to the mainetenance of true Protestancye with their faith and quality therof Faith in holy Scripture is taken either for the quality and habit of Faith or for the doctrine of Faith The holy Scripture deciphereth the quality and habit of our Christian Faith by arguments taken out of all Theologicall places as followeth The principall efficient cause of the quality or habit of Faith is God Phil. 1. 29. The instrumentall cause is the word of God Rom 10. 17. The material cause is an assent vpon knowledge Ioh 6. 69. The formall cause is a sure and settled assent grounded vpon a sure setled kgowledge Iohn 17. 8. Col. 1. 6. The finall cause is the excluding of all glorying in our selues and the ascribing of all glory vnto God Eph. 2. 8. Rom. 3. 27. The effects of Faith are as all other divine graces and fruits of the spirit Acts 26. 18. so an holy considence and an assurance of God's loue and a comfortable boldnesse to come vnto God as vnto a gracious and loving Father Eph. 3. 12. 2 Pet. 1. 10. The subiect wherin it is seated is the mind For the mind is the eye of the soule and Faith is the true sight thereof Ioh. 8. 56. Act. 26. 18. the object thereof is all diuine truths Rom. 15. 4. especially the Covenant of grace founded vpon Christ Ioh. 20. 31. 1 Pet. 1. 21. the attributes are that it is â—ound orthodoxe and Catholicke that is one and the same in all the true servants of God which haue bin are or shall be to the end of the world Heb. 11. 2. Eph. 4. 5. Things divers are a sleight opinion Act 26. 28. and a temporary Faiâ—h Mat. 13. 20. Things contrary are presumption fleshly security either bred by confidence in teÌ„porall prosperity Isa 28. 15. or in the outward pledges of God's loue Iâ—rm 7. 4. or in the outward shew of good workes Rom. 9. 32. 10. 3. Things privately opposite are ignorance Eph 4. 18. a blind Faith Mat. 13. 19. sophisticall infidelity 1 Cor. 1. 23. That which is plain contradictory is flat Atheisme Sap. 2. 1. Act. 23. 8 things like are a bodily eye Ioh. 9. 39. a bodily hand 1 Tim. 6 12. a bodily mouth Ioh. 6. 53. a bodily foot 2 Cor. 5. 7. bodily wings Luke 17. 37. Things vnlike are vnstable childishnesse Eph. 4. 14 and wauering doubtfulnes Iac. 1. 6. The coniugates are to beleeue in God and in Christ Ioh. 14. 1 and to be one of the houshold of Faith Gal. 6. 10 the notation or interpretation of the name is a sure and Vides quia fiet quod dictum est certaine accomplishment of that which Faith beleeueth Math. 8. 8. The definition or description thereof is this Sauiâ—g Faith is diuine wisdome or a certain knowledge and a settled assent and adhaerence to all diuine verities necessary to saluatioÌ„ especially to the couenant of grace as to the meanes of the chiefest good and highest happines 2 Tim. 3. 15. the diuision thereof is into a weake and strong Faith Rom. 14. 2. The testimonies are the confessions of the Martyrs and Confessors that haue liued doe and shall liue to the end of the world Apocal. 7. 10. This is the delineation of the whole body of Faith as it is drawne out by the pensill of the Prophets and Apostles the parts members whereof which are most controuersed are further lightned and cleared in the first part of this Treatise As in the second part thereof the reasons and arguments produced to open and iustifie the seueral doctrines of Faith are referred to all the Topick places as being the rich mines out of which they are digged The doctrines of Faith set down in the bookes of the Prophets and Apostles are Logicall reasonable wise and the very first principles and grounds thereof are 1 Pet. 2. 2 without any mixture of sophisticall deceit The high Priests pectorall wherein the Vrim and Thummim was put and by the which God gaue answer vnto his peoâ—le was called by the Hebrewes Hosen and by the Greekes See Alsted Praecog Theolog. fol. 230. Logeïon and by the Latines Rationale for that the Lord's doctrines had in them the most pure holines of most exact Logick or reason The Logick places which I follow in this Treatise are deliuered by Petrus Ramus who concerning the vse of Logick hath very much cleared the rules of Aristotle our grand Master The exempliâ—ying of Logick places by the Theologicall positions I haue taken from Amandus Polanus but with this difference in that he setteth downe his arguments declaratiue and demonstratiue in bare sentences and propositions without further discourse whereas in this Treatise they are further opened by other arguments and reasons For as learned and iudicious Doctour Feild anouncheth in his Dedicatory Epistle to his first Booke of the Church the doctrines wherein we differ from the Church of Rome are grounded not only vpon the greatest authority that is but also vpon the most preuailing reasons that euer perswaded men And verily if that most famous Oratours iudgment be â—ound there is no reason to giue credit to that reason whereof there cannot bee yeelded a sufficient reason Câ—… lib. 4. ad Herennium The great Antichrist of these last times as testifieth 2 Thess 2. 8. the Apostle which hath brought in a great Apostacy froÌ„ the Faith shal be consumed with the Spirit of the Lord's mouth and shal be abolished with the brightnesse of his comming and so shall his Armies also which as Chrysostome Chrys â—om 49. in Mat. saith are impious Heresies For whereas the time of miracles is now long since expired whereby the Apostles and their successours in the Primitiue Church got credit to the diuine doctrine of the Gospel of Christ and Heb. 2. 4. 2 Cor. 10. 4. made it most powerfull to the ouerthrowing of all Heathenish Idolatries and impious Heresies it remaineth now that the Professours of the Gospel by the glorious light of powerfull arguments taken out of God's booke and iustifiable by the exact rules of â—ound reason make Truth victorious against Antichrist and all his impious Heresies For where Truth is clearely demonstrated and rightly apprehended it cannot otherwise be but that it 1 Esd 3 12. will mightily preuaile Our most wise and learned Solomon hath already by his penne begun this regall and Princely worke and hath iustified by cleare and demonstratiue arguments that the supreme authority to command aswell in Ecclesiasticall as in ciuill causes resteth in the ciuill Magistrate in his own Dominions and Countries and hath sent his Booke to all Christian Princes the which no doubt shall preuail at that time when he that hath the hearts of all Kings in his own hand shall know it to be most â—it And why should it not then highly please especially the Ecclesiastick Peeres of his Kingdomes to follow so worthy supereminent an example in causing all Theologicall doctrines in this
him so the true Church of Christ being his beloued Spouse and her legitimate children being the children of God will not be fearefull distrustfull whether God will change his kind affection towards them with-draw from them his tender loue Nay vndoubtedly the true Church is alwayes ready to professe and say My beloued is mine and I am his he is my beloued and still loueth me and therefore I will continually loue him and reioyce for euer in his constant loue And so vndoubtedly the legitimate children of the true Church are ready and willing to confesse with their elder brother Saint Paul We liue yet not we now but Christ liueâ—h in vs and in that we now liue in the flesh we liue by the faith of the Sonne of God who hath loued vs and giuen himselfe for vs. And verily such a confession is set downe by the Wiseman in the name of all the Saints Though we sinne say they all Sap 15. 2. yet we are thine for we know thy power but we sinne not knowing that we are thine In which words foure remarkeable points of doctrine are deliuâ—red vnto vs First that the Saints in this life auouch that they are the Lords in his fauour and in his loue and that we may vnderstand how certainly they are assured thereof they double the same asseueration saying that they doe not goe by guesse or stand vpon blinde hope but that they know indeed that they are the Lords Secondly the meanes are â—et downe whereby they know that they are Gods euen because he hath giuen to them a true knowledge of himselfe We are thine say they for we know thy power Thirdly they auouch that their sinnes of ignorance and infirmity doe not take from them this assurance of their faith For say they though we sinne yet are we thine Fourthly they auouch that this assurance of Gods loue is a most powerfull meanes to keepe them that they doe not willingly giue themselues ouer to sinne For say they we sinne not knowing that we are thine And therefore herein also the iudgement of the Church of Rome is contrary to the plaine and direct euidence giuen in by all the Saints in that they affirme that the assurance of Gods loue is a spurre to sinne whereas the Saints auouch and that no doubt vpon their owne experience that it is a bridle to restraine from the same Grace concealed from such as are left to their owne headstrong affections may be an occasion that many are carried headlong into sinne but grace reuealed giueth grace reuoketh from sinne and prouoketh vnto all good workes The grace of God saith the Apostle that bringeth Tit. 2. 11. saluation vnto all men hath appeared and teacheth vs that we should deny vngodlinesse and worldly lusts and that we should liue iustly and soberly and godly in this world Wherefore in that the Church of Rome not onely willeth coÌ„mandeth her followers to doubt of their saluation and to feare whether they be in the estate of grace but also disgraceth the security of saluation giuen to the faithfull by the Gospell of Christ being the powerfull instrument of God to worke faith grace it is euident that she is the mother of infidelity and not of faith and that she leadeth her disciples to hellish horrours and terrours the iust reward of fearefull infidelity and not to ioy vnspeakeable and glorious the happy fruit and 1 Pet. 1. 8. issue of a confident Christian faith as Saint Peter testifieth And thus haue I shewed in the clearing and demonstrating of these three last propositions what manner of knowledge that is which I affirme to be all one with sauing faith as first Phil. 1. 