eate the flesh of the Sonne of Man and drinke his Bloud yee shall haue no life in you may be more rightly vnderstood of the receiuing of Christ in the Word then in the Sacraments And verily how was the whole world perswaded to imbrace Christ by the preaching of the Gospell or by the administration of the Sacraments The truth is that our most louing and gracious God by his Euangelicall couenant made with Abraham the Father of the faithfull and in him with all his spirituall â—eed doth giue vnto them Christ Iesus their Sauiour and in him eternall life and blessednesse and doth open and manifest the same by causing this his graunt to be set downe in the Gospell written in the bookes of the Old and New Testament as in the authenticall euidences thereof and to be sealed by the Sacraments as by his owne seales the which he hath ordained to be deliuered to his people as his owne deedes by the hands of his faithfull and painfull Ministers Now which is the chiefe instrument to ratifie vnto the faithfull this gracious graunt the deeds and euidences themselues or the seales annexed thereto that is the Word or the Sacraments Vndoubtedly the Word seeing without the graunt written the seale added to a blancke is nothing worth And yet the word it selfe doth not profite vnlesse it be mixed with faith the true sense thereof being rightly Heb. 4. 2. apprehended and a setled assent yeelded thereto and so neither can the Sacraments profit vnlesse the vse of them be rightly 1 Cor. 11. 29. apprehended and discerned by a true saith Moreouer heere also we may perceiue who in the execution of their Ecclesiasticall function come nearer to Christ and to his Apostles whether the Ministers of the Gospell in their painfull â—reathing or the Popish Priests in their continuall saying of Massâ— QVEST. XLVI No Images are to be worshipped with diuine worship If any images and representations of God are to be worshipped with diuine worship then the best and truest images of God euen such as were framed by God himselfe were so to be worshipped but men which are the best and truest images and representations of God made and framed by God Gen. 1. 26. himselfe are not to be worshipped with diuine worship much lesse any images of God made by man The Church of Rome maketh images of three faces to represent thereby the glorious Trinity but the Apostle teacheth that we which are the generation of God viz. in our soules rather then in our bodies Act. 17. 29. ought not to thinke that the Godhead is like to gold or siluer or stone grauen by the art or inuâ—…tion of Mâ—n Wherefore the Church of Rome which worshipâ—eâ—h such Images doth not therin so much as worship the 〈◊〉 of God but the inuentioÌ„ and fiction of her owne braine Now â—f the Images of God are not to be worshipped with Diuine worship inuâ—… lesse the Images of any men Nay if holy men themselues may not be worshipped with Diuine worship much lesse may their Images and Pictures be QVEST. XLVII The word of God is not to be read vnto people in an vnknowne tongue Such as in the Primitiue Church vttered Diuine Mysteries in strange tongues which were giuen them by the miraculous working of the Holy Ghost were commanded by the Apostle 1 Cor. 14. 28. to be silent in the Church vnlesse the meaning of the words were presently expounded that so the hearers might receiue instruction and edification thereby much more now such are to be silenced in the Church which vtter Diuine mysteries in an vnknowne tongue which they haue not receiued by the miraculous gift of the Holy Ghost where there is no exposition thereof QVEST. XLVIII In all matters that concerne the worship and seruice of God nothing ought to be taught or to be beleeued which is not warranted by the testimony of the Canonicall Scriptures If Saint Paul himselfe taught nothing concerning Christ but that which was deliuered by Moses and the Prophets Act. 26. 22. then ought none other of meaner gifts and priuiledges teach any thing that he hath not receiued from the Canonicall Scriptures So reasoneth Origen Paul as his custome is saith he will auouch that which he teacheth out of the holy Scriptures wherein he giueth an ensample to the teachers in the Church that they should produce such things as they teach the people not grounded vpon their own opinions but strengthened with the testimonies of God For if such and so great an Apostle did not thinke that the authority of his owne word might suffice vnlesse he knew that those very things were written in the Law and in the Prophets which himselfe deliuered â—how much more should we little ones obserue this that when we teach we vtter not our owne but the meaning of the Holy Ghost Against the which most wise aduertisement if we presume to offend albeit we were such as the glorious Angels Saint Austin is bold out of the penne of the Apostle to denounce against vs a most terrible curse If saith he I will Aug. cont lit Pelag. l. 3. c. 6. not say we our selues but if an Angell from Heauen shall teach coÌ„cerning Christ and his Church or concerning any thing else that doth belong to faith and life any other doctrine then that which is contayned in the Legall and Euangelicall Scriptures let him be accursed Accursed then is the Church of Rome and her children who affirme that their vnwritten traditions are of equall authority with the doctrine of the Canonicall Scriptures and command them with the like reuerence to be imbraced and receiued QVEST. XLIX The naturall man hath no free will to that which is religiously good If the Church her selfe had need still to pray to her deare Bridegroome Draw me after a sort vnwilling that thou maist Bernard in Cant. Serm. 2. make me willing draw me drowping that thou maist cause me to runne then certainly all such as are not indued with such spirituall graces as the Church is may iustly be challenged for persons not almost but altogether vnwilling to follow God and to walke in his wayes And if euery one of the true members of the Church had need to confesse vnto God and to pray Thou hast corrected me and I haue receiued thy correction Ier. 31. 18. as an vntamed Bullocke conuert thou me and I shall be conuerted for thou art my God Then how farre off from any willingnesse and readinesse to turne vnto God are all such as are not yet effectually called to the estate of Grace but are strangers from God and from the Couenant of mercy QVEST. L. Not the suffering much lesse the vowing of wilfull pouerty is the way to perfection The possession of riches which are yet Gods good blessings and testimonies of his goodnesse and loue is not the way Act. 14. 17. to perfection much lesse the vow of pouerty or pouerty it selfe which is the rod
against all their sinfull maladies For the remedy could not haue been thus decreed vnlesse the malady had been so also QVEST. LXIII No Image ought to be made to represent God Arguments drawen from things that be vnlike Thou shalt not make to thy selfe any grauen Image nor the likenesse of any thing that is in heauen aboue or in the earth beneath or in the waters vnder the earth For an Image is made to be a similitude or likenesse and so to resemble that for the representation whereof it is made But no creature that may be represented by a bodily Image is like vnto God and therefore no Image of any such creature is meete to be made to represent God thereby So reasoneth the Prophet Behold the Isay 40. 15. Nations are to God as the drop of a Bucket and are counted as the dust of the ballance Yea all Nations are before him as nothing they are counted to him lesse then nothing yea as meere vanity To whoÌ„ then will ye liken God or what similitude will ye set vp vnto him Among all the creatures of this inferiour world the nearest to God and the meetest representation of him is the spirit and soule of the regenerate man indued with holinesse and true righteousnesse the which things cannot well be represented by any bodily shape and therefore much lesse the vnmatchable Maiesty of the incomparable Deity And so the Apostle hath taught saying For as much as we are the generation Act. 17. 29. of God representing him by our spirituall nature which cannot well be resembled by any bodily shape we ought not to thinke that the Goâ—head is like vnto gold siluer or stone grauen by the art or inuention of man Wherefore no Image or bodily shape ought to be made to represent God QVEST. LXIIII. All the workes of Infidels are sinnes Nature is common to all men but not grace By grace the faithfull are ingrafted into Christ and are made good Treeâ— bringing forth good fruit But the best among the Infidels is as a Bryer and the most vpright sharper then a thorne hedge Mich. 7. 4. Rom. 11. 24. they are by nature wilde Oliues yea they are as Trees twice dead plucked vp by the roots the which if they seem to bring Iude v. 12. forth fruit that fruit of theirs soone withereth away coÌ„meth to no thing and so the end proueth that they are altogether without good fruit Wherefore all the works of Infidels are fruitlesse and sinfull workes QVEST. LXV The true seruants of God know themselues to be the true seruants of God Arguments drawne from such things as are like As any one that is admitted into another mans seruice and hath a setled purpose to discharge his duty faithfully vnto his Lord and Master must needes know that he is such an ones seruant yea that he is his faithfull seruant euen so euery true beleeuer that is entred into the Lords family and hath this grace giuen vnto him to be carefull in all simplicity and sincerity 2 Cor. 1. 