Saints shall 1 Cor. 6. 2. iudge the world If the world then shall be iudged by you are yee not worthy to iudge the smallest matters Know yee not that wee shall iudge the Angels how much more then the things of this life So may we reason also that if the faithfull people of God shall iudge the world and the very Angels themselues much more may they boldly take vpon themselues to try and discerne the doctrine of their Pastors and Teachers Our most blessed Sauiour thought it no disgrace to himselfe to haue his diuine doctrine examined of the people by the rule of the Scriptures nay he that requireth the same at their hands saying Search the Scriptures for in them yee thinke to haue life Ioh. 5. 39. and they are they that testifie of me and beare witnesse to my doctrine that it is of God Yea the Lord so approued the Berâ—ans for that they receiued the word with all readines searched the Scriptures whether those things which Saint Paul Act. 17. â—1 taught them were agreeable thereto that thereby he brought many of them to the faith It is then no presumption in the people to examine the doctrine of their Pastors and Teachers seeing it is not onely approued but commanded by the Lord and enioyned the Corinthians also by the Apostle I speake saith he as to them that haue vnderstanding iudge yee what I say The refusall 1 Cor. 10 15. hereof by the hereticke Auxentius was sharpely reprooued by holy and Orthodoxe Saint Ambrose Auxentius saith he Amb. Ep. l. 5. in oratione cont Auxentium speaking to the people knowing you not to be ignorant of the faith hath shunned your iudgement and hath chosen foure or fiue heathen men Then in that he hath chosen Infidels he is worthy to be condemned of Christians because he reiected the Apostles precept where he saith Dare any of you hauing ought against another be iudged vnder the vniust and not rather vnder the Saints Yee see then that which he hath offered is against the authority of the Apostle But what speake I saith hee of the Apostle when the LORD himselfe proclaimeth by his Prophet Heare yee mee O my people that know what belongeth to iudgement in whose heart my Law is God saith Heare yee mee O my people that know iudgement Auxentius saith You know not â—ow to iudge Yee see then that he contemneth God in you which refuseth the sense of this heauenly Oracle For the people in whose heart the Law of God is doth iudge And doe not the Popish Priests likewise ioyne with this impious Arrian Auxentius in refusing to stand to the Oracle of God while they refuse to haue their doctrine examined and iudged by the people whether it be agreeable vnto the diuine doctrine of the Canonicall Scripture QVEST. LII Our whole Iustification and Saluation is by the free and vndeserued mercy of God in Christ The Apostles plain asseueration that we are iustified freely by Rom. 3. 24. the grace of God through the redemption that is in Christ Iesus hath forced the Church of Rome to auouch that there is a double iustification The first by grace and the second by the merit of our owne workes But his doubling is flat contrary to the simplicity of the Gospell For the Apostle plainly auoucheth that not onely at the first we are reconciled vnto God by Christ and are brought into his fauour and loue and are iustified and saued by his Bloud but much more that we are brought to the end of our saluation and to our full and finall glorification by the very same meanes God saith the Apostle setteth out his loue toward vs seeing while wee were yet Rom. 5. 8. sinners Christ dyed for vs much more then being iustified by his bloud we shall be saued froÌ„ wrath by him For if when we were enemies we were reconciled vnto God by the death of his Sonne much more being reconciled we shall be saued by his life In the which words of the Apostle it is manifestly and distinctly set downe that as it is the grace of God in Christ whereby we are reconciled vnto God and iustified at the first so it is the very selfe-same grace of God in Christ that doth saue vs at the last And Greg. Moral lib. 2. cap. 4. so a Bishop of Rome it selfe in her better times hath taught saying The first grace begat me in faith being naked and the very self-same grace shall saue me being naked take me vp into glory Wherefore if we desire to be partakers of the fruit of our redemption wrought for vs by Christ let vs not so meanly thinke thereof as if he should haue begun it onely by his obedience and left it to be finished by our selues Let vs not imagine that he paid but a part of our ransome and a parcell of the price that was to be tendred to God for the full purchase of the glorious inheritance of the Kingdome of Heauen and left it to our selues to discharge the rest Or if we cannot but confesse that