10. a wise discerning knowlege wher by we so apprehend Gods loue in Christ reuealed vnto vs in the Gospell as that we esteeme and embrace it as ouâ— highest happinesse and our chiefest good Secondly a sanctifying knowledge whereby we are not onely set in a right course but also are guided to walke constantly in all holy wayes that so we may be made Tit. 1. 1. meete to be partakers of Gods loue And thirdly a comforting and chearing knowledge whereby we haue a certaine assurance of Gods fatherly loue in this present life albeit not Rom. 8. 15. without many conflicts with distrustfull feares and shall at the last be brought to the quiet and peaceable possession 1 Ioh. 5. 19. thereof in the life to come CHAP. VII The vtility and dignity of faith and the great difficulty to attaine thereunto THe vtilitie and dignitie of faith doth hence appeare in that it causeth the faithfull to behold in Christ as in a miraculous mirrour of Gods matchlesse mercy an incomparable treasure of his vnspeakeable loue and to cleaue constantly to it as to their highest happinesse and chiefest good and maketh them desirous from the very bottome of their hearts to make manifest their thankfulnesse vnto him by their sincere obedience to all his Commandements and bringeth also peace of conscience vnto them by giuing them an assurance of the pardon of their sinnes and of their receiuing into grace and fauour with God And not only so but also for that it causeth them continually to fight against their spirituall enemies that would make them to breake their Couenant with God and in the end giueth them a full conquest ouer them al. This is saith the Apostle 1 Iohn 5. 4. speaking to the faithfull the victory that is the principall weapon whereby the victory is gotten and the world ouercome euen your faith And therefore it is not without cause that the Apostle Saint Paul exhorteth the faithfull that aboue all they should take vnto themselues the shield of faith because thereby they Ephes 6. 16. might quench all the fiery darts of the Deuill And veriâ—y faith is the first and the chiefest of all those diuine and heauenly graces that are wrought in the hearts of Gods children by the holy Ghost and it is the fountaine and root of all the rest and therefore in diuers places where they are named together it is first named and hath the primacie and as it were the right hand of all the rest by faith Christ doth dwell in our hearts by whom God and all his blessings are made ours 2 Pet. 1. 5. 1. Thess 3. 6. Ephes 3. 17. 1 Cor. 3. 23. Faith saith Saint Austine is Christ in vs and that heauenly Sunne is impaired or increased according to our faith Aug. in Psal 12â— And againe Faith is the very soule of the soule and the life thereof Aug. in Ioh. hom 49. Because it ioineth vs to Christ the Author of life and bringeth with it all other diuine graces wherein our spirituall life consisteth Aug. de Praedest sanct cap. 7. And hence it is that the whole Law is said to appertaine to faith if a true faith be vnderstood Aug. de Fide Oper. cap. 22. And in this sense faith may be
dayes saith the Lord I will put my Lawes in their minde and in their heart will I write them and I will be their God and they shall be my people And they shall not teach euery man his neighbour and euery one his brother saying Know the Lord for they shall all know me from the least of theÌ„ to the greatest of them By the which words it is not meant that there shall be no teachers vnder the Couenant of Grace for there shall be teachers and learners Doctors and Disciples vnto the end of the world and that not without great cause but that the Disciples and Learners vnder the time of Grace shall haue such a measure of Knowledge giuen vnto them that they shall not imbrace the doctrines of faith vpon the bare word of their Teachers but vpon their own sufficient knowledge and iudgement yea they shall all be indued with such a sound iudgement that if any would teach them any strange doctrine and seek to mislead them into errors they shall not hearken vnto Ioh. 10. 5. them nor giue care to such deceiuers QVEST. LXI It is not safe to trust to the Priests Masses nor to the Fryers Prayers nor to the Popes Pardons pretending to disburse the surplussage of the Saints workes and to neglect to seeke after such a faith of our owne as may make vs fruitfull in all good workes and giue vs interest in Christ and in all his gifts Drink thy water of thine own Cisterne and of the Riuer out of Pro. 5. 15. the midst of thine own well Let thy fountaines flow forth and the riuers of waters in the streets but let theÌ„ be thine euen thine only and not the straÌ„gers with thee Now if it behoueth euery one to endeauour to get some temporall liuing of his own not to trust to the beneficence of another seeing euen a poore mans Eccl. 29. 24. life in his owne Lodge is better then delicate fare in another mans then much more euery wise Christian ought not to trust to the Priests Masses nor to the Fryers Prayers nor to the Popes Pardons although they promise the disbursing therein of the surplussage of the Saints good workes but to prouide for himselfe a true Christian faith that may incorporate him into Christ and make him fruitfull in all good works For the iust shall liue by his owne faith and by the Lampe thereof Heb. 2. 4. be directed in the right way to the Kingdome of Godâ— whereas the oyle thereof will not be sufficient to serue himselfe for that purpose and others also euery one therefore ought to buy of Christ Gold tryed in the fire that thereby hee Matth. 25. 1. himselfe may be made rich and white rayment that hee may be clothed and that his fiâ—thy nakednesse doe not appeare and annoint also his owne eyes with eye-salue that he may see Yea let euery Apoc. 3. 1â— one proue his owne worke and so he shall haue reioycing in himselfe Gal. 6. 4. and not in another for euery one shall beare his owne burthen QVEST. LXII God did predestinate before all worlds some to euerlasting saluation in Christ and others to perish through their owne sinnes Hath not the Potter saith the Apostle power of the Clay Rom. 9. 21. to make of the same lumpe one vessell to honour and another to dishonour And shall not God himselfe haue liberty to shew his wrath and to make his power knowne by suffering with long Patience the vessels of wrath prepared to destruction and to declare the riches of his mercy vpon the vessels of mercy which hee hath prepared to glory In a great house are not onely vessels of Gold 2 Tim. 2. 20. and siluer but also of wood and of earth some to honour and some to dishonour So why may not the Lord haue in this his great house of the world some regenerate by his holy Spirit made to haue pure and golden soules meete to be partakers of heauenly glory and others marred by their owne malice and so made impure and vncleane spirits meet to be punished with the torments of hell Why in the very body of man himselfe is it not most wisely and orderly appointed that there are some members for base vses and some for more excellent And why then is it not agreeable to order and wisedome that there are in the body of this world some left to themselues to sâ—rue Satan and their owne vile and base lusts and affections and other made for more excellent employment in the most honourable and glorious seruice of God it is most certaine that at the day of the Dan. 12. 2. last iudgement some shall rise to euerlasting life and some to shame and perpetuall contempt And why may not wee as well say that euerlasting fire and perpetuall contempt was prepared for the one before any time was as that euerlasting life and eternall glory was prepared for the other before the Matth. 25. 34. foundation of the world was laide For verily God doth nothing vpon any new aduise occasioned by some new accident For nothing is new vnto him vnto whom were well knowne all his workes euen from the very beginning of the world But he acteth all things in their Act. 15. 18. times appointed by himselfe and bringeth all things to the same ends and by the same meanes as he himselfe hath decreed from euerlasting The Philosopher gaue this glory to God Nihil sit frustra frustra autem sit quod sine caret that nothing was created in vaine not hauing an end whereunto it was ordayned and meanes to bring to the same end For there is no wise workemaster here among men that will goe about any thing but that he will first determine with himselfe both concerning the end of his worke and also the meanes whereby it may be brought thereunto Which of you saith Luc. 14. 28. our Sauiour Christ minding to build a towre sitteth not downe before and counteth the cost whether he be sufficient to performe it Wherefore it cannot possibly otherwise be but that the most wise and prouident Creator of heauen and earth hauing purposed from all eternity to create man the chiefest and excellentest of all the rest of his workes should decree with himselfe from all eternity both concerning the end whereunto hee would create him and also the meanes whereby hee would bring him thereunto And therefore whereas all that are indued with a true faith shall attaine to the end thereof euen the saluation of their soules and all other shall perish in their infidelity and sinne it is manifest that God before all world 's ordayned the one to saluation by faith in Christ and the other to perish in their infidelity and in their other sinnes For to say that God ordained all to life but altered his Decree vpon their alteration is to rob God either of his vnchangeable goodnesse or of his vncontrouleable might and
