Secondly I must crave leave to say that I find not Popery how subtill or sophisticall soever it be to be of anie such puissance but that a man of meane learning armed with the strength of the divine Scriptures may easily ruinate and overturne it Thirdly those that oppugne the Religion His Majesties Supremacie what doe they else but oppugne therewithall as they must needs at least inclusively the Lawes and Statutes of the Kingdome whereby they are both established And what reason then can bee shewed why hee that is a Lawyer by profession may not defend and maintaine the Lawes and Statutes of the Realme in those two great points especially wherein they be so unjustly and causelessely oppugned But when I consider my selfe further to be a servant though unworthy to his most excellent Majestie and that in so high and eminent a Court as His Maiesties Bench is beside my profession the duetie of my place also tyeth mee to defend his Maiesties Supremacie as being a thing properly appâ—rtayning to his verie Crowne and Regall dignitie And doth not moreover the Oath of Supremacy to His Majestie which I have taken necessarily binde mee hereunto Yea even for this verie cause that I am a subiect to his Maiestie though there were no other reason doe I hold my selfe in duetie tyed to my power to uphold and maintain that his Regall Supremacie For if everie good childe will maintaine the right and Authoritie of his Father and everie good servant the right and Authoritie of his Lord and Master ought not everie good subiect to maintaine the right and Authoritie of his Soveraigne Lord and King And as touching the Religion if there were no other reason but this that I am a Christian by profession though no professed Divine doe I hold it for that verie cause not onely well beseeming mee but my duetie likewise according to such measure of knowledge and abilitie as God hath given mee to defend and maintaine the true and Christian Religion I professe against that which is untruly called the Christian and Catholike and is indeed the false erroneous and Antichristian For whereas some have a conceit that not Lay men at all but Clergie men only and such as be of the Ecclesiastical Ministerie should meddle with the Scriptures and matters of Religion it appeareth to be a verie vaine conceit and an untrue opinion because S. Paul directly requireth even of Lay Christians as well as of others that the Word of Christ should Dwell in them and that not poorely or in a small or slender measure but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is richly plentifully or abundantly Whereupon Primasius saith that Hence wee learne that the Lay people ought to have the knowledge of the Scriptures and to teach one another not onely sufficiently but also abundantly And therefore are they further expressely charged to admonish exhort and edifie one another yea to contend and not onely to contend but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earnestly to contend for that faith which was once given unto the Saints And doth not God himselfe also command thus Thou shalt not hate thy brother in thy heart but Thou shalt in anie wise rebuke thy neighbour and not suffer sinne to be upon him Agreeably wherunto would not S. Iames likewise have all Christians to labour the conversion of such as be in error and goe astray telling them for their better encouragement in this matter that if any doe erre from the truth and another convert him let such a one know that he which converteth a sinner from the error of his way shall save a soule from death and cover a multitude of sinnes You see then what duties in respect of the good of others as well as of himselfe be required even of a lay person in matters concerning God and his religion And indeede verie strange it were if lay Christians should be tyed in charitie to take care of mens bodies and yet should in no sort be permitted to have anie care or to shew anie Christian charitie or affection in respect of their soules and the good and safetie of them It is true that no man may take upon him the office and function of Bishops Pastors or other Ministers of the Word without a lawfull calling or ordination first had and obtayned but although a lay man may not therfore preach minister the sacraments nor do anie such acts as be proper and peculiar to those that be Ecclesiasticall Ministers yet in such things as be not proper and peculiar unto them but be acts and duties common with them to other Christians a Lay man may lawfully intermeddle It is likewise true that the knowledge of Gods Word and consequently of Divinitie doth in a more exact and more plentiful and fuller maner and measure and chiefly belong to those that be professed Divines and of the Ecclesiasticall Ministery but thereupon it followeth not that therefore it belongeth onely to them As also although those of the Ecclesiasticall Ministery are to teach and instruct the Lay people out of the Scriptures and that the Lay people are to learne what they rightly teach from thence yet neither doth it thereupon follow nor is that anie argument or impediment but that the Lay people may neverthelesse reade and get knowledge in the Scriptures and thereout learne what good they can also even by their owne industry diligence and endevour We reade of Aquila and Priscilla his wife that they were by their Trade Tentmakers and that Apollos was a man eloquent and mightie in the Scriptureâ— yet so skilfull learned expert were those two nameâ—ly not onely Aquila but Priscilla also his wife in the Word of God as that they tooke unto them the same Apollos and expounded unto him The Way of God more perfectly All men know that Kings Princes and such like civill Magistrates be none of that Order of the Ecclesiasticall Ministery and yet of them it is specially required that they reade the Scriptures Book of God and that they be verie diligent and conversant in it For God expressely requireth of a King that When hee shall sit upon the Throne of his Kingdome He get him the Book of his Law and chargeth him to reade therein all the Dayes of his Life that he may learne to feare the Lord his God and to Keepe All his Words and ordinances not turning from them eyther to the right hand or to the left That so he may prolong his Dayes in his Kingdome Hee and his Sonnes after him And to Iosuah a civill Magiâ—â—â—ate hee likewise giveth this charge and commandement saying Let not This Booke of the Law depart out of thy mouth but Meditate therein Day and Night that thou maist Observe and Doe according to All that is written therein for then shalt thou make thy Way prosperous and then shalt thou have good successe Was not the Treasurer to Candace Queene of the Ethiopians also a Lay man and not