he paid the whole summe and the full price let vs not impute to the God of all mercy and the most excellent Patron and Patterne of all Pitty such an hard and vniust kind of dealing as if he should exact againe a new payment at our hands for that which was fully purchased and paid for before Vndoubtedly if our title to the heauenly inheritance by the obedience and righteousnesse of Christ be sufficient good why should we seeke after any other title Seeing Law and reason teacheth vs this that that thing Quod semel â—…eum est non potest ampliâ—… fieri meum Qui semel factus est dominus non potest ex alia causa fieri dominus Quia nemo potest acquirere dominium â—…ci suae which is once iustly mine cannot be made more mine And he that is once made a right owner of a thing cannot againe by another title be made owner of the same thing seeing no man can get againe the Dominion of that which was his own before If then our first title to our Iustification and Saluation by the free and vndeserued mercy of God in Christ be good and sufficient then we cannot afterward lay any claime thereunto by the broken and forged title of our owne workes
weight or rather let vs not put in any thing there but let vs reuise and recognise that which is there weighed already Verily before the Scriptures were written the people of God were to receiue all those doctrines which God reuealed to his seruants the Patriarches by visions and dreames and were deliuered by vnwritten Tradition from the father to the sonne and from the Predecessor to the Successor But when such as had the place and credit euen of Prophets deliuered the vaine conceits of their owne hearts in the name of doctrines Ier. 23. 25. proceeding from God and so seduced not onely the people but sometimes the Prophets also there was great reason 1 Reg. 13. 18. why God should cause all diuine truthes necessary to saluation to be set downe by the Pennes of his Prophets and Apostles as being the best meanes not onely for the manifestation but also for the preseruation thereof For as men doe more plainly fully and safely set downe their whâ—…e mindes in their written wils and testaments then when they deliuer them by word of mouth so the Lord would haue his minde set downe in the bookes of the Old and New Testament by his faithfull Registers the Prophets and Apostles and Euangelists as being the best meanes for the safer custody Phil. 3. 1. of the same It was an argument of Gods loue and a Luk. 1. 4. good foundation of faith for God to reueale all diuine truths necessary to the saluation of his people in visions and dreames but it is a greater argument of his loue and a stronger foundation of faith that God hath caused his whole and perfect will to be set downe in the Canonicall Scriptures Or else the Apostle Saint Peter did mistake when he assured the faithfull to whom he wrote that hee followed not sophisticall fables when he opened vnto them the power and comming of our Lord Iesus Christ For first saith he We had an heauenly vision 2 Pet. 1. 19. to assure vs that our Lord Iesus Christ was the Sonne of God And secondly saith he we haue a more sure testimony then the former euen the Word of God written by Moses and the rest of the Prophets And hereof it was that when our blessed Sauiour had testified to the Iewes that his Father had giuen witnesse to him from heauen that he was the Sonne of God yet hee sendeth them to the Scriptures as to the surer meanes for the confirmation of their faith saying Search the Scriptures for in them Ioh. 5. 39. yee thinke to haue life and they are they that testifie of me And towards the end of that Chapter he telleth the Iewes that hee will not accuse them because they receiued not such diuine doctrines as were deliuered vnto them by his owne testimony But Moses saith he will accuse you for that yee beleeue not things which are deliuered vnto you in his Bookes Shewing thereby that it is a greater fault not to beleeue the testimony that God giueth in record vnder the hand of any one of his sworne Registers then that which is giuen by his owne bare voice For saith he if yee beleeue not his writings how will yee beleeue my wordes Vpon the which words 〈◊〉 thus writeth As that is more firme that is coÌ„mitted to writing so it is a greater fault not to beleeue things written then not to beleeue things vttered by word So Theophilact vpon the same place If ye beleeue not things written how will yee beleeue my words that are not written Whereby it is euident that the Word of God written in the Bookes of the Canonicall Scripture is the more safe and sure meanes to haue all diuine truthes to be conâ—eighed ouer to vs then is the deliuering of them to vs by his voyce in dreames and visions euen as the