CHAP. I.

IT is a daungerous stom­bling blocke, which the Church of Rome hath cast in the waies of the igno­rant, whereby they are made to fall into the déepe dungeon of Popish heresies and superstitions, when they beare the worlde in hand, as much as they can, that the Apostle in com­mending the faith of the Romans that then was, or ra­ther in testifying that it was published through the world, Rom. 1. [...]. doth approue the faith also that now is there taught. True it is that onely they that are starke blind, would stumble at that stone: for hée that is but halfe sighted, may plainely sée that the Apostle speaketh but of the faith of the Romans that then was, and doth not promise or prophecy, that it should be so alwaies. In the beginning God planted true Religion & the feare of him, in the hearts of men and women: but in continuance of time, that plant of the Lords own plaining, was so ouer­growen with the wéeds of wickednes of life, and super­stitions seruing of God, that it was hardly to be séene e­mongst [Page 2] men. In so much as of the times of Enos it is written, (as if the world had for a long time forgotten that there is any God) that then he began to call vpon the name of the Lord. Gen. 4. 26. Yea that which was at the first de­liuered from God as a perfect rule of life, and written in the heart of man: Yet was by the corruption of man so blotted out, and by the darknes of our minds so defaced, that God was forced as it were to write it a new (that it might the better be remembred) in the tables of stone. Yea and such is the force of our naturall and hereditary infection, that we cannot long kéep the truth sincerly de­liuered vnto vs, without mingling, or mangling of the same. De praescrip. aduers. haereti­cos. And therfore Tertulian teacheth vs truly, that the trueth must be before heresy, euen as the body is before the shadow: Math. 13. 24. And he proueth it by that parable of our Sa­uiour Christ, wherin the good séed is said first to be sowen & after the [...]ares. And so concludeth that that doctrine is from the Lord, & true, that is first, & that which commeth after, Contra epi­stolam Ste­phani. is false and strange. And Ciprian also confirmeth the same, when for reformation of any error, he teacheth vs to haue recourse to the fountain. Which rule of Ciprian S. Augustin also commendeth vnto vs, De baptismo contra Dona­tist. li. 5. ca. 26. Vincient. Cō ­mon. as a very good rule and worthy to be followed. And Vincentius Lirinensis in his Commonitory, doth not more earnestly indeuor any thing then that without any addition, we kéepe sincerely that which is deliuered: yea it is his onely intent & pur­pose, his whole drift & desire, to teach vs to loue that first was taught, and to eschew al new additions. Therefore howsoeuer religion at the first, was either at Rome or else where truly established, yet that is no good argument to proue, that it should so continue alwaies. Whereof if we would make any doubt, let vs looke backe vnto the Church amongst the Iews, where God established among them for his seruice and worship, euery ceremony, so that in euery thing they had plaine direction by Gods lawe, how to behaue themselues: yet notwithstanding their owne inuentions which they added therto were so many, [Page 3] that Christ when he came complained: Math. 15. 6. That by their tradi­tions, they made Gods cōmandement of no authority. And if this befell vnto the people of the Iewes, of whom God made especiall choice, and tooke them to be his peculier people: why may it not befall vnto the Church of Rome that is but one of the places among others, which God had chosen to set his name in? Rom. 15. [...]. And if the goodnes which the Apostle commendeth in them, was not in them such a continual or eternal inheritance, but that they haue long since lost the same, as themselues cannot deny: how wil they be able to proue, that they must haue sincerity of faith for an euerlasting succession? I wil not here stand to examine what the Apostle meaneth by this word faith in this place, although that perchance might serue to lay their brags. For amongst many significations of this word faith, there are two that may especially serue for the vnderstanding of that place. Sometime faith signifieth religion it selfe, or the rule of faith, as it is taken in this question, what faith or religion do you professe or are you of? And in this sence it must be taken in this place to pleasure the papists. And in another sence faith may here signify their forwardnes, confidence & constancy in this their religion: and so it semeth that the Apostle here doth vnderstand it▪ And then this is the sence of these words: It is spoken of in al the world, how readely you receiued, & constantly continued in the faith. And thus doth Chri­sostom séeme to expound this place, Ad Romanos Serm. 2. when he saith that the Apostle giueth thanks for their faith & confidence, as if he would by the latter expounde the former, by confidence teach what he meaneth by faith. Tho. Aquin. in Rom. lect. 5. And euen Tho. of Aquin doth so take it: The Romans (saith he) are commended for their faith, because they yeelded to it so willingly, and stood in it so stifly. And this place thus expounded, doth not proue their faith to be Catholicke: for many are constant that oppugne the Catholicke faith. Neither yet will I oppose vnto this some other places, where the Apostle may séeme perchaunce to giue as great, if not [Page 4] greater commendation vnto other Churches; and yet were not they therby aduanced to be the onely patterns that all other should follow, as they would haue this of Rome to bée. 1. Thess. 1. 7. 8. For the Apostle writing to the Thessalonians, testifieth of them, that they were an example or patern not only to them of Macedonia & Achaia, but that their faith was spred abroad in all the world. Is therfore the faith of the Thessaloniās at this day the true faith because it was so somtime? If you say it is not, what is said here more for the Church of Rome, then was said for that of Thessalonica? Although therfore to their immortal praise, this iust & due commendation belonged vnto them who followed that sincere faith and holy profession, which at that time was taught at Rome: Devnit. eccle yet hée cannot as much as séeme to be a Christian (as Ciprian saith) who continu­eth not in the trueth of that gospell and faith▪ Whereby it is euident, that vnlesse the Church of Rome can shew, that they hold that same faith now, that their predeces­sors did whom S. Paul commended, this praise of those faithful Romans, belongeth no more vnto them, then this promise that God made to Abraham, Gen. 17. 7. That God would be his God, and of his séed, pertaineth to Ismael and Esau who although they came of Abraham as touching the flesh, yet were they and their posterity a godlesse and a gracelesse people. But that it may appere as cléere as the Sunne at noone day, that vnder an honest cloke of ancient religion, they séeke to couer their new found superstitions (and whatsoeuer man hath deuised is but new) and vnder the name of holy faith, they commend vnto vs, their grosse I­dolatries, and most profaned blasphemies: My purpose is, (if God with his good grace shall assist me therein in this short treatise, briefly to set downe, both the ancient religion of the Romans, which at that time was taught and receiued in Rome, when this their faith was publi­shed in the whole world: and also the faith or religion [Page 5] that is now, so violently defended of the Church of Rome and is (although vniustly) called, the Catholick Romish religion: that we comparing the one of them with the other, may sée how vnlike they are, and that they cannot flow both from one fountaine, or both of them be taught of one spirit. And if we will know the auncient religion of the Romans, and the faith wherevnto the Apostle gi­ueth so good a witnesse, wee can haue no way more cer­taine, then to trie what was taught in the Church of Rome then. For that onely can be called that Roman faith, that was then taught in that Church, and belee­ued of the faithfull there. All which with reuerence we receiue, and most faithfully beléeue. But the additions of later times, and that which since they haue foysted in vnder the name of that auncient Roman faith, wee iustly reiect, as water mingled with the pure wine, whereby the wine is corrupted, or as myre or filth that hath sullied the fined gold, whereby the excellencie of the gold is blemished, or as tares and wéeds sowen in the field where first good corne was sowen, whereby the growing of the good corne is hindered. But what so e­uer the Apostle Saint Paule writing to the Romans, doth teach them to beleeue, whatsoeuer faith he would haue them to holde, that we acknowledge to bee in déede the true Roman faith, in the which he is desirous to con­firme and strengthen them by some speciall gift, Rom. 1. 11. 12. and to haue mutuall conference with them, no doubt to incou­rage them to continue constantly therein. Yea what soeuer he teacheth in that Epistle, whether it bee to esta­blish them in that they had learned, or to instruct them more perfectly in any poynte whereof they were yet ignorant, I say all that wee imbrace as the auncient faith of the Romans. Moreouer whatsoeuer Saint Pe­ter who they say was Bishop of Rome, and that hee wrote his first Epistle from Rome (for rather then [Page 6] Saint Peter should not be proued to be at Rome, they are content to cal Rome Babylon) whatsoeuer I say he wrot in that Epistle, which they say that he wrote from Rome we also most readily receiue as that old and authenticks Roman religion, whereof we will make no doubt at all. And further, whatsoeuer doctrine can be proued out of Saint Markes Gospell, De Rom. pont li. 2. cap. 2. which Maister Bellarmine goeth about by testimony of sundry auncient writers to shew, that it was written at Rome, as he heard Saint Peter preach the same, that also we will acknowledge to bee the Roman faith, which is still to be followed. So that whatsoeuer eyther Saint Paule wrote to the Romans, or Saint Peter being (say the papists) among the Romans, wrote vnto the dispersed Iewes, or Saint Marke at Rome haue taught, and what soeuer is consonant and con­senting therewith, that is vndoubtedly receaued of vs. But that which cannot be found agréeable to any of these writings I trust any indifferent reader wil think, that we may iustly suspect, as neither taught by those godly teachers, neither yet beléeued of those famous and faithful schollers, and therefore of none acknowled­ged at that time for the faith of the Romans. And if then it were not the faith of the Romans: what néed either the Rhemistes in their edition of the testament, In Rom. 1. 8. or all the rest of them, so confidently to bragge, that the faith of the Romans was so commended of the Apostle? Must it needes follow that the Romish faith that now is, is true, because that was good and godly? Suspend thy iudgement (good Christian Reader) and come not with a preiudicate opinion. Trie and then trust, proue and examine whether we or the Romish Church, come néerer to the auncient Roman faith, and bee bolde to heare and followe them, that beleeue as those first be­leeuing Romans were taught and veleeued. And who so euer they bee that dissente from that faith, or [Page 7] swarue any thing from that religion, or ad any thing to that doctrine, say not to such, so much as God spéed▪ For they are in déed heretiks and enemies to Gods truth, they are the corrupters of his most sacred word, they are the verie botches and blanes of all Christian Religion. And that thou maist (good Christian reader) more rea­dily sée, and more easily iudge, both of that old Roman faith, and this new Romish Religion, my meaning is so to compare the one of them with the other, that at one view, thou maist sée them both. Wherein I dare pro­mise nothing, but sincere dealing, both in setting down, whatsoeuer Saint Paule, Saint Peter, or Saint Mark haue taught vs, concerning such points as are in questi­on: and also in poynting vnto the doctrine of our aduer­saries, I will not charge them with any thing vntruly, I will not falsifie any of their writings, that the truth may appeare, and God may haue the glorie. Let vs ther­fore see first what was then, and what is now taught there of the word of God.

CHAP. II.