of the Order of the Ecclesiasticall Ministerie and yet did he reade Esaias the Prophet which is a part of the holy Scriptures as hee was returning homeward and sitting in his Chariot and was in no sort reproved for the same but well allowed therein and had a blessing therupon sent unto him from God Is it not likewise recorded of those noble Christians at Berea to their great honour that they received the Word of God with all readinesse of minde quotidie scrutantes Scripturas searching the Scriptures Daily And were not Lay persons also comprised amongst those to whom Christ Iesus himselfe said thus Scrutamini Scripturas Search the Scriptures Yea doth not God himselfe further give a direct commandement that the Booke of his Law and of the Religion and ordinances therein conteyned should be read published and made knowne to All even to Men Women and Children And doth hee not moreover say of that his Word commandements and ordinances in this sort They shall be in thy heart and thou shalt teach them diligently unto thy children and shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest up Yea is he not pronounced blessed that hath his delight in the Law of the Lord and that doth meditate therin Day Night Timothy even whilst he was a childe was conversant in this Booke of God the holy Scriptures for so S. Paul expresly testifies of him that he knew the holy Scriptures of a childe and for his further encouragement therein saith that those holy Scriptures be able to make him Wise unto Salvation S. Iohn also writeth one of his Epistles which is a part of the sacred and canonical Scriptures expressely and by name to an elect Lady and her children which hee would never have done if it had not beene both lawfull and laudable even for vvomen and children also that be of capacitie as well as for others to reade the Scriptures and to know them How shall a young man clense his Way even by taking heed thereunto according to Gods Word saith the Psalmist According whereunto it is againe required of all that they remember their Creator in the dayes of their youth Origen also from his childehood was taught in the Scriptures and learned them without Booke and questioned with his father Leonides an holy Martyr who ioyed therin about the difficult sentences of the same Macrina S. Basils Nurse likewise taught him the Scriptures of a childe And S. Hierome writeth of Paula a Gentlewoman how shee set her maides to learne the Scriptures Yea manie of his writings be directed to women commending their diligence and labour in the Scriptures and encouraging them therein as namely to Paula Eustochium Salvina Celantia c. Theodoret also testifieth of the Christians that lived in those ancient times thus You shall everie where see saith he these points of our faith to be knowne and understood not onely by such as be Teachers in the Church but even by Coblers and Smiths and Websters and all kinde of Artificers Yea all our vvomen not onely they which are Booke-learned but they also that get their living with their Needle yea â—â—â—id-servants and vvaiting vvomen and not citizens onely but husbandmen also of the countrey be verie skilful in these things Yea you may heare amongst us Ditchers and Neatheards and Wood-setters discoursing of the Trinitie and of the creation c. S. Chrysostome likewise exhorteth all sorts of men to reade the Scriptures and to call their neighbours to the hearing of them Hee also taketh away the vaine pretences and excuses of them who alledged that they were secular and Lay men and had wife children and family to looke to and desireth them that they would not so deceive themselves saying that They which be entangled with such cares have the more need to seeke remedie by reading the holy Scriptures Againe he saith It is no excuse but a fault to say I have not read what S. Paul saith And therefore hee saith further Audite obsecro seculares omnes c. Heare I beseech you all yee that be secular or lay-men provide you Bibles which be medicines of the soule if you will nothing else yet at least wise get the New Testament the Apostle the Acts the Gospels which be continuall and diligent Teachers It is then more then manifest that the reading searching and knowledge of the Divine Scriptures is permitted and belongeth not only to those that be of the Order of the Ecclesiasticall Ministerie but even to those also that be not of that Order as namely to Kings Princes civill Magistrates to old to yong to men to women to children and generally to all sorts of people and that to this end to benefite others aswell as themselves as they shall be able For as God giveth not worldly wealth or earthly blessings and gifts to anie man for his owne private use and behoofe onely but that he should communicate and distribute of the same unto others so neither doth hee give his spirituall gifts or graces to anie to hide or keepe theâ— only to himselfe but to extend and impart them to the profit also of others As likewise no man lighteth a candle to put it under a bushell but on a candlestick that it may give light to others that be in the house aswell as to himselfe Yea the manifestation of the Spirit is given to everie one to this verie end to profit others withall aswell as himselfe as S. Paul again directly teacheth Although then everie man cannot be a professed Divine yet it is evident that eveey man ought to be a professed Christian Yea Whosoever shall be ashamed of mee and of my words saith Christ of him shall the Sonne of man be ashamed when he shall come in his own glory and in the glorie of his Father and of the holy Angells And S. Paul saith likewise that With the heart man beleeveth unto righteousnesse and with the mouth confesseth unto salvation So that we must not onely beleeve in Christ with our heart but wee must also confesse or professe him and his religion with our mouth and which is yet more we must practise Christianitie in our lives and conversations and endevour also so much as in us lyeth to have the same observed and practised by others Wherein there is no cause to feare those proverbes of Ne sutor ultra crepidam and Tractant fabrilia fabri and such like which cannot here be rightly used or applied because the knowledge of God and of his Word and Religion is not like the case of other arts sciences trades and occupations in the world but is a thing to be learned and professed by all sorts of people of what worldly calling or profession soever they be as now I trust you sufficiently perceive But consider yet further
according to these originals And herein Gregorie Martin and the Rhemists have chiefely shewed their skill but Doctor Fulke that great Linguist and excellent Scholler in all kinde of learning especially in Theologie hath fully and sufficiently 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 according 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 anie other whosoever And I could wish and doe indeed wish and earnestly desire you that as yee read the Rhemes Testament so ye would also read the Answer unto it and to the severall Annotations of it And as ye read anie Popish Writer in anie point of controversie whatsoever you would likewise 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 resolution or sound satisfaction in that case 7 But you will say peradventure that your Church alloweth 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 Catholicke 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 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 against all encounters and needeth not to feare the opposition 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 commandements of such a Church I would wish you to be more considerate 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 wholly and altogether and the other of Antichrist which being a difference so great and of such importance it standeth upon 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 speciall licence from their Priests or Bishops For is not Gods licence sufficient for them in this case Chysostome exhorteth all people and even secular men by name to get them Bibles 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 wherfore 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 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 Doth not S. Peter speake even to the lay people as well as to others telling them 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 anie 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 studie and often and againe and againe to revolue the Scriptures 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 religion which God hath instituted and allowed of but by the Scriptures Let no man therefore forestall or preiudicate himselfe 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 therein 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 God vvill guide in iudgement and teach the humble his vvay And againe he saith VVhat man is hee that feareth the Lord 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 and his covenant to give them understanding And againe it is said that God resisteth the proude but giveth grace to the humble And againe To him will I looke saith God even to him that is poore and of a contrite spirit and that trembleth