people any doctrine of Faith Sciâ—e est pâ—… causas scire Quaestio ansit alia est à quaestione quid sit To know a thing is to vnderstand the causes and reasons thereof A man may know by the testimony of another that there is such or such a thing but he cannot know what it is vnlesse he know the definition thereof wherein are set downe Definitio explicat quid sit res the true causes of the thing whereby the thing it selfe is made knowne It is not then the bare testimony of the Church that can make knowne vnto vs any doctrine of faith vnlesse the causes and reason thereof be opened and cleared vnto vs out of the word of God QVEST. LXXXVI A Bishop may be a ciuill Magistrate or any other sufficient Ecclesiasticall person A ciuill Magistrate is such an one as is placed to gouerne in the Temporall estate by such as haue power by the Lawes and customes of the Land to giue vnto him that authority And a good ciuill Magistrate is he that is indued with those qualities which God requireth in euery good Magistrate viz. That he be a man of courage fearing God dealing truely and Exod. 18. 21. hating couâ—tousnesse And he that is thus qualified is called of God to be a Magistrate seeing Gods calling of any person vnto an office is nothing else but his induing of him with those gifts whereby he is made fit to execute the same Whosoeuer then is thus called by GOD and by man Heb. 5. â— to be a Ciuill Magistrate may lawfullie take vpon him this authority But our Bishops and some other Ecclesiasticall persons are called by our Prince to this place of gouerment and if they be also such as the Apostle requireth Bishops and Pastors to be then they are likewise called of God And such 1 Tim 3. 2. Tit. 1. 7. an one as Mr. Foxe in his booke of Martyrs doth sufficiently proue was Cranmer Archbishop of Canterbury a patterne for all Pastors yea an Idea for all Bishops to imitate and expresse And verily albeit the offices of Ciuill and Ecclesiasticall gouernours be distinct and diuers in themselues yet they may be co-incident in one person For otherwise God himselfe would not haue made Eli and Samuel being Ecclesiasticall persons the chiefe Temporall gouernours among his owne people nor made the high Priests to be ordinary Assistants vnto the Ciuill Gouernours in managing the affaires that did belong to that Kingdome as Aaron was to Moses and Iehoiada was to Deut. 17. 9. Mich. 6 4. 2 Reg. 11. Ioash who was also his Protector and the chiefe gouernour of his kingdome while Ioash was in his minority QVEST. LXXXVII The signe of the Crosse is not absolutely euill but may be lawfully vsed at the administration of Baptisme Arguments drawen from the diuision of a thing All things are either absolutely good or absolutely euill or indifferent that is such as may haue either a good vse or an euill Now this being a true diuision or distribution none of the parts or members thereof can take the nature or place one Membra diuidentia non coincidant of the other And therefore such things as are by nature indifferent as the Crosse is can neuer by any meanes be made absolutely euill vnlesse we will also thinke that the act of a creature can alter and change the ordinance of God Wherefore all such things as by Gods appointment are indifferent remain in their owne nature still indifferent neither can the good vse of them exclude the abuse neither can the abuse vtterly exclude the good vse It is in History recorded and may also still by sense and experience be found true that the Crosse is euen at this very time well vsed in Constantinople being placed vpon the toppe of the Archbishops Pallace whereby he doth make open profession that he is a Christian and that he placeth the whole hope of his happinesse in the death of Christ who was crucified on the Crosse And therefore seeing as yet the Crosse retaineth a good vse vndoubtedly it cannot be a thing that is absolutely euill And why also is not the vse thereof good with vs in the administration of the Sacrament of Baptisme seeing it is ordained to helpe the vnderstanding in apprehending and the memory in recoâ—ding the meanes whereby our blessed Sauiour accomplished the worke of our redemption And if it be thus profitable still why is it not lawfull still seeing the profitablenesse of a ceremony doth confirme the lawfulnesse thereof especially when by authority it is commanded to be vsed and that in that vse onely wherein it is profitable Verily nothing ought to be added to the substance of the Word of God as it layeth open the worke of our redemption wrought by our Sauiour Christ and yet the Sacraments are added by God himselfe for the better explication of the very selfe-same doctrine and for the further confirmation of our faith therein yea many things may be taken out of Ecclesiasticall Writers and out of prophane Authors also for the better opening and explaining of those very selfe-same doctrines which are yet according to their substance perfectly deliuered in the Canonicall Scriptures And why may not some ceremonies be taken also to the very same end and purpose especially such as haue beene best vsed by the best persons in the best times as it is most certaine that the signe of the Crosse hath been In truth I cannot but heartily wish that the most worthy worke of our redemption were so duely and diligently taught in euery Congregation by a sufficient Preacher that this very ceremony might be needlesse altogether but yet as long as they that haue authority to ordaine Ceremonies doe command the obseruation thereof I cannot conceiue but that it ought to be obserued of vs vnlesse we will willingly and wittingly resist authority QVEST. LXXXVIII Matrimony is lawfull for the Cleargy euen after the vow of single life Arguments drawne from the whole to the pâ—…ts or from the generall to the speciall Heb. 13. 4. Marriage is honourable among all men and the bed vndefiled but whoremongers and adulterers God will iudge For as whoredome is vnlawfull for all and especially for such as be of the Cleargie so Matrimony is lawfull for all and especially in this respect for the Cleargy seeing they aboue all other are most carefully to vse the meanes which God hath appointed for the eschewing of fornication and adultery as well as of all other sinnes And therefore seeing the Lord hath ordained Matrimony to be the means for the auoiding of â—ornicatioÌ„ and adultery all such of the Cleargie as hâ—ue not the gift of Continencie ought to vse the remeâ—ie of lawful Matrimonie yea after the taking of the vowâ— of single 〈◊〉 For if â—o promise vowe compact or couenant made against Law is oâ— any validitie or ought to be kept then the vow of single life made by all such that
and Man are of sufficient worthines to satisfie for sinne or to purchase the inheritance of the kingdome of Heauen The Bread and Wine in the Eucharist are not transubstantiated into the very Body Blood of Christ The righteousnes prescribed in the Law deliuered by Moses is that true righteousnes whereby we are iustified before God and not that righteousnes which is said to be obtained by the vndertaking of Popish vowes From the formall cause We are not iustified by those workes of righteousnesse commanded in the Law which are wrought by our selues but for those which were done by our Sauiour Christ in his owne person for vs and are made ours by the Lord 's gracious iâ—putation The forme and manner to attaine to true sanctification is not to receiue the holy Word of God and the Sacraments onely with our bodily senses but rather with the powers of our Soules nor to trauaile farre and neare on pilgrimage to see and kisse holy Reliques but to see and touch holy things by the inward powers of our mindes which are the proper subiects of sanctification From the finall cause Saluation and â—ternall life is from our blessed Sauiour and not from any other person or thing The outward Elements in the Eucharist are not Bread and Wine in shew but in substance There is no miraculous turning of Bread Wine in the Eucharist into the very Body and Blood of Christ nor any other the like miracle Iustification is by faith alone not by faith and workes ioyned together in that worke The faithfull after this life are not punished in the fire of Purgatory From the effects The carnall eating of Christ's Body is nothing auaileable to aeternall life but only the spirituall eating thereof by faith Concupiscence is sinne euen in the Regenerate The workes of God reuealed in the Scriptures doe manifestly declare them to bee the word of God especially the worke of Regeneration wrought by the wise and powerfull doctrine thereof in the hearts of all the sincere embracers of the same and therefore they are not to be receiued for such only vpon the testimony of the Church The Soule of our Sauiour Christ descended locally into hell From the Subiect Fasting or any outward thing doth not sanctifie any but only the inward graces of the spirit and such things as doe breed strengthen the same There is no such place appointed for the faithfull as Purgatory is faigned to be Christ is not corporally in the Eucharist but only in Heauen The City of Rome is the mysticall Babylon and the titulary Catholick Roman Church is the certaine seat of the great Antichrist of the latter times From the adiuncts The Word of God rightly vnderstood doth giue credit to it's selfe and doth cause it selfe to bee beleeued and embraced as the Word of God for the excellency of the diuine doctrine contained therein and not only for the bare testimony of the Church Kneeling is the fittest gesture of the body at the reuerent receiuing of the holy Eucharist Holines doth not consist in vowing to abstain from riches meates and marriages but rather in the holy and lawfull vse of them The Body of Christ is at one time but in one place Christ's Body and Blood ought not and in truth cannot bee often offered vp to God by the Masse Priests as a propitiatory sacrifice for the sinnes of quicke and dead Christ's flesh is not eaten with our bodily mouthes It is a property only belonging to God to forgiue sinne Enoch and Elias cannot come in their owne persons to resist Antichrist and to be slain of him FroÌ„ things that be diuerse Regeneration is not wrought by the power of free-will but by the operation of the spirit of God None are elected for foreseene workes FroÌ„ things that be contrary A true faith is not seated