Princes grant vnder his hand and â—eale is a more sure euidence then when it is deliuered onely by his bare word Whosoeuer therefore auoucheth that God reuealing himselfe to the old Fathers by visions and dreames did bestow vpon them a greater blessing then he doth vpon vs by deliuering his will vnto vs by the holy Canonicall Scriptures either is himselfe in a dreame or is deceiued by a vaine dreame of some other Now if it were not altogether so safe to haue diuine doctrines deliuered by dreames and visions when that which was not so throughly conceiued or at the least so well remembred by those that so receiued the same might be righted by new visions then surely now when all such visions are ceased it is not safe to haue diuine truthes deliuered at all by vnwritten traditions but to be recorded in the rolles of the Canonicall Scriptures QVEST. LXIX The doctrine of the Church of Rome ministreth occasion and prouocation to sinne and not the doctrine of such as prosesse the Gospell We are carefull there not to trespasse against another where our trepasse bringeth vs very great danger yea the very ouerthrow of our whole state but where we can easily make an amends or the party trespassed is as much or more in our debt there we are not so carefull for the speedy auoiding of euery trespasse Now the doctrine of such as professe the Gospell iâ— that the very least sinne is mortall and cannot be purgeâ— but by the most precious Bloud of our Sauiour Christ whereas the Church of Rome teacheth that there are but seauen that are principally to be called mortall sinnes and that the residue then are veniall and so small that they may be done away by paenance Purgatory Pardons Masses and Tâ—entals yea by a little sprinkling of holy water and by saying of Aue-Maryes and Pater-Nosters and the like Yea they auouch that the works of their Saints are so many and of so great price and worth that by the surplussage of them satisfaction may be made for the sinnes and trespasses of other men according as it shall please the Pope in his Indulgences and Pardons to dispence the same Wherefore their followers need not to be ouer fearefull to offend God and to transgresse his Commandements at the least by small and light offences seeing they are able so many wayes and after so easie a manner to tender a satisfaction vnto God and to render to him a sufficient amends QVEST. LXX Popish paenance and Purgatory cannot stand with this Article of our Christian Creed I beleeue the remission of sinne As the Lord of a Mannor is not said to forgiue a trespasse when he setteth an amercement vpon the head of the trespasser and as the Creditor cannot be said to forgiue the Debtor when for the debt he casteth him into prison no more could God be said to forgiue our trespasses and to remit our debts if either in this life hee require satisfaction at our hands by the workes of Popish paenance or after this life cast vs into the prison of Purgatory there to endure the punishment due to our sinnes QVEST. LXXI Iurie is
doctrine of the Romish Church are fabulous and false by the testimonies of her owne vulgar people learned Writers the ancient Fathers Canonicall Scriptures Arguments drawen from humane and diuine testimonies It is an approued saying that the voice of the people is the voyce of God the which in Gods matters is true of Gods people and in matters subiect to sense and naturall reason is true in all such persons as haue in them sense and reason sound 1 Cor. 14. 22. Wherfore seeing miracles may be discerned by sense and naturall reason and therefore are appointed for Infidels which haue no other meanes to apprehend the truth of them the iudgement of the vulgar people is not to be refused herein especially if it concurâ—e with the plaine censure of such as are reputed learned and wise But 〈◊〉 of the miracles of the Romish Church produced by them for the confirmation of the doctrine of Transubstanciation Purgatory Images and the like haue beene esteemed so fabulous by some of their owne learned Writers that they haue not only called them pâ—oâ—s fraudes but also haue iudged their golden Legend wherein many of them are set downe to haue beene penned by a man of a brasen face and of and on forehead And so likewise haue their owne vulgar people iudged of them as it is euident in that generally they esteemed the Fryers the reporters of these miracles to haue beene such shamelesse lyers that it went for a common prouerbe among them A Fryer ergo a Lyer as Walsingham one of their own Chronologers writeth in the time of Richard the second And if they thus iudged of them when the tenth part of their faigâ—…ed forgâ—ries was nothing so fully disclosed as they wâ—re in some ages â—ollowing how can any one