SAint Paule in that Epistle that he writeth to the Romans teacheth, Gods word powerfull and necessarie for all. that The Gospell is the power of God vnto saluation, to eue­ry one that beleeueth. Rom. 1. 16. By the Gospell, he meaneth that part of Gods word, Gospell. that preacheth vnto vs that ioyfull newes of our attonement made with God, which elswhere he cal­leth the word of Reconciliation. 2. Cor. 5. 19. This word he saith is The power of God: The power of God. For the weapons of our warfare are not carnall, but mighty through God, to cast down holds, casting down the imaginations, 2. Cor. 10. 4. 5. and euery high thing that is exalted against the knowledge of God, and bringing into captiuitie euery thought to the obedience of Christ. Of [Page 8] this powerfull word, Iere. 23. 29. GOD spake long before Saint Paules time by his Prophet Ieremie. Is not my word euen like a fire saith the Lord, and as a hammer that brea­keth the stone? Hebr. 4. 12. Of the power of this word thapostle wri­teth, that It is liuely, and mighty in operation, and shar­per then any two edged sword, and entreth through, euen to the deuiding asunder of the soule and the spirite, and of the ioints, & the marrow, and is a discerner of the thoughts, and intents of the heart. Esay 49. 2. Yea, Christ himself in the Pro­phet Esay is brought in confessing, that the Lord Hath made his mouth like a sharpe sword. So that this word is neither so blunt or dull, or so vnable to make the man of GOD perfect to euery good work, as the aduersaries of the Gospell would haue vs to imagine it to be. So that in this place Saint Paul doth giue testimony, Iam. 1. 22. that the word of God is as Saint Iames saith, able to saue our soules: 2. Timot. 3. 16. And profitable to teach, to reproue, to correct, and to instruct in righteousnes. 1. Pet. 1. 23. Saint Peter therfore doth liken the word to a séed, and that to such a séed, as doth (if the fault be not in vs) spring and grow vnto eternall life. For as the good séed, if it be cast in a good ground, and moistned in due season with the dew of heauen, can not but be fruitfull when the time shall serue: euen so Gods word, if it sound To him that is poore, and of a con­trite spirit, Esay 66. 2. and trembleth at his words, and be watered by the graces of Gods holy spirit, it cannot, it will not be vnfruitfull. Saint Mark also in that parable of the seed that falleth vpon the good ground, Mark. 4. 8. and brought forth fruit, some thirtie, some sixtie, some a hundred fold: doth sufficiently testifie vnto vs of the efficacie of the word, if by reason of the infirmitie of our flesh, and corrup­tion of our sinful nature, the edge therof be not rebated, and the force hindered. Not because I ascribe such force either vnto the sound, that we may heare, or the letters, that we may read, but vnto the sence and substance of [Page 9] the word; vnto the lesson that may be gathered out of the same. Whereunto we sée Saint Paule writing to the Ro­mans, and Saint Peter being at Rome (as our aduersaries affirme) and S. Marke also there according to the doctrine of S. Peter as they tell vs, penning his gospell, do giue this effect that it is of power to saue, and the very séede of eter­nall life. They find not therein any such hardnes, as should driue men and women from the reading therof. They find no such dangers, they spy no such perils. But on the contra­ry it was holden for good doctrine at Rome, 1. Pet. 3. 15. when Saint Peter did write (if from thence he wrote) Alwaies to be rea­dy with all meeknes and reuerence, to answere to euery body, that shall aske a reason of that hope which is in you. And that this is required of euery man & woman, that should san­ctifie the Lord God in their hearts, euen of seruants, and not of maisters onely, of wiues▪ and not of husbands onely: it is more plaine, then that it can be probably denied. Now to yéeld a reason of thy faith, requireth much greter know­ledge, then to make confession of thy faith. So that héere the Apostle séemeth to require that of them, that S. Paule doth assure himselfe that he shal find in them, namely that they are so filled with all knowledge, Rom. 15. 14. that they can admo­nish one an other. Philip. 1. 9. 10 Yea this knowledg is so necessary for all Christians that Saint Paule alwaies wisheth it to be in such as he writeth vnto, Coloss. 1. 9. 10. and prayeth that they may haue it. But séeing this hope that is in vs, is grounded vpon the word (for otherwise it is but a foolsh fancy, and no sound hope) the knowledge whereby wee must be made able to aunswer of the same, must be the knowledge of Gods worde. Yea whatsoeuer besides that we doe know it may perchaunce some way satisfie our humour, and serue for some turnes, but this one knowledge, is that onelie that is necessary and without which we cannot but erre, as Saint Marke himselfe reporteth vnto vs that Christ told the Iewes: Marke. 12. 24. Doe you not erre, because you know not the Scriptures? So that we sée, that the auncient doctrine [Page 10] of the Church of Rome was this: That to knowe Gods word is the meanes or power whereby God saueth vs, and the séede of euerlasting life. And therfore as the know­ledge thereof is comfortable and profitable, so to be igno­rant thereof, is very dangerous for any Christian man or woman.

But the now Romish Church, Gods word reproched. doth not onely suffer without any publike shewing of their mislike, the sacred Scriptures, and Gods written worde, to be most reprochfully disgraced, and blasphemously scorned at, by comparing it to a leaden rule, a nose of wax, Inkye diuinitie, and with such like pro­phane and godlesse scornes: but also they teach, that that word of trueth wherewith (Saint Iames saith) God hath be­gotten vs, Iac. 1. 18. is doubtfull and may be wrested any way: it is not sufficient to teach vs all trueth, Doubtful and not sufficient. without the helpe of tradi­tions: Ignoraunce mother of de­uotion. it is harde to be vnderstoode, and therefore the people must not reade it. And that it is best for the people to be ig­norant still: for ignorance is the mother of deuotion. So that we see the auncient Church of Rome commended vn­to vs Gods word as most necessary for Christians: the now Church of Rome condemneth the same, not as needlesse one­ly, Dangerous. but euen as hurtfull and dangerous. They hated ignorance as a sworne enemy to Christianitie: these reuerence her, as a fruitfull and the onely mother of popery. Therefore the olde faith of the Romans, and the newe Romish religion are in this nothing like. Gods word must haue power from man. And yet there is not any greater disgrace, that they can lay vpon this powerfull worde, then that which blasphemously they affirme, and prophanely maintaine, that eùen this power of GOD, and immortall seede, hath no power at all or authoritie, Eckius in enc [...]i. de auto Eccle. vnlesse the Church authorize the same. As though this power of God, that it may be powerfull, Marke. 4▪ 3. must receiue power from man: and this seede, that GOD that sower went forth to sowe, cannot growe, vnlesse man giue it increase.

CHAP. III.

THere is also in these daies great question what is Gods word, that is to say, what that word is, that should be the rule of religion and conuersation. What is Gods word. For the which the old religion of Rome was this: That in any wise they should take héede of such as make di­uision, and giue occasion of euill contrarye to that do­ctrine which they had learned. Rome. 16. 17. And S. Paule prayeth that they may be Confirmed according to his gospel, and preach­ing of Iesus Christ. 25. As for other worde then that hee did teach, or other gospell then that he did preach, as he héere teacheth the Romans, Gal. 1. [...]. that they ought not to beléeue, so he flatly writeth to the Galathians, that If he or an Angell from heauen, preach any other gospell, they shoulde be so farre from receiuing it, that they shoulde hold him accur­sed that bringeth it. And S. Peter commending the worde whereby men (by their sinfull nature mortall) are made immortall, poynting vnto that word sheweth what it is, And this is (saith he) the word, which by the gospell is prea­ched vnto you. 1. Pet. 1. 25. And in the end of this his first epistle he pro­testeth. This is the true grace of God wherein ye stand. That is to say, 1. Pet. 5. 12. this faith or religion that you haue béene taught, this doctrine of the gospell which you haue learned, is the true faith, the true religion, a true doctrine. For so do Clau­dius Guilliandus and Iac. Faber no enemies to popery ex­pound it. Then by the old faith of Rome we sée, that that which they then preached, and that which was agréeably to that rule, is the truth: euen that which was then Depositum committed or taught, not any thing that should be after­ward committed to them or taught. And this is in trueth that old worde of God, which was then acknowledg­ed for Gods word, and had not any beginning from later times, this is in déed an auncient religion, Which was pro­mised before by the Prophets in the holy Scriptures. Rom. 1. 2. But the now Romish faith cannot abide this doctrine. And therfore our new M. of Rome haue decreed, that al the books of the old [Page 12] and new testament (as wel the Apocrypha as Canonical) and also the traditions themselues concerning faith or maners, Apocrypha & traditions ad­ded to Gods word. shal with like affection bee beleeued, and with like reuerence receiued. Yea & they are not ashamed to teach that these their traditions are more necessary and profitable then Gods word. We see then that the old religion of Rome, taught both by Peter and Paule, is to rest in that worde that then was taught without adding thereto. The Romish religion that now is, doth arrogate vnto themselues alwaies to adde as they see cause, which their additions are nothing else but an augmenting of the heapes of their superstitions: whereas August. Hierom. & others, appoint the listes and limites of Gods word, to be the Law, the Prophets, the Euangelistes, and Apostles.

CHAP. IIII.

THen let vs come to the question of iustificati­on, which is y ^e very summe of true Christian diuinity. And it is the intent and purpose of the Apostle in the Epistle to the Romans, most exactly to teach the same. For when the good séed of our frée iustification in and for Christ was sowen in the ground of their harts: then came the enuious man and sought to sowe sundry sorts of bad wéeds there also. For some there were that were altogether enemies to the gos­pell of Christ as were the obstinate Iewes, who could not abide to heare of this saluation by Christ. Others beléeued in part the gospell, but thought yet that the ceremonies which God commanded (not knowing that they were ap­pointed but vntill the time of reformation should come) should not be abrogated, and therefore would mingle the Law with the gospell. Who also looked to be iustified by the Law and the works therof, Rom 10. 5. because it was promised: Hee that doth these things shall liue thereby. There were also a third sort perchance, namely such as were conuerted from Gentilisme that being proud of that grace that was broght vnto them, were not onely more secure of their own estate, [Page 13] then was for their safety, but also despised the Iewes as a people so reiected, as if God vnmindfull of his promise, would neuer be reconciled to them again. Against al which the Apostle in this Epistle teacheth, Iustification by faith with­out the works of the Law. that al people that be­leeue, of whatsoeuer cuntry or nation, are freely iustified by faith in Christ. And first he proueth that neither Iew nor gentile (vnder which two al are comprehended) can be iu­stifyed by doing the works of the Law, because none can fulfil the Law, neither the gentiles by that light of nature, the Law written in their heart, neither the Iewes by that knowledge of the Law that they so much bragged of. And this the Apostle performeth (as the diligent Reader may obserue) from the xvii. Rom. 3. 20. verse of the first Chapter, vnto the xxi. of the third chapter. So that he flatly concludeth. Ther­fore by the works of the Law, shal no flesh be iustified. Now this place being so plaine as it is, against iustification by works, the doctrine of merits is quite ouerthrown, if some color be not deuised to auoid the force of this testimony. The Romish Catholiks therfore indeuor as much as they can to make vs beléeue that those wordes must haue ano­ther sence and vnderstanding, then we take them to haue: but what sence that is they are not yet resolued. Bellarmin. de iustif. li. 1. c. 19. For some say that the Apostle by the workes of the Law mea­neth the works of the Ceremonial Law, and in déed many of the Papists do so expound it. But Master Bellarmine li­keth not of that answer, & confesseth in plain termes that not onely the obseruation of the Law of ceremonies, but also the kéeping of the moral Law is excluded from iustifi­cation: but yet he would haue vs to imagine, that onely such workes as are done before we beléeue, Concil. Trident. are denied to iustifie vs. Sess. 6. As for the workes that we doe after, they doe iustifie and merit as they teach vs. Against merit, And this their absurd opinion, procéedeth of their ignorance of the intent and meaning of the Apostle in the Epistle to the Romans. For Master Bellarmine in the place before alledged, doth affirme, that the Apostle there, as also in his Epistle to the [Page 14] Galathians, goeth about to proue that none can be saued without faith, or without Gods mercy: which is in déed the trueth, but it is not the whole trueth. For he is al­so as carefull to take away the confidence that any had or might haue in their owne workes. And because he writeth to them who had faith already (for, Their faith was published throughout the worlde:) Rom. 1. 8. and teacheth vs that all our reioycing, Rom. 3. 27. by this iustification by faith in Christ is taken away (but where is merit, there is reioy­cing in our selues) therfore it is plaine that the Apostle excludeth here from iustifying al works. This also appea­reth by the setting down the true cause of iustification ( By faith) and remouing the wrong cause in so general termes: 28. ( Without the works of the Law) & that also the Apostle doth after in the example of Abraham. All which may teach vs, that S. Paule héere indeuoreth, to take from all workes, when soeuer we doe them, all hope of being saued there­by, to the end that our pryde in our owne workes being abated, and our boasting taken away, He that reioyceth may reioyce in the Lord. For this cause also the Apostle doth afterwards so set workes and merit against grace, as if the one of them doth quite ouerthrow the other: 1. Cor. 1. 31. If by grace, not now by workes, for then grace is no more grace: but if it be of workes, Rom. 11. 6. then is it now no grace, for then worke is no worke. We sée then, that S. Paule teaching that we can­not be iustified by workes, to the end that our Iesus may be indeed a true, onely, and perfect Sauiour, and fully saue vs from al our sins, taketh away from all our doings the hope of meriting and deseruing the same. And to this end the Apostle S. Peter also, 1. Pet. 1. 3. in the beginning of his first E­pistle doth make mention of Gods aboundant mercy wher­by we are not onely begotten to a liuely hope, but also Kept by the power of GOD through faith vnto saluation. Therefore I say hee teacheth vs, 5. that we obtaine this by Gods greate goodnesse, because hee woulde not haue vs any thing to trust in our merites, but in that, God of all [Page 15] grace, who will make vs perfect, (for our workes cannot do that) that we may ascribe, 1. Pet. 5. 10. To him glory and dominion for euer, Obiect. (and not to our selues, or our goodnes.) But if any man replie that this doctrine séemeth contrarie to that which Saint Paule writeth to the Romans, Rom. 3. 6. That God will reward euery man according to his deedes: Or to that Saint Mark reporteth that our Sauiour Christ promised, Mark. 9. 41. That he, who in his name, gaue a cup of cold water to drink to his seruants, Solution. should not leese his reward, thus I aun­swere: God in mercie promiseth reward to such as do his will, and in mercie he likewise performeth the same, not waighing the work, but remembring his mercie. So that herein wee may rather commend Gods faithful­nesse, in kéeping his promise alwaies: then estéeme of our works. For who will think that a cup of cold water gy­uing, may be worthy of eternall life? And the words of Saint Paule are plaine enough, if we wrest them not out of their naturall sence. For we denie not that GOD re­wardeth men According to their workes. And the place proueth not that GOD rewardeth them For their works, and that sence onely can establish their doctrine of me­rites: but thapostle saith there onely thus much, that good workes shall haue a good reward of eternall lyfe, glorie, honor, and peace: Euill workes their due reward of wrath, indignation, tribulation, and anguish. So that according to the qualitie of their workes, (the qua­litie I say, and not the merite) GOD in mercie, accor­ding to his promise, shall giue honour and immortalitie to them that séeke to serue him. This therefore stan­deth still, the vndoubted old faith of the Romans, That by the workes of the Law, Rom. 3. 20. there shall no flesh bee iusti­fied in Gods sight. Iames 2. 21. For howsoeuer Abraham was iustified by workes (before men) as others also are Iustified, that is declared and accompted before men iust,) by workes, and not by Faith onely. 14. (For euen Saint Bede ex­poundeth that place of Saint Iames, for the approuing of [Page 24] Abrahams faith or making it to appeare) yet I say, Before God, workes cannot iustifie. And this is the auncient Roman faith, receiued also and taught of the auncient Fa­thers, In Rom. Ser. 7. both writing of this Epistle to the Romns, and else where. Chrisostome saith, that this righteousnes is cal­led Gods righteousnes, because man cannot work it but God only. And after, That the Sonne hath perfected it wholie with his bloud. In Rom. Ser. 2. And in another place verie nota­blie: For thou shalt not obtaine (this righteousnes) by thy trauels and labours, but thou must freely receiue that which is from aboue of Gods free gift: bringing with thee of thine, only this one thing, namely that thou beleeue. Then which words, what can more plainly impugne the doctrine of our aduersaries, or shew what was the iudgement of this auncient father concerning this point? But that consent and consenancy which we find in many of the Fathers, Faith only. as in Origen, Hierom, Ambrose, Isichius, Basil, Athanasius, Pri­masius, Hillary, Theodoret, Bernard, giuing that work to Faith only, to saue or iustifie, may sufficiently perswade vs how fast they held this old Religion, or Romish faith, that a man is iustified by faith without the works of the Law. I may therfore I trust with Cyprian conclude, Rom. 3. 28. that If A­braham beleeued God, and it was accompted to him for righ­teousnes: Lib. Epist. 2. Euery one also that beleeueth God, Epist. 2. and liueth by Faith, is found iust, and is declared to be alreadie made happy and righteous in faithfull Abraham.

