31. life we shall not be iudged of the Lord but when wee cease from sinning the Lord will cease from punishing Wherefore if in this life when other may take encouragement to sinne by the impunity of others and besides the most paenitent sinner that is doth not wholly and fully cease from all sinne yet God and his Ecclesiasticall Ministers doe remit both sinne and punishment vpon the sight of the sinners vnfained repentance and amendment of liâ—e without all doubt the Lord of all mercy will much more doe the same in the life to come and not extreamely torment his owne seruants in Purgatory fire QVEST. XVI The carnall eating of Christs Body is nothing auaileable to eternall life but the spirituall Arguments drawne from the effects When our blessed Sauiour had taught his Auditors that vnlesse they did eate his flesh and drinke his bloud they could haue no life in them and the carnall Capernaits were greatly offended therewith because they thought that he had commended vnto them a bodily and a carnall eating of his flesh he answered It is the spirit that quickneth the flesh profiteth nothing Ioh. 6. 63. not intending hereby to recall his former words My Flesh is meate indeed and my Bloud is drinke indeed but to giue them to vnderstand that it is a spirituall eating of his flesh that is auaileable to euerlasting life and not a carnall seeing that profiteth nothing And verily it is not the bodily seeing touching or eating of Christ that can doe vs any good but the spirituall seeing touching or eating of him by faith which is the eye the hand and the mouth of the soule For when a woman hauing an issue of bloud came behinde Christ and touched the hemme of his Luke 8. 49. garment and was immediately healed of her issue at that very time the people thronged him and trod vpon him and receiued no benefit thereby And why the woman touched him with the hand of her faith and was healed thereby as our Sauiour testified saying Oh womaÌ„ great is thy faith be it vnto thee euen as thou wilt but the people were maimed and lacked that hand And so Saint Ambrose vnderstood our Sauiours words Christ saith he healed them that touched him by faith Amb. in Luc. l. 6. cap. 8. whereas to them that wanted faith the touching of Christ or his garments was no benefit at all Yea the blessed Virgine her selfe was more happy in conceauing the faith of Christ in her heart then in conceauing his flesh in her wombe as Austin saith And so he had learned of our blessed Sauiour himselfe Aug. de sancta Virgine cap. 3. Luke 11. 27. for when it was said vnto Christ Blessed is the wombe that bare thee and the Pappes that thou hast sucked Nay rather said he Blessed is he that heareth the word of God and keepeth it For by the Word reuerently receiued we obtaine faith and by faith Christ is receiued into our hearts and taketh Apoc. 3. 20. vp his habitation there Now if by our bodily mouthes to receiue Christ into our bodies be a thing altogether vnprofitable then our most wise Sauiour commanded it not to be done at the celebration of the holy Eucharist for he commandeth nothing to be done in the Lords seruice that is vnprofitable Why then doth the Church of Rome so eagerly contend for their transubstantiating of Bread into the Body of Christ and receiuing of it into their bodies by their bodily mouthes but for that albeit this thing be vnprofitable to Gods seruants yet it is not vnprofitable to them not onely by magnifying of their power for that they are able to create their Creator but also by enlarging their reuennewes seeing they haue turned the Bread into the Body of Christ and are able to offer him vp in their Masse as a propitiatory sacrifice for the sins of quicke and dead the which thing cannot be but much auaileable to themselues which are sure to be well payed for their paynes QVEST. XVII Concupiscence is sinne euen in the Regenerate themselues Why is the liuing man sorrowfull Man suffereth for his sinne So the Apostle By sinne death entred into the world and Lam. 3. 37. Rom. 5. 12. therefore all sickenesse and other miseries that lead thereunto Vnto the which seeing euen sanctified Infants which haue receiued the Sacrament of regeneration and are free from all actuall sinne are subiect therefore concupiscence in sanctified infants is sinne vnlesse we will lay to the charge of the most righteous Iudge of the whole world that he punisheth such persons that are without all fault Yea whereas infants giue no consent to their naturall corruptions and yet are punished for them therefore concupiscence is sinne albeit consent is not giuen to it See S. Aug. Serm. de Temp. 45. QVEST. XVIII 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 endebted to God for the same If Abraham saith the Apostle were iustified by workes hee Rom. 4. 2. hath wherein to reioyce but not before God For gifts and benefits doe not make the doner any whit endebted to the receiuer but they deserue at the hands of the receiuer and make him endebted vnto the doner But faith repentance and loue Phil. 1. 29. and all holy workes proceeding from them are the free gifts and blessings of God wrought in them by the operation of 1 Cor. 12. 11. the holy Ghost and therefore are called the fruits of the Gal. 5. 22. Spirit Wherefore hereby the faithfull deserue nothing at Gods hand but are made the more indebted to God So reasoneth Saint Bernard None by good workes can deserue eternall life Bern. Ser. 1. de annunciat at Gods hands seeing all the afflictions of this life are not worthy of the glory that shall be reuealed albeit one person could indure them all The merits of men are not such as vnto the which eternall life is by iustice due and that God should doe wrong to them if he did not reward them there with For that I may not let passe that all merits are Gods gifts and that man is thereby rather made a debter to God then God to man what are all merits being compared to so great glory And therefore Dauid cryed out Enter not into iudgement with thy seruant O Lord for in thy sight shall no man liuing be iustified QVEST. XIX The workes of God reuealed in the Scriptures doe manifestly declare them to be the word of God especially the worke of regeneration wrought by the Diuine and powerfull doctrines thereof in the hearts of all such as faithfully and sincerely embrace the same and therefore they are not to be receiued as such onely vpon the testimony of the Church Knowne vnto God are all his workes from the beginning Act. 15. 18. 1 Cor. 2. 11. of the world and to none other besides
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