good ends and purposes and not to satisfie the severity of his Iustice by that meanes for their sinnes and the punishment thereto belonging p. 125. c There is no iust cause to be shewed vvhy the pretended Catholicks should refuse to take the oath of Supremacy or refuse to come to our Churches Their obiections and reasons answered p. 1 2 c p. 407 c. See also throughout the vvhole booke for this purpose Concerning auricular Confession and to vvhom confession of sinnes is to be made and that it ought to be free and voluntarie and not forced or compelled pag. 302 303 c. pag. 253 254 D FOr vvhom Christ Dyed and to vvhom hee is a Redeemer pag. 187 188 189 c Every sinne Deadly in his owne nature although all sinnes be also veniall and remissible in respect of Gods mercie grace and bounty except the sinne against the holy Ghost pag. 114 115 E THe Emperor in ancient time had the Supremacy and not the Pope pag. 30 The Emperor in times past had power to place and displace Popes pag. 27 The Emperor in ancient time banished imprisoned and otherwise punished aswell Bishops of Rome as other Bishops pag. 22 Hee did make Lawes concerning Ecclesiasticall causes and religion pag. 24 As also Commissioners in an Ecclesiasticall cause and the B. of Rome himselfe vvas one of those Commissioners pag. ibid. An appeale to the Emperor in an Ecclesiasticall cause pag 24 Generall Councils in ancient times called by the Emperor and his Authoritie pag. 24 The Christian Emperor did and vvas to meddle in matters of the Church and concerning Religion pag. 25 The Christian Emperor in ancient time did nominate and appoint Bishops of Diocesses and Provinces and even the Bishop of Rome himselfe pag. 25 Emperors in ancient time did ratifie the decrees of Councils before they vvere put in execution pag 28 Miltiades Leo and Gregory all Bishops of Rome in their severall times subiect to the Emperor and at his command pag 24.26 Ancient Fathers Popes of Rome and Councils aswell generall as provinciall may erre even in matter of faith aswell as in matter of fact pag. 49 50 51 52. c See also the Preface for this point The Romane Empire dissolved ever since the Emperors have ceased to have the soveraigne command and rule of Rome and that the Popes have gotten to be the heads and supreme Rulers of that City and to be above the Emperors pa. 331.332 and pag. 391.392.393 The Pope of Rome hath no power or authoritie from Christ to Excommunicate any pag. 299 c Excommunications be they never so iust and lawfull be by Gods law and appointment of no force to depose from Earthly kingdomes or to dissolve the dutie and allegeance of subiects pag. 299 300 301 c F OVr Forefathers and ancestors not to be followed in any vices or errors they held pag 34 35 Foretold in the Booke of God that an apostacie from the right faith and a mysterie of iniquitie otherwise called an Antichristianisme should come upon the Church and that so the Church by degrees should grow corrupted and deformed pag. 35 36 280 Foretold also how long the Church should lye in those her corruptions and errors and vvhen she should begin to be clensed and reformed pag. 35 36 VVhat is to be thought of our Forefathers that lived and dyed in the time of Popery pag 39.40 41 42 Foretold that a strong delusion to beleeve lyes shouâ—d possesse them of the Antichristian Church because they received not the love of the truth extant in the divine Scriptures pag. 307 308 Men are iustified in Gods sight and before his tribunall by Faith only and good vvorkes be the fruits and declarations of that faith pag. 99 100 101 c. to the end of that chapter and pag. 116 117 118 c. to the end also of that chapter G God is not the author of sinne pag. 168 169 c. H NOt Protestants but Papists be the Heretickes pag. 72. and Schismaticks pag. 37 38. pag. 413.414 c Not the Pope but Christ onely is the Head of the universall militant Church as well as of the triumphant pag 94 95 96 97 98 I VVHo is to be the infallible Iudge of controversies in religion or vvhich commeth all to one effect in the conclusion vvhat is the infallible Rule vvhereby men must iudge and be directed for the finding out of truth in those controversies pag. 49 50 51 c. See also the Preface for this matter The Implicita fides of Papists reproved pag 78 79 80 K KIngs have the Supremacie over all maner of persons aswell Ecclesiasticall as Civill vvithin their own Dominions pa. 1. to p. 5 Their Supremacie in all kinde of causes aswell Ecclesiasticall as Civill pag. 5 c Kings and Princes although they have the Supremacie yet thereby claime not nor can claime to preach to minister the Sacraments to excommunicate absolve or to consecrate Bishops or to doe any other act proper to the function of the Ecclesiasticall ministers pag. 32 c Kings and Princes be notwithstanding their Supremacies under God and subiect to him and his vvord pag. 33 Even heathen Kings may command and make Edicts and Proclamations for God and his service pag. 7. c Christian Kings and Queenes are by Gods appointment to be nursing fathers and nursing mothers to his Church and Religion p. 7. The authoritie of a Christian King in respect of contemptuous disorderly and unruly persons requisite and necessary in the Church as vvell as in the Common-weale pag. 6 c Kings and Princes may command and compell their subiects to externall obedience for God pag. 6 7 8 9 10 Christian Kings may make lawes about matters Ecclesiast p. 7 8.24 Hee may make Commissioners in Ecclesiasticall causes pag. 24 He may have Appeales made unto him in a cause Ecclesiastical ib. He may nominate and appoint Bishops of Diocesses and Provinces pag. 27. Councels and Convocations to be assembled by his authoritie and the decrees thereof by him to be ratified and confirmed before they be put in execution pag. 26 27 28 Christian Kings doe punish offendors in Ecclesiasticall causes not Ecclesiastically but Civilly pag. 6 7.32 Subiects ought not to rebell against their Kings and Princes though they be adversaries to the Christian Religion and though subiects have power force enough to do it pa. 20 21 22.299 300 Kings of Rome did sometimes send the Bishops of Rome as their Ambassadors pag. 22 How thankefull subiects ought to be unto God for Christian Kings and Princes pag. 33 The power of the Keyes most grossely abused by the B of Rome to vvorke his owne exaltation above Kings and Princes pag 299 300 301 c The Keyes of the kingdome of heaven no more given to S. Peter then to the rest of the Apostles pag. 292 293 294 295 L NO Licentiousnesse or impiety in the doctrine of Iustification by faith or in the doctrine of predestination or