But the new Romish Religion is this, Works iustifie. That good works do merite iustification and eternall life, Concil. Trid. sess. 6. can. 26. 32. So that by their good works they say they can satisfie for their sinnes. And for this cause when at shrift they haue confessed their faults, their ghostly father (for so they terme him) will inioine some pe­nance vnto them, wherby they tell them that they may satis­fie for their sinnes, and make recompence to God for them. For almes and fasting (saith one) doth easily carie men into heauen. Ioh. Bethel. in rationa. diuin. cap. 65. And thus in this their new Religion they do not only expresly set themselues against that old Roman faith, wherin [Page 17] we are taught that good workes cannot iustifie before God, but also blasphemously they rob Christ of his office, Iohn. 1. 20. who is in truth onely that Lambe of GOD that taketh away the sinne of the world: 1. Iohn. 2. 2. and is the propitiation for the same. Heb. 10. 14. Who with one of­fering (by offering himselfe a Sacrifice for our sins) hath made perfect for euer them that are sanctified.

CHAP. V.

ANd as this ancient faith which was then y ^e faith of the Romans when their faith was commen­ded, The maner of iustifying by faith. doth put vs past hope of béeing saued by our workes: Rom. 3. 24. 25. sait doth teach vs that this salua­tion is without our merit fréely bestowed vpon vs that beléeue. Wee are (saith S. Paule) iustified freely by his grace, through the redemption that is in Christ Iesus. Whome GOD hath set forth to be a propitiation by faith in his bloud, in declaring his righteousnesse, by the forgiuing of sinnes that are past, &c. In which wordes wee see againe that our iustification is free, therefore not for our workes, but by grace. Wée sée the meanes of this our saluation, euen the redenption that is in Christ Iesus. We are also taught the meanes how it is applied to vs by faith: And that not simply by faith, as if it were frée for vs to repose this our faith and confidence, according to our owne fancy, vpon any helpes that we can deuise, but by faith in his bloude. Then also we learne héere what is this iustification, the forgiuenes of sinnes. But is Christ onely profitable to them that were in his time, and to vs that haue béene or are since? Yes verily He declareth his righteousnes in forgiuing the sins that are past, such as his chosen seruantes haue committed since the world began, for so both S. Ambrose, and their owne friend Tho. of Aquin séeme to vnderstand the sins that are past. Which for­mer sins or sins that are past seing it is receiued by so gene­rall a consent of the olde translation, The Rhemists take from the word. and the interpreters, I maruell that the Rhemists do leaue it out. If we had so done we should haue beene cryed out vpon, for falsifyers of the worde of God, and deprauers of the same. I woulde also [Page 18] aske why in translating into English, they would rather re­taine the Latin worde Gratis, then set downe the English word Freely. What was the English so plain, that you could not deuise any colour, that might seeme plausible to your fauorits, for the maintenance of your new heresie? If you thought so, why giue you not glory vnto God, confessing your errour, that others might learne by you, not to be deceiued any longer. If you saw not your misliking why when you should translate and make the worde plaine, doe you so hide this light, vnder the close bushell of your wordes, vnknowen to them that shoulde read your booke? For thus our newe Masters of Rheimes do translate Iustified gratis by grace & caet. Rom. 3. 24. what these mean by translating thus let the world iudge. But the summe of the auncient doctrine is this, that we are iustified fréely without deseruing euen by the forgiuenes of our sinnes through faith in Christ his bloud, which is gathe­red not onely out of the words of S. Paule by me alledged, but also through out all his Epistles. Which testimonyes I omit because that which is already said is so plaine, and my espe­ciall purpose is to shew what hath béene the auncient faith of the Romans. As therefore we see what S. Paule taught them, so let vs see if S. Peter in that his Epistle, which they say he wrote from Rome, haue said any thing for that point. Hée saith That we are kept by faith vnto saluation. And that The reward or end of our faith, 1. Pet. 1. 5. is the saluation of our soules. And againe that Christ was shewed in these last times for your sakes (saith he) which by his meanes doe beleeue in God. 9. 20. 21. And whosoeuer shall mark, how the Apostle S. Peter in that first Chapter, of his first Epistle, doth set forth the excellency of our hope, and the redemption that we haue in Christ, which is the end or reward (not of our workes) but of our faith, yea how that Christ is shewed for vs that beléeue, and that the Apostle in speaking of our saluation doth not make our workes any cause thereof, but on the contrary ascribeth it wholly to Gods mercy, euen to his abundant mercy appre­hended by faith: he must needs confesse that S. Peter hauing so good occasion to haue spoken of iustification by works & yet not hauing once mentioned the same, had not any purpose [Page 19] to deliuer that doctrine, that our own works may iustify vs.

But our new Romish Rabbies that haue nothing to vant them­selues of, Iustification taught by Christ and his Apostles here­sie. but the rotten ruines of auncient Rome, can abide no doctrine worse then this that wee are iustified by faith in Christ his bloud. It is heresie with them to say, that wee ob­tayne forgiuenesse of our sinnes by faith in Christ. But to attri­bute that which onely Christes merites by his death and bloud­shedding, and faith apprehendeth, to holy bread, holy water, pardons, Popish iustifi­cations. Agnus deis, blessed graynes, pilgrimages, monkes, bookes and cowles, candels, crossings, and such like trifling trash is good deuotion, and sound religion. That which they call heresie, we teach word for word, out of the auncient doctrine of the Romans. But that which they would haue the people be­leeue, concerning these toyes, S. Paul, S. Peter, and S. Marke his scholler, would haue been ashamed to haue taugh it, to any Christians.

CHAP. VI.

SAint Paul hauing planted and proued this doc­trine of iustification by faith in Christ, This doctrine of iustificati­on by faith in doctrine of li­berty. as he doth in the fourth chapter of this Epistle to the Romans, and else where in many places: hee then teacheth that in respect of this grace, we should be so far from being imboldened to sin, that on the contrary we are the more bound therby to holines of life. Rom. 6. 2. 3. & caet. For whosoeuer is dead to sin, must not liue to sin. But we if we be not baptised into Christ, are dead to sin: Therfore such as are baptised into Christ, may not liue to sin or in sin. Yea it is good reason that the seruant obey his Master, but we are Gods seruants by promise in baptisme, therefore him we must obey: then we cannot obey him, which God hateth, for­biddeth, and punisheth, but we must serue God our Master in holines and righteousnes. And whereas no man euer more plainely taught, our frée iustification in Christ, without our workes or merites, or any inherent righteousnesse, euen by the forgiuenes of our sinnes, then the Apostle S. Paul, both in this epistle and else where: yet no man more earnestly and [Page 20] effectually then he, exhorteth to holines of life, good workes, and all Christian duties: sinne and security haue not a shar­per enemie then he is. 1. Pet. 2. 24. S. Peter also teacheth vs that Christ his Owne selfe, bare our sinnes, in his body, vpon the tree. Whereby he sheweth the satisfaction that he hath made, to be the attonement betwéene God and vs: and that without vs he hath done it, himselfe I say in his owne body hath paid that price, and taken away the condemnation due to the sinne that we haue committed. Hee hath done it vpon the trée by his death and passion, purchasing thereby eternall redemption. What can the Apostle say more plainely, to teach vs that the satisfaction for al our sinnes is alreadie per­fected so in and by Christ, that our owne workes can be no­thing auayleable to satisfie for them, or that there is not to that vse any neede of them? What then? Séeing he bea­reth our sinnes shall we lay loade vpon him, and by our sinne and vngodly life, doe what wee can to make his burthen heauier? No no, he hath done all this that wee who (by this benefite of Christ) are dead to sinne, should liue to righteousnesse. For if GOD bee our God, wee must be his people: If hee bee our louing Father, hee loo­keth that wee shoulde be his obedient children, If he bee our gratious Lorde and Master, we must not be vngraci­ous but duetifull seruantes. For as God doth couenant with vs to bee our God, so do we also by vowe and promise, binde our selues vnto him to bée his seruantes. And this also doth the Apostle Saint Peter teache vs, who in the first Chapter hath plentifully set forth Gods greate merrie to­wardes vs, euen in this question of our free iustification, as also in this place he hath done, and yet wil not in any wise that any Christian duties should of vs be vnperformed, but exhorteth vs to bee occupied in them as we may see. Chap. 4. 1. 2. 3. 4. and to accompt them as a debt that we owe vn­to God, Ephe. 2. 10. and must pay him. For we are Gods workmanship created in Christ Iesus vnto good workes, which God hath be­fore ordained that we should walke in them. Saint Marke re­porteth vnto vs that our Sauiour Christ preachd often forgiuenes of sinnes, as in his third, and fourth Chapters it [Page 21] may appeare, which forgiuenes of sin, doth quite ouerthrow that inherent righteousnes, and iustification by worke that the papistes striue to establish. And yet the same S. Marke doth register and record, among many other godly exhorta­tions, that our Sauiour Christ made to his disciples this ne­cessary caueat. Take heed watch and pray, for you know not when the time is: Marke. 13. 33. By all which this doth appeare, that sanc­tification and holines, must followe iustification and for­giuenes of sinne (for we are washed that we should not a­gaine defile our selues with the filth of sin) and that Gods loue, doth more effectually tie vs to obey him, and to inde­uour our selues to doe his will. And looke howe much the more we are instructed, and assuredly perswaded of the free loue of God, so much the more, will our inner man be in­flamed with loue to him againe. I say euen with such loue, as will thrust vs forwardes to walke in good workes. And this is notably proued by our Sauiour Christ who gathereth that the sinfull woman in S. Luke felt, Luc. 7. 47. That many sinnes were forgiuen her because she loued so much. And thus we sée that the auncient Roman faith was this, that such as haue receiued and felt Gods free grace in forgiuing their iniqui­ties, as in trueth they are, Detemp. ser. 237. so in duety they must be alwaies ready to serue him. So that I may boldly say with S. August. It can hardly bée that he that beléeueth well should liue euil.