presence Aug. cont Faustum l. 20. c. 11. Cyrill in Ioh. l. 11 c. 3. Vigil cont Eutychem at one time in the Sunne and in the Moone and on the Crosse So Cyrill Christ could not be conuersant with his Apostles after that he had once ascended So Vigilius writing against Eutyches The flesh of Christ when it was on earth was not in heauen and now because it is in heauen certainely it is not on earth Yea so farre it is from being on earth that we looke for Christ after the flesh to come from heauen whom as he is God the Word we beleeue to be with vs on earth but by your opinion saith he to Eutyches either the word is comprehended in a place as well as the flesh or the flesh is euery where together with the word seeing that one nature doth not receiue any contrary or different estate Now to be contained in a place and to be present in euery place be things diuers and very dislike And therefore for so much as the word is euery where the flesh of Christ is not euery where it is cleare that one and the selfe-same Christ is of both natures that is euery where according to the nature of his Diuinity and contayned in a place according to the nature of his humanity This is the Catholike faith and confession which the Apostles deliuered the Martyres confirmed and the faithfull persist in to this day Wherefore the Church of Rome hath made an Apostacy from the Catholicke faith in that shee teacheth that the flesh of Christ is both together in heauen and on earth and not contayned in one certaine place but is in all places wheresoeuer the Eucharist is administred albeit it be administred in innumerable places at one time QVEST. XXIX Christs Body and Bloud ought not and in truth cannot be often offered vp to God by the Masse-Priests as a propitiatory sacrifice for the quicke and the dead The often offering of the same sacrifice doth argue the imperfection thereof as the Apostle saith As the doing againe again of one the selfesame worke doth shew that it was vnsufficiently done at the beginning For no wise man will goe about to do the same work the second time which was sufficiently yea perfectly done at the first lest it be said vnto him Act not that which is acted already No wise stage-player will attēpt Noli actum agere to come vpō the stage where Roscius is to act the same Enterlude that he acteth As no Historiographer of any iudgement will take vpon him to write that selfe-same History that Livy Caesar or Salust haue already written And shall then euery Masse-Priest be so presumptuous as to take vpon him to offer vp Christ as a propitiatory sacrifice for the sinnes of quicke and dead where as that one oblation of Christ made once by himselfe was so sufficient and perfect that thereby he brought in eternall redemption and made perfect for euer them Heb. 7. 25. 10. 14. that are sanctified What will they put our deare Sauiour to death againe and shed his bloud surely this they must doe if in their Masse they will offer him vp a propitiatory sacrifice for sinne seeing that cannot be performed without a bloudy death For iustice cannot be satisfied for sinne vnlesse that which is due be rendred thereto But the wages and hire due to sinne is death The Rom. 6. 19. which is so euident and vndoubted a truth that the Apostle is bold to auouch that if our Sauiour himselfe should haue often offered himselfe to God as an expiatory sacrifice for sinne hee Heb. 9. 26. should haue often suffered and dyed But our blessed Sauiour dyed but once neither needeth he nay neither can he dye any Rom. 6. 9. more therefore he cannot be offered any more as an expiatory sacrifice for sinne Wherefore in that the Masse-Priests doe still presumptuously vndertake to offer vp Christ as an expiatory sacrifice for sinne what doe they therein but as much as in them lyeth murder and slay Christ againe and shed his pretious bloud and greatly derogate from the dignity of that sacrifice that he himselfe did offer at his death QVEST. XXX Christs flesh is not eaten with our bodily mouthes The pretended eating of Christs flesh with our bodily mouthes by the members of the Romish Synagogue is impious and wicked against Piety Religion and nature it selfe causing our Christian faith to be scorned and abhorred of the Heathen and therefore it was neuer intended much lesse commanded and commended by our Lord himselfe Our Sacrament saith Cyrill doth not command the eating of a man Cyr. ad obiect Theodor. drawing the minds of the faithfull to grosse conceits after an irreligious manner for as concerning these words of our Sauiour Christ Except ye eate the flesh of the Sonne of man and drinke his bloud yee haue no life in you Saint Austin affirmeth Aug de doct Christ l. 3. c. 16. that seeing there seemeth therein an impiety to be commanded therefore they are not to be vnderstood literally but mystically and spiritually And verily the grosse mistaking of these words by the Church of Rome hath caused some of the heathen to condemne Christians of more barbarous impiety and inhumanity then was vsed in the impious and inhumane Anthropophagi for that they did eate but the flesh of ordinary men whereas the other pretend that they eat the very flesh of their God QVEST. XXXI Enoch and Elias cannot come in their owne persons to resist Antichrist and to be slaine of him Enoch and Elias cannot be slaine of Antichrist seeing their bodies be glorified and therefore immortall and not subiect vnto death And if they should assume other bodies then were they not the same persons because they had not the same essentiall parts Moreouer if a soule may assume diuers bodies with which of them shall she be vnited at the day of the generall resurrection QVEST. XXXII It is a property onely belonging to God to forgiue sinne When Iesus said to the sicke of the palsie Sonne thy sinnes Mar. 2. 5. are forgiuen thee and some of the Scribes sitting there did thus reason in their hearts Why doth this man speake blasphemies who can forgiue sinne but God alone He perceiuing that they thus reasoned in themselues said vnto them Whether is it easier to say to the sicke of the Palsey Thy sinnes are forgiuen thee or to say Arise take vp thy bed and walke Whereby he gaue them to vnderstand that by a word to cure both the sicknesses of the soule and the body was a property belonging to one and the selfe-same power euen to God And therefore that seeing he did make it appeare euen to their outward senses that by his word he did cure the diseases of the body they should haue acknowledged his diuine power whereby he was also able to cure the sinnes of the soule For as Chrysostome and Hillary teach our