now iustly refuse their testimony therein Yea whereas the Doctrine of the Apostles hath beene long since so sufficiently confirmed by miracles 〈◊〉 by the hand of God in the Primitiâ—e Church that as Austine thinketh he that expecteth moe miracles is himselfe a monster and also seeing it was foretold by the vneâ—ring Spirit of God that in the latter times Antichrist should 2 Thes â— 9. came by the working of Saâ—an with all power and signes and lying wonders and with all deceiued lenesse of vnrighteousnesse It is euident that the Church of Rome is the 〈◊〉 not of Christ but of Antichrist because she is so fâ—lly fraught with such variety of lying wonders and signes The Catholike apology of that renowned Doctor of our Church Thomas Morton now L. Bishop of Lâ—tchfield doth make it manifest that diuers points of the Romish Religion are erroâ—ous and vntrue by the plaine and direct testimonies of diuers enâ—…ent men of their owne profession Now what may be the cause that these men of note diuers wayes bound to the Church of Rome and in their affections wholy dâ—voted to her service and in their resolutions euen captiuated to her determinations should yet reâ—ect 〈◊〉 particular points of their owne deare mothers faith contrary to the generall consent of all the residue of their owne sworne brethren but that the evidency of truth lightned and cleered with many vndeniable and vnâ—voidable arguments and reasons forced them after a sort to subâ—cribe tâ— the doctrines of such as were their oppoâ—…tes The truth hereof may fully appeare by the bookes of that great and learned Clearke Erasmus who being conuinced with the evidencie of truth doth side with the Proâ—essours of the Gospell in many things albeit in his setled resolution hee had devâ—ted himselfe not only to be an obedient child but euen a seruile and a slauâ—sh vâ—ssall vnto the censure of the Church of Rome in al things that she decreed by her deâ—initiue sentence Kemnitius doth thus testifie of him that hee being present at a Kemnit in Exam Concil Trid. fol. 66. dispuâ—ation as a party against the Protestants confessed that their owne opinion then questioned had no sure and certaine testimonies of holy Scriâ—ture but that the contrary position might better and more plainely and soundly be proued out of the word of God yet said â—e if the Church shall command this I will beleeue it for I will captiuate mine vnderstanding vnto the Church If then such men so captiuated to the Church of Rome doe yet in diuerse particular points giue testimonie against her doctrine contraâ—y to their purpose and setled resolution in the generall herein appeareth the great power and strength of truth in that it doth extort a full testimony from a 〈◊〉 vowed enimie It is an ordinary asseueâ—ation of the patrones of the Romish superstition that their religion is old and ancient and hath the testimony of antiquitie vnity and vniuersality and that the religion of such as proâ—esse the Gospell is new was vnknowne before the time of Martin Luther yea some of them euen men of no small note and reputation haue beene so impudent shamelesse that they haue not been afraid boldly to avouch in their booke published to the view of all men that all antiquity and that in euery controâ—ersi that is betweene them Camp Rat. â— Possevin Bibliothec Select l. 7. c. 18. vs is wholy for them and directly against vs. The which if it were true why was their Index Expâ—rgatoâ—…us made therein order taken to put out diuerse things one of the bookes not only of diverse writers of their owne side but also out of the monuments of the ancient Fathers What Doe any that trust to the goodnesse of their owne cause and to the fulnesse of the witnesses produced by themselues maime and mangle and curtall and abridge their testimonies giuen vnder their owne hands and set downe in record by themselues and so suffer them not to tel out to the end fully and wholy their owne mindes Verily hereby it is plaine and manifest that all antiquity is not fully and wholy for them and therefore that such of them at least that make boast thereof are of the number of such haereticks as sinne being condemned by Tit. 3. 11. their owne consciences Yea whereas they Father vpon diuerse of the greatest lights of the Church diuerse Treatises that neuer came from them as the Liturgies of S. Iames S. Marke S. Denis and the like and as the Decretall Epistles fathered vpon divers ancient Bishops of Rome and produce out of them diverse testimonies for the iustifying of diuerse points of their Idolatry and superstition hereby it is manifest that their cause is very bad in that it cannot bee maintained but by such counterfeit and forged evidences Lastly to conclude if that the gouernours of the Church of Rome were not well witting to themselues in their owne consciences that the testimonie of God himselfe deliuered in the bookes of the Canonicall Scriptures was not directly against them why doe they refuse them as authenticall as supreame iudges in those tongues wherein they were first penned by the speciall and immediate