in that soule where infidelity raigneth or any other sinne Saluation is not merited by our own workes FroÌ„ things that bee opposite priuatiuely The naturall man hath no free will to that which is religiousty good FroÌ„ things depending vpon relation No diuine worship or seruice is to be giuen to any Angell or Saint FroÌ„ things that haue the same proportion of reason The faithfull are made righteous before God by the righteousnes of Christ imputed vnto them The faithfull may aswell know themselues to be endued with true loue as with true faith The Cup in the Eucharist is not to bee taken away from the Lords people The paines of Popish pennance or Purgatory cannot be satisfactory for the least sinne Matrimony is lawfull for the ministers of the Gospell The nailes and speare wherewith our blessed Sauiours most precious Body was tormented grieuously are not to bee worshipped with diuine worship FroÌ„ things that haue the greater proportion of reason The sinnes of the faithfull shall not be punished in the fire of Purgatory The Sacraments be not instruments of grace vnlesse their vses be rightly vnderstood Images are not to be worshipped with diuine worship The word of God is not to be read vnto the simple people in a strange tongue In all matters that concerne the diuine worship and seruice of God no doctrine is to be receiued which is not warranted by the authority of the Canonicall Scripture The naturall man hath no free will to that which is religiously good Not the suffering much lesse the vowing of voluntary pouerty is the way to perfection The people ought to be able to discerne the doctrine of their teachers Our whole iustification is by the free vndeserued mercy of God in Christ The going on pilgrimage to visit the relickes of the Saints doth not sanctifie The faithfull haue the assurance of their own saluation giuen vnto them FroÌ„ things that haue the lesse proportion of reason The least sinnes are mortall and damnable All things necessary to saluation are plainly deliuered in the Bookes of the Canonicall Scriptures The faithfull embrace the Scriptures aâ— the Word of God for it selfe not only for the testimony of the Church The naturall man hath no free will to that which is religiously good No man can make satisfaction to God for any one sinne The people ought not to embrace the doctrine of their teachers without tryall The faithfull are saued by their owne faith not by the faith works of any other God did praedestinate before all worlds some to aeternall saluation in Christ Iesus and others to aeternall damnation through their owne sinnes FroÌ„ things that be vnlike No image ought to be made to represent the Diuine Maiesty All the workes of Inâ—idels are sinnes FroÌ„ things that bee like The true seruants of God doe know themselues to be the true seruants of God God giueth saluation in Christ and not in any other Vngodly Hypocrites are no true members of the Church of Christ The testimony of God deliuered in the Canonicall Scripture and not receiued by bare tradition is the sure euidence ground of truth The
am thus resolued saith Plato not now but alwayes that I am not to enthrall Plato in Critone my iudgement to any of my friends but to reason yea to that reason which by discourse appeareth to be best Whose opinion was seconded by the chiefest of all his Schollers that is by Aristotle Plato said he is my friend but truth that is Arist moral l. 1. c. 3. made knowne by reason is more my friend So our wise and Christian Philosophers What wilt thou Lact de vero Dei simulaâ—hro c. 20. doe quoth Lactantius wilt thou follow thine Ancestors or reason rather So St. Cyprian we are not to prescribe by custome but to conuince by reason yea let there bee gathered together in a generall councell the chiefest of the Bishops and Doctors and of all other learned men of the whole Christian world and let them also be such as rightly embrace the true Catholique and Apostolique Faith and giue a iust censure also in matters of neuer so great waight and moment yet are we not of necessity bound to stand to their verdict Or else Saint Austin was out of the way when he stood vpon this plea Aug cont Maxim l. 3. c. 14. with Maximinius the Arrian I will not saith he alledge the Councell of Nice to prejudice thee neither shalt thou produce the Councell of Ariminum to prejudice me I will not be bound to yeeld to the authority of the one nor thou to the authority of the other but by the authority of the Scrâ—ptures as by most indifferent witnesses not proper to either of vs but common to both let matter with matter cause with cause reason with reason be compared together and so let tryall be made of the truth For he had learned to yeeld that honor to those onely books of the holy Scripture that are called Canonicall Aug ep 19. ad Hieronymum that he did assuredly beleeue that none of the Authors of them did erre any whit at all But as for all other albeit they did excell in learning and holinesse yet he would not rest vpon their iudgements vnlesse they did confirme the same by the authority of Canonicall Scripture or by some reason agreeable vnto truth And verely faith is not to be iudged by the persons but the persons by the faith For as Tertullian saith â—aith is not therefore sound and Catholique because it is professed by such and such persons but such and such persons are to be deemed sound and Catholique for that they professe the sound and Catholique faith Ramus and Scribonius men of no small iudgement and learning haue taught that all manner of testimonies be they Divine or humane are of themselues iâ—artificiall arguments and that the doctrines proued thereby haue their credit and authority rather from the qualification of the persons whose testimonies they are then from the bare and naked testimonies themselues So the Emperour Adrian in his rescript credit is to be giuen to him that giueth the testimony and not to the bare testimony And verely we doe not embrace the testimony of God set downe in the bookes of the Scriptures with that reuerent manner as we ought to doe vnlesse when wee giue assent thereunto we d ee it not so much for the bare testimony it selfe as for that it is the testimony of the most wise and holy God which cannot deceiue or be deceiued Fâ—r then we rightly honour him and his truth Hereof it was that Christ receiued not the witnesse of Iohn as it was the testimony proceeding from a meere man but he receiued it as the testimony Ioh. 5. 33. of such a man as was indued with the Spirit of Eliah and sent before himselfe to prepare his way Nay he saith of his owne bare and naked testimony considered by it selfe If I should beare witnesse of my selfe my witnesse were not true Ioh 5. 31. And yet concerning the same as it is the testimony of the Son of God the very essentiall wisedome of his heauenly Father he saith though I beare record of my sâ—lfe my record is true Ioh. 8. 14. for I know whence I came and whither I goe And hereof it is that both God and Christ are so often mentioned in the holy Scripture with their honourable Titles that so the credibility of their persons may yeeld the more and greater credit to their Doctrine Andy et as if this were not sufficient inough the very doctrine it selfe that proceedeth from God and is set downe in the holy Scripture is cleared and iustified by many arguments and reasons And verily how otherwise could the holy Scripture inable the wise and learned professors of the Christian Faith to confute all Heathenish and haereticall errours and to iustifie all Divine and Heauenly Truthes not onely to the Gentiles and Haeretickes but also to the faithfull themselues vnlesse it did minister plenty of all sound and evident arguments for the effecting of the same The Gentiles refuse the very words of the Canonicall Scriptures and the Haeretickes reiect the right and orthodoxall sense of them and therefore neither of them can be convicted but by the euidence of reason yea how can the faithfull themselues giue a sure assent vnto the Doctrines of the holy Scriptures vnlesse they apprehend such arguments and reasons as are sufficient motiues to induce them thereunto And hereof it is that in all sound and Orthodoxe Sermons made either to breed or to encrease and strengthen Faith vnto the doctrines obserued in the words of the Text there are annexed sound and sufficient reasons for the opening and confirming of the same doctrines And this is the cause why preaching is preferred before reading and Catechising as being the more ordinary meanes both to beget and strengthen Faith for that in preaching many reasons are produced as many lights for the better clearing and iustifying of all Truthes and for the fuller convincing of all errours and haeresies the which thing is not done either in reading or in Caâ—echizing There is I confesse no efficient cause of Gods will but his will it selfe for there is nothing without God that maketh him to will or to worke for then God should not be the first mouer and the first cause of all things but therefore he willeth Rom. 9. 19. because he willeth And yet farre be it from any Religious heart to thinke that the most wise God willeth any thing without good and sufficient reason or that he speaketh any thing idlely or in vaine The Word of the Lord is the Fountaine Eccles 1. 5. of Wisedome and therefore openeth all Divine truthes by their right and proper reasons And all the workes of God are done in number weight and measure he hath giuen to euery severall creature according to it's kinde it 's seuerall nature with properties qualities sitted thereunto And he hath ordained euery thing to coÌ„sist of such such causes faculties powers as were best agreeing to such