12. to performe all those duties that the Lord requireth at his hands cannot be ignorant that he is the seruant of God yea that he is his faithfull and sincere seruant So reasoneth the Apostle Know yee not to whomsoeuer yee giue your selues as Rom. 6. 1â— seruants to obey his seruants yee are to whom yee obey whether it be of sinne vnto death or of obedience vnto righteousnesse And this the Apostle spake of all true Christians in the Church of Rome that had but ordinary gifts and not of such onely that had this comfortable knowledge giuen vnto them by an extraordinary reuelation if there were any such there QVEST. LXVI God giueth saluation to the faithfull in Christ and not in any other As it is sacriledge to add to a maÌ„s Testament or solemn Couenant so much more is it to adde vnto Gods Now Gods Testament Act. 3. 25. or Couenant is this that he giueth saluation to the faithfull for the obedience of one that is of Christ And therefore all such are not better then sacrilegious persons which adde to this Couenant the workes of the Law performed by themselues as the meritorious causes of Gods fauour and loue and of their owne happinesse and blessednesse So reasoneth the Apostle saying Brethren I speake after the manner of men if it Gal. 3. 15. be but a mans Testament or Couenant when it is confirmed no man doth abrogate there from or adde thereunto To Abraham and his seed were the promises made viz. In thy seed shall all Nations be blessed he saith not saith the Apostle and to thy seeds speaking of many but to thy seed as of one which is Christ And this I say the Law which was foure hundred and Gen. 22. 18. thirty yeares after cannot disanull the Couenant that was confirmed a fore of God in respect of Christ that the promise should be of none effect And therefore all such of our Romanists which will needes adde to eternall blessednesse giuen freely in Christ the meriting thereof by their owne workes are iustly chargeable as guilty of grieuous sacriledge because they adde to the couenant of God QVEST. LXVII Vngodly persons are no true members of the Church of Christ As Botches and Sores and all corrupt humours are to the body of Man so are all vngodly persons to the Church Isay 1. 5. which is the mysticall Body of Christ But Botches and Sores and corrupt humors are no members of mans Body but when they are taken away the Body is eased and made whole and sound also So vngodly persons are no true members of the Church of Christ But as Saint Iohn saith are the limbes and 1 Ioh. 3. 8. members of the Deuill howsoeuer they themselues are perswaded to the contrary QVEST. LXVIII The testimony of God set downe in the Canonicall Scriptures and not receiued from vnwritten Traditions is the onely sure euidence and ground of truth As in buying and selling of temporall commodities euery honeâ—… subiect will bee content to stand to the measures weights and ballances that are marked and sealed with the marke and seale which is allowed by the Kings Law and to receiue for currant all such coine as beareth the Image and Matth. 22. 20. superscription of the Prince and to refuse all other so euery good Christian is religiously to embrace that doctrine that beareth the stampe of the Canonicall Scriptures and is liable to those measures weights and ballances and hath iust cause to refuse all that which will not hold weight by them So reasoneth Saint Austin Let vs not bring forth deceitfull Aug cont Donat l. 2. c. 6. ballances whereinto we may put what we will after our owne lust say this is heauy or this is light but let vs produce the diuine ballance out of the holy Scriptures as out of the Lords store-house and into it let vs put that which hath
weight or rather let vs not put in any thing there but let vs reuise and recognise that which is there weighed already Verily before the Scriptures were written the people of God were to receiue all those doctrines which God reuealed to his seruants the Patriarches by visions and dreames and were deliuered by vnwritten Tradition from the father to the sonne and from the Predecessor to the Successor But when such as had the place and credit euen of Prophets deliuered the vaine conceits of their owne hearts in the name of doctrines Ier. 23. 25. proceeding from God and so seduced not onely the people but sometimes the Prophets also there was great reason 1 Reg. 13. 18. why God should cause all diuine truthes necessary to saluation to be set downe by the Pennes of his Prophets and Apostles as being the best meanes not onely for the manifestation but also for the preseruation thereof For as men doe more plainly fully and safely set downe their whâ—…e mindes in their written wils and testaments then when they deliuer them by word of mouth so the Lord would haue his minde set downe in the bookes of the Old and New Testament by his faithfull Registers the Prophets and Apostles and Euangelists as being the best meanes for the safer custody Phil. 3. 1. of the same It was an argument of Gods loue and a Luk. 1. 4. good foundation of faith for God to reueale all diuine truths necessary to the saluation of his people in visions and dreames but it is a greater argument of his loue and a stronger foundation of faith that God hath caused his whole and perfect will to be set downe in the Canonicall Scriptures Or else the Apostle Saint Peter did mistake when he assured the faithfull to whom he wrote that hee followed not sophisticall fables when he opened vnto them the power and comming of our Lord Iesus Christ For first saith he We had an heauenly vision 2 Pet. 1. 19. to assure vs that our Lord Iesus Christ was the Sonne of God And secondly saith he we haue a more sure testimony then the former euen the Word of God written by Moses and the rest of the Prophets And hereof it was that when our blessed Sauiour had testified to the Iewes that his Father had giuen witnesse to him from heauen that he was the Sonne of God yet hee sendeth them to the Scriptures as to the surer meanes for the confirmation of their faith saying Search the Scriptures for in them Ioh. 5. 39. yee thinke to haue life and they are they that testifie of me And towards the end of that Chapter he telleth the Iewes that hee will not accuse them because they receiued not such diuine doctrines as were deliuered vnto them by his owne testimony But Moses saith he will accuse you for that yee beleeue not things which are deliuered vnto you in his Bookes Shewing thereby that it is a greater fault not to beleeue the testimony that God giueth in record vnder the hand of any one of his sworne Registers then that which is giuen by his owne bare voice For saith he if yee beleeue not his writings how will yee beleeue my wordes Vpon the which words 〈◊〉 thus writeth As that is more firme that is coÌ„mitted to writing so it is a greater fault not to beleeue things written then not to beleeue things vttered by word So Theophilact vpon the same place If ye beleeue not things written how will yee beleeue my words that are not written Whereby it is euident that the Word of God written in the Bookes of the Canonicall Scripture is the more safe and sure meanes to haue all diuine truthes to be conâ—eighed ouer to vs then is the deliuering of them to vs by his voyce in dreames and visions euen as the Princes grant vnder his hand and â—eale is a more sure euidence then when it is deliuered onely by his bare word Whosoeuer therefore auoucheth that God reuealing himselfe to the old Fathers by visions and dreames did bestow vpon them a greater blessing then he doth vpon vs by deliuering his will vnto vs by the holy Canonicall Scriptures either is himselfe in a dreame or is deceiued by a vaine dreame of some other Now if it were not altogether so safe to haue diuine doctrines deliuered by dreames and visions when that which was not so throughly conceiued or at the least so well remembred by those that so receiued the same might be righted by new visions then surely now when all such visions are ceased it is not safe to haue diuine truthes deliuered at all by vnwritten traditions but to be recorded in the rolles of the Canonicall Scriptures QVEST. LXIX The doctrine of the Church of Rome ministreth occasion and prouocation to sinne and not the doctrine of such as prosesse the Gospell We are carefull there not to trespasse against another where our trepasse bringeth vs very great danger yea the very ouerthrow of our whole state but where we can easily make an amends or the party trespassed is as much or more in our debt there we are not so carefull for the speedy auoiding of euery trespasse Now the doctrine of such as professe the Gospell iâ— that the very least sinne is mortall and cannot be purgeâ— but by the most precious Bloud of our Sauiour Christ whereas the Church of Rome teacheth that there are but seauen that are principally to be called mortall sinnes and that the residue then are veniall and so small that they may be done away by paenance Purgatory Pardons Masses and Tâ—entals yea by a little sprinkling of holy water and by saying of Aue-Maryes and Pater-Nosters and the like Yea they auouch that the works of their Saints are so many and of so great price and worth that by the surplussage of them satisfaction may be made for the sinnes and trespasses of other men according as it shall please the Pope in his Indulgences and Pardons to dispence the same Wherefore their followers need not to be ouer fearefull to offend God and to transgresse his Commandements at the least by small and light offences seeing they are able so many wayes and after so easie a manner to tender a satisfaction vnto God and to render to him a sufficient amends QVEST. LXX Popish paenance and Purgatory cannot stand with this Article of our Christian Creed I beleeue the remission of sinne As the Lord of a Mannor is not said to forgiue a trespasse when he setteth an amercement vpon the head of the trespasser and as the Creditor cannot be said to forgiue the Debtor when for the debt he casteth him into prison no more could God be said to forgiue our trespasses and to remit our debts if either in this life hee require satisfaction at our hands by the workes of Popish paenance or after this life cast vs into the prison of Purgatory there to endure the punishment due to our sinnes QVEST. LXXI Iurie is