are not to be receaued as such onely vpon the testimony of the Church 1. 19. p. 150. 20 That the soule of our blessed Saviour after his death descended locally into Hell q. 20. p. 153. 21 Fasting or any outward thing doth not sanctifie any but only the inward graces of the spirit and all such things as doe enter into the heart of man q. 21. p. 158. 22 Our blessed Saviour is not corporally present in the Eucharist but in Heaven q. 23. p. 160. 23 The Citty of Rome is the mysticall Babylon and the pretended titulary 〈◊〉 Church is the most certaine seat of the great Antichrist of these last times q. 24. p. 161. 25 The word of God rightly vnderstood doth giue credit vnto it selfe and doth cause it selfe to bee beleeued and imbraced as the word of God for the excellency of the divine doctrines contained therein and not onely for the bare testimonie of the Church q. 25. 57. p. 162. 193 26 Kneeling is the fittest gesture of the body at the reverent receaving of the holy Communion q. 26. p. 165. 27 Holinesse doth not consist in vowing to abstaine from riches meats and marriage but in the lawfull and holy vse of them all q. 27. p. 165 28 The Bodie of Christ is at one time but in one place q 28. p. 166. 29 Christs Body and Blood ought not and in truth cannot be often offered vp to God by the Masse-Priests as a propitiatorie sacrifice for the quicke and the dead q. 29. p. 167. 30 Christs flesh is not eaten with our bodily mouths q. 30. p. 168 31 Enoch and Elias cannot come in their owne persons to resist Antichrist and to be slaine of him q. 31. p. 169. 32 It is a property only belonging to God to forgiue sinne q. 32. p. 169. 33 Regeneration is not wrought by the power of our owne free will but by the operation of the Spirit of God q. 33. p. 170 34 None are elected for their fore-seene works Q. 34. p. 171. 35 A true sauing faith is not seated in that soule where Infidelity raigneth or any other sinne Q. 35. p. 171. 37 The naturall man hath no free-will to that which is religiously good Q. 37. 49. 58 72. 91. p. 173. 185. 193. 209. 224. 38 No religious worship or seruice is to be giuen to any Angell or Saint Q. 38. p. 174. 40 The faithfull may as well know themselues to bee indued with true loue as with true faith Q 40 p 176. 41 The Cup in the Eucharist is not to be taken away from the Lay people Q. 41. p. 179. 42 Matrimony is lawfull for the Ministers of the Gospell Q. 42. 88. p. 180. 221. 43 The Nailes Speare and Crosse wherewith Christs pretious body was tormented are not to be worshipped Q. 43. p. 180. 45 The Sacraments doe not conferre grace by the worke wrought vnlesse their vses be vnderstood Q. 45. p. 182. 46 No Images are to be worshipped with diuine worship Q. 46. p. 183. 47 The word of God is not to be read to people in an vnknown tongue Q. 47. p. 184. 48 In all matters that concerne the worship and seruice of God nothing ought to be taught or to be beleeued which is not warranted by the testimony of the Canonicall Scriptures Q. 48. 68. p. 184. 205. 50 Not the suffering much lesse the vowing of wilfull pouerty is the way to perfection Q. 50. p. 186. 51 The people ought to be able to try and to discerne the doctrine of their Teachers Q. 51. 60. p. 186. 195. 53 The going on pilgrimage to see or touch the true Reliques of the holiest of the Saints doth not bring any Sanctification at all Q. 53. p. 189. 54 The faithfull that are sanctified by regeneration may and ought to assure themselues of their full and finall glorification Q. 54. p. 190. 55 Our least sinnes are damnable and mortall Q. 55. p. 191. 56 All things necessary to saluation are plainely deliuered in the Canonicall Scriptures Q. 56. p. 192. 59 No man can make satisfaction to God for transgressing of any of his holy Lawes Q. 59. p. 194. 61 It is not safe to trust to the Priests Masses nor to the Fryers prayers nor to the Popes pardons pretending to disburse the surplussage of the Saints workes and to neglect to seeke after such a faith of our owne as may make vs fruitfull in all good workes and giue vs interest in Christ and in all his gifts Q 61. p. 196. 62 God did predestinate before all worlds some to euerlasting saluation in Christ and others to perish through their owne sinnes Q. 62. p. 197. 63 No Image ought to be made to represent God Q. 63. p. 202 64 All the workes of Infidels are sinnes Q. 64. p. 203. 65 The true seruants of God know themselues to be the true seruants of God Q 65. p. 203. 