himselfe to be instructed by the Prince of darkenesse Whereby it came to passe that he fell from truth to falshood from faith to fancy from the knowledge of good to the knowledge of euill from the light of Diuâ—ne logicke and reason to divellish sophistry Yea hereby the wâ—ly and crafty Serpent stored him and his posterity with all manner of captious and deceâ—uable sophismes and so enabled him not onely to know but also colourably to defend all falshood and vntruth Against the which so desperate a mischiefe the Lord prouided a soueraigne remedy by causing all Diuine verities necessary to saluation lightned fortified with all manner of sound arguments and reasons to be deliuered to his Church first by word of mouth and afterward by writing in the bookes of the Canonicall Scripture that so when the enemy should come ready furnished and prepared with strong delusion and with all deceiueablenesse of vnrighteousnesse the desender of the Truth on the contrary side might also be armed with all manner of weapons offensiue and defensiue that so he might be enabled to stand fast and firme against all the assaults of the enemy and to get ouer him a glorious victory And hereof it is that the booke of the holy Scripture is called the Bible that is the booke of boâ—kes or the onely booke for that all manner of Divine wisdome is contayned therein The reasons and argument set downe in this booke for the clearing and fortifying of all Diuine verities are of such validity and strength that therefore this booke is called by Saint Hierome a reasonable mountaine where wee may Hieron in Hag. cut downe choice and sit timber for the building vp of the house of Wisedome Yea the first rudiments and principles thereof are of such soundnesse and solidity that Saint Peter 1 Pet. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 3. 2. Chrysost hom 9. in ep ad Col. calleth them reasonable and vndeceiueable milke In which words he opposeth them to the principles of all erronious professions which the same Apostle tearmeth sophisticall fables For the which cause the maintayners of those sophisticall positions are called by the Apostle Saint Paul absurd or vnreasonable men as the sincere imbracers of the Doctrines of the Scriptures are tearmed by Saint Chrysostome reasonable sheepe for that they are able to discerne the voyce of their shepheard from the voyce of a stranger And hereof also it is that the Apostle Saint Paul calleth the seruice of God prescribed in this booke a reasonable seruice For that as Tertullian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non exigebat Deus quae fiebant sed propter quod fiebant Tert. l. 3. cont Marc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 19. teacheth God doth require therein not so much the worke wrought as the doing it vpon those grounds and reasons for the which it should be done One most singular worke of this seruice of God being done by one of the most singular seruants of God that euer liued euen the offering vp of Isaac by his father Abraham was as the Apostle saith performed by him as a Logiâ—ian by the helpe of Metaphysicall and supernaturall reason And no maruell seeing as in the same place the Apostle teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Downam l. 2. c. 7. Of Christian Warfare the true Christian faith is grounded vpon such a demonstratiue syllogisme that is able as Austin expoundeth the words to convince the iudgement and after a sort to force the minde to yeeld therevnto a most setled assent whoÌ„ one of our learned and religious Doctors followeth saying that faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a manifest demonstratioÌ„ for that it doth not onely shew a thing probably but doth convince it with strong argumentâ— and maketh that cleare and manifest which was otherwise obscure and secret and therefore is called a demonstration of things not seene And if it be not reason that doth season our seruice done vnto God and make it sauory and well tasting vnto him why Leu. 12. 13. Mar. 9. 50. Coloss 4. 6. was salt to be added to euery sacrifice and why are all the faithfull commanded to haue salt in themselues Yea and that their very words should be poudred with salt And was it not for this cause that one Eccholius in the Primitiue Church when he had fallen away againe and againe from the true faith and reasonable seruice of God vnto absurd and impious Idolatry at his last returne cast himselfe downe flat vpon the ground before the Congregation saying trample vpon me vnsauery salt That reason should be our guide not onely in such things as concerne the Divine seruice of God but also in all our actions whatsoeuer Iesus the sonne of Siracke teacheth saying Eccl. 37. 16. Let reason goe before euery enterprise and counsell before euery action Yea Aristotle saw thus much by the light of naturall reason that is that euery vertuous action must be done vpon knowledge and vpon good advise had with right reason Scienter consultò constanter and vpon a setled purpose to be constant therein Wherefore there was great reason that the great and wise G O D should enrich his owne booke with all manner of divine and heauenly reason that so it might be able rightly to guide all his sincere and faithfull seruants in the performing of all manner of vertuous and Religious actions And verily it is in that aboundant manner so filled and furnished with this heauenly treasure that as Luther saith it were no great matter if all other bookes contayning the doctrines of faith and an holy life were on a light fire if this one booke were rightly vnderstood For there is more Diuine learning wisedome and reason in this little booke then in all the large volumnes that euer were written Witnesse not only the explications of the divine doctrines hereof made by our blessed Sauiour himselfe the which if they were written the Ioh. 21. 25. whole world would sâ—…rcâ—ly be able to containe them but also the Sermons of the Apostles and the huge number of Treatises made vpon the same by all the learned in the Church that haue written since the Apostles times the which exceed all the Commentaries made vpon all other books that are to be found in the whole world The seuen Catholicke or generall Epistles are but a little part of this little booke yet in the iudgement of Saint Hierome they being short in words are large in substance The Lords Prayer is but a few lines of this little booke and yet it contayneth such a depth and profundity of Divine wisedome that the wisest that are cannot sound the bottome thereof And verily it is the wisedome of God and the grace of the Dr. Abbotâ— in Ionam Scriptures as our most Reuerend Metropolitan hath most elegantly taught to say much in little to be in words compendious but in
free It is then the knowledge of the truth which is all one with sauing faith and diuine wisdome that freeth vs from the bondage we were held vnder by our naturall errours and sins and doth purifie our hearts and sanctifie our mindes by causing Act. 15. 9. Ioh. 17. 17. them to heaâ—ken most attentiuely to all iust and equall motions and to all diuine and heauenly counsels The truth is that good counsels are no commaund to Counsell is no command vide to fools sed dictum sapientisat est fooles which will not hearken to them yet to the wise hearted they are of great waight and their aduise with them doth greatly preuaile The holy Counsels of God arising out of himselfe doth cause him so perfectly to behold the glorious beauty of that which is holy iust and good and so constantly to cleaue thâ—râ—o that it is altogether impossible that he should fall away from the same and doe any thing that is sinfull and euill The continuall intention of contemplation doth cause the elect Angels and Saints in heauen to cleaue stedfastly vnto God and constantly to continue in his seruice So the daily meditation and recordation of the â—quity and wisdome and holinesse and righteousnesse of the diuine and heauenly instructions of Gods holy word doth cause the faithfull in this life to be carefull to auoid all occasions of euill and to imbrace Psal 78. 7. all prouocations to good For it must needes be that as the scale sinketh downe in the ballance when waight is put into it so the minde must yeeld it captiue vnto truth and by consequent vnto vertue when by the weight of sound reason it is euidently cleered and confirmed as Tully could teach in his Academicall questions The minde of man is the absolute Monarch and the highest commander of all the powers of mans soule in it selfe it doth conceiue and beget reason and by it selfe and by reason doth bring foorth the will Amand. Pola lib. 1. log cap. 11. which is nothing else but a desire flowing from the minde Kecker Syst Theolo lib. 1. fol. 68. So that how much more there is of the vnderstanding in any thing so much more also there is of the will and by how much more also a good thing is knowne by so much the more it is willed and desired Kecker Syst Theolo lib. 1. fol. 28. As it is euident by the dolefull complaint that Saint Austine made against himselfe vnto the Lord saying Hence it is O Lord that I doe not loue thee so Aug. Solilo ca. 1. much as I should because I doe not fully know thee yea because I know thee but a little therefore doe I loue thee but a little and therefore doe I but a little reioyce in thee And hence it is that Angels and men haue this prerogatiue Doctor Field of the Church lib. 1. cap. 1. aboue all the residue of the Lords creatures that they are able to will and to desire any thing whatsoeuer it be because the desire flowing from the formes and resemblances shining in the minde and apprehended in the vnderstanding in that the formes and resemblances of all things may shine in their mindes and be apprehended of their vnderstandings by reason of their spirituall and immateriall natures and therefore their wils and desires may extend themselues to all things also Yea the minde of it selfe is only partaker of reason by the light whereof euery thing is knowne and is desired accordingly whereas the will is so only from the participation of the minde and therefore is not the ruler and commander of the minde but is commanded and ruled thereby For the will cannot desire any thing at all vntill it take notice thereof from the minde as of a thing which for such and such reasons is so and so to be desired