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
revelation of the spirit of God allow them that dignitie oâ—ely in the language of the vulgar Interpreter who was a man subiect to errour And why doe they charge them being thus translated to be obscure ambiguous and doubtfull and therevpon refuse the Text it selfe to bee the supreame Iudge vnlesse it be taken in that sense as it is expounded by the Churches glosse so making the glosse better then the text and seating it in the place thereof Yea why doe they yet charge the Text it selfe being thus expouÌ„ded by their Churches glosse to be an vnsufficient Iudge vnlesse there be ioyned vnto it as fellow Benchers and Peeres equall with it in authority the bookes Apochrypha vnwritten verities and traditions Vndoubtedly as it is a very strong presumption that hee which disgraceth the Lawes of his Prince is guilty of trespasse commitâ—ed against them and so liable by them to condigne punishment so is it an euident argument that many of the doctrines of the Church of Rome are condemned by the Canonicall Scriptures because they are so disgraced by her deare children with diuerse reproachfull imputations For it is the fashion of Hereticks as Irenâ—us saith when they are reproued by the Scriptures to reproach and disgrace Jren. l. 3. cap. 2. them as if they were not right and as if they were vttered ambiguously and as if the truth could not be learned out of them by such as knowe not traditions And therefore Tertullian calleth them â—ugitiues from the light of the Scriptures and further Lucifugae scripturarum Tertull de carnis resurr testifieth that if that were taken from them which they haue common with the Ethnickes and if they were brought to determine all their controuersies by the Scriptures only they could not prevaile And so I beseech God that our Romanists the defenders of all Antichristian heresies may no longer prevaile but that their madnesse may be made manifest to all men Amen FINIS The Questions that are handled in the first part of this Treatise QVEST. 1. THe Gospell is the only proper and immediate instrumentall cause of our conversion to God of our faith and loue and of all other spirituall graces and not miracles nor the holy liues and comfortable deaths of the dearest servants of God nor temporall blessings or corrections nor the authority of the Magistrate nor the wisdome of the Law of God and therefore much lesse the reason of the naturall man Chap. 1. pag. 25. 26. 2 The Word and the Sacraments doe not profit vnlesse the sense and vse of either be rightly apprehended and vnderstood Chap. 2. pag. 32. 33. 3 The meanes whereby we are to come to the right vnderstanding of the Word of God is the light of true reason Chap. 3. p. 43. 44. 45. c. For the opening of the truth whereof 13 propositions are explained ibid. 4 Saving Faith is Divine wisdome or a certaine knowledge and setled assent and adherence to all divine verities necessary to Salvation and especially to the covenant of grace as to the means of our highest happinesse our chiefest good Ch. 4. p. 86. 87. c 5 A sauing faith is alwaies accompanied with all other sanctifying graces and namely with Constancy and Perseverance as being the fruitfull mother and continuall nurse of them all Ch. 5. p. 93. 94. c. 6 The Divine doctrine of the Christian Faith doth giue to the sincere imbracers therof a sauing faith an assuranre thereby of Gods favour and loue and of â—ternall happinesse and blessednesse Chap. 6. p. 102. 103. c. 7 The vtility and dignity of faith and the great difficulty to attaine there vnto Chap. 7. p. 122. 1â—3 c. The Questions handled in the second part QVEST. 1. THe Church is not alwaies glorious and notorious as a Citty seated vpon an high hill Quaest 1. pag. 129. 130 2 All the workes of the faithfull are stained with sinne and therefore no man in this life doth perfectly fulfill the Law of God Q. 2. p. 131. 3 The ignorance and not the knowledge of the Scriptures is the cause of all errours and sinnos Q. 3 p. 131. 132. 4 Not the sufferings or righteousnesse of any meere man but only of uâ—blessed Saviour both God and Man are of sufficient worthinesse to satisfie for sinne and to merit the inheritance of the kingdome of heauen Q. 4. p. 132. 5 The Bread and Wine in the Eucharist are not transubstantiated into the Body and Blood of Christ Q. 5. p. 134. 6 The righteousnesse of the Law deliuered by Moses is that true righteousnesse whereby we are iustified before God and not the righteousnesse which is said to bee obtainâ—d by popish vowes Q. 6. p. 136. 7 We are not iustified by those workes of righteousnesse commanded in the Law of God which are wrought by our selues but by those which were wrought for vs by our Sauiour Christ in his owne person and are imputed to vs and made ours through faith Q. 7. 39. p. 137. 175. 8 The forme and manner to attaine to sanctification is not to receaue the holy word of God and the Sacraments with our bodily sensâ—s but with the powers of our soules nor to travell farre and neere on pilgrimage to see or kisse holy reliques but to see and touch holy things with the inward faculties of our mindes which are the proper subiects of sanctification Q. 8 p 139. 9 The manner of receauing Christ in the Eucharist is not carnall but spirituall Q. 9. p. 141. 10 Iustification and salvation is wrought only by Châ—ist and not by any other whâ—soeuer Q. 10. 66 〈◊〉 p. 142. 204. 1â— 11 The faithfull ought to be certainely assured of their owne salvation q. 11. p. â—43 12 The outward elements in the Eucharist are not bread wine in shew but in substance q. 12. p. 144. 13 There is no miraculous turning of â—read and Wine in the holy Eucharist into the very Body and â—loud of Christ nor any other miracle â—t all q. â—3 p. 144. 14 Iustification is giuen by the free mercy of God in Christ and not meritedly our works q. 14. 36. 52. p. 145. 172. 188. 15 The faithfull after the end of this life are not punished in the fire of Purgatory q. 15. 22. â—4 70. 93. P. 146. 159. 181. 208 224 16 The carnall eating of Christs Body is nothing availeable to eternall life but the spirituall q. 16. p. 147. 17 Concupiscence is sinne euen in the regenerate themselues q. 17. p 149. 18 Faith Repentance and Loue with all holy workes proceeding from them doe not deserue any thing at all at Gods hands but make the faithfull indebted to God for the same q. 18. p. 149. 19 The workes of God revealed in the Scriptures doe manifestly declare them to be the word of God especially the worke of Regeneration wrought by the Divine and powerfull doctrines thereof in the hearts of all such as faithfully and sincerely imbrace the same and therefore they