67 Vngodly persons are no true members of the Church of Christ Q. 67. p. 204. 69 The doctrine of the Church of Rome ministreth occasion and prouocation to sinne and not the doctrine of such as professe the Gospell Q 69. p. 207. 71 Iurie is not now to be esteemed an holy Land Q. 71. p 209. 73 All the faithfull are Saints Q. 73. p. 210. 74 The Bishop of Rome is not the Vniuersall Pastour of the whole Church Q. 74. p. 210. 75 The Lawes of God only bind the conscience Q. 75. p. 210. 76 True religion bindeth only to the obseruation of such Canons and rules as are made by God himselfe in matters of substance whereas superstition imposeth other also which are aboue and beside the former Q. 76. p. 211. 77 The Laitie ought to be admitted to the dayly reading of the holy Scriptures Q 77. p. 212. 78 The Faithfull themselues and also their Churches ought onely to be dedicated vnto God Q. 78. p. 213. 79 The faithfull are witting to their faith and loue and to their saluation in Iesus Christ Q. 97. 84. p. 213. 217. 80 An implicite faith that is a blind and a folded vp faith is not the true Christian faith Q. 80. p. 215. 81 The breaking of a Popish vow is no sinne Q. 81. p. 216. 82 Popish Monkes as now for a long time they haue demeaned themselues are no Monkes Q. 82. p. 216. 85 The bare testimony of the Church cannot make knowne vnto the people any doctrine of Faith Q 85. p. 218. 86 A Bishop may be a Ciuill Magistrate or any other sufficient Ecclesiasticall person Q 86. p. 219. 87 The signe of the Crosse is not absolutely euill but may be lawfully vsed at the administration of Baptisme q. 87. p. 220. 88 Matrimony is lawfull for the Cleargy euen after the vow of single life q. 88. p. 221. 89 All Ecclesiasticall persons are subiect to the Ciuill Magistrate q. 89. p. 222. 90 It doth belong to the Ciuill Magistrate in his owne dominions to command all such things to bee obserued of his subiects that concerne Gods diuine seruice and his subiects happinesse and herein he hath highest authority q. 90. p. 223. 91 The naturall man hath no free will in diuine and heauenly things q. 91. p. 224. 92 The Church of Rome giueth to the Saints diuine honour q. 92 p. 224. 93 There are no persons appointed by God for Popish Purgatory q. 93. p. 224. 94 The miracles and doctrine of the Romish Church are fabulous and false by the testimonies of her owne vulgar people learned Writers the ancient Fathers Canonicall Scriptures q. 94. p. 225. Faults escaped in some Copies PAg 3. line 20. for shame read shunne p. 9 l. 22 for iustificable r. iustifiable p. 31. marg for P◠r. 11. p. 40. l. 23. for yet r. yea p. 42. l. 13. for house r. horse p. 45. l. 36. euldent r. euident p. 47 in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 64 l. 30. is in some copies left out p. 86. l. 25 for began r. begun p. 102. for Chap. 4. r. 6. p. 138. l. 1◠for possion r. possession p. 175. in mar for 29. r. 19. FJNJS
against all their sinfull maladies For the remedy could not haue been thus decreed vnlesse the malady had been so also QVEST. LXIII No Image ought to be made to represent God Arguments drawen from things that be vnlike Thou shalt not make to thy selfe any grauen Image nor the likenesse of any thing that is in heauen aboue or in the earth beneath or in the waters vnder the earth For an Image is made to be a similitude or likenesse and so to resemble that for the representation whereof it is made But no creature that may be represented by a bodily Image is like vnto God and therefore no Image of any such creature is meete to be made to represent God thereby So reasoneth the Prophet Behold the Isay 40. 15. Nations are to God as the drop of a Bucket and are counted as the dust of the ballance Yea all Nations are before him as nothing they are counted to him lesse then nothing yea as meere vanity To whoÌ„ then will ye liken God or what similitude will ye set vp vnto him Among all the creatures of this inferiour world the nearest to God and the meetest representation of him is the spirit and soule of the regenerate man indued with holinesse and true righteousnesse the which things cannot well be represented by any bodily shape and therefore much lesse the vnmatchable Maiesty of the incomparable Deity And so the Apostle hath taught saying For as much as we are the generation Act. 17. 29. of God representing him by our spirituall nature which cannot well be resembled by any bodily shape we ought not to thinke that the Goâ—head is like vnto gold siluer or stone grauen by the art or inuention of man Wherefore no Image or bodily shape ought to be made to represent God QVEST. LXIIII. All the workes of Infidels are sinnes Nature is common to all men but not grace By grace the faithfull are ingrafted into Christ and are made good Treeâ— bringing forth good fruit But the best among the Infidels is as a Bryer and the most vpright sharper then a thorne hedge Mich. 7. 