But our popish spiders out of this sweete flower doe gather their poyson. Romish repro­ches against this true do­ctrine. They burthē this doctrine, which in expresse words is taught by S. Paul, and the effects of it by S. Peter also (that we are iustified by faith without the workes of the Law) with this slaunder, that it is a doctrine of liberty, and occasion of li­centious life, a hinderance to good workes. And thus this doc­trine, which they cannot confute with reason, they couer with shame and reproches. And that which they cannot with all their learning proue false: Dialog. cum Tripho. by this shameles shift they seeke to make odious. Far otherwise did the ancient fathers both speak & write. Act. 15. 9. li. 2. Iustinus Martyr lerned of the Apostle S. Peter to say that faith profi [...]eth our hearts. Epist. 2. Ciprian saith to cease from sin, Aduers. Marce. onem. li. 4. that be­ginneth of faith. Tertulian affirmeth that faith sheweth vs the way (whither? In psal. 115. to licentious life? No, but) by which we must [Page 22] come to God. Basil ascribeth vnto it, great force to allure, draw and perswade the mind, Constit. Mon [...]st. cap. 16. because as in another place he telleth vs, it strengheneth the powers of the same, it obtayneth & get­teth indeuour in vs, and Gods helpe, which both are necessary in al our works. Heresi. 76. Epiphanius writeth that it preserueth euery faith­ful man, In Ioh. 6. he meaneth from euil no doubt. And Theophilact telleth vs, that faith in Christ is truely a holy and perfect worke, and doth sanctifie or make holy him that hath it: In Ioh. 3. And on the other side, Ti [...]. 1. 16. that such as lead an vncleane life, are not truely faithfull, who professe that they know God, but in workes they deny him. By all which it is plaine to see, Eph. 6. 16. that these holy fathers did thinke that faith doth both quench all the firie dartes of the wicked, and nourish or maintaine within vs, the good motions of the spirit, and so is as it were the fountaine from whence doth spring whatsoeuer good work we can performe. But the papistes would beare the worde in hande, that the more wee teach them to beleeue, the wider we open them a doore to sinne. But woulde you in deede finde out that doctrine, that doth let loose the raynes of lycentious life? and giueth liberty to doe what you will? Looke then to our newe Romish religion that selleth sinnes for money, and pardons for faultes both past and to come also. Faith (whereby wee apprehend this free iustification) is Gods gift, and therefore not easie for vs to get, seeing wee cannot haue it at all, vnlesse hee will giue it, increase whereof the A­postles themselues craued of God, because of themselues they coulde not get it. But as much mony as will buy a pardon is not harde to come by. Especially rich men might by their do­ctrine, be bolde to sinne, because money woulde buy par­dons enowe. Nowe whether the auncient faith of the Ro­mans, or this new Romish religion, giue greater liberty to licen­tious life, let the indifferent Reader iudge.

CHAP. VII.

BVT this our doctrine of iustification by faith in our Sauiour Christ Iesus, without the workes of the Lawe, that it may both the better be vn­derstoode, and more throughly be deliuered from [Page 23] the vniust reproches of such slaunderous spirits: It shall not I suppose be amisse, What iustify­ing faith is. but verie necessary to declare, what maner of persuasion this Faith is, by the doctrine of the Apostles, if any thing may out of these their writinges, which doe any way concerne the Romans) be brought to teach vs the same. First therefore this Faith is not only a generall persuasion of Gods power, mercie, and such other things, A particular confidence. but euen a particular confidence and trust, wherby we do not onely giue our assent or consent that GOD is mighty and mercifull, but also we do with comfort applie particularly vnto our selues, whatsoeuer greatnes and good­nes, in generall persuasion we yéeld to be in God. And this is plainly proued by thapostle vnto the Romans, setting forth the faith of Abraham before our eyes, as a perfect patterne of true faith, in that he beléeued not onely in generally, that God could or would do such a thing, Rom. 4. 18. 19. 20. but euen particularly, that he would and could performe his promise that he made vnto him concerning Isaac, So shall thy seed be. And so it came to passe, that neither he considered his owne bodie now dead, when he was almost a hundred yeares old, neither yet the dead­nes of Saraes womb. But contrary to hope, beleeued in hope, that he should be the father of many nations. Now this constancie of Faith cannot possibly be in any man or woman, vnlesse they haue (besides a generall persuasion, and historicall assent to this that they heare, that God is good) a particular appli­cation, and an inward féeling, whereby they may say as their old translation bringeth in Iob, Iob. 19. 7. saying: This hope is laid vp within my brest. Faith also must be, if it be true and such as is required, a constant confidence without doubting. Not because that we can héer attaine to that perfection, that our faith should haue no infirmitie, but that all weaknesse in faith, doth argue great want in the same. Such was that Faith, that héer the Apostle commendeth vnto vs, in the example of Araham. Rom. 4. 21. For Abraham was Fully persuaded, as­sured or certified, that what GOD had promised, he was able to performe. Now fully to be persuaded of a thing, and to doubt of it are contrarie. And Saint Peter willeth vs, To trust perfectly, in that grace that is brought vnto vs. [Page 24] wherby he doubtlesse meaneth nothing els, then thapostle S. Iames, Iames 1. 6. when he opposeth Doubting or wauering, against true faith: Let him aske in faith nothing doubting. But that faith must haue these properties, that is, that it must be a confidence and trust, wherby assuredly and particularly, we applie vnto our selues the comfort of Gods promises, or of the examples of his mercie. Thapostle in this Chapter doth farther teach vs, Rom. 4. 11. I meane Saint Paule, in the fourth to the Romans, A Seale. teaching circumcision to be, A seale of the righteous­nes of Faith. A seale is set to the writing, to take away all occasion of doubting from the same. So are the Sacraments added to Gods promises (if it were possible) to make vs without all wauering in Faith. And the writings wher­vnto seales are affixed, contain for the most part, particular benefits bestowed vpon them, to whom they are made and sealed: Euen so the Sacraments, are to the godly assuran­ces, not onely that God loueth mankind, or Christ is a Sa­uiour, that taketh away sinnes, and maketh attonement with God for them, but also that God loueth vs, and Christ saueth vs: I say euery particular man and woman, if they be faithfull, haue within them this faith. Which application of this benefit of Christ to themselues, and to their consci­ences, is beléeuing. And they that can attaine to this, haue attained to Faith, and this their particular faith is sealed vp to them in the Sacraments. But an assent to the historie hereof we may yéeld, without comfort or consolation. For so do the Diuels beléeue and tremble. Yea let vs sée, what an example of Faith, Iames 2. 19. thapostle in the viii. of this Epistle setteth forth himself to haue, I warrant you we shall find it neither mingled with doubtfulnesse, nor resting onely vpon Gods generall promises: But in wonderfull assurance, he findeth and confesseth in himselfe, to his vnspeakable comfort, Gods great mercy in iustifying and sauing him. For he is not only assured, Rom. 8. 33. that none can lay any thing to the charge of Gods chosen, because God iustifieth, and none can condemne, be­cause Christ died and rose againe, 34. and at Gods right hand maketh intercession for vs, 35. but also that nothing can sepa­rate vs from that loue wherwith God loueth. And this he [Page 25] saith he is sure of. 38. This then is the auncient faith of the Ro­mans, Rom. 14. 5. That euery one should be fully perswaded in their owne mind, (for if in meates this perswasion must be, then much more in the cause of our iustification) and Trust perfectly (without doubting) on Gods grace. 1. Pet. 1. 13.

Yea the auncient Fathers, do not know any other faith for a true faith, but onely this assurance and particular persua­sion of the heart. De Mortal. Ser. Ciprian calleth it A confidence of good things to come, Basil. de vera fide. Tom. 2. fol. 12. and proueth that it must so be. S. Basil saith it is An approbation of that which is said, with assent, and without wauering, with full assurance that it is true. Which confident persuasion, is manifestly against popish doubting neyther can it be without particular application of the promises to our selues, which in their grosse diuinitie they finde to bee néedelesse. Jn Mat. Can. 5. Hilary will haue no doubt at all in our faith. Neyther can a generall faith, without applying particu­larly to vs Gods promises, make vs abstaine from euill and doe that is good, Ope. Imper. Ho. 39. which Chrysostome saith is the worke of faith. And this doth S. Ambrose plainely teach by the simi­litude of a phisition who although bee promise to heale all, In cap. 2. 1. Tim yet they that will haue helpe, must seeke to the phisition. And why? Is it not euery one that standeth in neede may haue the medicine applyed? yes verily. For it will not otherwise doe them any good. Now saith he, faith giueth vs this (spi­rituall) health, which vnlesse the minde receiue withall the heart, it doth no good but rather hurt. As therefore it doth no good to a diseased body to know that he may haue helpe, vnlesse the physicke be ministred to him: euen so in these sicknesses of our soule, the assaultes of sinne, without this particular applicution there can be no helpe. Let therefore Master Bellarmine tel vs if he will, Bellarm. de Iu­stif. li. 1. cap. 4. that his fellow Catho­lickes of the Romish stamp, do hold it rather a presumption then faith, To be assured of the promise of speciall grace or mercy: yet will we rather holde fast that auncient faith of Rome, approued also by sundry fathers, then wander with them, in their wauering opinion, and desperate doctrine.

But our new Romish teachers can abide nothing lesse then that [Page 26] we should teach men to assure themselues by faith of their sal­uation. Bellar. de iustif. li. 1. ca. 6. 7. And therefore they teach this faith to be but an assent, Assent or ge­nerall know­ledge. not a confidence, and that it may be a generall knowledge not a particular and vndoubted persuasion, or trust, that we are iustifyed by Christ. They take for a patterne of their faith, that faith that the diuels haue, Iac. 2. 15. as before out of Saint Iames I taught that they beleeue, yea feare and tremble. And while they make faith to be but a bare assent, they thinke it an easy matter to beleeue (for in deed the most wicked may haue such a fayth:) What faith we say iusti­fieth. by this meanes it commeth to passe, that they speake euill of our doctrine which they knowe not. For wee doe not teach that popish faith doth iustify, which is but an historicall assent, to those thinges that are spoken of GOD: but we say that that assured persuasion which Sainte Paul commendeth in Abraham, Rom. 4. and whereof himselfe reioyceth: Rom. 8. And where­by we are kept by the power of GOD vnto saluation: 1. Pet. 1. 5. wee teach that that doth not onely iustifie vs before God, because it apprehendeth and taketh holde of him, by and in whom onely, wee are accompted righteousse in Gods sight: but God by it doth also purifie our heartes. Because it cannot be but that wee will haue a delight in Gods commaundementes, if once this assured and vndoubted persuasion of Gods eternall good­nesse towardes vs, be planted in our heartes. Although there­fore we still teach constantlie with our Sauiour Christ, & his Apostles, that fayth without workes doth iustifie, speaking of a true fayth, and an assured confidence, which was the olde Roman fayth: yet we wil also say with the new Romanistes, that the fayth of the nowe Church of Rome, or that fayth which the diuels may haue cannot iustifye. Romish saith iustifieth not. But this doth nothing hin­der our cause, for wee accompt not that bastard Roman faith, worthy the name of faith. So that in this latter assertion wee yeelde to them. And in the former, wherein we affirme that faith, as it is an assured confidence, taking holde of Gods mer­cy in Christ doth iustifie, I would they also woulde yeelde vnto the trueth.

CHAP. VIII.