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 Pastors 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 holdeth directly saying thus Let us not heare I say and thou sayest 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 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 Shepheard himselfe and in the preachings and painefulnesse of the Evangelists that is in the authoritie of the bookes Canonicall And a little after he saith againe thus To that eternall salvation commeth 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 boâ—kes of the holy Scriptures For neither doe vvee say that men ought to beleeve vs because vvee are in the Catholike Church of Christ or because Optatus Bishop of Millevet or Ambrose Bishop of Millain or innumerable other Bishops of our Communion doe allâ—w this doctrine that vvee hold or becaâ—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 thâ—refore proved 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 deceaved 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 that were there spoken so long before of him And hereupon a little after he saith againe These are the doctrines these are the stayes of our cause vvee read in the Acts of the Apostles of some faithfull men that they searched the Scriptures vvhether the things vvere so or no vvhich they had heard preached vvhat scriptures I pray did they search but the Canonicall 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 Chrysostome also speaketh to the same effect saying VVhen you shall see the abhominable desolation stand in the holy place that is as he expoundeth 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 the verie Ievvrie 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 contention and variance betweene the Protestants and the Papists and the great question betweene them being VVhether 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 former Rule and direction of S. Augustine likewise that all people 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 uncertaine and unsure and such as whereby a man may possibly 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 Antichrist is long sithence come and that the Pope of Rome
That there were few sons like their fathers 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 Canonicall as namely Tobias Iudith VVisedome Ecclesiasticus otherwise 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 Cyrill calleth them Apocryphall biddeth men reade those XXII bookes of the old Testament Cum Apocryphis vero nihil habeas negotij But with the Apocryphall bookes saith hee have nothing to doe Cyprian or if you will have it so Ruffinus after he had rehearsed the Canonicall Bookes of the old Testament saith Haec sunt quae Patres inim Canonem concluserunt ex quibus fidei nostrae assertiones constare voluerunt Sâ—â—onâ—dunt tamen est quod alij libri sunt qui non sunt Canonici sed ecclesiastici 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 Ecclesus voluerum non tamen proferri ad authoritate 〈◊〉 fidei confirmandam 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 Maccabees 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 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 Iudith 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 Tâ—biae Maccabaeorum librâ—s legit Ecclesia sed eos inter Canonicas Scripturas non recipit sic haec duo volumina 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 canonicall 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 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 alloweth not but utterly disalloweth you to doe as is apparant 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 noâ— but in such a tongue as they might and did understand For Origen saith Graeci Graecis Romani Romanis singulique precantur in propria lingua Deumque celebrant pro viribus 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 Nemo quaerat interpretationem 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 that unlesse the unlearned understand vvhat thou prayest he is not edified nor can give consent to thy prayer But herein I shall not need to spend more time for Lyran himselfe acknowledgeth this point saying In primitiva Ecclesia benedictiones â—aetera communia fiebant in vulgari lingua In the primitive Church blessings and the rest of the common or publique Services were done in the vulgar tongue And accordingly wee all know that it is the rule of the Apostle Saint Paul that all things in the Church should be done to the instruction and edification of the people But in praiers or Service said or celebrated in Latin to such as understand not Latin 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 afterwards interpreted unto them in such a tongue as they understand 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 proceed and accuse the holy divine and canonicall Scriptures themselves whereby all questions and controversies in Religion are to be decided and determined of falshood or corruption in the Originals and therefore preferreth the Latin translations which yee call S. Hieromes before those Originals of the Hebrew and the Greeke Be not these strange accusations 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 poisoned 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
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 righteousnesse 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 accounted 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 To performe the vvhole law is a thing impossible And Cusanus likewise saith Nemo unquam 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 That Christ is the end accomplishment or fulfilling of the lavv for righteousnes unto everie one that beleeveth S. Chrysostome likewise saith Quid lex vult hominem 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 as thereby to iustifie us in Gods sight but to shew us our weaknes 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 tokens 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 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 For it is vvritten· saith he Cursed is everie one that continueth not in all things vvhich are vvritten in the booke of the lavv to doe them And so likewise speaketh S. Iames That vvhosoever keepeth the vvhole lavv and yet faileth in one point he is guiltie 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 horrour and eternall condemnation What then shall a man doe that is by the law thus sentenced and brought to this wofull 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 answereth and sheweth that there is no other way but one namely 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 Christ hath redeemed us from the Curse of the lavv being made a Curse for us O the unspeakeable 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 purchase unto us Eternall blessednes and felicitie His love towards us can never be sufficientlie manifested For it is hee that with his most bitter passion and sufferings hath satisfied Gods wrath and iustice in our behalfe 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 Wherfore 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 feeling 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. Augustine saith Quantaelibet iustitiae sancti praedicentur vel novi vel veteris Testimenti tamen non eos salvos fecit nisi fides Mediatoris qui in remissionē peccatorum sanguinem fudit Of hovv great righteousnes 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 quando quis non effertur sua iustitia sed agnoscit se destitutum vera iustitia sola fide in Christum iustificari 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 iustificat Faith onely iustifieth S. Ambrose also saith Hoc constitutum est a deo ut qui credit in Christum salvus sit sine opere sola fide gratis accipiens remissionem peccatorum This is determined vvith God that he that beleeveth in Christ should be saved without 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 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 consider themselves and come into Gods presence saying in Esay that All their righteousnes is as filthy clovvtes for the best righteousnes that is inherent in earthly Saints hath some defect staine or imperfection in it And so