doctrine of the Romish Church is a provocation to sinne and not the doctrine of the Churches that professe the Gospell Popish pennance and Purgatory are contrary to the Article of the Creed I beleeue the remission of sinnes FroÌ„ such things as be coniugates Iury is not to be esteemed an holy land The will of man is not by nature free in things concerning God All the faithfull are Saints The Bishop of Rome is not the vniuersall pastour of the whole Church The Lawes of God only bind the conscience From the etymology or interpretation of the name True Religion bindeth only to the obseruation of such things as are commanded by God Whereas superstition bindeth to the obseruation of such things as are beside and aboue the former The Laity ought to haue liberty daily to read the holy Scriptures The faithfull themselues and also their Churches ought to be dedicated only to God The faithfull know their own Faith repentance and loue and their saluation in Christ Iesus An implicite that is a blinded and a folded vp Faith is not the true Christian Faith The breaking of a Popish vow is no sinne The Monkes as they now demeane themselues are not true Monkes All the faithfull are saued by the meere mercy of God in Christ. From the definition or description of a thing The faithfull haue assurance both of the Lord 's good will and loue towards themselues and also of their own sincere faith and true loue towards God The bare testimony of the Church cannot make sufficiently knowne any doctrine of Faith A Bishop may be a ciuill Magistrate From the diuision of a thing The signe of the Crosse is not a thing absolutely euill but may lawfully bee vsed at the administration of Baptisme From the whole to the parts or froÌ„ the generll to the speciall Matrimony is lawfull for the Clergy euen after the vow of single life All Ecclesiasticall persons aswell as secular ought to be subiect to the ciuill Magistrate It doth belong to the ciuill Magistrate in his owne dominions to command all such things to be obserued of all his subiects as concerne the diuine worship and seruice of God and therein he hath the highest authority The naturall man hath no free will to that which is religiously good From the parts to the whole or from the speciall to the general The Church of Rome giueth diuine honour to Angels and Saints There are no persons appointed by God for Popish Purgatory FroÌ„ diuine humane testimonies The miracles and doctrine of the Church of Rome are fabulous and false euen by the testimonies of her own vulgar people Learned Writers the ancient Fathers Canonicall Scriptures THEOLOGICALL LOGICKE CHAP. I. QVAEST 1. 1 The Gospell is the only proper and immediate instrumentall cause of our conversion to God and of our faith and loue and of all other spirituall graces and not miracles nor the holy liues and comfortable deathes of the dearest seruants of God nor temporall blessings or corrections nor the authority of the Magistrate nor the wisdome of the Law of God and therefore much lesse the reason of the naturall man THe Gospell is the propeâ— and immediate Acts 26. 18. Ioh. 8. 32. 1 Pet. 2. 23. 2 Cor. 3. 18. Rom. 10. 17. 1 Ioh. 4. 19. instrument whereby God doth open our eyes and turne vs from darknes to light and from the power of Satan to God and doth free vs from the bondage of sinne and doth beget vs againe and renew vs into his owne Image from glory to glory as by the Spirit of God Faith commeth by the Gospell For what can giue vs a faithfull assurance of Gods loue but such a pledge thereof as is giuen vs in the Gospell Loue is wrought by the Gospell displaying Gods loue For if we loue them that loue Matth. 5. 47 vs what singular thing doe we Doe not the Publicanes euen the same So repentance is wrought by the Gospell and a godly sorrow Mar 1. 15. for our diuelish sinnes For what can make vs truely sorrowfull for offending so good so gracious a God and carefull from the very heart to cease from sinne and to follow righteousnes if the grieuous agony and dreadfull death of our blessed Sauiour endured for our sinnes being reuealed in the 1. Pet. 4. 1. Ioh. 12. 32. Gospell cannot effect the samâ— Verâ—ly Iohâ— tâ—e Baptist gâ—uing the knowledge of saluation vnto the people for the remission of their sinnes through the tender mercy of God whereby the day spring from an high Luc. 1. 16. hath visited vs did turne many of the children of Israel vnto the Lord their God So the Apostles going out into the whole world and preaching the Gospell to euery creature did cast down holdes and imagâ—nations and euery â—igh thing that was exalted against the knowledge of God and brought into captiuity â— Cor. 10. 4. 〈◊〉 2. 2. euery thought to the obedience of Christ and so converted the whole world vnto God But as for miracles the holy liues and comfortable deathes of the dearest seruants of God the Lord 's temporall blessings and corrections the wisdome of the Law of God and the best reason of the naturall man all and euery of these may bee as good preparatiues to cause vs more readily to receiue the Physicke of our soules but the instructions of the wholesome doctrines of the Gospell of Christ are the only right Physicke and the most soueraigne conâ—ections that are able to recouer our spiâ—ituall health and life For if we liue an holy and an heauenly â—er 46. 1. Gal. 2. 20. life we liue so by the faith of the sonne of God who hath loued vs and hath giuen himselfe for vs the whâ—ch faith is wrought by the Gospell The former may be some impellent occasions to induce such as are not yet effectually called to giue an attentiue â—are to the most wholesome doctrines of the Gospell of Christ and to moue such as are effectually called already to hearken more readily and reuerently then before they haue done But they are no helpes to the Gospell it selfe for the working out of the conversion of any Because this word of Christ is not rightly receiued nor doth worke in any one effectually but where it 1 Thess 2. 13 is receiued for it's own sake And verily concerning the power of miracles and of the Church which is a multitude of such as professe the truth they are not able to convert an Infidell but to prepare him make him ready to embrace the Gospell which is the power of God Rom. 1. 16 Aug. de utilitâ—te credendi c. 16 to saluation to all that belieue Men saith S. Austin that are not yet able to discerne the heauenly truth that they may bee lifted vp to it and suffer themselues to be purged from their impurity hindâ—ing them from it haue the benefit of direction of authority which standeth vpon two things whereof the one is
matter large In siue loaues saith he there was once foode to feede siue thousand men in fiue words of the Scripture the food of the soule there is matter enough to teach many thousands more It may iustly be compared to a most faire and goodly peece of Plate of most pure gold or to a most rich Iewell beset with most pretious Diamonds and other the like stones of the greatest worth which are little in substance and quantity but great in quality and value Yea if it bee true with Saint Austin aâ—oucheth Aug. de doct Christiana l. 4. cap. 6. there is nothing not onely more wise but also more elegant then the Diuine bookes of Canonicall Scriptures Of the vndoubted truth whereof he is so confident that he saith I am bolde to say that all such as rightly vnderstand them are with me of the same iudgement And verily Origen was of the same iudgement For he affirmeth that the divine Scriptures Orig. hom 15. in Gen. 45. howsoeuer it seemeth otherwise to the most are not composed of an vnlearned and rude stile but according to a forme sit to teach diuine Doctrine But be it that some prophane Authors among the Heathen haue furnished their bookes with a greater shew of humane wisedome and beautified them with a goodlier sâ—ouâ—ish of glorious words yet pith and substance and the most exquisito perfection of sincere truth which are things most materiall in euery Treatise are most proper and peculiar vnto these heauenly oracles And therefore the former of these may fitly be compared to Gentle women of faint complexions and hard countenances who paint their faces and adorne their bodies with rich artyre and costly Iewels that so they may make some shew of beauty but the other may most iustly be likened to a most noble Lady that is in her owne personage most louely indeede and therefore contenteth her selfe with her Veritas Christianorum est pulchrior Helena Graecorum owne naturall beauty Or the former may be likened to meane meates altered with pleasant ingredients or some soueraigne sawâ—e the other to most wholsome food which doth best nourish when it is plainely serued in its owne kind And hereof it is that the Books and Treatises of prophane Authors are oftentimes uery pleasant and delectable to the eare being altogether vnable to alter the heart Whereas the powerfull doctrine of the word of God deliuering plaine and powerfull truth pierceth the soule woundeth the conscience conuerteth the heart and so maketh a new and another man Wherefore albeit the study of prophane Authors is not to be neglected nor the truthes taught by them to be contemned nor their gifts of vtterance to be despised because they may be good helps and furtherances for the playner opening and clearing of all divine verities yet for that sometimes they commend vnto vs a shew of truth instead of truth it selfe therefore all their positions are to be examined according vnto the exact rule of the Canonicall Scripture which is the sure touchstone of all truth As likewise for that in their purest mettals there is a great quantity of earthly drosse whereas the currant coyne Psal 12. 6. of sacred Scripture is as refined siluer purified and tâ—yed sâ—uen times in the fire therefore we are to set a farre greater price vpon the one then vpon the other and to bestow farre more paines vpon the one then vpon the other Of the wholsome waters that issue from the pure springs of the one we may taste once and againe and then set them aside to be better tasted at our better leisure but of the most soueraigne waters that slow most plenteously out of the full fountaines of the Isa 12. 3. wels of life we ought to drinke our fall draught and euer to haue them ready at hand to satisfie our spirituall thirst Vpon Psal 1. 2. Iosh 1. 8. Deut. 6. 