WEe haue séene then the most auncient doctrine of iustification by faith (grounded vpon the first promise of the womans seede, that shoulde breake the head of the serpent) taught by the Apostles: Gen. 3. 15. who yet ment not thereby, to open a gap to licentious life, because they speak not there of a deue­lish faith, a popish faith, a dead faith, that may be fruitlesse, but of such a persuasion, and so assured a confidence, setled in the heart of the faithfull, as will not suffer them to be idle, or vnoccupied in godly workes as occasion shall bee offered. And if wee looke further into the doctrine taught by the Apostles, we shall also learne out of it, not onely that it is necessary to doe good works, but also howe, and to what ende wee shoulde doe them. How and why good workes must be done. For if our affection in doing them be not sincere, if our direction and rule be not Gods ho­ly word, if our intention and ende be not Gods glory, and the performance of our dutifull obedience, vnto our Lord and Lawgiuer: whatsoeuer our worke be called in name, or seeme in shew, it is not in deede a good worke. First therefore for our affection, not onely our Sauiour Christ who is a heauenly and true teacher of all trueth, Math. 7. 17. telleth vs, that the trée of our heart cannot bring forth good fruite, Luke. 6. 43. 44. vn­lesse it (I meane the tree) be good it selfe: but also S. Paul tea­cheth vs that the flesh, that is that part of man that is not regenerate, striueth against the spirit, whereby he is brought to that, that, Hee doth not the good thing which hee woulde, Rom. 7. 19. 23. but the euill which he would not. And that through The rebelling Lawe in his members, rebelling (I say) against the lawe of his mind, and leading him captiue vnto the Lawe of sinne, which is in his members. Nowe if we marke why the Apostle maketh this complaint, and addeth that grie­uous and pitifull exclamation O wretched man that I am we must confesse, that he was forced thereto, because that Al­though he woulde doe good, 24. 21. 22. and had delight in the Lawe of God concerning the inner man: yet his rebellious fleshe did [Page 28] trouble and molest him so, 28. that he could not so freely, so holi­ly and sincerely, Rom. 6. serue God as he shoulde haue done. And that is it that in the sixt chapter he perswadeth vs, that we ought not to sinne, because we are dead to sinne, so that we should not any more haue to doe therewith, but should haue our affections freed from the same, Rom. 12. 1. and wholly bent to serue God in holines. And for this cause afterwardes, when he be­ginneth to come to exhortations, he layeth this as the ground and foundation of al, That we must offer vp our selues euen our owne bodies a sacrifice to God. For if we beginne not with our selues, euen with our owne affections, to haue them sanctified, whatsoeuer we doe cannot bee holy. And therefore S. Peter also who plentifully exhorteth to the per­formance of Christian dueties, yet telleth vs before, that we are elect vnto Sanctification. 1. Pet. 1. 2. For heereby our affections are reformed, that in doing of al our works, we may do them with a good heart. And afterward (he saith) Seeing your hearts are purified in obeying the trueth through the spirite, to loue brotherly without fayning, 22. loue one another with a pure heart feruently. In which wordes we cannot but see, how sincere an effection the Apostle requireth, in performance of this du­tie of loue, which must also bee a patterne for vs to doe all good workes by, August. in psal. 77. enarrat. for thy heart not béeing sincere, thy workes are not pure, though they seeme good. As for the second point. which is, that our workes, if we will that God shoulde ac­compt them good, should be commaunded in Gods word, and agréeable to his will: it may appeare to be the auncient faith of the faithfull Romans, because S. Paul teaching them to doe good workes, seemeth to require nothing of them but loue, which he saith is the fulfilling of the Law: so that he would haue vs occupied in performing of loue to God, Rom. 13. 8. and loue to man, which God in the ten commandements requireth of vs, and then we shall not faile but doe good works. But this yet he teacheth more plainely, Rom. 14. 23. in the shutting vp of that notable discourse, Degrat & li­bero Arbit. li. 5. ca. 10. in the fourtéenth Chapter. Whatsoeuer is not of faith is sinne. In which place Master Bellarmine wil haue vs by faith to vnderstand knowledge, as also the Rhemistes teach vs, or persuasion of conscience, that the thing which we [Page 29] doe is good and lawfull. But whatsoeuer we doe, for the which we finde not our direction in Gods word, what per­suasion can we finde for the same in our conscience, that God shall recken it among good workes? Or rather why shoulde we not alwaies feare, least God for such workes of ours should say, Who hath required these thinges of your handes? in which respect al the fathers in our good workes require faith. Esa. 1. 12. And is not I pray you our good worke a flower of sweete sauour, and a fruite of pleasant taste vnto the Lorde? All men wil confesse it is so. 1. Pet. 1. 23. From what roote then must it come? 1. Pet. 2. 2. doubtlesse from no other, but from that immortall seede that Saint Peter speaketh of, The worde of God, Whereby hee woulde also haue vs to growe. Regulae breu. interrogat. 119 And if S. Basil (concerning the precepts of their monkish life) doth think they must not be left vndone to take other workes in hand, and that specially because that euery one knoweth not what is conuenient for them to doe, but may as well choose that may be to his hurt and hinderance, as to his helpe and furtherance: then how much more should Gods lawes be in such accompt among vs (who are by our profession regu­lar, hauing an expresse commaundement to doe that onely which God commaundeth) that we would not for any thing adde vnto the same our owne inuentions, or mingle with the same our owne traditions? And if we suppose that one man may better see how to set downe rules of life then ano­ther: how is it that we are so be sotted, that wee giue not that glory to God, that he knoweth better (I say not then any, but) then all men, what workes they are that please him best? Or if we confesse him to haue that wisedom, why doe we not follow then this his direction, why do we not stu­die to keepe his commaundementes? why doe wee weary our selues in our owne waies, and wast our time in doing our owne workes? Thirdly in euery good worke, God also considereth to what ende it was done. And principally we must respect Gods glorie. Whether ye eate or drinke, or whatsoeuer ye doe, 1. Cor. 10. 3 [...]. doe all to the glorie of GOD. And therefore Saint Paule findeth greate fault with the Ro­mans, or rather writing to the Romans that neyther the [Page 30] Gentiles when they knewe God; Rom. 1. 21. did glorifie him as God, and the Iewes by their sinnes dishonored the name of God. Rom. 2. 23. And for that cause giuing to the Romans a caueat, Rom. 16. 17. 18. he wil­leth them to take heede of such as made deuision. And why? For they serue not the Lorde Iesus Christ, but their owne bellies. They seeke not to glorifie the Lorde, but to pamper themselues. Rom. 16. 17. Yea both Saint Paul and S. Peter also, 1. Pet. 5. 11. teach vs this lesson by their owne example, gi­uing to him prayse, glory and dominion. And this glori­fying of GOD is especially performed, by consecrating vnto him, the good grape of our holy obedience: Euen by letting our light so shine before men, Math. 5. 16. that they may see our good workes, and glorifie our Father which is in heauen. Thus then we see that the auncient religion teacheth vs, that no good worke can procéede from vs, vnlesse the spring of our heart first be purged from the filth of sinne, least our affec­tions by that corruption, shoulde be mingled (like mud­die water) with sinfull cogitations, and withdrawen from sinceritie in our action. Then also that such onely are in déede good workes, In Psal. 118. Concione. 12. for doing whereof we haue warrant in Gods worde. Lastly that in the said worke, especially we must seeke Gods glory, by seruing him in duetifull obedience, for that the worke must be considered according to the ende whereunto it is directed, and which we respected in doing the worke Augustine teacheth. And if any of these be wanting, either a sincere heart, which cannot be without faith, a di­rection out of the word, or a godly ende, the worke is not good whosoeuer worketh it, or whatsoeuer shew of goodnes it seemeth to haue in the eies of men. As on the contrary, that which we doe according to Gods worde, with a sincere heart desiring to walk on forward in all holy obedience, that is in déede a good worke.

But it is almost a common receiued opinion of our new Romish Catholicks, Popish good workes. that the good intent maketh a good work: Insomuch as many think it must needs be a good worke, that a man or wo­man doth with a good purpose. Neither yet do they measure this their intent or purpose, with the true line of Gods worde, but with the false measure of their owne imaginations. And [Page 31] heereby it commeth to passe, that the outward appearance of a good worke, is taken of many to be an action acceptable to God, although it be not either directed to the right end, or commaunded in Gods word, or done by him that hath the spirit of regeneration. And this maketh them so grosly to teach con­cerning good workes, because they would for the better credit of their workes, commend the actions, not only of the wicked, but of the Infidels also, that neuer knew God, as if they might be perfect and void of sinne. which is a thing as absurde, to him that by the light of Gods spirit, doth walk in the pathes of Gods word, as if they would affirme, that a wild vyne whilest it re­mayneth wild, might bring forth a kindly grape, a crab tree a good apple, Workes not commaunded of God. or from a foule and corrupt puddle, might spring sweet and wholsome waters. As for Gods Law, because the waies therof are not roomy enough, for such reelers and rouers to run in, who according to their owne foolish phansies, are al­waies hatching some new deuotions, as not only the infinite swarues of their Religious orders (as they falsly call those irreligi­ous companies) but also their innumerable toyes and supersti­tions, whereby they would beare the world in hand, that they please GOD, and deserue his fauour doe plainley prooue: they therefore now in the new Romish Religion commaund vnto vs many things, whereof in the Scripture they can find no one commaundment, no one example. They quite forget the straight charge that GOD layeth vpon his people, Deut. 12. 8. when he telleth them, that They must not doe vvhat seemeth good in their owne eyes, 32. and concerning Gods Law: That they must ad nothing therto, nor take any thing therfrom. But that they may seem to be full fraught with good workes, they esteeme eue­rie thing wherein they tye themselues to any strait rule, (al­though with neglect manie times of sundrie Christians due­ties) or bestow their goodes (for the most part verie super­stitiously) or make any shewe of Religion, glorious in the eyes of the world, this I say and such like deuises they ac­compt for good workes. And what should I speake of the end where vnto they haue especiall regard in doing of these good workes? The end of Popish works. Let the practise of the Church of Rome at this daie, wheresoeuer her deceites are not yet knowen, or her [Page 31] blasphemies abhorred, let their owne consciences I say testifie heerein, what they think, what their Priests do teach them. Do they not inioine them penance to satisfie for their sinnes? do they not teach therby to merite eternall life? Yea, what do the most deuout of them, all their life long, but toyle themselues, to kindle to themselues a fire, Esay 50. 11. in the sparkes whereof they also walk for a time, who yet shall in the end lie downe in sorrow. That is, they seek by their owne workes, to make for themselues peace with God, and procure an attonement with him. But when God shall ryse vp, and lay open to their owne consciences their foolish waies that they haue found out, then shall their owne wickednes correct them, Ier. 2. 19. and their turnings back reproue them: Yea their plague shall be, the fruit of their owne imagi­nations, Ier. 6. 19. because they haue not taken heed (saith the Lord) vnto my words, nor to my Law, but cast it off. And because they are not persuaded that euer they can be so sure of heauen (now when they are once brought to think that by worke, they must get it) they buy Masses and trentals, Buying of helps for sin. both quick and dead, they build places wherein they may alvaies be prayed for (that by that work they may be holpen to Heauen.) They hire Pristes and Friers to sing and say for them. They spare no cost, they re­fuse no trauell. They impouerish themselues and their posteritie, to purchase (if by any meanes they may) pardon for their offen­ces: according to that good Fryer-like and Catholike verse.

But in the mean time, while Christians are so busied (as them­selues imagine) to saue their soules by workes, where is there any time or space to think of Gods glorie, The true end of good works not regarded. or of our owne dutie and performing of our humble obedience? We see then how the Romish Catholikes doe all that they doe, not in respect of dutie, but for reward: not for loue, but for payment. And ther­fore with them no wages, no work, no pennie, no pater noster. Whereas on the contrarie, we are so far from denying that it is necessarie for Christians to do good workes, that we rather affirme that they are not a good tree, that in due season will not bring forth good workes. But these our workes must be directed [Page 33] to Gods glory, and must proceede from an earnest loue that we haue to be occupied in doing of his will and keeping of his commaundementes: In so much as though there were no pro­mise of reward, no hope of recompence, yet because God hath shewed his mercy, Luk. 1. 74. 75. That we being deliuered out of the handes of our enemies, might serue him without feare, in holines and righteousnes all the daies of our life, and hath commaunded vs to doe good workes, wee will therefore earnestly indeuour to doe them.

CHAP. IX.