he speaketh of the whole Booke of the Law saying that It is written 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 restrained 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 Non concupisces Thou shalt not covet or Thou shalt no lust doth not everie 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 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 touching the vvorkes of the Law and the righteousnesse compassable 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 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 excludeth 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 but by faith in Iesus Christ. Now yee know that the Gentiles be not bound to the observation of the ceremonial law as the Iewes were but the Gentiles aswell as the Iewes bee bound to the observation of the moral law of the ten Commandements 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 concerning 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 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 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 for in thy sight shall no man living be iustified Yea 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 His sinnes be forgiven or not imputed to him And so doth S. Paul inferre and teach out of this example of David That God imputeth 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 sufficient to Iustifie in Gods presence For I knovv nothing by my selfe saith S. Paul yet am I not thereby iustified I might here further desire you to call to your remembrance that holie man Iob and that holy Prophet of God Daniel 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 unmeet to stand before Gods most pure eies to claime Iustification 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 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 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 Epistle to the Galathians saying thus But that no man is iustified by the lavv in the sight of God it is evident for saith he The iust shall live by
of the afflictions of Christ in his flesh for Christs bodies sake vvhich is the Church that is whatsoever yet wanted or remained for him to suffer in whose sufferings or afflictions Christ himselfe is said to suffer and to be afflicted and persecuted 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 that yet remained for him to beare he was readie willingly to undergoe for Christs bodie sake which is the Church that is for the profit and edification of the Church that it might thereby receive encouragement comfort confirmation strength and boldnesse in the profession of the Gospel I say all this being thus to be intended and understood 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 supplie his defects in that point As though the sufferings of Christ in his owne person for our sinnes had anie want defect 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 mentioned in the booke of Macchabees and consequently 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 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 other 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 tormented in Purgatorie there is no such thing mentioned or appearing in the text but to shew that he had hope 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 speaketh 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 in that in the end of it he excuseth himselfe and as it were craveth pardon if he have written slenderly meanely Which apparantly sheweth that hee wrote by an humane and not by an undoubtedly divine spirit For the spirit of God is not wont nor needeth to crave pardon nor to excuse himselfe as though he wrote slenderly or meanely Lastly against that your conceit of tormeÌ„ting Purgatorie grounded out of that Booke I may and doe oppose the Booke of VVisedome where it is said directly The soules of the righteous are in the hand of God and no torment shall touch them If no torment shall touch them then doe they not come into anie of your supposed Purgatorie torments Yea although S. Augustine 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 humane affection only be used as a token of love wel-wishing to friends departed without anie such beleefe of Purgatorie Which may doth appeare even by S. Augustine himselfe who though he praied for his mother beleeved neverthelesse that she was in peace and rest free from all paine and torment S. Ambrose likewise praied for Theodosius Valentinian and Gratian whom neverthelesse he beleeved to be in peace and rest and in heavenly happinesse You see then that praying for the dead is no prooâ—e for your Purgatorie Howbeit this praying for the dead hath also no commandement example 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 apparitions of soules which they likewise somtimes alledge to prove their Purgatorie it is a verie Toy and a fable For S. Chrysostome saith it is not the soule of anie dead person but a Divel which faineth himselfe to be the soule of such a one to deceive those to whom he appeareth and he calleth them Vetularum verba Pâ—erorum ludibria Old womens Tales and Childrens 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 therfore he pronounceth of these things that they be either the Cousenages of Deluding men or vvonders of Deceitfull Devils with which therefore none ought anie longer to be bewitched 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 respect 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 seemeth to himselfe good or right in his owne Eyes But vvhatsoever I command you that saith he observe to doe Yea that and That onely must yee doe as your owne latine Translation is Againe he saith I am the Lord your God vvalke yee in my statutes and kâ—epe my iudgments and doe them And nothing 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 as the Scripture speaketh My thoughts are not your thoughts nor your vvayes my vvaies saith the Lord for as the heavens are higher then
Supper not only a signe but a seale also to everie several particular faithfull man of the full and free remission of all his sinnes and of that immaculat perfect complete righteousnesse which hee hath by and in Christ Iesus Where therefore you may note by the way that the Doctrine 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 Haec sunt Ecclesiae gemina Sacramenta 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 So S. Ambrose likewise treating purposely of the Sacraments speaketh of two as the reformed Churches doe Yea Innocentius the third speaking of them 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 VVee reade these twoâ—Sacraments onely to be manifestly delivered in the Gospel It is true that Bellarmine proveth the word Sacrament to be sometime given in some writers to the other five but that is as I said before when the word is taken in a general or large signification for anie Signe or token in which case it may indeed more properly be called a Signe then a Sacrament These five therefore 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 Bishop who examined them in the principles and fundamental 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 Confirmation 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 therfore it can be no Sacrament for it is well knowne that everie sacrament must have an outward visible signe or element ordained and appointed of God for that purpose as in Baptisme 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 Imposition 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 afterwards spoken 3 Concerning Pennance The Papists call it Pennance which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latines Poenitentia or rather Resipiscentia and wee call it Repentance which consisteth 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 bodie 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 punish the bodie but allowable or good Christian repentance it will never be without a change of the minde and alteration of affections and becomming a new man For Repentance is an outward true godly sorrow for sinnes committed ioyned with fervent prayer unto God for the forgivenesse 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 testified by fasting weeping and mourning and by such outward 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 manifest First because it was in the time of the Old Testament and ever since the time of mans fall and transgression required 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 they are remitted and vvhose sinnes yee retaine they are retayned and he saith further that the vvords of absolution be the outward signe and that the remission of sinnes is the grace therby 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 visible signes be required to a Sacrament Yea if words uttered by a Pastor or Minister