eate the flesh of the Sonne of Man and drinke his Bloud yee shall haue no life in you may be more rightly vnderstood of the receiuing of Christ in the Word then in the Sacraments And verily how was the whole world perswaded to imbrace Christ by the preaching of the Gospell or by the administration of the Sacraments The truth is that our most louing and gracious God by his Euangelicall couenant made with Abraham the Father of the faithfull and in him with all his spirituall â—eed doth giue vnto them Christ Iesus their Sauiour and in him eternall life and blessednesse and doth open and manifest the same by causing this his graunt to be set downe in the Gospell written in the bookes of the Old and New Testament as in the authenticall euidences thereof and to be sealed by the Sacraments as by his owne seales the which he hath ordained to be deliuered to his people as his owne deedes by the hands of his faithfull and painfull Ministers Now which is the chiefe instrument to ratifie vnto the faithfull this gracious graunt the deeds and euidences themselues or the seales annexed thereto that is the Word or the Sacraments Vndoubtedly the Word seeing without the graunt written the seale added to a blancke is nothing worth And yet the word it selfe doth not profite vnlesse it be mixed with faith the true sense thereof being rightly Heb. 4. 2. apprehended and a setled assent yeelded thereto and so neither can the Sacraments profit vnlesse the vse of them be rightly 1 Cor. 11. 29. apprehended and discerned by a true saith Moreouer heere also we may perceiue who in the execution of their Ecclesiasticall function come nearer to Christ and to his Apostles whether the Ministers of the Gospell in their painfull â—reathing or the Popish Priests in their continuall saying of Massâ— QVEST. XLVI No Images are to be worshipped with diuine worship If any images and representations of God are to be worshipped with diuine worship then the best and truest images of God euen such as were framed by God himselfe were so to be worshipped but men which are the best and truest images and representations of God made and framed by God Gen. 1. 26. himselfe are not to be worshipped with diuine worship much lesse any images of God made by man The Church of Rome maketh images of three faces to represent thereby the glorious Trinity but the Apostle teacheth that we which are the generation of God viz. in our soules rather then in our bodies Act. 17. 29. ought not to thinke that the Godhead is like to gold or siluer or stone grauen by the art or inuâ—…tion of Mâ—n Wherefore the Church of Rome which worshipâ—eâ—h such Images doth not therin so much as worship the 〈◊〉 of God but the inuentioÌ„ and fiction of her owne braine Now â—f the Images of God are not to be worshipped with Diuine worship inuâ—… lesse the Images of any men Nay if holy men themselues may not be worshipped with Diuine worship much lesse may their Images and Pictures be QVEST. XLVII The word of God is not to be read vnto people in an vnknowne tongue Such as in the Primitiue Church vttered Diuine Mysteries in strange tongues which were giuen them by the miraculous working of the Holy Ghost were commanded by the Apostle 1 Cor. 14. 28. to be silent in the Church vnlesse the meaning of the words were presently expounded that so the hearers might receiue instruction and edification thereby much more now such are to be silenced in the Church which vtter Diuine mysteries in an vnknowne tongue which they haue not receiued by the miraculous gift of the Holy Ghost where there is no exposition thereof QVEST. XLVIII In all matters that concerne the worship and seruice of God nothing ought to be taught or to be beleeued which is not warranted by the testimony of the Canonicall Scriptures If Saint Paul himselfe taught nothing concerning Christ but that which was deliuered by Moses and the Prophets Act. 26. 22. then ought none other of meaner gifts and priuiledges teach any thing that he hath not receiued from the Canonicall Scriptures So reasoneth Origen Paul as his custome is saith he will auouch that which he teacheth out of the holy Scriptures wherein he giueth an ensample to the teachers in the Church that they should produce such things as they teach the people not grounded vpon their own opinions but strengthened with the testimonies of God For if such and so great an Apostle did not thinke that the authority of his owne word might suffice vnlesse he knew that those very things were written in the Law and in the Prophets which himselfe deliuered â—how much more should we little ones obserue this that when we teach we vtter not our owne but the meaning of the Holy Ghost Against the which most wise aduertisement if we presume to offend albeit we were such as the glorious Angels Saint Austin is bold out of the penne of the Apostle to denounce against vs a most terrible curse If saith he I will Aug. cont lit Pelag. l. 3. c. 6. not say we our selues but if an Angell from Heauen shall teach coÌ„cerning Christ and his Church or concerning any thing else that doth belong to faith and life any other doctrine then that which is contayned in the Legall and Euangelicall Scriptures let him be accursed Accursed then is the Church of Rome and her children who affirme that their vnwritten traditions are of equall authority with the doctrine of the Canonicall Scriptures and command them with the like reuerence to be imbraced and receiued QVEST. XLIX The naturall man hath no free will to that which is religiously good If the Church her selfe had need still to pray to her deare Bridegroome Draw me after a sort vnwilling that thou maist Bernard in Cant. Serm. 2. make me willing draw me drowping that thou maist cause me to runne then certainly all such as are not indued with such spirituall graces as the Church is may iustly be challenged for persons not almost but altogether vnwilling to follow God and to walke in his wayes And if euery one of the true members of the Church had need to confesse vnto God and to pray Thou hast corrected me and I haue receiued thy correction Ier. 31. 18. as an vntamed Bullocke conuert thou me and I shall be conuerted for thou art my God Then how farre off from any willingnesse and readinesse to turne vnto God are all such as are not yet effectually called to the estate of Grace but are strangers from God and from the Couenant of mercy QVEST. L. Not the suffering much lesse the vowing of wilfull pouerty is the way to perfection The possession of riches which are yet Gods good blessings and testimonies of his goodnesse and loue is not the way Act. 14. 17. to perfection much lesse the vow of pouerty or pouerty it selfe which is the rod