The will and affections either as stout and stately Peeres or as cunning and politique Counsellers or as violent and importunate suiters and solliciters may somtimes dazle the vnderstanding by mouing it to hearken to false informations and to wrongfull suggestions and so may after a sort ouerrule the minde and make it to yeeld to that which it ought not and to command to put the same in execution yet still the minde is the supreame iugde that must pronounce the definitiue sentence before the will and affections as vnder officers can put the same in execution For the will doth not chuse or refuse any thing that the vnderstanding hath not first determined Zanch. de oper Dei fol 886. Quod est affirmatio negatio in intellectu hoc est prosecutio fuga in voluntate Arist Moral l. 6. c. 2. that it ought either to be imbraced or refused as Zanchius affirmeth insomuch that that which is affirmed or denied of the minde euen that is embraced or refused of the will For there are two originall causes of all humane actions the vnderstanding and the will whereof the vnderstanding as it is the first in place and worke so it is that which must set the will on worke also seeing there can be no will or desire to that which is vnknowne and therefore when any one seeth that which is good and yet willeth and doeth that which is euill he cannot doe so vntill the minde being seduced taketh that which is euill to be good and so setteth the will on work to desire the same for the will cannot desire that which it taketh to be simply euill but either that which is good indeed or at the least seemeth to be so And therefore there must bee Keckerm Syst Theol. l. 2. f 219. first an errour in the vnderstanding before there can be an offence in the will So Salomon doo they not erre that imagine Prou. 14. 22. euill things So the wicked themselues confesse when they are forced to acknowledge the truth We say Sap. 5. 6. they haue erred from the way of truth the light of righteousnesse hath not shined vnto vs the Sunne of vnderstanding rose not vpon vs For as Philosophers Schoolemen and experience it selfe doth teach the will doth euer follow the last iudgement and conclusion of the practicke reason and that which the minde by the aduise of reason iudgeth and determineth to be acted that must the will endeauour to act As if the minde resolue that our chiefest happines consisteth in the plentifull possession and fruition of all earthly profits and pleasures then will the will and affections be wholly set vpon earthly things but if it resolue that our highest happinesse and our chiefest good consisteth in our communion with God and in the cleere manifestation of his loue in Christ then will our hearts be lifted vp to God and fixed on Christ and settled vpon heauen and heauenly things For as Saint Austine saith free-will is a seruant to sinne or to grace An euill minde maketh an euill will a minde indued with grace communicateth grace to the will For doth
any one action that the Law requireth with our whole mind will and spirit therefore we sinne in euery action therefore all our actions are stayned and polluted and to euery one of them we transgresse the Law of God how farre then are wee from the perfect obseruation thereof in all our actions QVEST. III. The ignorance and not the knowledge of the Scriptures is the cause of all errours and sinnes The Law of the Lord is perfect conuerting the soule from walking in the by-pathes of errours and sinnes and leading it Psal 19. 7. in the right way of truth and righteousnesse the testimonies of the Lord are sure and giue wisedome to the simple For doth pure seed breed Tares or pure Corne And doth wholesome food breed noisome or wholesome humours Vndoubtedly light and sight preserue from stumbling and falling it is Ioh 11. 9. Matth. 22. 29. darkenesse and blindnesse that cause both Yee erre saith our blessed Sauiour to the seduced Sadduces not knowing the Scriptures nor the power of God Euen as their seduced Fathers erred in their hearts because they knew not the Lords Psal 95. 10. Chrysost Hom. 3. de Lazaro wayes The ignorance of the Scripture saith Chrysostome brought in haeresies and a corrupt life and made a confusion of all things Wherefore it is a note of an euill person to hate the light Ioh. 3. 20. lâ—st his deeds should be reproued as it is a badge of an haereticke to accuse the Scriptures of ambiguity and obscurity as Irenaeus affirmeth for that in truth they doe without ambiguity Iren. l 3. c. 2. and obscurity giue definitiue sentence against their haeresies From the which badge and cognizance if the Romish Church will be set free let her purge out of the bookes of her deare darlings the slanderous accusations of the Scriptures which are in them and let her giue a generall liberty to the lay people to haue the Scriptures in a knowne tongue that so they may the more easily attaine to knowledge and let her not any longer commend a blinde faith nor teach that faith consisteth rather in ignorance then in knowledge QVEST. IV. Not the sufferings or righteousnesse of any mere Man but onely of our blessed Sauiour both God and Man are of sufficient worthinesse to satisfie for sinne and to merit the inheritance of the Kingdome of Heauen Arguments drawne from the materiall cause As in Adam was the common nature of all men he being the roote all other the branches that so he might be a fit person with whom the legall Couenant might be made which was that if he would stand stedfast in obedience to the Law of God which was written in his heart and the which he was enabled to performe he should conueigh ouer his nature holy and pure to all his posterity and be translated from an earthly to an heauenly Paradise but if by his fall he stayned and polluted it he should conueigh it ouer to them stayned and polluted and make himselfe and all that by ordinary propagation came from him subiect to all miseries and woes So in Christ Iesus the second Adam was the common nature of man he being the roote and the faithfull the branches and vpon him Rom. 11. 17. Ioh. 15. 5. Gal. 3. 17. Act. 3. 26. was grounded the Euangelicall Couenant that the sufferings which he endured and the righteousnesse which he performed in our nature not for himselfe but for vs should be auaileable to all that are vnited vnto him by a true faith both for their deliuerance from that condemnation which was due vnto them in respect of their sinnes and for the purchasing vnto them of the glorious inheritance of the Kingdome of Heauen Vnto all such as seeke to be saued and iustified by their owne workes our Sauiours answere is If yee will enter into life Matth. 19. 16. viz. by this doore keepe the Commandements but to all such as inquire and desire to enter into life by the right doore they must looke to the answere giuen by the Apostle to the Iaylor demaunding how he should be saued Beleeue said he in the Lord Iesus and thou shalt be saued and thy houshould that Act. 16. 31. ioyne with thee in the true faith So Saint Peter to the same demand Repent and be baptized euery one of you in the Name Act. 2. 38. of Iesus Christ for the remission of sinnes and ye shall receiue the gift of the Holy Ghost So our blessed Sauiour himselfe The Kingdome of God is at hand repent and beleeue the Gospell Now Mar. 1. 15. what this Gospell is that Christ himselfe first preached in Iury and commanded his Apostles to preach to the whole world The Apostle Saint Paul sheweth saying God hath made Iesus 2 Cor. 3. 21. Christ sinne for vs which knew no sinne that wee might be made the righteousnesse of God in him In all the which Testimonies we are giuen to vnderstand that we haue great cause to repent vs for all our workes which are nothing else but sinnes which are so odious to God and so dangerous to our owne soules that vnlesse Christ had made himselfe a sacrifice for them we could not haue beene freed from death and damnation and as concerning that righteousnesse vnto the which euerlasting life was due that we could not find in our selues but Christ was to performe it for vs also otherwise wee could not bee partakers of life euerlasting For there must be a due and an equall proportion betweene the satisfaction and the debt and betweene the price and the thing purchased if in iustice the one and the other shall discharge and deserue the one and the other But there is no equall proportion between the sufferings and righteousnesse of a meere man and betweene sinne and the loue of God and aeternall happinesse consisting therein but onely betweene the sufferings and righteousnesse of our blessed and glorious Immanuel God and Man For the effect proceeding from the cause cannot exceed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 2. c. 1. vertue and power thereof seeing the dignity and worth of the one ariseth out of the worth and dignity of the other Now the workes of Christ proceeded from his humane nature personated in his Diuine and both his natures did concurre in effecting the most gracious and glorious work of the redemption of man whereas the faithfull are not personally vnited to the Sonne of God or to the Holy Ghost nor haue the spirit aboue measure but haue the remnants of originall sinne still staying in them and stayning their best workes and therefore not the workes of Christ wrought in vs by his Spirit but those that he performed in his owne person for vs are fully satisfactory for all our sinnes and absolutely meritorious of the Crowne of Glory QVEST. V. The Bread and Wine in the Eucharist are not transubstantiated into the Body and Bloud of Christ Bread and Wine in