NOw séeing our works must be such as I haue in the former Chapter declared, that first it selfe must be commaunded of God, then it must spring from a fountaine by faith santefi­ed, that it may be done sincerely, Lastly it must be done to such end onely as shall tend to Gods glory, and the discharge eyther of our generall duetie of Christianity, or the performing of our particular callings▪ seing I say that if in any of all these thinges there be im­perfection the worke cannot be called good: it is very ne­cessary to examine, whether such workes as we doe, may haue in them any such perfection, Whether our works can be perfect. that they may in déede bee perfectly good, and in all thinges agréeable to the rule before set downe. For if it be not perfect it cannot merit. And if it might be that we could doe some perfect workes, yet consi­dering the multitude of our sinnes, we were worse then mad if we would imagine, that a few good workes could make satisfaction vnto God, for our infinite transgressions. But to put this matter out of doubte it is most certaine that there cannot be perfection in any thing that wee can doe, so long as we haue this sinnefull bodie. For although we may attaine to the first of these three poyntes, and may indeuour and earnestly labour, to walke in those good workes, Ephes. 2. 10. Which GOD hath ordayned before that we shoulde walke in them: Yet in the other two properties of a good woorks if wee bee not partiall in our owne [Page 34] iudgement, and blinde in our owne wayes, we must con­fesse our selues to be far short of that which God requireth of vs. And therfore S. Paule describeth the true happinesse of a Christian, to consist (not in the perfection of our owne workes or that nowe being stirred vppe and holpen by Gods grace, wee are able to fulfill the Lawe, or doe such thinges, as shall be founde righteous and perfect in Gods sight) but in the forgiuenesse of our iniquities, Rom. 4. 7. 8. the couering of our sinnes, the not imputing vnto vs our transgressions. For out of the Prophet Dauid hee telleth vs that such are blessed men. Yea our Sauiour Christ him selfe when hee will haue vs to looke vnto our true happi­nesse, if wee will beleeue him that was (say they) S. Peters scholler speaketh of forgiuenesse of sinnes. Mar. 2. 5. 3. 18. And on the other side when he will threaten wrath, Mar. 3. 29. hee saith sins shall not be forgiuen. But perchaunce they will tell vs that in our first iustification, we must haue this forgiuenesse of sinnes, but afterwardes once being freed by grace, we can our selues auoyde the deceites of sinne, and doe such thinges as God must accompt meritorious, and therefore perfect. But Saint Paule a man no doubt regenerate and as perfect a man (I suppose all will confesse) as euer was since, did finde and feele that there was a Lawe in his members, rebelling against the Lawe of his minde, and leading him captiue to the Lawe of sinne, Rom. 7. 23. that was in his members, yea and that he felt this, not onely when hee was carelesse of his saluation, or neglected his wayes, but euen when hee indeuoured to serue GOD, and woulde faine haue done good, 22. Euen when hee had delight in the Lawe of GOD, concerning the inwarde man. Which doth sufficientlie proue vnto vs, that the foun­taine of our hearte, is so troubled with these fowle affec­tions, that it is impossible, that any cleare [...] water should come from thence. And for proofe héereof, let vs looke v­pon some good worke, and with indifferent iudgement let vs trie, Our prayers not perfect. whether as it commeth from vs, it can be per­fect or not. And what better worke can we finde then prayer, which is that sweet sacrifice of perfume that God [Page 35] delighteth in? If any man will say that he can offer vp vn­to GOD his sacrifice, without any wante or imperfec­tion, he proclaimeth thereby vnto the worlde, that hee knoweth not what it is to pray, or hath no feeling of his owne weakenes. I speake not heere of popish prayers, which are full of horrible blasphemies, Popish praiers both in respect of him to whome they pray, and of the mediatours by whome they seeke to obtaine, and of the merite, which they looke for, because they haue numbred vp a certaine number of prayers. Let the Church of Rome affoorde vs but one man, that iustly and truely can say, that he can at any time, with sincere heart, and vnpolluted lippes, so ear­nestly and confidently as God requireth, being lifted vp from earth and earthly cogitations, talke with God and sue vnto him for necessarie graces, onely or especially re­specting Gods glorie, without wauering in fayth, or wandering in affections, or forgetting that hee is tal­king with GOD: and then we will yeelde that our works there may be perfection: But if in so holy a worke, wher­unto our owne wantes may stirre vp vs to be the more sincere, yet wee shall alwaies finde imperfection, how then can our other workes be voyde of sinne? But if any man in his excesse of folly, and depth of ignoraunce, ey­ther of that he can doe, or of that he shoulde doe, woulde make the worlde beleeue, that he is able to offer vnto GOD the sacrifice of prayer, without faulte or ble­mish; his owne thoughtes will testifie against him, his knowledge will accuse him, and his conscience will con­demne him, that hee deceaueth himselfe, and that there is no trueth in him. For this is the perfection which we can looke for, and which Saint Paule desireth to bring the Romans vnto, not that they shoulde haue no sinne, for that he knewe was impossible, Rom. 6. 12. but that they should not let sinne raigne in this their mortall body, that they shoulde there­unto obey by the lustes of it. And that our prayer cannot be altogether voyde of wantes, Rom. 8. 26. what can be more playne to proue, then that which S. Paule himselfe teacheth the Romans, that Wee knowe not what to desire as we ought. [Page 36] For how can wee performe that perfectly, which thing we knowe not howe to doe as we ought? The spirit (of GOD) sendeth vp (I confesse in deed) requests for vs (that is maketh vs to request) with groninges vnspeakable. But what is that to vs, Bad tooles. and to our nature, to the perfection of our worke. We are like bad tooles in a good hand (I speake of the rege­nerate.) The toole being sharpened by the workeman hath an edge, and can cut. So we when God hath reformed our will by the spirit of regeneration, haue a readines or desire to doe good. But this edge if it méete with any thing that is harde as iron or stone, is broken and made blunt or dull. So is this our willingnesse or readinesse taken a­way when our carnall affections and desires, doe oppose themselues. So that although Gods spirite, that worketh in vs and by vs is holye, yet because it worketh by such euill instrumentes as we are, looke howe much wee want of the perfection of our regeneration (which heere cannot be perfected, for whilest heere we liue we are but children) and are not come to our perfect groweth, so much must needes our worke want, of the cleare light of the minde to direct it, or of the sincere obedience of the heart to performe. And because the Apostle [...]newe thus much, therefore that wee shoulde not be altogether discouraged, in respect of the imperfection of our actions, or the corrup­tion of our nature, Rom. 8. 2. he telleth vs that The lawe of the spirit of life in Christ Iesus, (marke that this Law of the spirit of life is in Christ, not inherent in vs) hath freed vs from the Lawe of sinne and death. So that we haue no other remedie for our wantes and imperfections, then that that holines which is in Christ, Imputation of Christs holy­nesse. shoulde by imputation become ours. By the which in the ende, that sanctification which by the spirit is heere begotten in vs, shall be also fulfilled in vs, as is pro­mised afterwards. Rom. 8. 4. For that righteousnes of the Law that there is spoken of, that it is not, or cannot be fulfilled of vs so long as we cary about vs this body subiect to sinne and correuption, experience teacheth, and I thinke the papists themselues that haue any shame will not deny. For so long as we haue any lust or concupiscence, which so long [Page 37] as we liue we shall haue; Admit that lust were not sinne, as the patrons of lust the papistes woulde haue vs to be­léeue, and falsly teach, yet whilest that remaineth, no body can say that the very righteousnes of the Law or whatsoeuer the Lawe required is fulfilled of vs. For euen themselues confesse that lust is aswaruing from the Lawe, and is not according to the direction thereof. Whereby it appeareth that these wordes of righteousnes of the Lawe that must be fulfilled in vs are to be vnderstoode of that that shall be performed in vs héereafter, and not of that righteousnesse that we can now attaine vnto. I cannot therefore but mar­uell at our Rhemistes, that by these wordes woulde prooue, that we may fulfill the Law. For besides that which I haue said that it must be vnderstood of the perfection which we shall haue: the wordes themselues also teach vs, that this is done not by vs (for we cannot attaine to that holines) but in vs: now if Christ in vs fulfill the Lawe, it is not thereby pro­ued that our selues fulfill the Law, or that it is possible that we should attaine to the perfect obedience therof. I trust that it appeareth, that the ancient faith of the Romans which was commended by S. Paul doth so proclaime our vnwor­thinesse, and debase our owne workes, (if we will consider them how God in his iustice may iudge of them) that we may iustly confesse with the people of God, Esa. 64. 6. Wee haue all beene as an vncleane thing, and all our righteousnes as filthy cloutes, we all doe fade as the leafe, and our iniquities as the winde haue taken vs away. So that we alwaies haue good cause to pray, that God (whatsoeuer thing we take in hande) should For­giue vs our trespasses. Ser. in Rogatio­nibus. For as saith Saith Bernard, we want trueth, charitie and courage. (Yea and the more we looke into, and the better we knowe our selues, the more plainely shal we see that these will alwaies be heere vnperfect) Rea­son (saith hee) fayleth through ignoraunce of the trueth, will is weake, because affection fainteth, the flesh is vnable, through scante of courage. In so much as rea­son doth not well vnderstande what it shoulde doe, and the will hath no greate liking of that which it knoweth, the coruptible bodie also is a burthen to the soule, Wisd. 9. 15. so that we [Page 38] cannot doe what we woulde. Which true testimonie of S. Bernard, doth sufficiently proue, that in our works there can­not be perfection. Retract. li. 1. cap. 19. And S. Augustine as else where, so in his booke intituled De perfectione iustitiae doth plainely proue that no man heere can be perfect. Enar. in ps. 38. So that we must be glad that the Lorde when he vieweth our workes accompteth that as done, which if it be not done, he pardoneth as S. Augu­stine writeth else where. Who also teacheth vs that our per­fection consisteth in knowing that héere we cannot be per­fect: why should we then dreame of that to be héere in vs, which we cannot possibly attaine vnto? or what meane we to say that is straight, that agréeth not with the rule? or that is perfect that néedeth mending?

But the new relligion of the Romish Church is, Perfection in works. that the works of the regenerate may be so perfect and holy as that they may be voyd of sinne, and nothing in them to be reproued. Yea and not that onely, but also that by them they may iustify them­selues, & merit or deserue eternal life, because they can perfectly keepe the Law. Andrad. Or­thod. Explic. li. 5 This is the doctrine which with common con­sent they teach. And yet thēselues confesse that the loue of God, cannot be perfect in vs, neither so great as it ought to be. But howe that agreeth with that which they also affirme, that any man (I suppose they vnderstand it but of the regenerate) may fully and perfectly keepe the Lawe, let the reader iudge. To salue this sore, Andradius Payuas taketh great paines in the place before alledged. But I cannot but maruell, that the strength of the trueth, did not inforce him to giue glory vnto God, and to be ashamed of that silly shift, which he and before him the Iesuites of Colen are forced to vse in their censure. Deut. 6. 5. For when they see that God requireth that we should loue the Lord our God with all our heart, with all our soule, with all our might: and they confesse that to this loue of God, or the keeping of this com­maundement we cannot attaine, they tell vs that God neuer would deale so hardly with vs, as to require that of vs that we cannot doe, and therefore that this commaundement doth but shew what we ought to wish & striue for, but that God meaneth not to tie vs to obey it in this life, as for the fulfilling of it, it shall bee after this life. Woulde a man thinke that these men [Page 39] who brag so much of the fulfilling of the Law, would now in good earnest confesse, This com­mandement is generall to all men heer. that God would haue them keep no more of the Law then they can? God in like manner deliuered both the Tables of the commaundements, with as great charge to keep the first, as the second. And in the first, is all that compre­hended, euen that earnest loue, that in these words is commaun­ded. Therfore if we be tyed vnto the performance of loue to­wards men, how can we be free to leaue, or to doe our dutie toward God? Deut. 6. 1. Yea Moses telleth the Israelites a litle before, as it were by way of preface, That these are the commaundements, ordinances, and Lawes, which the Lord God commaunded him to teach them, that they might doe them in the land, whither they go to possesse it. Math. 22. 39. Among which this is one, and the greatest, as Christ himselfe witnesseth. And shall we then trust them, that tell vs that God gaue vs not that commaundement, to require of vs the keeping of the same? No, rather let vs beleeue as the truth is, that God who gaue vs this commaundement, shall also, and iustly may, without note of crueltie, require at our hands, the per­formance of the same. But when we see that it passeth our power to keepe it (as our aduersaries truely confesse) then must we learne to seek for our perfect obedience, to him onely, that did and could onely performe the whole Law. And that is the lesson that Saint Paul teacheth vs, Gala. 5. 24. when he saith, The Law is a schoolmaster vnto Christ, that we may be iustified by faith. Agree­able vnto that also that the same Apostle taught the Romans, Rom. 10. That Christ is the end of the Law to righteousnesse to all that be­leeue. Now how litle this bastard brood that now is resembleth those auncient commended Romans, let the Reader iudge.

CHAP. X.