and Man are of sufficient worthines to satisfie for sinne or to purchase the inheritance of the kingdome of Heauen The Bread and Wine in the Eucharist are not transubstantiated into the very Body Blood of Christ The righteousnes prescribed in the Law deliuered by Moses is that true righteousnes whereby we are iustified before God and not that righteousnes which is said to be obtained by the vndertaking of Popish vowes From the formall cause We are not iustified by those workes of righteousnesse commanded in the Law which are wrought by our selues but for those which were done by our Sauiour Christ in his owne person for vs and are made ours by the Lord 's gracious iâ—putation The forme and manner to attaine to true sanctification is not to receiue the holy Word of God and the Sacraments onely with our bodily senses but rather with the powers of our Soules nor to trauaile farre and neare on pilgrimage to see and kisse holy Reliques but to see and touch holy things by the inward powers of our mindes which are the proper subiects of sanctification From the finall cause Saluation and â—ternall life is from our blessed Sauiour and not from any other person or thing The outward Elements in the Eucharist are not Bread and Wine in shew but in substance There is no miraculous turning of Bread Wine in the Eucharist into the very Body and Blood of Christ nor any other the like miracle Iustification is by faith alone not by faith and workes ioyned together in that worke The faithfull after this life are not punished in the fire of Purgatory From the effects The carnall eating of Christ's Body is nothing auaileable to aeternall life but only the spirituall eating thereof by faith Concupiscence is sinne euen in the Regenerate The workes of God reuealed in the Scriptures doe manifestly declare them to bee the word of God especially the worke of Regeneration wrought by the wise and powerfull doctrine thereof in the hearts of all the sincere embracers of the same and therefore they are not to be receiued for such only vpon the testimony of the Church The Soule of our Sauiour Christ descended locally into hell From the Subiect Fasting or any outward thing doth not sanctifie any but only the inward graces of the spirit and such things as doe breed strengthen the same There is no such place appointed for the faithfull as Purgatory is faigned to be Christ is not corporally in the Eucharist but only in Heauen The City of Rome is the mysticall Babylon and the titulary Catholick Roman Church is the certaine seat of the great Antichrist of the latter times From the adiuncts The Word of God rightly vnderstood doth giue credit to it's selfe and doth cause it selfe to bee beleeued and embraced as the Word of God for the excellency of the diuine doctrine contained therein and not only for the bare testimony of the Church Kneeling is the fittest gesture of the body at the reuerent receiuing of the holy Eucharist Holines doth not consist in vowing to abstain from riches meates and marriages but rather in the holy and lawfull vse of them The Body of Christ is at one time but in one place Christ's Body and Blood ought not and in truth cannot bee often offered vp to God by the Masse Priests as a propitiatory sacrifice for the sinnes of quicke and dead Christ's flesh is not eaten with our bodily mouthes It is a property only belonging to God to forgiue sinne Enoch and Elias cannot come in their owne persons to resist Antichrist and to be slain of him FroÌ„ things that be diuerse Regeneration is not wrought by the power of free-will but by the operation of the spirit of God None are elected for foreseene workes FroÌ„ things that be contrary A true faith is not seated in that soule where infidelity raigneth or any other sinne Saluation is not merited by our own workes FroÌ„ things that bee opposite priuatiuely The naturall man hath no free will to that which is religiousty good FroÌ„ things depending vpon relation No diuine worship or seruice is to be giuen to any Angell or Saint FroÌ„ things that haue the same proportion of reason The faithfull are made righteous before God by the righteousnes of Christ imputed vnto them The faithfull may aswell know themselues to be endued with true loue as with true faith The Cup in the Eucharist is not to bee taken away from the Lords people The paines of Popish pennance or Purgatory cannot be satisfactory for the least sinne Matrimony is lawfull for the ministers of the Gospell The nailes and speare wherewith our blessed Sauiours most precious Body was tormented grieuously are not to bee worshipped with diuine worship FroÌ„ things that haue the greater proportion of reason The sinnes of the faithfull shall not be punished in the fire of Purgatory The Sacraments be not instruments of grace vnlesse their vses be rightly vnderstood Images are not to be worshipped with diuine worship The word of God is not to be read vnto the simple people in a strange tongue In all matters that concerne the diuine worship and seruice of God no doctrine is to be receiued which is not warranted by the authority of the Canonicall Scripture The naturall man hath no free will to that which is religiously good Not the suffering much lesse the vowing of voluntary pouerty is the way to perfection The people ought to be able to discerne the doctrine of their teachers Our whole iustification is by the free vndeserued mercy of God in Christ The going on pilgrimage to visit the relickes of the Saints doth not sanctifie The faithfull haue the assurance of their own saluation giuen vnto them FroÌ„ things that haue the lesse proportion of reason The least sinnes are mortall and damnable All things necessary to saluation are plainly deliuered in the Bookes of the Canonicall Scriptures The faithfull embrace the Scriptures aâ— the Word of God for it selfe not only for the testimony of the Church The naturall man hath no free will to that which is religiously good No man can make satisfaction to God for any one sinne The people ought not to embrace the doctrine of their teachers without tryall The faithfull are saued by their owne faith not by the faith works of any other God did praedestinate before all worlds some to aeternall saluation in Christ Iesus and others to aeternall damnation through their owne sinnes FroÌ„ things that be vnlike No image ought to be made to represent the Diuine Maiesty All the workes of Inâ—idels are sinnes FroÌ„ things that bee like The true seruants of God doe know themselues to be the true seruants of God God giueth saluation in Christ and not in any other Vngodly Hypocrites are no true members of the Church of Christ The testimony of God deliuered in the Canonicall Scripture and not receiued by bare tradition is the sure euidence ground of truth The