that though hee shall not be utterly destroied in all points and respects untill the comming of Christ to iudgement but that some remnants of him will be till then yet he shall in the meane space be mightily decayed wasted and consumed by the voice and preaching of the pure strong powerfull and prevalent word of God which is able to cast downe strong holds and imaginations and every high thing that is exalted against the knowledge of God and to bring into captivity every thought to the obedience of Christ. The truth of this wasting and consuming of Antichrist by the powerfull preaching of the Gospell and word of Truth wee see apparant before our eyes for who knoweth not how since the preaching of the Gospell by those manie excellent instruments of God whom he was pleased to raise up in the later age of the world for that purpose Pope and Poperie hath come downe in diverse kingdomes and dominions of Europe and hath beene much and mightily wasted and consumed and must yet consume more and more untill at last he be utterly destroyed and abolished according to this Prophecie of S. Paul And agreeably hereunto S. Iohn also in his Revelation telleth us of seven Angels that were to blow their Trumpets and that under the blowing of the Trumpet by the seventh Angel there shall be no more time but the mysterie of God shall be finished and the world have his end Now after that the sixt Angell had began to blow and before the blast of the seventh Angell there is a little Booke opened namely the booke of the holy Scriptures which had before lien closed and shut up in Poperie which booke is there delivered to S. Iohn representing the person of Christs faithfull Ministers with a commandement given unto them that they should take it and eate it up and that it should make thâ—ir belly bitter but should be in their mouth as sweet as honey and that thereout they should preach and prophecie againe among the people and nations and tongues and to many Kings And this in another place is called the Everlasting Gospel committed to Christ his Ministers and servants to preach unto them that dwel on the earth and to every nation and kinred and tongue and people This Booke of the Everlasting Gospel and Scriptures of God is called little in respect of the great volumes of the Popes lawes and decrees and constitutions of men and is commanded to be taken and eaten up by the Ministers and servants of Christ because they were eagerly and earnestly and with a vehement appetite to reade and studie it and to digest muse and meditate upon it and it is said to make the belly bitter though in their mouth it vvas as sweet as honey because such was the exceeding great contentment and abundance of solace and ioy which they received thereby to themselves as that tasting and finding the incomparable sweetnesse of it and letting it as it were downe into their stomacks and filling their bellies with it they were not able to conteine it within themselves but must needs utter and declare the same unto others whatsoever bitter troubles afflictions persecutions or calamities should or did thereupon ensue which molestations their enemies would bring upon them purposely to hinder the preaching and publishing of Gods religion and truth conteined in that Booke for the maintenance of the Popes law religion constitutions which had so long before prevailed in the world You see then how after that this Antichristian Poperie had corrupted oppressed the most ancient true religion of Christ once planted stablished by the Apostles conteined in that Book of the Scriptures the verie same book of the Scriptures the truth therout being as was foretold it shold be once again preached published hath begun to spread his beames taken in hand the discoverie and conquest of that secret hidden subtil traytor the Antichristian Poperie having alreadie much wasted and consumed it by the power thereof in divers parts of Europe still more and more must wast consume it until at last it be utterly abolished So that we may observe here for the better confirmation of us in our faith and religion that all things fall out in their iust times and seasons foretold and before appointed of God namely that this wasting and consuming of the Pope and Poperie by the preaching and publishing of Gods truth and religion in that booke of the Scriptures conteined came not to passe nor was to come to passe till after the time that the sixt Angell had begun to blow his Trumpet that is not untill toward the latter end of the world for under the blowing of the Trumpet by the seventh Angell the world is to end as is before declared 9 But now against this position of the Pope to be Antichrist is obiected that Antichrist shall be only one particular man in certain which shall raign iust three yeres an halfe and no longer And so Bellarmine also teacheth for proofe of this opinion he citeth diverse Texts of Scripture out of Daniel and the Revelation as namely Dan. 7.25 and Dan. 12.7 where mention is made of a Time and times and halfe a time and of Rev. 11.3 where mention is made of the two vvitnesses that they did prophesie 1260 dayes and Rev. 12.6.4 where mention is againe made of 1260 dayes and of a Time and Times and halfe a Time and Rev. 11.2 and Rev. 13.5 where mention is also made of 42 Moneths All which times hee maketh to be one and the same and accounting 30 daies to everie moneth hee saith they conteine iust three yeares and an halfe and that this is the precise and full time of Antichrist his Raigne Neyther is it saith hee against this that in Dan. 12.11 Antichrist is said to raigne 1290 dayes that is 30 dayes more then S. Iohn mentioned for S. Iohn saith he speaketh of the two witnesses vvhich shall be slaine by Antichrist one moneth before Antichrist himselfe perish But how can these things stand together wherein there is such a palpable and manifest contradiction For first if it be true which he saith that Antichrist shall raigne onely 1260 daies that is iust three yeares and an halfe as he expoundeth it how can it be true which hee afterward saith that Antichrist shall raigne 1290 daies which is one moneth longer consisting of 30 daies Is there no difference betweene 1260 daies and 1290 daies Bellarmine himselfe confesseth that there is a moneths difference consisting of 30 daies betweene them And is the difference of a moneth or 30 daies nothing in the account of time Do not 1290 daies by Bellarmines own reckoning conteine three yeares and seven moneths and is three yeares and sixe moneths and three yeares and seven moneths all one Yea the verie reason which Bellarmine bringeth to reconcile the difference of the times will not agree with himselfe For you