NOw as concerning the powers of our nature, we humbly acknowledge, that by our heredi­tarie corruption they are so stayned and pollu­ted, that nothing but sinne, nothing but euill can come from vs, or be in vs, vntill God by his spirit of regeneration hath made vs new men: De tempore ser. 48. for we cannot raise our selues from the death of sinne, as Saint Austen tea­cheth. [Page 40] And being regenerate, yet there are in vs two men: The new man weak and féeble, The newman. better (in truth) in hart and courage, then in hand or power: called a new man when it is compared with the old man. But when Gods spirit will in déed set forth, how litle our strength is to stand against our spirituall enemies, in this our spirituall battell, then we are called children in respect of our weaknes. Then also there is in vs the old man, The old man. lusty and strong, come to his full groweth. Betwéene these two, in the godly there is a continual strife. As for the vngodly they are altogether old, there is in them nothing new, no new hart or affections, no new mind or vn­derstanding, no good desires, no godly motions. Now this old man although in the regenerat he be but faint harted: yet hath he so many helpes, and so many oportunities and occasions to do euill, and to annoy the new man that he is ouer doing, neuer quiet, alwaies striuing against the spirit: Insomuch, as he neuer séeth the new man, the spirituall man, the man that yeldeth it selfe to the spirit of God to be led therby, inde­uouring or attempting any good thing, but straight way this old man opposeth himselfe with might and main, so that he will neuer suffer the new man quietly or fréely to do any good. But be the spirit neuer so willing, yet will the flesh al­waies be found not only weak, but also rebellious. By this meanes it commeth to passe, that although God of his great mercie, by his good spirit, haue wrought in his new borne babes, a will readie to serue him, and a desire or readynes to obey him: yet is not this will of ours, at any time frée or at libertie to performe the same, either as we should, or as we would. For as Gods children are by the godly motions of the spirit stirred vp to do his will, euen then presently doe the lust [...] 1. Pet. 2. 11. of the flesh, which fight against the soule, make a mu­tinie or commotion, prouoking the members thereof, to wrestle and striue against such holie cogitations. So that it commeth many times to passe, Gen. 38. 29. as it was in the birth of Ta­mars children: For Zarah being first néere the birth, yet Pha­res his brother came forth before him. So these godly moti­ons béeing first thought vpon, yet euen in Gods good and obedient children, such corrupt and vngodly affections will [Page 41] first shew themselues. Of which dangerous battell, com­meth this troublesome effect, troublesome (I say) to Gods children, that their loue eyther of God or man, is not without want, their faith, not without feare, their obedience, not without blemish, their seruice, not without negligence, to be shorte in any good thing that we will attempt, we shall not be without euil to hinder the same. Which thinges being well considered of, I trust it wil easely appeare that our will though it be good in the regenerate, yet is not at any time altogether free to doe as it would, in respect of these corrupt lusts of the flesh. And that this is the auncient faith of the Romans, that was in S. Paules time, it is more plaine then that with any good shew of reason it may be denied. For the Apostle teacheth the Romans thus much euen by his own example. Who féeling within himselfe, this spirituall battel betwéene the spirit and the flesh, (which onely Gods children do féele) & so by experience being taught, that when he had done what he could, he was notable to doe that which wil­lingly he would haue done, Rom. 7. 19. he plainely confesseth, The good that I would, do I not, but the euill which I would not, that do I. Now I trust no man will answere that he speaketh not of that he could doe, but of that he did: I trust no body wil ima­gine but that the Apostle did what he could to doe good, and not to doe euill, and yet when he had striuen therein to the vttermost, his regenerate and godly will, was not of pow­er to performe his godly desires. But if any man would iudge so grosly of S. Paule, as that he might haue done more then he did to stand against sinne, yet would they be sufficiently confuted by that which the same apostle addeth almost imme­diately, whereby he sheweth by what meanes it came to passe, that he was so driuen and drawen to doe against his will. Rom. 7. 22. 23. Euen because There was a Lawe in his members re­belling against the Lawe of his minde, and leading him cap­tiue to the Lawe of sinne, although concerning the inward man, he had delight in the Lawe of God. Now if S. Paule had not free will as no doubt in these wordes he plaine­ly teacheth the Romans, that hee had not to doe good, shall we imagine that we, who are much lesse fréed from [Page 42] corruption of sinne then he was, haue any such fréedome or power in vs? Shall we that are in comparison, drye stumpes, and fruitlesse plantes, deceiue our selues in this vaine conceit, that we are better able to bring forth the fruit of good works then he was? God forbid. No I am verily per­swaded, that whosoeuer doth but consider what a good work is, according to that I haue before said, especially in the viii. Chapter: and on the other side how weake wee are of our selues, because our regeneration is not heere perfected, and how stirring and striuing our lustes are whereby we are hindred in our good indeuours: he wil vtterly detest that deceitfull doctrine of mans free will to doe good, and ab­horre it as a proud presumption. And hee will not onely with Saint Paule humbly confesse his owne weakenes, but with S. Peter also heartely giue thankes vnto our gra­tious God who hath Kept vs by his power, 1. Pet. 1. 5. (not by the pow­er or free wil that we haue) vnto saluation. Cap. 20. Aura. Concil. So that we see we to acknowledge this weaknes in our selues (yea although we be regenerate) to doe good, and the power whereby we are preserued to saluation, that we should not quite fall from it, to be from God, and in him, is the Catholicke doctrine, that then when these Apostles taught, was receiued at Rome? According to the which also the fathers in the Aura [...]ican counsell did affirme, That many good thinges are wrought in man which man worketh not: But man doth no good at all, but that God giueth (power) that he may worke it. And Theophilact most plainely, speaking of the workes that we doe after bap­tisme, In Galata [...] cap. 2. wherein the papistes especially brag of their fréewill, Our will (saith he) is dead, but his (that is Christes) liueth, and doth gouerne this our life. If then our life be gouerned by Christes will, where is the power of our owne will, which our aduersaries so much extol? Ad probam de Virginitate. I said (saith Fulgētius) that thou wast preuented, not onely with that loue wherewith GOD loued thee, but with that also which hee freely powred into thee, that he might be loued of thee. Therefore all euen what­soeuer holy loue thou hast towardes thy husband, thou hast it in deede in thee, but not of thy selfe. Much might be alledged out of the fathers to this ende, whereby it might appeare [Page 43] how they did follow this ancient faith of the Church of Rome but I will take my leaue with Arnobius his wordes. You (saith he) repose in your selues the saluation of your soules, Arnob. aduersus Gentes. li. 2. and hope to be made Gods by your owne inward indeuour. But we promise not to our selues any such thing of our infirmitie seeing our nature to be of no strength, and that it is ouercome by the affections thereof whensoeuer it striueth.

But now would they teach vs to speake with new tongues, not the wonderfull workes of God, but the straunge strength that is in vs to serue God: straunge ( I say) because we haue neither seene it in the godly, nor heard it in the pure and auncient Ro­man Church, nor can finde or feele it in our selues, vnlesse it be, when wee are past feeling, Trident. Concil. Sess. 6. cap. 6. that wée feele not our selues. But thus they teach vs that being once stirred vp and holpen (for these are their owne termes) by grace, man hath afterwardes such power, Ibi. cap 4. Cens. Colonient. pag. 33. dial. 2. that hee is freely moued to God, to dispose and prepare himselfe, to obtaine the grace of iustification. Yea that our lustes or desire of sinne, are subiected to reason and free will, with such subiection, as scarsely there can be any grea­ter. And thus whereas God because the olde heart of man is naught, and hath nothing in it that will further, nay that will not hinder vs, Iere. 32. 39. to walke vprightly in the wayes of godlinesse, promiseth to giue vs another heart, Ezech. 36. 26. A newe heart ( saith God) will I giue you, and a newe spirite will I put within you: they woulde make vs beleeue, that this olde hearte of ours will serue with a little chaunge. And yet that wee may know, that to stirre vp and to helpe our olde heart, will not serue the turne, God by Ezechiel in the place alledged saith, I will take away the stony heart out of your body, and I will giue you a heart of flesh. By which wordes of giuing a newe hearte, taking away that we haue of stone, giuing vs one of fleshe, God woulde haue vs to learne, that we must not onely be stirred vp and holpen as they say, but euen made newe before wee can doe that which pleaseth God. And as for those that are so cary­ed away, with the plausible and pleasaunt sounde of free will, I woulde request euen for Christ his sake, that they woulde take a viewe of their owne waies, and enter into their owne secrete thoughtes, wordes, and deedes, and if at [Page 42] [...] [Page 43] [...] [Page 44] home they finde all well, if they can as they wish and woulde (if they be not sencelesse and secure in sinne) keepe Gods com­mandements, then let them stil beleeue that doctrine, and fol­lowe such blinde guides. But if they finde, that the greatest shew of godlinesse that they can make, can be but the per­formance of some externall worke, whether it be in prayer or praysing of God, or doing of any duety towardes our neigh­bours (wherein euen the most wicked will perchaunce some­time shewe themselues more deuout then they) let them not then be deceiued by any of these seducing wordes: Cannot I ab­staine from euill? cannot I doe that which is good? cannot I be occupied in good workes? For although thou canst doe that worke, which may in another be a good worke, yet because the worke is not good, that is, not commaunded by God, done by a godly man, and directed to Gods glory, and the doing of our own duety, that worke I say which may in an other be praise worthy, in thee may be sinne. Thus therefore I say that it is no more in thy power to worke a good worke, then, to make new thy owne heart, but both must be of God of whome we haue all our sufficiencie. 2. Cor. 3. 5.

CHAP. XI.

BVt now concerning the Sacramentes, there is not much as I can gather eyther in that Epistle written by S. Paule to the Romans, ex­cepting that onely that is in the fourth Chap­ter that Abraham receiued the signe of cir­cumcision, Rom. 4. 11. the seale of righteousnes of faith: eyther in S. Peter his first Epistle but that in the third chap­ter, 1. Pet. 3. 21. when he saith, Whereto the baptisme that now is answe­ring that figure (not the putting away the filth of the flesh, but the confident demaunding which a good conscience maketh to GOD,) saueth vs also by the resurrection of Iesus Christ. In the former of which two places, The vse of the Sacramēts the Apostle doth plaine­ly testify that Abraham being iustified before by faith, did afterwardes receiue the signe of circumcision, to seale vp in and vnto him, this righteousnes by faith. Which saith [Page 45] because it hath respect vnto the promises, we see therefore that this was the vse and office of circumcision vnto Abra­ham, to confirme vnto him the promises of God. And that other place out of S. Peter, doth partly confirme vnto vs the selfesame vse of baptisme. For when Noah and his com­pany sawe that the same water that drowned others, and swallowed them vp into the depth, did saue them, in carying the Arke wherein they were aboue the waters, this must néeds assure them, not onely of Gods power, but of his good­nes also and readines to performe his promise, in sauing them from perishing by water. And in like sorte, the water in baptisme, assureth that little flocke, that is truely belonging to Christ his holy catholicke Church figured by the Arke; of the forgiuenes of their sins. And, as not the water that caried the Arke, was the efficient cause of their sauing which Ma­ster Belarmine absurdly imagineth (for the water was as apt to haue drowned them as the other) no neyther yet the Arke it selfe, Li. 1. de effect. although it might more properly be so estéemed (be­cause in it they were caried aboue the water but God saued them by the Arke vpon the water: Sacr. cap. 17. & li. 2. cap. 3. So is it in baptisme, as S. Peter teacheth vs in that he saith that it saueth by the resur­rection of Iesus Christ, I say not by it selfe, but by the resur­rection of Iesus Christ. From whom onely it hath the vertue and efficacy, by whome onely it turneth to our good. And as al perished in the same water, which by carying vp the Arke saued them that were therein, all I say that by faith be­léeuing the promises were got into the Arke: euen so the water in baptisme though it outwardly put away, from all that are washed therein, the filth of the flesh: yet is it not in deed profitable to any, but to such as haue that righteous­nes and holines of Christ Iesus, sealed vp thereby vnto their owne consciences. Whereby it appeareth most plainly, that the sacraments doe not giue grace, or worke righteousnes in vs, Rom. 2. 25. or of themselues, because they are receiued of vs, do make vs holy. But as the Apostle S. Paul saith of circumcision, Cir­cumcision verily profiteth nothing, except you keepe the Law; so may we truely say of our Sacramentes, that not the receiuing of our Sacramentes, but the holy obedience [Page 46] springing from our faith, that is sealed vp vnto the godly in the Sacramentes is the thing that is acceptable to God, com­mended before men, and comfortable to our owne conscien­ces. For as in that place alledged, hee reckoneth them one­ly truely circumcised, that keepe and fulfill the Lawe, and haue that true circumcision of the heart, and that the god­lesse, howe so euer they haue receiued in their fleshe the outwarde marke or signe, yet are in deed vncircumcised: e­uen so howe solemnly so euer the faithlesse and fruitelesse flocke, haue receiued the Sacramentes of our sanctifica­tion and redemption which is in Christ, yet if they bring not forth such fruites of the spirite, as doe testifie and shew that inwarde washing away of the filth of sinne, they haue Baptismum fluminis the washing of the water, non flami­nis, not of the holy Ghost: they haue the signe of Gods grace, but not the substance thereof, the visible token, but not the in­uisible grace. But the Sacramentes are vnto such as seales set to a blanke, wherein because dothing is contayned, therefore by these seales, there is nothing assured. Nowe out of this which hitherto I haue saide, we see that the Sacra­mentes haue these two vses, to assure vs of the performance of the promise of grace, and to preach to vs repentaunce for our sinnes past, and holines in the rest of our life that is to come.

But our now Romish Catholickes, who are neuer content, that eyther themselues or other should eate within the teacher of the word of God, doe wander farre out of these listes: teaching that our Sacramentes haue in them that grace which they signifie, Concil. Trident. Sess. 7. can. 6. 7. 8 and doe giue the same grace, to all men, at all times if men be not a let vnto themselues, euen Ex opere operate, that is in respect of the worke it selfe, because the Sacraments are receiued of them. Wherby they doe such iniurie vnto Christ, as we that pro­fesse the name of christian men and women, should be ashamed of. Math. 1. 21. For that sauing from sinne, Iohn. 1. 16. which God by the ministery of the Angel proclaimed should be by his sonne, whom for that cause he called Iesus our Sauiour, because he shoulde saue his people from their sins, they ascribe vnto the Sacraments. And that grace which we can finde onely in Christ, of whose fulnes we haue all [Page 47] receiued grace for grace, Cyprian de bap­tis. Christi. they would haue vs to seek for in such visible things, as are in truth but pledges of the same. Whether (saith Cyprian) it be Iudas or Paule that baptiseth, it is Christ that washeth, In 2. Cor. 3. pardoneth, and putteth away sinne. And S. Am­brose making a difference between the watering that is by bap­tisme, and the forgiuenesse of sinnes, saith, that to forgiue sinnes (in baptisme) and to giue the holy Ghost, it belongeth to God only: for the spirit hath bin giuen without laying on of hands, and the remission of faults without baptisme, if we will credit that learned Father. Contra Crescon. grammat. li. 2. cap. 21. Both the good and the bad (saith S. Augu­stine) can dip in the water, but none but he that is alwayes good can wash the conscience. Thus do these agree with the old Ro­mish Faith, teaching the outward signe, not to giue but to assure vs of the inuisible grace. And yet they are not ashamed, still to brag that the faith of the Romans was commended by thapostle: Although themselues that boast so much thereof, as it is easie to see, if we compare this auncient Faith, with their new deuises, do set themselues as sworne enemies to the same, to fight against that faith. And this I suppose is the effect of that which can be ga­thered out of these first eight Chapters of this Epistle to the Ro­mans, of such things as are in controuersy between vs and the Pa­pists. Wherin if they teach, that which these Apostles and faithful seruants of God did teach, let their doctrine be beleeued. But if they haue chaunged that auncient Religion, swarued from that old Faith, corrupted that worship of God, and mingled that pure wine, either with the water of their own inuentions, or the dregs of Iewish and Heathnish superstitions, why do we not detest these deceiuing Doctors, as enemies to all truth, and hinderers of our eternall saluation?