haue beene thought by some worthy to be fathered vpon Saint Austine I come more sweetly to my Iesus then to any of the Saints So Saint Austine himselfe in his Epistle to Dardanus O good Iesu O the Redeemer of my soule wherewithall shall I requite thy clemency or satisfie thy goodnesse for not shedding better bloud for thine elect then thou diddest for my sinnes So Saint Cyrill vpon these words Let his bloud be vpon vs and our children To what end should I haue wealth and hope for the inheritance of the goods of this world seeing already I am heire of thy most precious bloud and redeemed with thy most glorious death Why should not I very much esteeme of my selfe seeing thou hast shed as much bloud for me as thou hast done for all the world So Saint Bernard vpon these words of our blessed Sauiour I haue earnestly desired to eate this Passeouer with you before I suffer O good Iesu O the loue of my soule who among mortall men doth desire to make his life perpetuall as thou didst desire to loose thine for me What delight wilt thou take in the world to come with thine elect seeing here vpon earth thou didst call that day wherein thou didst suffer Easter that is a great and solemne festiuall day O good Iesâ— O the Redeemer of my souâ—e doe not I happily owe thee as much as all the world oweth thee seeing I haue cost thee as much bloud as all the world hath done Lastly we may ioine to these Saint Ambrose as one that is ioined with them in the same faith I will not saith he glory Ambros de Iacob vita beata cap. 6. because I am iust but because I am redeemed will I glory I will not glory that I am void of sinne but for that my sinnes are remitted vnto me I will not glory for that I haue profited any or for that any hath profited me but for that Christ is an aduocate to the Father for me and for that his bloud was shed for me By all which confessions which these holy persons made of their faith we may perceiue that it is the proper worke of true faith not onely to beleeue that Christ is our Sauiour in particular and that he shed his bloud as precisely for vs as well as for any other of the residue of the faithfull but also that thereby our sinnes are forgiuen in particular vnto our selues For it is not enough as Saint Bernard saith to beleeue that Bernard Ser. 2. de Annunciat thy sinnes cannot be done away but by him against whom thou hast offended and who himselfe cannot offend but thou must proceed further and beleeue also that thy sinnes are forgiuen euen to thy selfe To doubt of the most singular vertue of the bloud of Christ to purge all the sinnes of all the faithfull were infidelity euen so for any one that beleeueth himselfe to be one of the faithfull to doubt whether his sinnes are forgiuen to himselfe is to betray his hypocrisie seeing whatsoeuer he professeth yet either he beleeueth not himselfe to be one of the faithfull or else he beleeueth not the truth of the promise of the pardon of sinne that God hath made by all the Prophets Act. 10. 43. to all that beleeue Why Manasses himselfe that was a grieuous murtherer of Gods deare Saints and a greater Idolater then many of the Heathen yet when he felt Gods mercy in giuing him repentance he was perswaded that God was his God and louing Father and had saued and delâ—uered him from all his iniquities and sinnes No maruell then that Ezechias the Father of Manasses Esay 38. 17. who walked before God in truth and with a perfect heart and did that which was good and acceptable in his sight and therefore knew himselfe to be accepted of God did make this profession after he was deliuered from his dangerous sicknesse saying Behold for felicitie I had bitter griefe but it was thy pleasure to deliuer my soule from the pit of corruption for thou hast cast all my sinnes behinde thy backe No maruell likewise that Dauid a man after Gods owne heart resoluing with true sorrow of soule to confesse his sinnes had a certaine assurance of the pardon of them as he himselfe testifieth saying I thought I will confesse my sinnes against my Psal 3â— 5. selfe and thou forgauest the iniquitie of my sinne For â—he which benefit being so gratious and great he calleth vpon his soule againe and againe to be thankfull vnto God in the best manner that possibly he could doe saying Praise the Lord Psal 1â—3 1. O my soule and all that is within me praise his holy Name Praise the Lord O my soule and forget not all his benefits which forgiueth all thy sinnes and healeth all thine infirmities There be two things that hinder this comfortable assurance in all the faithfull more or lesse especially in the time of some grieuous tentation As first the small measure of faith and other spirituall graces and the great strength of their earthly and carnall affections And secondly the remnants of distrustfull feare of vtterly falling away from God caused by their manifold and daily fals but the small measure of faith and of other graces of sanctification ought not to hinder the assurance of the faithfull because a little faith is a true faith aswell as a great faith seeing more or lesse doth not change Magis minus non variant speciem Iohn 3 16. Apocol 3. 8. the nature of a thing a little faith then is as true a signe of Gods loue as a great the Couenant of grace being made not only with them that haue a great faith but a little also euen with all that truly beleeue The Church of Thiatyra had but a little strength yet she was accepted with God aswell as the other Churches that had greater For workes of pietie are accepted with God according to that a man hath and not according 2 Cor. 8. 12. Matth. 13. 23. to that he hath not The ground that brought forth fruit thirtie sold is commended for good ground as well as that which brought forth a great deale more And the seruant Matth. 25. 23. that gained two talents is praised by his master as well as he that gained fiue For God will not despise the day of small Zach. 4. 10. things neither will our meeke and milde Sauiour Christ break the bruised reed nor quench the smoaking flax Matth. 12. 20. Moreouer when the Lord doth promise that he will be a gracious God to all that beleeue repent and returne vnto him loue him and feare him and walke in his waies he doth not respect the perfection of these graces nor the worth of the workes that proceed from them but these promises are all founded vpon the worthinesse of Christ who is the foundation Act. 3. 26. Gal 3. 18. 2 Cor. 1. 20. Ephes 1. 6. of the Couenant