7. the one we may looke once and againe and then set them aside vntill some fit opportunity but we must be continually looking vpon the other and neuer let them vpon any occasion goe from vs for any long time or to depart out of our sight It is recorded of Themantes a Painter that herein consisted the excellency of his skill in that out of his draughts many more things were to be collected then were therein fully expressed euen so is it to be seene in the bookes of the Prophets and Apostles which draw out vnto vs the most liuely image of the most gracious and glorious God and of his most goodly and beautifull workes wherein albeit at the first view and in their outward shew there be nothing offered to our sight worthy of any great admiration yet when they are throughly viewed and looked into it is strange and almost incredible what great delight will be raised vp by the due view of that profound wisdome which doth lie hid vnder a bare as it seemeth and a naked narration For as it is reported of a Countrey called Eleusinia that it doth offer still some new matter to such Trauellers as come againe again to review to revise it so is it most true of the Divine Bookes of the sacred Scriptures that hath the learnedst Doctor of the Church of God looked into them neuer so often and so attentiuely and Nunquam ad te accedo quin recedo doctior proâ—ited also therein neuer so much yet if he come to reuise them yea if he still diligently looke into them he may still see and learne more and more And therefore it is not without cause that Chrysostome giueth this garland vnto the most fruitfull Vine of the Divine Scripture aboue all other â—edars of the wood that it is so full of fruit that all the grapes thereof can neuer be gathered and that it is so rich a corne-field that all the eares therof can neuer be cleane gleaned nor contayned within the â—arâ—…s of our narrow streight hearts So that â—lbeit the most learned and wise be daily occupied in the study thereof yet there will somewhat remaine to be learned further out of it Yea they shall plainâ—ly find thereby that most of the thingâ— that they â—aâ—e already learned therein may be yet againe learned better and better Wherefore it was not without cause that Gregory Nazianzen 1 Cor. 8. 2. and Basil as Ruffinus testifieth did lay aside for thirteene yeares all bookes of sEcular learning that they might giue themselues wholly vnto the stuâ—y of the Diuine Scripture As Iâ—rome likewise testifieth of himselfe that there were full fifteene yeares past since any prophane Author came into his hands and if happily saith he as we speake to the people any of their sayings come into my minde we remember it as an olde dreame comming vpon vs when we are asleepe Yet let vs not here mistake this learned Father as if he deemed all the wise sayings of the Philosophers to be meer dotages and dreames seeing all truthes in Philosophy came
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
seeke and ayme at After the same manner saith he the Lord drawing neare his death had care to set vs in the possession of his grace to the end that his inuisible grace might be giuen by some visible signe and for that end are all Sacraments ordayned QVEST. XII The outward Elements in the Eucharist are not Bread and Wine in shew but in substance The Sacrament of the Lords Supper was odrayned to this end that by the feeding and nourishing of our bodies by the outward Elements our soules might be assured of our spirituall feeding vpon Christ and of aeternall life obtayned thereby Now if we were willed to feed vpon the empty shewes of Bread and Wine and to cherish our selues therewith might we not iustly conceiue that we were bidden as it were to a Iuglers feast to haue our senses deluded rather then to haue our bodies nourished And what assurance could our soules haue thereby of their spirituall nourishing by the Body and Bloud of Christ Sacraments saith Saint Austin if they haue no Aug. Ep. 23. ad Bonifacium likenesse with the things whereof they are Sacraments can be no Sacraments at all Wherefore seeing the bare and empty shewes of Bread and Wine haue no true similitude with the substantiall Body and Bloud of Christ they can in no wise be the externall signes and Sacraments thereof QVEST. XIII There is no miraculous turning of Bread and Wine in the holy Eucharist into the very Body and Bloud of Christ nor any other miracle at all That which the Apostle auoucheth of the miraculous gift of tongues is true also of all miracles that is That they are for 1 Cor. 14. 22. a signe not for them that beleeue but to them that beleeue not And therefore miracles must be open and manifest euen to all such as haue but the sound vse of their outward senses that they may perceiue in them the power and might of the omnipotent God giuing testimony thereby of the diuine truth of Mar. 16. 20. that heauenly doctrine which is confirmed by such diuine witnesses Heb. 2. 4. But in the Lords Supper there is no turning manifest to sense of Bread and Wine into the Body and Bloud of Christ seeing the formes and also the qualities of Bread and Wine remaine there still and therefore in it there is no such miracle And verily Sacraments were not ordayned for Infidels to Act. 8. 37. conuert them but for the faithfull to confirme them in the faith And therefore as Saint Austin saith they may haue reuerence as things religious but they are not to be wondred at as things miraculous And whereas neither the booke entituled the Miracles of holy Scripture ascribed to Saint Austin nor Nazianzen intreating of the Miracles of our blessed Lord and Sauiour Iesus Christ doe mention any miracle done by him in his last Supper it is manifest what was the iudgement of the true and Orthodoxe Church in their times concerning the same QVEST. XIIII Iustification is giuen by the free mercy of God in Christ and not mericed by our workes As all other the good gifts of God so Iustification especially is freely giuen to the faithfull in Christ to this end that they should not glory in themselues nor trust in the worthinesse of their owne workes but in the most free and vndeserued goodnesse of God in Christ who is made vnto vs of God 1 Cor. 1. 30. wisedome righteousnesse sanctification and redemption that he that glorieth should glory in the Lord. And that we should in no wise doubt of the truth thereof the Apostle vrgeth and inculcateth the same againe and againe By grace yee are saued Ephes 2. 9. through faith and that not of your selues it is the gift of God not of workes lâ—st any man should boast And againe All haue sinned and are depriued of the glory of God and are iustified freely by his Rom. 3. 24. grace through the redemption that is in Christ Iesus that our glorying in our owne workes should be vtterly excluded and that we should glory onely in Christ QVEST. XV. The faithfull after the end of this life are not punished in the fire of Purgatory The end that moueth a kind and a tender-hearted Father to chastise his deare child is his amendment insomuch that if hee Pro magno peccato pâ—… supplicij satis est Patri terrestri quanto magis Caelesti Esay 40. 2. Luke 15. 31. once perceiue that he is amended indeed then doth hee immediately cease from punishment but the deare children of God immediately vpon their deathes cease wholy from sinne and are throughly reformed therefore their heauenly Father which doth greatly reioyce euen at the first beginning of the amendment of his prodigall children here in this life doth not cause them when they are fully reformed after death to bee further grieued with the long induring of extreame torments in the fire of Purgatory For as Saint Bernard saith if all sinne be perfectly taken Bern. in Ps qui habitat Ser. 10. away which is the cause of all euill the effect that is the punishment thereof must needes cease In the Primitiue Church wheÌ„ grieuous pennances were imposed vpoÌ„ enormous sins by the Church Gouernours they were imposed to this end that therby the parties offending might be brought to true serious repentance Insomuch that when the offendor was found to be truely humbled for his sinne were it neuer so hainous none or very little pennance was imposed vpon him or if it were imposed it was soone released As it may appeare not onely by the Apostles readinesse to forgiue the incestuous Corinthian 2 Cor. 2. 4. vpon his serious repentance albeit his sinne was very haynous but also by the history of an incestuous woman who had bin brought with child by her owne sonne of whom it is recorded that she was so deepely displeased with her selfe for this her enormous and monstrous crime that taking in her armes the very child which was both the fruit and witnesse of her wickednesse she went openly to the Bishop as he passed along to the Church with a great traine and kneeling downe before him confessed her fact and craued for it at his hands condigne punishment The Bishop perceiuing by the outward demeanour of this paenitent person the great anguish of her heart for her great sinne inioyned her some abstinence for some forty dayes and so departed but the poore paenitent person thinking this paenance to be too too light for her so haynous and capitall a crime repaireth to the Bishop at another place and with bitter teares putteth him in minde againe of her most odious and enormous sinne and requireth at his hands a more heauy punishment but the Bishop well perceiuing her great sorrow and vnfained repentance lightneth the sentence of her former paenance and inioyneth her some abstinence for some three dayes How much more when we iudge our selues euen in this 1 Cor. 11.