of the doctrine of faith calleth Pope Gregory the 13 Supremum planè Supremum in terris Numen The supreme verily the supreme god upon earth And Steuchus the Popes Librarie keeper in his Booke of the Donation of Constantine saith that Constantine the Emperor held Pope Silvester for a god â—doravit ut Deum and worshipped him as God And the Councell of Lateran in the 3 and 10 Sessions further telleth you saying The Pope ought to be worshipped of all people and is most like unto God and least you should thinke that he speaketh of a civill kinde of worship it is there told you what manner of worship it is namely that it is with that kinde of worship or adoration that is mentioned in the 72 Psalme Adorabunt eum omnes Reges terrae All the Kings of the earth shall worship him where by worship the highest kinde of worship is meant which is due to the Sonne of God as Tertullian also teacheth in his 5 Booke and 7 Chapter against Marcion Againe Leo the 10 in the Councell of Lateran before cited is called the Lyon of the Tribe of Iudah the roote of David the Saviour of Sion And Bellarmine in the Preface of his Book calleth the Pope the Corner-stone a tried stone a precious stone All which bee titles proper and peculiar to the Son of God And in the 25 Cause 1 quaest it is said that to violate his Canons and ordinances is to blaspheme against the holy Ghost which is a sinne not to bee forgiven in this world nor in the world to come Againe he calleth his decrees and Canons by the name of Oracles Now an Oracle signifieth an heavenly answer proceeding from the mouth of God Rom. 3.2 11.4 Sutably whereunto hee saith That his decretal Epistles are to bee numbred amongst the Canonical Scripturs in the 19 distinction in the Canon In Canonicis Againe what can bee more said of God then that which the before cited Councell of Lateran in the 9 and 10 Sessions attributeth to the Pope namely that hee hath all power aboue all Powers both in heaven earth And himselfe speaketh asmuch of himselfe in the first Booke of holy Cerimonies saying thus This Pontifical Sword representeth the Soveraigne temporal power that Christ hath given the Pope his Vicar upon earth as it is written All power is given mee both in heaven and in earth and elsewhere His dominion shall bee from Sea to Sea and from the River to the ends of the earth And Pope Paul the 5. in his holy Register calleth himselfe a Vice-god the Monarch of the Christian world and the upholder of the Papal Omnipotencie So that if the words of S. Paul in 2 Thes. 2. concerning Antichrist had beene as they are not that hee should expresly say and affirme that hee is god you perceive by that which is before spoken how it might have beene verified and withall in what sort and sence it is that the Pope hath the verie name of God given unto him For it appeareth to bee given him in a farre other sense then it is to Kings and Princes and yet in verie deede Kings and Princes and such like Magistrates of the earth and not Bishops bee the men that in Scripture bee called Elohim or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Gods And they are called Gods as Christ himselfe declareth in respect that the word of God was committed to them not as it is to Bishops and Pastors publikely to preach in the Congregations but by their authoritie to establish and promote it to command obedience to it and to punish the violators of it and to countenance and encourage the professors and observers of it For to this end is it committed to their charge and custodie And for this cause are they called Custodes utriusque Tabulae The keepers of the two Tables wherein the Lawes of God were written And for this cause also was it an Institution from God and accordingly an observation in the Church of the Iewes that at the Coronation of a King the Booke of Gods Law should bee delivered unto him When therefore the Bishops of Rome take upon them this title to be called gods they take that which God in his Scriptures doth no where give them but when further they take upon them to be adored as God they doe that which is in them most intolerably blâ—sphemous And when you suppose out of this Text that Antichrist shall call himselfe God you see how much you are mistaken and that the Text affirmeth it not Obiect 7. Yea Antichrist must bee exalted even above God himselfe 2. Thes. 2.4 Ans. How proove you that For in the verie Text it selfe the highest degree and step of the pride and aspiring minde of Antichrist is discribed and set forth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So that hee shall sit in the Temple of God as God shewing himselfe that hee is God Hee doth not say that such shall bee his pride and elation as that he shall sit in the Temple of God aboue God or so shew himselfe as if hee were aboue God but onely that hee doth sit in the Temple of God as God and so shew himselfe as if hee were God The pride of the Divell himselfe is noted to be such as that he would bee onely as God or like the most high but not above Him And when the Divell tempted the first man Adam being in state of Innocencie and Integritie unto pride and ambition it was not to anie such pride or elation as to be above God but to be onely as God knowing good and evill It were therefore strange if the pride of Antichrist should be supposed to exceed or goe beyond the pride of the Divell his Master Yea indeed how can it enter into the conceit of anie creature to thinke it anie way possible for him to be exalted above God his creator when nothing can be conceived or imagined greater nobler or higher then Hee who is God over all blessed for ever But secondly observe that the words be not as you suppose viz. that Antichrist shall be exalted above God but above all or everie one that is called God for the words in the Greeke Text be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super omnem qui dicitur Deus aut Sebasma that is above everie one that is called God and above every one also that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sebasma .i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est Augustus for so Pausanias interpreteth that word and so is it likewise taken and used in the New Testament it selfe So that the meaning of those words is that the grand Antichrist should be exalted not only above Kings Princes and other Magistrates but even above those also that be Emperors and have an Imperial command and authoritie For it was indeed this Imperial State that was the hinderance or impediment that Antichrist