feet but with their affections QVEST. IX The manner of receiuing Christ in the Eucharist is not carnall but spirituall The faithfull that liued before the Incarnation of Christ as the Apostle saith sed vpon the same heauenly Manna and 1 Cor. 10. 3. bread of life as we now doe but they did not eate the flesh of Christ with their bodily mouthes neither then doe the faithfull so now And verily whereas by the ministery of the word and baptisme in our new birth and inchoation of our sanctification we receiue not Christ after a bodily manner but after a spirituall and yet are thereby regenerated and quickened to an holy life Why then is not the growth and increase of our sanctification by the ministery of the same word and Eucharist wrought and accomplished after the same manner Verily Saint Austine so thought and therefore said that Aug. in Iohn tract 26. man is inuisibly fed because he is inuisibly regenerated Hee is saith he inwardly a babe and inwardly renewed and in what part he is newly borne in that part he is also fed therefore exhorteth the faithful not to prepare their iawes but their hearts Yea saith he why preparest thou thy teeth and thy Aug. de verb. Dom secundum Luc Ser. 33. Aug. in Ioh. tract 25. De consecrat dist 2. belly Beleeue and thou hast eaten Nay it is not lawfull if their owne glosse say the truth to presle the body of Christ with our teeth and if we entertaine any such grosse conceit we erre more dangerously then euer Berengarius did And verily it was the common opinion of the ancient Fathers that Christ was not a bodily but a ghostly food So Chrysostome This food feedeth not the body but the soule Chrysost in Iob. hom 4. yea it is the proper nourishment of the soule And therefore saith he when we come to the Eucharist we whet not our teeth to bite but we breake the sanctified Bread with a sound faith So Saint Ambrose de ijs qui initiantur mysterijs cap. 9. And how can it be otherwise For seeing our coniunction with Christ is not carnall but spirituall our feeding vpon him cannot be carnall but spirituall Our coniunction with Christ saith Saint Cyprian doth not mingle persons nor vnite substances Cypr. de câ—…na viz. After a bodily manner but it doth combine affections and conioyne wils with the affection saith Saint Bernard Christ is touched and not with the hand with the Bernard in Cant. serm 26. desire and not with the eye with faith and not with the senses So Saint Ambrose We touch not Christ by our bodily hands Ambros l. 10. in 24. Luc. de hora dominicae resurrectionis but by faith and therefore neither vpon the earth nor in the earth nor after the flesh ought we to seeke Christ if we will finde him And this very lesson hee learned of the Apostle For henceforth saith he know we Christ no more after the 2 Cor. 5. 16. flesh but if any man be in Christ let him be a new creature For by the qualities of the new creature planted in our hearts whereof faith is the principall we are ioyned vnto Christ and not after a bodily manner QVEST. X. Iustification and Saluation is wrought onely by Christ and not by any other whosoeuer Arguments drawne from the finall cause Sacraments were ordayned to this end that by visible signes apt to resemble inuisible graces a plaine and euident testimony might be giuen by the one vnto the other As in the Lords Supper by Bread and Wine being the aptest creatures to nourish vs in this temporall life this doctrine is cleared and confirmed vnto vs that iustification and life euerlasting is giuen vnto vs onely by Christ who is the true Manna that came downe from heauen and the very Bread of eternall life The which thing is repeated and inculcated againe and againe in the sixt of Saint Iohn that so we might be throughly perswaded Ioh. 6. 33. of the vndoubted truth thereof As likewise in Baptisme by Water being a most fit creature to cleanse our bodily vncleannesse is shewed and ratified vnto vs that it is the most pure and precious Bloud of Christ that is able to cleanse 1 Ioh. 1. 7. vs from all our sinnes which defile our soules Whosoeuer then ascribe our iustification and saluation not onely to Christ and his Bloud doe derogate from the testimonies of the holy Sacraments Yea they which ascribe these gracious blessings to the externall Sacramentall Elements which are the proper effects of the inuisible Grace signified by them doe as much as 1 Pet. 3. 21. in them lyeth cause these outward Elements to giue testimony flat contrary to that whereunto they were ordayned by Christ himselfe QVEST. XI The faithfull ought to be certainely assured of their owne saluation The Sacraments were not onely ordayned to shew and signifie vnto the faithfull that their iustification and saluation is onely by Christ but also to be seales of the same vnto them Rom 4. 11. and to giue them the assurance thereof in their owne hearts The which thing if it be true in the Sacraments of the Old Testament much more is it so in the sacraments of the New seeing they are instruments of greater grace The cup of blessing 1 Cor. 10. 16. saith the Apostle which we blesse is it not the Communion of the Bloud of Christ The Bread which we breake is it not the Communion of the Body of Christ That is ought not we that beleeue in Christ be as throughly perswaded of our spirituall participation of Christ the food of our soules and of eternall life in him by faith the mouth of our soules as wee are assured that we are partakers of the outward elements of Bread and Wine and of our bodily nourishment thereby in this temporall life and especially whereas the names of the outward signes are changed by the Spirit of God and receiue the names of things signified as the Bread is called the Body of Christ and the participation of the Bread the participation of his Body and that to this end that the religious receiuers of these holy mysteries should not looke to the nature of the things that are seene but beleeue the change made by grace in that they being Sacraments are not now common creatures but holy pledges and seales of our communion with Christ and all his Theodor. dial 1. blessings therefore the faithfull receiuing the one should rest assured of their participation in the other So reasoneth Saint Bernard A Ring is simply giuen for a Bern. de Câ—…a Dom. Ring and it carrieth no further signification with it it is also giuen to aduance a man to some place of dignity and honour or else to settle one in the possession of an inheritance insomuch that he that hath receiued it may say This Ring is nothing worth but it is the inheritance that I