himselfe and therefore he onely is able to reueale them Wherefore seeing the works of the creation redemption and Sanctification which are the most gracious and glorious workes of God are plainely reuealed in the bookes of the Holy Scriptures therefore the doctrines of the holy bookes are faithfully to be embraced as vndoubtedly proceeding from diuine reuelation And verily who could so distinctly and particularly set downe the manner of the creation of man and of all the rest of the creatures but he that hauing the fulnesse of being in himselfe could giue such a manner and measure of being to them all as should manifest his great power wisedome and goodnesse towards man for whose sake principally the world was made And who could lay open the fall of man from his estate of holinesse and happinesse wherein he was created and the manner thereof but he onely from whose obedience albeit man could depart yet he could not depart from his presence nor so much as dazle his sharpe and cleare eyes albeit he could cleane put out his owne but who could open a meanes of mans recouery from this his miserable and wretched estate whereinto he is fallen by his owne folly but he that was onely able to worke his recouery It is euident that sinne being an offence committed against the infinite Maiesty of the most glorious Deity requireth a satisfaction no lesse then infinite Now who could so much as imagine that God being so grieuously prouoked and so highly offended with man should send his owne Sonne to become man that in mans nature he might suffer death for mans deliuery from death and condemnation For doubtlesse one will scarce die for a righteous man for a good Rom. 5. 7. man it may be that one dare dye that then such a person who when he was in the forme of God thought it no robbery to be equall with God should die for such persons as were not onely neither righteous nor good but aboue measure vnrighteous and euill and that he should die such a death as proceeded from the intollerable wrath of so highly incensed a God against most execrable and cursed sinnes Isay 53. 1. Who hath beleeued our report and to whom is the arme of the Lord reuealed Surely the Gospell wherein this worke is reuealed is Diuine and supernaturall exceeding all humane and naturall apprehension and could not be reuealed but by him that could worke beyond the power of nature The which thing doth more euidently appeare hereby in that wheresoeuer it is plainely reuealed and sincerely imbraced it doth deliuer all such from the most grieuous bondage of sinne and Satan and doth most effectually bring them backe againe vnto God For as Lactantius saith Let humane wisedome stretch it selfe to the vttermost yet it can but cause men to couer their sinnes it cannot enable them to cast them out whereas the Gospell which is the Law of the Spirit of Life not onely freed Saint Paul from the Law of sinne and death but also conuerted Rom. 8. 2. the world and that in short time from infidelity to faith from sinne to righteousnesse from Satan to God albeit it was most mightily resisted not onely with all the wisedome and learning but also with all the power and authority of all the wisest and greatest men of the world and therefore it cannot be denyed but that it is the most mighty and powerfull word of the most mighty and powerfull God The heauens declare themselues to be the workes of God in that they cause the earth which is so bare and barren at Winter to be cloathed in Summer with all manner of hearbes flowers and graine and to abound with all variety of fruit and doth not the doctrine of the holy Scriptures much more euidently declare it selfe to be the most powerfull word of the most powerfull God in that it beautifieth the bare and barren soile of our soules with true wisedome righteousnesse and holinesse and with all manner of spirituall graces It was an euident effect of the diuine power of the mighty word of the omnipotent God that thereby in the Creation all things receiued their essence and being but of an euill man to make a good man yea to make one that is bruitish and diabolicall to become reasonable and Angelicall is a farre greater worke then the Creation of the whole heauen and earth as Saint Austin teacheth And therefore seeing this so strange a Aug. in Iob. tract 72. Isay 11. 9. worke is wrought as Isayas saith by the doctrine of the Canonicall Scriptures hereby it is sufficiently proued that the booke of the Scriptures is the booke of God Wherefore no maruell that the Apostle Saint Paul when 2 Cor. 3. 1. the truth of his Apostleship and Apostolicall doctrine was questioned by some among the Corinthians so confidently auoucheth that he standeth not in need of any testimoniall from men for his approbation and iustification seeing their owne conuersion wrought by that word which was written in their hearts by his Ministery was a most sufficient demonstration that his Apostleship and doctrine was from God The great works wrought here by our blessed Sauiour in the time of his being on earth did sufficiently declare him to be the true Matth. 11. 5. Ioh. 5. 36. Messiah and shall not the greater workes wrought by his word since his departure out of this life plainely demonstrate it to be the very word of the Sonne of God himselfe Wherefore if the blind Papists the most sightfull and spitefull enemies of the sincere Professors of the Gospell of Christ shal still auouch that they cannot know that the doctrine of the Scriptures is the doctrine of God but by the testimony of the Church we answer them as the man cured of his blindnesse by our most blessed Sauiour answered the blind Pharisies when they made protestatiō that they knew not whence our Sauiour was Doubtlesse saith he this is a maruellous thing that yee Ioh 9. 30. know not whence he is and yet he hath opened mine eyes So doe we also answere Doubtlesse this is a maruellous thing that ye know not whence the Scriptures are but by the testimony of the Church and yet they haue doe and shall open the eyes of the mindes and sanctifie the affections of the hearts of all Ioh. 17. 17. Ioh. 7. 17. such as haue beene are or shall be the people of God and shall thereby make them know that they are of God Wherefore hereby these blind Papists plainly manifest themselues to be none of the Lords people seeing they openly professe that they neither know nor can know the graces of sanctification wrought in their hearts by the Spirit and word of God giuing thereby testimony to it's selfe and to the conscience sanctified therewith that it it of God but that they receiue the same so to be onely vpon the testimony of the Church QVEST. XX. That the soule of our blessed Sauiour after his death
shall attaine to the same as likewise what be all those necessary duties which he requireth at their hands So reasoneth Optatus Christ hath Optat. l 5. cont Parm. Donat. dealt with vs as an earthly Father is wont to doe with his children who searing least they should fall out after his decease doth set downe his Will in writing vnder witnesses that if there arise any doubt among them they should goe to his Testament He whose word must end our Controuersies is Christ let vs then goe to his Testament QVEST. LVII The faithfull for the diuine wisedome of the holy Scriptures rightly vnderstood beleeue them to be the Word of God and not onely for the bare authority of the Church If the Gentiles instructed by the light of naturall reason did certainly perceiue the booke of the creatures to be Gods booke by the glorious attributes of God made manifest therein much more the faithfull lightned with the Lampe of Rom. 1. 19. diuine grace may plainly perceiue the booke of the Scriptures wherein God as a familiar friend without casting of a mist doth speak to the heart not onely of the learned but of the vnlearned also as Austin saith to be Gods booke by the diuine Aug. Ep. 3 ad Vol. and heauenly wisedome deliuered therein and therefore they need not build their faith vpon the bare testimony onely of the Church And so reasoneth the Prophet Dauid The Psal 19. 1. heauens saith he declare themselues to be the workes of the glorious God euen by their heauenly influences and diuine operations How much more doth the Law of the Lord by the diuine wisedome and righteousnesse thereof and by the most powerfull and excellent workes that are wrought thereby declare and demonstrate it selfe euidently to be the most wise and righteous word of the most wise and righteous God QVEST. LVIII The naturall man hath no free will in heauenly things Mans will is but feeble and weake for the compassing of earthly businesses that are of any weight or moment therfore in heauenly matters the strength thereof is small or rather as the Apostle saith it is none at all So reasoneth the Wiseman Rom. 5. 6. Sap. 9. 