such as should beleeue in him through their word Where he further Ioh. 17. 20. testifieth that his will was that they all should be with him euen where he himselfe is and that they might see his glory which cannot be meant but of the place of glory QVEST. XXIII Our blessed Sauiour is not corporally present in the Eucharist but in Heauen When some of our Sauiours owne Disciples were offended at those words of his Except ye eat the flesh of the Sonne of man and drinke his bloud yee haue no life in you thinking that he had spoken of a grosse and carnall eating of his flesh with their bodily mouthes Iesus said vnto them Doth this offend you what then if yee should see the Sonne of man ascend vp where Ioh. 6. 62. he was before By which words he gaue them to vnderstand that his carrying of his body at his Ascension into Heauen would teach them if they were Eagles with the mouthes of faith to mount vp thither and there to feed vpon him with the Luke 17. 37. mouthes of their mindes and not to dreame of a grosse and carnall feeding vpon his flesh with their bodily mouthes So reasoneth Saint Austin when ye shall see the Sonne of man Aug. in Ioh. tract 27. ascending were he was before then verily ye shall perceiue that he giueth not his body to be eaten after that manner as yee conceiue Then verily ye shall vnderstand that the grace of Christ is not consumed by chewing it in the mouth So likewise Athan. in illud quicuâ—quâ—… dixerit vâ—rbum c. Athanasius saith that Christ for this end warned them of his ascension into Heauen that he might draw them from thinking vpon his Body and that they might thereby learne that the flesh which he spake of was a coelestiall meat from aboue and a spirituall nourishment to be giuen by him The words which I speake vnto you are spirit and life the which saith he is as much as if he had said This Body which is in your sight and is to be deliuered to death for the world shall be giuen you for meat that it may be spiritually distributed to euery one of you and be an assurance and a preseruatiue to raise you vp to eternall life QVEST. XXIIII The Citie of Rome is the mysticall Babylon and the pretended titulary Romane Church is the most certaine seate of the great Antichrist of these last times The Apostle Saint Iohn describing in her colours that Babylon Apoc. 17. 18. which was to be the certaine seat of the great Antichrist of these last times auoucheth in plaine words that it is the very Citie that in his time raigned ouer the Kings of the earth the which was the Citie of Rome The truth whereof is so euident that our Rhemists themselues in their notes vpon that Chapter doe subscribe thereunto but they thinke to helpe the matter by excepting that Rome was Babylon vnder the gouernment of the persecuting Emperours but that exception will not serue their turne for by the plaine censure of Saint Iohn Rome must be the Royall Seat of the great Antichrist of these last times Wherefore they except in the second place that albeit the great Antichrist of these last times shall sit at Rome yet he may sit there in the Princes throne and not in the Priests chaire But Chrysostome precisely affirmeth that Antichrist shall Chrysost in 2. Ep ad Thess cap. 2. take vpon him the Empire both of God and men and therefore shall sit in the Priests chaire as well as in the Princes throne And so it was signified by his two bornes like to the Lambes Apoc. 13. 11. and so it is claimed by themselues by their double keyes and swords giuen in their Armes and carried before them and so it was really acted by Boniface the eight who one day shewed himselfe vnto the people in his Papall attire and the next day in the robes of an Emperour And it hath a long time bâ—en practised by them all and is still defended by most of their followers as a soueraignty that iustly belongeth vnto them And was not this most plainly fore-told by the Apostle that Antichrist should sit in the Temple of God not in the Temple of God at Ierusalem seeing that was vtterly to be destroyed and neuer to be built againe but in the Temple of God seated in the greatest City of his Antichristian Dominion that is in Babylonish Rome and that he should exalt himselfe aboue all that is called God and worshipped that is aboue all ciuill and Ecclesiasticall Gouernours of whom it is written I haue said yee are Gods Yea and that he should sit in the Temple Ioh. 8. 34. of God as God that is as Gods Lieutenant Generall and Christ Vicar vniuersall not onely in earth but also in Purgatory and in heauen also as it is signified by his triple Crowne And doth he not by his Indulgences take vpon him to open the doores of Purgatory at his pleasure And by Canonizing of Saints doth hee not take vpon him to giue greater or lesser dignities in the Kingdome of Heauen No maruell then that he taketh vpon him to dispose of temporall Kingdomes and earthly crownes and to possesse and dispossesse Kings of their Regalities at his owne will For this great Antichrist in his transcendent pride will not content himselfe with the honour and dignity of a great starre as all the ancient Bishops of Rome were wâ—nt to doe but he will aduance himselfe into the throne of Christ the Sunne of Righteousnesse that all the greatest starres both in the ciuill and also in the Ecclesiasticall Gouernment may take their light and authority from him For if wee will beleeue his Parasires his supremacy is so much greater then the Emperours as the Sunne is greater then the Moone QVEST. XXV The word of God rightly vnderstood doth giue credite to it selfe and doth cause it selfe to be beleeued and imbraced as the word of God for the excellency of the diuine doctrines contained therein and not onely for the bare testimony of the Church Arguments drawne from the attributes or adiuncts Behold saith Moses Deut. 4. 5. I haue taught you ordinances and lawes as the Lord my God commanded mee that yee should doe euen so in the land whether ye goe to possesse it Keepe them therfore and doe them for it is your wisedome and vnderstanding in the sight of the people that shall heare all these ordinances and say onely this people is wise and vnderstanding and a great Nation For what Nation is so great that hath Ordinances and Lawes so righteous as all this Law is that I haue set before thee this day In which words Moses prooueth that his doctrine which hee deliuered vnto the children of Israell was of GOD because it was a wise and a righteous doctrine able to iustifie it selfe to be so euen in the iudgement of the Heathen themselues which
hath her name á relegendo that is from often Religio à relegendo Cicer. de natura deorum lib. 1 reading because the doctrines which concerne religion should be read ouer againe and againe as Tully whose iudgement concerning the originall of Latine words is not to be contemned iudgeth then the Christian Magistrate must not only suffer but also command all his subiects if he desire to haue them to be truly religious daily to read the holy Scriptures for that they containe the summe and substance of all true religion yea the chiefe Magistrate himselfe albeit the care for the whole common wealth lyeth vpon him and therefore hath cause to busie his thoughts thereon continually yet must not let the booke of the Law of God depart out of his mouth but meditate therein day and night that he may doe according to all that is written therein if he will haue his waies made prosperous Iosh 1. 8. if he will haue good successe in his temporall affaires QVEST. LXXVIII The Faithfull themselues and also their Churches ought only to be dedâ—cated vnto God The congregation of the faithfull themselues and the places of their publike assemblies for the performing of diuine service are called the Church or Kirke from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth that which is the Lords Whereby wee are giuen to vnderstand that the one and the other should be onely dedicated to the Lord seeing they are the Lords So reasoneth the Apostle You are not your owne for yee are bought with a 1 Cor. 6. 20. price thâ—refore glorifie the Lord both in your bodies and in your spirits for they are Gods And verily for this end and purpose not onely the people of God are called The Lords peculiar but 1 Pet. 2. 19. their Churches also are called Basilica that is the Kings for that they should be dedicated and consecrated to the King of Kings and Lord of Lords QVEST. LXXIX The faithfull are witting to their faith and loue and to their saluation in Iesus Christ The conscience of all men is as a Register wherein all their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscientia I know what I know thoughts desires words and workes are truely recorded and safely kept And the testimony of this record is as sure as is the testimony of a thousand witnesses Hereby euery one may well know and bee assured that hee vnderstandeth that which he vnderstandeth that he willeth that which he willeth that he loueth that which he loueth and that hee hateth that which he hateth The faithfull then hauing by the light of the Gospell the eye of their vnderstanding opened so to behold and apprehend the infinite loue and goodnesse of God in Christ offered therein that they esteeme and desire it aboue all other things and are thereby vnfainedly stirred vp to loue God and to cleaue vnto him and to be sorrowfull for offending of him and to be wary and circumspect not to offend to be carefull to walke in all his commandements that so they may doe that which is acceptable in his sight the faithfull I say knowing in their owne consciences that they haue the eye of their vnderstanding thus opened and their hearts sanctified with these holy desires doe thereby know that they are not onely effectually called to the estate of grace in this life but alâ—o that they shall be made partakers of euerlasting glory in the life to come Of the which happy estate the faithfull haue such a comfortable assurance that as the Apostle speaking in the name of them all saith We euen glory vnder this hope of this glory of God Rom. 5. 