of Christ whereby the pardon of their sinnes is sealed vp to the faithfull therefore it ought by no meanes to be taken away from the Lay people Yea whereas the faithfull are as well partakers of the Bloud of Christ as of the Body why should they not also be as well partakers of the visible signe of the one as of the other Act. 10. 47. Can anyman saith S. Peter forbid water that these should not be baptized which haue receiued the Holy Ghost as well as we So vpon the like reason it may be said Can any man forbid the Lords people to be pertakers of the Holy signe of his bloud with the Priests seeing they are partakers of the Bloud it selfe as well as they Especially seeing all the people of God ought to be most ready and willing to shed their owne bloud in the defence of the Faith of Christ why should they then be depriued of the Sacred signe of his Bloud whereby they are to be strengthened and confirmed for the couragious performance of that so great and weighty a worke How do we saith Saint Cyprian Cypr. ad Cornel. lib. 1. cap. 2. teach and perswade the people to shed their Bloud for the confession of the name of Christ if we deny them the Bloud of Christ that is the Sacrament of his Bloud For none can take from them the participation of the Bloud it selfe QVEST. XLII Matrimony is lawfull for the Ministers of the Gospell It is as lawfull in the time of the Gospell for the Ministers thereof to vse the same remedy against sinne and to enioy the same helpes and comforts of this life as it was for the high Priest and the residue of his brethren vnder the time of the Law But Matrimony was ordained for the auoiding of fornication Gen. 2. 18. and for to be an helpe in things concerning this life vnto the Priests vnder the Law and why should it not be so vnder the Gospell The Gospell requireth in the Ministers thereof as great if not greater labour about their spirituall worke then was required of the Priests vnder the Law why should they then not haue the same helpers as they had to supply their roomes for the better dispatch of their temporall affaires that so they may haue the more leasure to be imployed about their spirituall businesses And are not the Ministers of the Gospell especially in these last and worst dayes subiect to the like temptations of sinne as others were in former ages why should these then be more debâ—…red from the remedy then they were especially whereas 〈◊〉 Commandement of the Apostle is giuen generally to all For the auoiding of fornication 2 Cor. 7. 2. let euery man haue his owne wife and let euery woman haue her owne husband but where the remedy against this sinne is the authorised permission thereof by man with a Si non casse tamen cauâ—e there I must needs confesse is farre lesse need of the remedy appointed by God QVEST. XLIII The Nailes Speare and Crosse wherewith Christs pretious Body was tormented are not to be worshipped The Souldiers that vsed the Nailes Speare and Crosse to torment the most precious body of our most blessed Sauiour are not to be worshipped why then should the Nailes Speare and Crosse be worshipped which were the instruments of theâ—r outragious cruelty The Nailes and shooe of an horse that striketh therewith and killeth any meane person but casually are by the Law found guilty of the death of him that is slaine therewith how can we then otherwise iudge of the Nailes Speare and Crosse which were of a malitious purpose vsed to shed our blessed Sauiours most pretious Bloud and to take away his life from him for can that which is applied to a most wicked and vngodly vse be thereby sanctified and not grieously prophaned QVEST. XLIV The sinnes of the faithfull shall not after death be punished in the fire of Purgatory Arguments drawne from the greater proportion of reason to the lesse A true friend that howsoeuer he endanger himselfe will stead his deare friend that relieth vpon him in his great extremity will not faile him in a case of lesse danger Neither will our Sauiour Christ the fastest friend to his faithfull ones that possiby can be hauing by his owne death deliuered theÌ„ froÌ„ the euerlasting torments of hell fire suffer them to be tormented in the fire of Purgatory if there were any such fire Neither will God that for Christs sake doth freely pardon his faithfull the summe of 10000. talents cast them into a most horrible dungeon for the small debt of an 100. pence Vndoubtedly he that freely pardoneth them their sinnes which are the greater euils will not retaine the punishment which is the lesse And what manner of pardoning were this to forgiue the fault but not to remit the punishment Yea what manner of iustice were this to punish where there is no fault but a fault pardoned is no fault Wherefore seeing our most mercifull God in Rom. 3. 25. 1 Ioh. 1. 9. Christ doth presently in this life giue to all faithfull and penitent sinners the free remission of all their sinnes for Christs sake vndoubtedly after their deaths he will not punish them in the fire of Purgatory QVEST. XLV The Sacraments doe not conferre grace by the workâ— wrought vnlesse their vses be vnderstood The word of GOD is a more principall instrument of grace then the Sacraments are For otherwise our most wise and holy Sauiour while he conuersed in this world would not haue wholly omitted the administration of Baptisme and Ioh. 4. â— Luke 4. 16. 43. 1 Cor. 1. 17. haue giuen himselfe continually to the preaching of the word and testified also that he was sent for the dispatch of that businesse Neither would he haue sent forth his Apostles not so much to Baptise as to preach the Gospell vnlesse the preaching of the word had been the principall worke best befitting his principall Ministers Neither would the Apostle Saint Peter after that he himselfe had so effectually preached to Cornelius Act. 10. 42. and his company that the Holy Ghost fell on all that heard the word haue commanded them to be baptized and that in all likelihood by some inferiour Minister in the name of the Lord but would haue baptized them himselfe And verily the Sacraments were added to the word for the further strengthening of the weake faith of the Beleeuers and not for the confirming of the authority of the word seeing from it they receiue their power and efficacy when their right vse is made knowen thereby For how commeth it to passe that the water in Baptisme toucheth the body and cleanseth the soule but by the working of the word Neither are the Sacraments so forcible instruments to bring Christ to vs as the word is The Gospell saith Saint Hierome is the Body of Christ and Hieron in Psal 147. these words of our Sauiour Except yee