is meet who searcheth those things that the Law doth not speake of Vnto whom wee will adjoyne Claudius another famous Divine counted one of the founders of the universitie of Paris who for the illustration of the former affirmeth that men therefore erre because they know not the Scriptures and because they are ignorant of the Scriptures they consequently know not Christ who is the power of God and the wisedome of God and for the clearing of the latter bringeth in that knowne Canon of S. Hierome This because it hath not authoritie from the Scriptures is with the same facilitie contemned wherewith it is avowed Neither was the practise of our ancestours herein different from their judgement For as Bede touching the latter recordeth of the successors of Colum-kille the great Saint of our countrey that they observed onely those workes of pietie and chastitie which they could learne in the Propheticall Evangelicall and Apostolicall vvritings so for the former he specially noteth of one of the principall of them to wit Bishop Aidan that all such as went in his companie whether they were shorne or laymen were tyed to exercise themselves eyther in the reading of Scriptures or in the learning of Psalmes For the continuall meditation of the Scriptures was held to give speciall vigour and vegetation to the soule as wee reade in the book attributed unto S. Patrick of the abuses of the world and the holy documents delivered therein were esteemed by Christians as their chiefe riches according to that of Columbanus Sint tibi divitiae divinae dogmata legis In which heavenly riches our ancient Scottish and Irish did thrive so well that manie worthie personages in forraine parts were content to undergoe a voluntarie exile from their owne countrey that they might more freely traffick here for so excellent a commoditie And by this meanes Altfrid king of Northumberland purchased the reputation of a man most learned in the Scriptures Scottorum qui tum versatus incola terris Coelestem intento spirabat corde sophiam Nam patriae fines dulcialiquerat arva Sedulus ut Domini mysteria disceret exul as Bede writeth of him in his Poëme of the life of our countreyman S. Cuthbert So when wee reade in the same Bede of Fursaeus and in another ancient author of Kilianus that from the time of their very childehood they had a care to learne the holy Scriptures it may easily be collected that in those dayes it was not thought a thing unfit that even children should give themselves unto the studie of the Bible Wherein how greatly some of them did profite in those tender yeares may appeare by that which Boniface the first archbishop of Mentz relateth of Livinus who was trained up in his youth by Benignus in the singing of Davids Psalmes and the reading of the holy Gospells and other divine exercises and Ionas of Columbanus in whose brest the threasures of the holy Scriptures were so layd up that within the compasse of his youthfull yeares he set forth an elegant exposition of the book of the Psalmes by whose industrie likewise afterward the studie of Gods word was so propagated that in the monasteries which were founded according to his rule beyond the Seas not the men onely but the religious women also did carefully attend the same that through patience and comfort of the Scriptures they might have hope See for this the practise of the virgin Bitihildis lying upon her death-bed reported by the same Ionas or whosoever else was the author of the life of Burgundofora As for the edition of the Scriptures used in these parts at those times th◠Latin translation was so received into common use among the learned that the principall authoritie was still reserved to the originall fountaines Therefore doth Sedulius in the Old Testament commend unto us the Hebrew veritie for so with S. Hierome doth hee style it and in the New correct oftentimes the vulgar Latin according to the truth of the Greeke copies For example in 1. Cor. 7.34 he readeth as we doe There is difference betweene a wife and a virgin and not as the Rhemists have translated it out of the Latin Rom. 12.19 hee readeth Non vosmetipsos vindicantes not avenging your selves where the vulgar Latin hath corruptly Non vosmetipsos defendentes not defending your selves Rom. 3.4 where the Rhemists translate according to the Latin God is true hee sheweth that in the Greek copies it is found Let God be true or let God be made true Rom. 15.17 he noteth that the Latin bookes have put glory for gloriation Galat. 1.16 where the Rhemists have according to the Latin I condescended not to flesh and blood he saith that in Graeco meliùs habet for so must his words be here corrected out of S. Hierome whom he followeth the Greeke hath it better I conferred not Rom. 8.3 where the Rhemists say of God according to the Latin translation that of sinne hee damned sinne in the flesh Sedulius affirmeth that veriùs habetur apud Graecos it is more truely expressed in the Greek bookes that for sinne he damned sinne in the flesh Lastly where the Rhemists translate after their Latin copie Gal. 5.9 A little leaven corrupteth the whole paste hee saith it should be leaveneth as we have it and not corrupteth as it is ill read in the Latin bookes So where they translate by the same authoritie Gal. 6.1 Instruct such an one in the spirit of lenitie Claudius following S. Hierome affirmeth that it is better in the Greeke Restore or perfect him and where they make S. Peter say Matth. 16.22 Lord be it farre from thee he noteth that it is better in the Greek Lord favour thy selfe The doctrine which these worthie men observed out of the Scriptures and the writings of the most approved Fathers was this that God by his immoveable counsaile as Gallus speaketh in his Sermon preached at Constance ordained some of his creatures to prayse him and to live blessedly from him and in him and by him namely by his eternall predestination his free calling and his grace which was due to none that hee hath mercie with great goodnesse and hardneth without any iniquitie so as neyther hee that is delivered can glory of his owne merits nor hee that is condemned complaine but of his owne merits forasmuch as grace onely maketh the distinction betwixt the redeemed and the lost who by a cause drawne from their common originall vvere framed together into one masse of perdition For all mankinde stood condemned in the apostaticall roote of Adam with so just and divine a judgement that although none should be freed from thence no man could rightly blame the justice of God and such as were freed must so have beene freed that by those many which were not freed but left in their most just condemnation it might be shewed what the whole lumpe
Christ imputed to us by faith And so also doe the Divines of Coleyn teach 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 concerning this matter of Iustification FIrst the ambiguitie of this word Iustificare seemeth 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 Iustice inherent in his owne person And true it is That whosoever 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 Iustificare to Iustifie evermore so signifie but sometimes it signifieth 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 punishments 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 absolveth or acquiteth a wicked man in Iudgement when contrariwise 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 elect 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 righteousnesse 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 imputed 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 righteousnesse 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 without 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 actuallie 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 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 He vvas given of God his Father to the Elect 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 righteousnesse and sanctification and redemption that as it is vvritten 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 become ours as anie mans lands possessions or goods become his which he hath by lawfull conveyance or gift from another 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 Christ said thus to one Be not afraid onely beleeve But neither are these words Trinity Consubstaâ—tiall c. expressely found in the Scripture but so long as the effect and equivalencie of them is there found it sufficeth 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 when the Scriptures expresly and plentifully affirme 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 gratis 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 declared 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 Ceremoniall law without anie regard at all had to the Morall Or when