4. Rom. 11. 24. they are by nature wilde Oliues yea they are as Trees twice dead plucked vp by the roots the which if they seem to bring Iude v. 12. forth fruit that fruit of theirs soone withereth away coÌ„meth to no thing and so the end proueth that they are altogether without good fruit Wherefore all the works of Infidels are fruitlesse and sinfull workes QVEST. LXV The true seruants of God know themselues to be the true seruants of God Arguments drawne from such things as are like As any one that is admitted into another mans seruice and hath a setled purpose to discharge his duty faithfully vnto his Lord and Master must needes know that he is such an ones seruant yea that he is his faithfull seruant euen so euery true beleeuer that is entred into the Lords family and hath this grace giuen vnto him to be carefull in all simplicity and sincerity 2 Cor. 1. 12. to performe all those duties that the Lord requireth at his hands cannot be ignorant that he is the seruant of God yea that he is his faithfull and sincere seruant So reasoneth the Apostle Know yee not to whomsoeuer yee giue your selues as Rom. 6. 1â— seruants to obey his seruants yee are to whom yee obey whether it be of sinne vnto death or of obedience vnto righteousnesse And this the Apostle spake of all true Christians in the Church of Rome that had but ordinary gifts and not of such onely that had this comfortable knowledge giuen vnto them by an extraordinary reuelation if there were any such there QVEST. LXVI God giueth saluation to the faithfull in Christ and not in any other As it is sacriledge to add to a maÌ„s Testament or solemn Couenant so much more is it to adde vnto Gods Now Gods Testament Act. 3. 25. or Couenant is this that he giueth saluation to the faithfull for the obedience of one that is of Christ And therefore all such are not better then sacrilegious persons which adde to this Couenant the workes of the Law performed by themselues as the meritorious causes of Gods fauour and loue and of their owne happinesse and blessednesse So reasoneth the Apostle saying Brethren I speake after the manner of men if it Gal. 3. 15. be but a mans Testament or Couenant when it is confirmed no man doth abrogate there from or adde thereunto To Abraham and his seed were the promises made viz. In thy seed shall all Nations be blessed he saith not saith the Apostle and to thy seeds speaking of many but to thy seed as of one which is Christ And this I say the Law which was foure hundred and Gen. 22. 18. thirty yeares after cannot disanull the Couenant that was confirmed a fore of God in respect of Christ that the promise should be of none effect And therefore all such of our Romanists which will needes adde to eternall blessednesse giuen freely in Christ the meriting thereof by their owne workes are iustly chargeable as guilty of grieuous sacriledge because they adde to the couenant of God QVEST. LXVII Vngodly persons are no true members of the Church of Christ As Botches and Sores and all corrupt humours are to the body of Man so are all vngodly persons to the Church Isay 1. 5. which is the mysticall Body of Christ But Botches and Sores and corrupt humors are no members of mans Body but when they are taken away the Body is eased and made whole and sound also So vngodly persons are no true members of the Church of Christ But as Saint Iohn saith are the limbes and 1 Ioh. 3. 8. members of the Deuill howsoeuer they themselues are perswaded to the contrary QVEST. LXVIII The testimony of God set downe in the Canonicall Scriptures and not receiued from vnwritten Traditions is the onely sure euidence and ground of truth As in buying and selling of temporall commodities euery honeâ—… subiect will bee content to stand to the measures weights and ballances that are marked and sealed with the marke and seale which is allowed by the Kings Law and to receiue for currant all such coine as beareth the Image and Matth. 22. 20. superscription of the Prince and to refuse all other so euery good Christian is religiously to embrace that doctrine that beareth the stampe of the Canonicall Scriptures and is liable to those measures weights and ballances and hath iust cause to refuse all that which will not hold weight by them So reasoneth Saint Austin Let vs not bring forth deceitfull Aug cont Donat l. 2. c. 6. ballances whereinto we may put what we will after our owne lust say this is heauy or this is light but let vs produce the diuine ballance out of the holy Scriptures as out of the Lords store-house and into it let vs put that which hath