13. What is man that he can know the counsell of God or who can thinke what the will of the Lord is For the thoughts of mortall men are fearefull and their forecasts vncertaine because a corruptible body is heauy to the soule and the earthly mansion keepeth downe the minde that is full of cares and hardly can wee discerne the things that are on earth and with great labour finde we out the things that are before vs Who can then seeke out the things that are in heauen who can know thy counsell except thou giue him wisedome and send thy holy Spirit from aboue So Saint Austin It is an absurd thing that we should thinke Aug. de predest Sanct. cap. 26. that God frameth the wils of men for the setling of earthly Kingdomes and that men frame their owne wils for the obtayning of the Kingdome of heauen The Prophets complaint taken vp against the Iewes with whom he liued and who tooke themselues to be Gods people is true against all men as they are naturally corrupted My people are foolish and haue Ierem. 4. 22. no vnderstanding they are wise to doe euill but to doe well they haue no knowledge Now if we haue no vnderstanding of that which is good then doubtlesse we haue no will thereunto and if we be so foolish that we will not be perswaded of the truth hereof it commeth from him that so befooled our first parents Adam and Eue that he made them beleeue that if they would forsake the direction of the most wise God and fall from him they should be as Gods knowing good and euill whereas in truth they thereby became diuels and depriued themselues and all their posterity of all knowledge of that which was truely good and of all will thereunto QVEST. LIX No man can make satisfaction to God for transgressing of any of his holy Lawes If a Fellon that hath stollen but a sheepe cannot make satisfaction by his repentance or by any good worke be it neuer so great for this trespasse against the Law of his Prince albeit it be but once committed but must be condemned and suffer for it if he cannot read as a Clarke or be not releeued by a gracious pardon from his Prince much lesse can any one by his repentance or any other good worke satisfie for any trespasse committed against any one of the holy Lawes of God but hee must be condemned and suffer for it vnlesse he can reade the Couenant of grace written in his owne heart and finde therein the pardon of his sinnes procured vnto him by the most precious Bloud of Christ Wherefore howsoeuer the proud Romanists by their own deuised workes of satisfaction satisfie and please themselues and their blind followers yet they shall be neuer able thereby to satisfie and please God QVEST. LX. The people ought not to imbrace the doctrine of their Teachers without triall It is no wisedome in matters whereon our whole estate in this world consisteth to commit them wholly to thecare of others and not to looke into them our selues how much lesse wisedome is it in matters of faith whereon dependeth the saluation of our soules to suffer our Teachers to deliuer vnto vs for the ground-worke thereof what doctrine they list without due examination and triall especially seeing that the Spirit of God commandeth vs otherwise to doe Let thine Eyes saith Solomon behold the right and let thine eye-liddes direct thy Pro. 4. 25. way before thee Ponder the Path of thy feet and let all thy wayes be ordered aright So Iesus the Sonne of Syrach Take counsell Eccl 37. 13. of thine owne heart for there is none more faithfull vnto thee then it For a mans minde is sometimes accustomed to shew him more then seuen watchmen that sit aboue in an high towre We must not then trust our Teachers eyes but our owne nor rest wholly vpon the warning of our watchmen but keepe watch and ward our selues ouer our owne soules The welfare of euery one 's owne soule concerneth himselfe most and therefore it lyeth vpon himselfe to looke to himselfe into the doctrine that he receiueth from his Teachers that it bâ— wholsome sound and powerful to beget and increase a true faith because theron dependeth the welfare of his owne soule And verily if a man may tell money after his bodily Father and not trust his eyes in the tale thereof how much more may he examine the doctrine of his ghostly Father whether it hath vpon it the right stampe and whether he hath deliuered his iust and full tale especially seeing the Lord doth enable him thereto if he belong to the Couenant of Grace For this is the Couenant that I will make with the house of Israell after those Heb. 8. 10.
doctrine of the Romish Church are fabulous and false by the testimonies of her owne vulgar people learned Writers the ancient Fathers Canonicall Scriptures Arguments drawen from humane and diuine testimonies It is an approued saying that the voice of the people is the voyce of God the which in Gods matters is true of Gods people and in matters subiect to sense and naturall reason is true in all such persons as haue in them sense and reason sound 1 Cor. 14. 22. Wherfore seeing miracles may be discerned by sense and naturall reason and therefore are appointed for Infidels which haue no other meanes to apprehend the truth of them the iudgement of the vulgar people is not to be refused herein especially if it concurâ—e with the plaine censure of such as are reputed learned and wise But 〈◊〉 of the miracles of the Romish Church produced by them for the confirmation of the doctrine of Transubstanciation Purgatory Images and the like haue beene esteemed so fabulous by some of their owne learned Writers that they haue not only called them pâ—oâ—s fraudes but also haue iudged their golden Legend wherein many of them are set downe to haue beene penned by a man of a brasen face and of and on forehead And so likewise haue their owne vulgar people iudged of them as it is euident in that generally they esteemed the Fryers the reporters of these miracles to haue beene such shamelesse lyers that it went for a common prouerbe among them A Fryer ergo a Lyer as Walsingham one of their own Chronologers writeth in the time of Richard the second And if they thus iudged of them when the tenth part of their faigâ—…ed forgâ—ries was nothing so fully disclosed as they wâ—re in some ages â—ollowing how can any one now iustly refuse their testimony therein Yea whereas the Doctrine of the Apostles hath beene long since so sufficiently confirmed by miracles 〈◊〉 by the hand of God in the Primitiâ—e Church that as Austine thinketh he that expecteth moe miracles is himselfe a monster and also seeing it was foretold by the vneâ—ring Spirit of God that in the latter times Antichrist should 2 Thes â— 9. came by the working of Saâ—an with all power and signes and lying wonders and with all deceiued lenesse of vnrighteousnesse It is euident that the Church of Rome is the 〈◊〉 not of Christ but of Antichrist because she is so fâ—lly fraught with such variety of lying wonders and signes The Catholike apology of that renowned Doctor of our Church Thomas Morton now L. Bishop of Lâ—tchfield doth make it manifest that diuers points of the Romish Religion are erroâ—ous and vntrue by the plaine and direct testimonies of diuers enâ—…ent men of their owne profession Now what may be the cause that these men of note diuers wayes bound to the Church of Rome and in their affections wholy dâ—voted to her service and in their resolutions euen captiuated to her determinations should yet reâ—ect 〈◊〉 particular points of their owne deare mothers faith contrary to the generall consent of all the residue of their owne sworne brethren but that the evidency of truth lightned and cleered with many vndeniable and vnâ—voidable arguments and reasons forced them after a sort to subâ—cribe tâ— the doctrines of such as were their oppoâ—…tes The truth hereof may fully appeare by the bookes of that great and learned Clearke Erasmus who being conuinced with the evidencie of truth doth side with the Proâ—essours of the Gospell in many things albeit in his setled resolution hee had devâ—ted himselfe not only to be an obedient child but euen a seruile and a slauâ—sh vâ—ssall vnto the censure of the Church of Rome in al things that she decreed by her deâ—initiue sentence Kemnitius doth thus testifie of him that hee being present at a Kemnit in Exam Concil Trid. fol. 66. dispuâ—ation as a party against the Protestants confessed that their owne opinion then questioned had no sure and certaine testimonies of holy Scriâ—ture but that the contrary position might better and more plainely and soundly be proued out of the word of God yet said â—e if the Church shall command this I will beleeue it for I will captiuate mine vnderstanding vnto the Church If then such men so captiuated to the Church of Rome doe yet in diuerse particular points giue testimonie against her doctrine contraâ—y to their purpose and setled resolution in the generall herein appeareth the great power and strength of truth in that it doth extort a full testimony from a 〈◊〉 vowed enimie It is an ordinary asseueâ—ation of the patrones of the Romish superstition that their religion is old and ancient and hath the testimony of antiquitie vnity and vniuersality and that the religion of such as proâ—esse the Gospell is new was vnknowne before the time of Martin Luther yea some of them euen men of no small note and reputation haue beene so impudent shamelesse that they haue not been afraid boldly to avouch in their booke published to the view of all men that all antiquity and that in euery controâ—ersi that is betweene them Camp Rat. â— Possevin Bibliothec Select l. 7. c. 18. vs is wholy for them and directly against vs. The which if it were true why was their Index Expâ—rgatoâ—…us made therein order taken to put out diuerse things one of the bookes not only of diverse writers of their owne side but also out of the monuments of the ancient Fathers What Doe any that trust to the goodnesse of their owne cause and to the fulnesse of the witnesses produced by themselues maime and mangle and curtall and abridge their testimonies giuen vnder their owne hands and set downe in record by themselues and so suffer them not to tel out to the end fully and wholy their owne mindes Verily hereby it is plaine and manifest that all antiquity is not fully and wholy for them and therefore that such of them at least that make boast thereof are of the number of such haereticks as sinne being condemned by Tit. 3. 