2. Chrysost in Rom. hom 9. whereof we haue so good an assurance For so Chrysostome saith that by these words of the Apostle thou maist vnderstand of what a minde he ought to be that hath giuen his faith to God For he must not onely haue a full perswasion of those things which are already giuen him that is of his owne faith and loue and of all other diuine graces that proceed out of them but also of those things that are to come that is of his finall deliuerance from sinne and death and full participation of life and glory as if they were already giuen For euery one saith he doth glory of those things whereof hee is presently possessed And therefore because the hope of the things to come iâ— as sure and euident as of the things already giuen therefore we glory alike of them both Wherefore it was not without great cause that the Apostle commandeth euery faithfull man to proue his owne workes whether they proceed Gal. 6. 4. from 〈◊〉 and loue and all other diuine graces that issue out of them for that then he shall haue cause to reioyce in himselfe and for that he shall be well assured thereby that he is already called to the estate of Grace that he shall be brought in due time vnto the state of glory They that hate saith Isidore the world and follow it not enioying the rest of â—nternall Isido de summo bono l. 3. c. 16. tranquillity do here after a sort begin to possesse the comfort of that future peace that they expect elsewhere The which is giuen vnto them for these causes first that they may patientlic endure the pressures of this life and secondly that by this foreâ—ast of their future felicitie they may be 〈◊〉 vp more earnestly to finish the race of their godly life whereas this their constant and setled purpose viz. to continue to the end in the race of righteousnesse is to them a certaine earnest of that eternall life which is to come For an earnest is a part or parcell of an whole gift or reward that shall be giuen afterward and therefore this parcell of diuine blessednesse which is giuen to the faithfull before hard is an vndoubted euidence of their future felicitie So Saint Bernard A vile worme and Bern. Ep. 107. worthie to be hated euerlastingly yet assureth himselfe to be beloued because he â—eeleth himselfe to loue yea because he first fore-feeleth himselfe to be beloued therefore hee is ashamed not to loue againe In which words of Saint Bernard we may obserue that it is the feeling sense assurance of Gods loue in Christ that must first be apprehended by faith that must moue vs sincerely to loue God and that this apprehension of Gods loue in Christ wrought first by faith is so farâ—re off from occasioning the faithfull to leade a wicked and dissolute life as the Church of Rome most shameleslie saith that it doth that it maketh the faithfull ashamed that they loue God no better seeing he hath beene first so kind and louing to them as to giue them a sensible fore-feeling assurance of his loue QVEST. LXXX An implicite faith that is a blind and a folded vp faith is not the true Christian faith No man can giue a right assent or consent to that which he
are not to be receaued as such onely vpon the testimony of the Church 1. 19. p. 150. 20 That the soule of our blessed Saviour after his death descended locally into Hell q. 20. p. 153. 21 Fasting or any outward thing doth not sanctifie any but only the inward graces of the spirit and all such things as doe enter into the heart of man q. 21. p. 158. 22 Our blessed Saviour is not corporally present in the Eucharist but in Heaven q. 23. p. 160. 23 The Citty of Rome is the mysticall Babylon and the pretended titulary 〈◊〉 Church is the most certaine seat of the great Antichrist of these last times q. 24. p. 161. 25 The word of God rightly vnderstood doth giue credit vnto it selfe and doth cause it selfe to bee beleeued and imbraced as the word of God for the excellency of the divine doctrines contained therein and not onely for the bare testimonie of the Church q. 25. 57. p. 162. 193 26 Kneeling is the fittest gesture of the body at the reverent receaving of the holy Communion q. 26. p. 165. 27 Holinesse doth not consist in vowing to abstaine from riches meats and marriage but in the lawfull and holy vse of them all q. 27. p. 165 28 The Bodie of Christ is at one time but in one place q 28. p. 166. 29 Christs Body and Blood ought not and in truth cannot be often offered vp to God by the Masse-Priests as a propitiatorie sacrifice for the quicke and the dead q. 29. p. 167. 30 Christs flesh is not eaten with our bodily mouths q. 30. p. 168 31 Enoch and Elias cannot come in their owne persons to resist Antichrist and to be slaine of him q. 31. p. 169. 32 It is a property only belonging to God to forgiue sinne q. 32. p. 169. 33 Regeneration is not wrought by the power of our owne free will but by the operation of the Spirit of God q. 33. p. 170 34 None are elected for their fore-seene works Q. 34. p. 171. 35 A true sauing faith is not seated in that soule where Infidelity raigneth or any other sinne Q. 35. p. 171. 37 The naturall man hath no free-will to that which is religiously good Q. 37. 49. 58 72. 91. p. 173. 185. 193. 209. 224. 38 No religious worship or seruice is to be giuen to any Angell or Saint Q. 38. p. 174. 40 The faithfull may as well know themselues to bee indued with true loue as with true faith Q 40 p 176. 41 The Cup in the Eucharist is not to be taken away from the Lay people Q. 41. p. 179. 42 Matrimony is lawfull for the Ministers of the Gospell Q. 42. 88. p. 180. 221. 43 The Nailes Speare and Crosse wherewith Christs pretious body was tormented are not to be worshipped Q. 43. p. 180. 45 The Sacraments doe not conferre grace by the worke wrought vnlesse their vses be vnderstood Q. 45. p. 182. 46 No Images are to be worshipped with diuine worship Q. 46. p. 183. 47 The word of God is not to be read to people in an vnknown tongue Q. 47. p. 184. 48 In all matters that concerne the worship and seruice of God nothing ought to be taught or to be beleeued which is not warranted by the testimony of the Canonicall Scriptures Q. 48. 68. p. 184. 205. 50 Not the suffering much lesse the vowing of wilfull pouerty is the way to perfection Q. 50. p. 186. 51 The people ought to be able to try and to discerne the doctrine of their Teachers Q. 51. 60. p. 186. 195. 53 The going on pilgrimage to see or touch the true Reliques of the holiest of the Saints doth not bring any Sanctification at all Q. 53. p. 189. 54 The faithfull that are sanctified by regeneration may and ought to assure themselues of their full and finall glorification Q. 54. p. 190. 55 Our least sinnes are damnable and mortall Q. 55. p. 191. 56 All things necessary to saluation are plainely deliuered in the Canonicall Scriptures Q. 56. p. 192. 59 No man can make satisfaction to God for transgressing of any of his holy Lawes Q. 59. p. 194. 61 It is not safe to trust to the Priests Masses nor to the Fryers prayers nor to the Popes pardons pretending to disburse the surplussage of the Saints workes and to neglect to seeke after such a faith of our owne as may make vs fruitfull in all good workes and giue vs interest in Christ and in all his gifts Q 61. p. 196. 62 God did predestinate before all worlds some to euerlasting saluation in Christ and others to perish through their owne sinnes Q. 62. p. 197. 63 No Image ought to be made to represent God Q. 63. p. 202 64 All the workes of Infidels are sinnes Q. 64. p. 203. 65 The true seruants of God know themselues to be the true seruants of God Q 65. p. 203. 67 Vngodly persons are no true members of the Church of Christ Q. 67. p. 204. 69 The doctrine of the Church of Rome ministreth occasion and prouocation to sinne and not the doctrine of such as professe the Gospell Q 69. p. 207. 71 Iurie is not now to be esteemed an holy Land Q. 71. p 209. 73 All the faithfull are Saints Q. 73. p. 210. 74 The Bishop of Rome is not the Vniuersall Pastour of the whole Church Q. 74. p. 210. 75 The Lawes of God only bind the conscience Q. 75. p. 210. 76 True religion bindeth only to the obseruation of such Canons and rules as are made by God himselfe in matters of substance whereas superstition imposeth other also which are aboue and beside the former Q. 76. p. 211. 77 The Laitie ought to be admitted to the dayly reading of the holy Scriptures Q 77. p. 212. 78 The Faithfull themselues and also their Churches ought onely to be dedicated vnto God Q. 78. p. 213. 79 The faithfull are witting to their faith and loue and to their saluation in Iesus Christ Q. 97. 84. p. 213. 217. 80 An implicite faith that is a blind and a folded vp faith is not the true Christian faith Q. 80. p. 215. 81 The breaking of a Popish vow is no sinne Q. 81. p. 216. 82 Popish Monkes as now for a long time they haue demeaned themselues are no Monkes Q. 82. p. 216. 85 The bare testimony of the Church cannot make knowne vnto the people any doctrine of Faith Q 85. p. 218. 86 A Bishop may be a Ciuill Magistrate or any other sufficient Ecclesiasticall person Q 86. p. 219. 87 The signe of the Crosse is not absolutely euill but may be lawfully vsed at the administration of Baptisme q. 87. p. 220. 88 Matrimony is lawfull for the Cleargy euen after the vow of single life q. 88. p. 221. 89 All Ecclesiasticall persons are subiect to the Ciuill Magistrate q. 89. p. 222. 90 It doth belong to the Ciuill Magistrate in his owne dominions to command all such things to bee obserued of his subiects that concerne Gods diuine seruice and his subiects happinesse and herein he hath highest authority q. 90. p. 223. 91 The naturall man hath no free will in diuine and heauenly things q. 91. p. 224. 92 The Church of Rome giueth to the Saints diuine honour q. 92 p. 224. 93 There are no persons appointed by God for Popish Purgatory q. 93. p. 224. 94 The miracles and doctrine of the Romish Church are fabulous and false by the testimonies of her owne vulgar people learned Writers the ancient Fathers Canonicall Scriptures q. 94. p. 225. Faults escaped in some Copies PAg 3. line 20. for shame read shunne p. 9 l. 22 for iustificable r. iustifiable p. 31. marg for P◠r. 11. p. 40. l. 23. for yet r. yea p. 42. l. 13. for house r. horse p. 45. l. 36. euldent r. euident p. 47 in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 64 l. 30. is in some copies left out p. 86. l. 25 for began r. begun p. 102. for Chap. 4. r. 6. p. 138. l. 1◠for possion r. possession p. 175. in mar for 29. r. 19. FJNJS