of Gods correction and a signe or token of his displeasure as all other crosses and calamities are Poore Lazarus was brought into the bosome of rich Abraham both which were rich in God and poore in spirit Marke this saith Saint Austin that ye doe not as commonly men Aug. ad Hillar Epist 89. do blame rich men and put your trust in a poore estate for if a maÌ„ should not put his trust in his riches much lesse in pouerty QVEST. LI. The people ought to be able to try and to discerne the doctrine of their Teachers Doe yee not know saith the Apostle that the Saints shall 1 Cor. 6. 2. iudge the world If the world then shall be iudged by you are yee not worthy to iudge the smallest matters Know yee not that wee shall iudge the Angels how much more then the things of this life So may we reason also that if the faithfull people of God shall iudge the world and the very Angels themselues much more may they boldly take vpon themselues to try and discerne the doctrine of their Pastors and Teachers Our most blessed Sauiour thought it no disgrace to himselfe to haue his diuine doctrine examined of the people by the rule of the Scriptures nay he that requireth the same at their hands saying Search the Scriptures for in them yee thinke to haue life Ioh. 5. 39. and they are they that testifie of me and beare witnesse to my doctrine that it is of God Yea the Lord so approued the Berâ—ans for that they receiued the word with all readines searched the Scriptures whether those things which Saint Paul Act. 17. â—1 taught them were agreeable thereto that thereby he brought many of them to the faith It is then no presumption in the people to examine the doctrine of their Pastors and Teachers seeing it is not onely approued but commanded by the Lord and enioyned the Corinthians also by the Apostle I speake saith he as to them that haue vnderstanding iudge yee what I say The refusall 1 Cor. 10 15. hereof by the hereticke Auxentius was sharpely reprooued by holy and Orthodoxe Saint Ambrose Auxentius saith he Amb. Ep. l. 5. in oratione cont Auxentium speaking to the people knowing you not to be ignorant of the faith hath shunned your iudgement and hath chosen foure or fiue heathen men Then in that he hath chosen Infidels he is worthy to be condemned of Christians because he reiected the Apostles precept where he saith Dare any of you hauing ought against another be iudged vnder the vniust and not rather vnder the Saints Yee see then that which he hath offered is against the authority of the Apostle But what speake I saith hee of the Apostle when the LORD himselfe proclaimeth by his Prophet Heare yee mee O my people that know what belongeth to iudgement in whose heart my Law is God saith Heare yee mee O my people that know iudgement Auxentius saith You know not â—ow to iudge Yee see then that he contemneth God in you which refuseth the sense of this heauenly Oracle For the people in whose heart the Law of God is doth iudge And doe not the Popish Priests likewise ioyne with this impious Arrian Auxentius in refusing to stand to the Oracle of God while they refuse to haue their doctrine examined and iudged by the people whether it be agreeable vnto the diuine doctrine of the Canonicall Scripture QVEST. LII Our whole Iustification and Saluation is by the free and vndeserued mercy of God in Christ The Apostles plain asseueration that we are iustified freely by Rom. 3. 24. the grace of God through the redemption that is in Christ Iesus hath forced the Church of Rome to auouch that there is a double iustification The first by grace and the second by the merit of our owne workes But his doubling is flat contrary to the simplicity of the Gospell For the Apostle plainly auoucheth that not onely at the first we are reconciled vnto God by Christ and are brought into his fauour and loue and are iustified and saued by his Bloud but much more that we are brought to the end of our saluation and to our full and finall glorification by the very same meanes God saith the Apostle setteth out his loue toward vs seeing while wee were yet Rom. 5. 8. sinners Christ dyed for vs much more then being iustified by his bloud we shall be saued froÌ„ wrath by him For if when we were enemies we were reconciled vnto God by the death of his Sonne much more being reconciled we shall be saued by his life In the which words of the Apostle it is manifestly and distinctly set downe that as it is the grace of God in Christ whereby we are reconciled vnto God and iustified at the first so it is the very selfe-same grace of God in Christ that doth saue vs at the last And Greg. Moral lib. 2. cap. 4. so a Bishop of Rome it selfe in her better times hath taught saying The first grace begat me in faith being naked and the very self-same grace shall saue me being naked take me vp into glory Wherefore if we desire to be partakers of the fruit of our redemption wrought for vs by Christ let vs not so meanly thinke thereof as if he should haue begun it onely by his obedience and left it to be finished by our selues Let vs not imagine that he paid but a part of our ransome and a parcell of the price that was to be tendred to God for the full purchase of the glorious inheritance of the Kingdome of Heauen and left it to our selues to discharge the rest Or if we cannot but confesse that he paid the whole summe and the full price let vs not impute to the God of all mercy and the most excellent Patron and Patterne of all Pitty such an hard and vniust kind of dealing as if he should exact againe a new payment at our hands for that which was fully purchased and paid for before Vndoubtedly if our title to the heauenly inheritance by the obedience and righteousnesse of Christ be sufficient good why should we seeke after any other title Seeing Law and reason teacheth vs this that that thing Quod semel â—…eum est non potest ampliâ—… fieri meum Qui semel factus est dominus non potest ex alia causa fieri dominus Quia nemo potest acquirere dominium â—…ci suae which is once iustly mine cannot be made more mine And he that is once made a right owner of a thing cannot againe by another title be made owner of the same thing seeing no man can get againe the Dominion of that which was his own before If then our first title to our Iustification and Saluation by the free and vndeserued mercy of God in Christ be good and sufficient then we cannot afterward lay any claime thereunto by the broken and forged title of our owne workes