11. their owne consciences Yea whereas they Father vpon diuerse of the greatest lights of the Church diuerse Treatises that neuer came from them as the Liturgies of S. Iames S. Marke S. Denis and the like and as the Decretall Epistles fathered vpon divers ancient Bishops of Rome and produce out of them diverse testimonies for the iustifying of diuerse points of their Idolatry and superstition hereby it is manifest that their cause is very bad in that it cannot bee maintained but by such counterfeit and forged evidences Lastly to conclude if that the gouernours of the Church of Rome were not well witting to themselues in their owne consciences that the testimonie of God himselfe deliuered in the bookes of the Canonicall Scriptures was not directly against them why doe they refuse them as authenticall as supreame iudges in those tongues wherein they were first penned by the speciall and immediate
are not to be receaued as such onely vpon the testimony of the Church 1. 19. p. 150. 20 That the soule of our blessed Saviour after his death descended locally into Hell q. 20. p. 153. 21 Fasting or any outward thing doth not sanctifie any but only the inward graces of the spirit and all such things as doe enter into the heart of man q. 21. p. 158. 22 Our blessed Saviour is not corporally present in the Eucharist but in Heaven q. 23. p. 160. 23 The Citty of Rome is the mysticall Babylon and the pretended titulary 〈◊〉 Church is the most certaine seat of the great Antichrist of these last times q. 24. p. 161. 25 The word of God rightly vnderstood doth giue credit vnto it selfe and doth cause it selfe to bee beleeued and imbraced as the word of God for the excellency of the divine doctrines contained therein and not onely for the bare testimonie of the Church q. 25. 57. p. 162. 193 26 Kneeling is the fittest gesture of the body at the reverent receaving of the holy Communion q. 26. p. 165. 27 Holinesse doth not consist in vowing to abstaine from riches meats and marriage but in the lawfull and holy vse of them all q. 27. p. 165 28 The Bodie of Christ is at one time but in one place q 28. p. 166. 29 Christs Body and Blood ought not and in truth cannot be often offered vp to God by the Masse-Priests as a propitiatorie sacrifice for the quicke and the dead q. 29. p. 167. 30 Christs flesh is not eaten with our bodily mouths q. 30. p. 168 31 Enoch and Elias cannot come in their owne persons to resist Antichrist and to be slaine of him q. 31. p. 169. 32 It is a property only belonging to God to forgiue sinne q. 32. p. 169. 33 Regeneration is not wrought by the power of our owne free will but by the operation of the Spirit of God q. 33. p. 170 34 None are elected for their fore-seene works Q. 34. p. 171. 35 A true sauing faith is not seated in that soule where Infidelity raigneth or any other sinne Q. 35. p. 171. 37 The naturall man hath no free-will to that which is religiously good Q. 37. 49. 58 72. 91. p. 173. 185. 193. 209. 224. 38 No religious worship or seruice is to be giuen to any Angell or Saint Q. 38. p. 174. 40 The faithfull may as well know themselues to bee indued with true loue as with true faith Q 40 p 176. 41 The Cup in the Eucharist is not to be taken away from the Lay people Q. 41. p. 179. 42 Matrimony is lawfull for the Ministers of the Gospell Q. 42. 88. p. 180. 221. 43 The Nailes Speare and Crosse wherewith Christs pretious body was tormented are not to be worshipped Q. 43. p. 180. 45 The Sacraments doe not conferre grace by the worke wrought vnlesse their vses be vnderstood Q. 45. p. 182. 46 No Images are to be worshipped with diuine worship Q. 46. p. 183. 47 The word of God is not to be read to people in an vnknown tongue Q. 47. p. 184. 48 In all matters that concerne the worship and seruice of God nothing ought to be taught or to be beleeued which is not warranted by the testimony of the Canonicall Scriptures Q. 48. 68. p. 184. 205. 50 Not the suffering much lesse the vowing of wilfull pouerty is the way to perfection Q. 50. p. 186. 51 The people ought to be able to try and to discerne the doctrine of their Teachers Q. 51. 60. p. 186. 195. 53 The going on pilgrimage to see or touch the true Reliques of the holiest of the Saints doth not bring any Sanctification at all Q. 53. p. 189. 54 The faithfull that are sanctified by regeneration may and ought to assure themselues of their full and finall glorification Q. 54. p. 190. 55 Our least sinnes are damnable and mortall Q. 55. p. 191. 56 All things necessary to saluation are plainely deliuered in the Canonicall Scriptures Q. 56. p. 192. 59 No man can make satisfaction to God for transgressing of any of his holy Lawes Q. 59. p. 194. 61 It is not safe to trust to the Priests Masses nor to the Fryers prayers nor to the Popes pardons pretending to disburse the surplussage of the Saints workes and to neglect to seeke after such a faith of our owne as may make vs fruitfull in all good workes and giue vs interest in Christ and in all his gifts Q 61. p. 196. 62 God did predestinate before all worlds some to euerlasting saluation in Christ and others to perish through their owne sinnes Q. 62. p. 197. 63 No Image ought to be made to represent God Q. 63. p. 202 64 All the workes of Infidels are sinnes Q. 64. p. 203. 65 The true seruants of God know themselues to be the true seruants of God Q 65. p. 203. 67 Vngodly persons are no true members of the Church of Christ Q. 67. p. 204. 69 The doctrine of the Church of Rome ministreth occasion and prouocation to sinne and not the doctrine of such as professe the Gospell Q 69. p. 207. 71 Iurie is not now to be esteemed an holy Land Q. 71. p 209. 73 All the faithfull are Saints Q. 73. p. 210. 74 The Bishop of Rome is not the Vniuersall Pastour of the whole Church Q. 74. p. 210. 75 The Lawes of God only bind the conscience Q. 75. p. 210. 76 True religion bindeth only to the obseruation of such Canons and rules as are made by God himselfe in matters of substance whereas superstition imposeth other also which are aboue and beside the former Q. 76. p. 211. 77 The Laitie ought to be admitted to the dayly reading of the holy Scriptures Q 77. p. 212. 78 The Faithfull themselues and also their Churches ought onely to be dedicated vnto God Q. 78. p. 213. 79 The faithfull are witting to their faith and loue and to their saluation in Iesus Christ Q. 97. 84. p. 213. 217. 80 An implicite faith that is a blind and a folded vp faith is not the true Christian faith Q. 80. p. 215. 81 The breaking of a Popish vow is no sinne Q. 81. p. 216. 82 Popish Monkes as now for a long time they haue demeaned themselues are no Monkes Q. 82. p. 216. 85 The bare testimony of the Church cannot make knowne vnto the people any doctrine of Faith Q 85. p. 218. 86 A Bishop may be a Ciuill Magistrate or any other sufficient Ecclesiasticall person Q 86. p. 219. 87 The signe of the Crosse is not absolutely euill but may be lawfully vsed at the administration of Baptisme q. 87. p. 220. 88 Matrimony is lawfull for the Cleargy euen after the vow of single life q. 88. p. 221. 89 All Ecclesiasticall persons are subiect to the Ciuill Magistrate q. 89. p. 222. 90 It doth belong to the Ciuill Magistrate in his owne dominions to command all such things to bee obserued of his subiects that concerne Gods diuine seruice and his subiects happinesse and herein he hath highest authority q. 90. p. 223. 91 The naturall man hath no free will in diuine and heauenly things q. 91. p. 224. 92 The Church of Rome giueth to the Saints diuine honour q. 92 p. 224. 93 There are no persons appointed by God for Popish Purgatory q. 93. p. 224. 94 The miracles and doctrine of the Romish Church are fabulous and false by the testimonies of her owne vulgar people learned Writers the ancient Fathers Canonicall Scriptures q. 94. p. 225. Faults escaped in some Copies PAg 3. line 20. for shame read shunne p. 9 l. 22 for iustificable r. iustifiable p. 31. marg for P◠r. 11. p. 40. l. 23. for yet r. yea p. 42. l. 13. for house r. horse p. 45. l. 36. euldent r. euident p. 47 in marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 64 l. 30. is in some copies left out p. 86. l. 25 for began r. begun p. 102. for Chap. 4. r. 6. p. 138. l. 1◠for possion r. possession p. 175. in mar for 29. r. 19. FJNJS