CHAP. XII.

OF the thrée Chapters following, I would haue spoken nothing, I mean the ix. x. and the xi. of the Epistle to the Romans, but that I think it necessarie out of one principall point of doctrine that is in them handled, Predestinati­on free with­out respect of our works. to note how contrarie, to it selfe the doctrine is, that the Church of Rome teacheth. For out of them it is most plainly and inuincibly gathered, [Page 48] that GOD hath predestinate & chosen vnto eternal life such as it pleaseth him to take, fréely euen in respect of his owne purpose and counsell, without any respect vnto good works. Which because it is so manifest, that themselues are asha­med to denie it, I briefly passe ouer, without any long confir­mation out of the reasons héerin alledged for proofe of the doctrine. Rom. 9. 11. 12. For Master Bellarmine out of these words. When as yet they were not borne, or had done any good or euill, that the purpose of God might stand, not by workes, but by the caller, it was said to her, The elder shall serue the yonger. And also out of those, Rom. 11. 5. 6. The remnant is saued according to the election of grace, If of grace, not now of workes, for then grace were no grace. Out of these words I say he concludeth verie plainly and truely, De Gra. & lib. arbit. li. 2. ca. 10 not onely that election or predestination is frée, but also without any forséeing of the workes that men should do after, as his words are. And much more pithyly also is this confirmed by the latter end of the last sentence, which is with full content left out by the old Translation, the Rhei­mists, and the rest of them. For although all the Gréek copies but one, and the Syrian Translation haue these words, But if it be of works, then is it now no grace, for then work is no more work. Yet do they willingly follow the want in the old Translation, because the setting of grace against works, in such sort as wée sée they are opposed, maketh wonderfull strongly, against the Popish doctrine of merites. But what should I speak of Master Bellarmine, D. Whitaker contra Duraeū lib. 6. pag. 762. Iohn Durey the Scot telleth vs, that it is famously holden in all the Vniuersities of the Catholicks, That the foreknowledge of merits, is not the cause of predestination. Although he cannot deny but Pighius was of a contrarie mind. And Master Bellarmine indeuoureth in this point to shew his skill, to satisfie some that think it cannot be, that predestination should be frée, if all men haue sufficient help giuen wherby they may be saued. And because vpon this sufficient help they establish their merite, Sufficient help. this is therfore also the summe of that he teacheth, that Merites and Predestination may both of them be taught. But how he is héerin deceiued, his owne words will best declare. But in the mean time, this is that which Saint Paule did teach, and [Page 49] they say that yet they [...], that God fréely not hauing re­garde to the workes which [...]e saw they should doe, did chuse a number, vpon whom he bestoweth eternall life. Which doctrine as it was daungerously impuyned in those dayes of S. Augustine, so was it learnedly defended by him in sundry treatises. In which it may appeare, that the Pelagions then did vse the selfesame obiections against this comfortable doc­trine, that the papistes now make against the teaching of our free election, August. de pre­dest. & gra. cap. 6. as that God may same to deale vniustly in that he punisheth the wicked whom he calleth not from their wickednesse. Againe that therby all indeuour to liue in Gods feare is taken away, vertue is hindred, fatall necessity esta­blished, the doctrine is perilous, Prosper. Epist. ad Aug. de re­liquijs pelag. and such like obiections are reckoned vp of Prosper, as also of Hilary who in like manner writing to S. Augustine rehearseth those cauils of the pe­lagions against this trueth, Hilar. Epistela ad August. crauing S. Augustine his helpe therein, because many as vs saith did much depend vpon the authoritie of men, and as Prosper in his Epistle faith, they defend their obstinacy by antiquitie, alledging that neuer any expounded those places to the Romans after that sorte. Which obiections because it is too long to confute in this place, I send the reader who is desirous to be further instructed, vn­to S. Augustine his bookes, of the predestination of the Saints which is an aunswere to the two Epistles of Prosper and Hi­larie, and that other of the vertue of perseuerance, and that of predestination and grace which before I spake of. Which thing I may I trust be the bolder to doe, because these are the slaunders which the pelagians th [...]se knowen and condem­ned heretickes burthened this doctrine withall; and there­fore our aduersaries should be ashamed to vse them. Now if you long also to know what these heretickes did teach, this it is. Prosperi. Epist. apud August. De praedestinat. Sanct. cap. 18. That God foreséeing who should beléeue, and continue in that faith, did predestinate such to his kingdom. Or as S. Au­gustine saith they taught that God did choose such as he sawe shoulde be holy by the choice of their frée will, on the contra­ry he shewed the election to bée frée, without any regard to workes eyther before or after, and that which the Pelagians did then and the papistes now doe teach he calleth a new pre­sumption.

[Page 40] But because they like worse then to be thoughte new (although in all thinges they are new fangled) let vs see what it is that they would haue vs beléeue.

No doubt the Church of Rome doth as much as they can in­deuour to obscure and darken this doctrine, that the glory of me­rits may shine the brighter. And therefore euen Master Bellar­mine who in as plaine wordes as he can deuise, hath before taught that this election is free without any respect to workes; yet after (as he now repented him of that he had said) writeth That by predestination the elect get no right or clayme to bles­sednes, Degra. & lib. Ar. li. 2. cap. 15. neyther is it due to them, but after that by well deser­uing, they haue gotten the same. Can white and blacke be more contrarie, then these two sayings are one of them to the other? So that whilst he seeketh to establish the opinion of merites, he doth not onely gainfay the trueth, but euen himselfe also. Let vs marke the similitude whereby he will illustrate his meaning. A king ( saith he) promiseth a price to the best runner, Ibid. cap. 17. to whome God reuealeth that if they runne vpon horses, such a one shall winne, in wagons such a one, on foote such a one, by ship such a one. Then he appoynteth them to runne with wagons, which he also causeth to be prepared for them. Althogh Master Bellarmine may seeme to be runne farre from the trueth, when by such fond fictions, he would make falshoode carie a shew of sound doctrine: yet we may see his meaning is that as, the kinge proposeth the price to the best runner, and then appoynteth such a kinde of running, as he knoweth he shall ex­cell in, whom he would haue to winne: so God electeth vnto happines, such as he would, because he knew before that they should merit the same. Is this free election? Is there in this no regard to workes? Psal. 115. 8. I suppose it is in our Romish Master verified, that is spoken of the Idol makers, That they who make the Idols are like vnto [...] them. Of Idolaters they are become Idols them selues, that haue eyes and see not, eares and heare not, yea wit and vnderstand not, but say and vnsay, almost with one breath. But when they haue done what they can, that auncient fayth shall be founde not onely true, but also directly against their doctrine, If election bee by grace, then not of workes, if by workes then not by grace. And because it seemeth they [Page 51] are not yet resolued, whether they shoulde mayntaine the auncient fayth of Rome, which sometime they commende, or this newe opinion, which they had rather follow, it were best they woulde settle them selues to stande to the one or the other, for they cannot make both agree together. Neyther are they content vpon this olde garment to set a newe patch: Concil. Trident. Sess. 6. cap. 12. but also as much as they dare, they disgrace this auncient fayth and olde religion, when they call it a vaine presumption and rash to assure our selues of our election. Rom. 11. 29. But first that our ele­ction is certaine I hope they dare not deny, because the free giftes and calling of God are without repentance. The que­stion then is whether wee can be assured that we are chosen: woulde he that taught vs to call him father, haue vs to doubt whether we be his children? Or if the spirite it selfe beare wit­nesse to our spirite, Rom. 8. 15. 16. that we are the sonnes of GOD, shall these newe vpstart Catholickes tell vs, that so to doe is rash presumption? And why is it called the spirite of Adopti­on▪ 15. but because it teacheth vs, nay it assureth vs our election. Or howe can wee attayne to that reioycing in tribulation, which Saint Paule and Saint Peter also commend in the god­ly, Rom. 5. 3. 4. 5. but because we are sure that howsoeuer God seemeth to handle vs, 1. Pet. 1. 6. yet he still loueth vs, and therfore his chasticements are not bitter to vs, because the loue of God is spred abroade in our heartes. Let therefore these desperate doctours dececiue such as are deuoted to them, let vs reioyce in this assu­rance of faith, that our names are written in the booke of life.

CHAP. XIII.

THe Apostle hauing hitherto continued in doc­trine, especially in teaching vs, that we are freely iustifyed in Christ by fayth without works, and that this iustification is common both to Iewes and Gentiles▪ He commeth to exhor­tations▪ Rom. 12. 2. mouing vs to offer vp our selues vnto God in sacri­fice Giue vp your bodies, a quicke sacrafice, holy and acceptable to God. And that we may be the better instructed, in offering [Page 52] our selues aright or as we ought to doe the telleth vs first that we must not Be fashioned like vnto this worlde to follow the corruptions thereof. 2. Secondly we must be Renued in the spirit of our minde, that hauing our vnderstanding lightened we may proue what is that will of God, good, acceptable and perfect: not following too earnestly our owne affections, but submitting our selues and our willes, to Gods good will. And thus must we sacrifice vp our selues to God. Much like is that, 1. Pet. 2. 5. that S. Peter also writeth of Our spirituall sacri­fices acceptable to God through Iesus Christ. Nowe none can offer a sacrifice, but such as are priestes, but all men must offer these sacrifices: (for the Apostles both of them write, not onely to such as were in the ministerie among them, but euen to the lay people, mouing then to offer these offerings) therefore all men are priestes. Yea S. Peter in playne words affirmeth that we are A royall priesthoode, 9. or as it is in Exodus from whence he borroweth those wordes A kingdom of priestes. Exod. 16. 6. For there al must be kings, and al must be pristes. Neither can we reade that there is instituted in the newe testament any other kinde of Sacrifising priestes then these. And wee must also marke what our sacrifice is that is heere mentioned: The sacrifice (not of Christes bodie) but of our owne bodies, the sacrifising and sanctifing of our selues. Now if the Apostles had knowen of any sacricire of the Masse, The Sacrifice of the Masse. was there not now good occasion to haue menti­oned it? Yea if it had béene in so greate accompt as the pa­pistes hold it to be, how coulde these two Apostles, without great impietie haue buried in silence, or passed ouer with­out mentioning, so necessarie a seruice of God? But then there was no such thing, and therefore it is not spoken of by them, who can best tell vs what the olde Roman saith was. It hath beene long after that time raked out of the verie channell and sinke of superstitions, and is so contra­rie to that they taught, that if this sacrifice of the Masse had beene but once mentioned in their time, they would in expresse wordes, haue made the verie name of it odious, among Gods people. Well of this exhortation we learne, because we are both the sacrifice, and sacrificer, the offe­ring [Page 53] and the priest, that we must in al thinges apply our selues in holines to serue God. For that which is offered to GOD must haue no blemish: and the priestes were consecrated to Gods seruice: euen so must we striue to be faultlesse, and alwaies indeuour to be occupied in good workes, and in so doing we shall in deede as holy priestes, offer vnto God most acceptable sacrifices. As concerning sacrifices for sinne we knowe none but Christ, we seeke none but him, because wee neede none beside him. If God haue (saith Chrisostome) by one sacrifice taken away sinne, In Epist. ad Heb. ca. 10. Ho. 18. wée neede not another. And againe, there is no other sacrifice, one hath cleansed vs, after which followeth fyre and hell. And Theophilact writeth that the sacrifice of Christes body once offered, In Epist. ad Heb. ca. 7. Ho. 13 Theophil. in Ep. ad Heb. cap. 10. shall alwaies be auailable for our saluation, so that we shall not stand in neede of a second. With this one therefore wee may well content our selues and comfort our consci­ences with the sufficiencie thereof, saying with sweete S. Bernard, In Cantica▪ serm. 22. Thy passion (O Lord) is the last refuge, the onely re­medy. When wisedome fayleth, when my righteousnes cannot helpe, and the merits of holines cannot serue the turne, then doth it stand me in steed.

But in the Church of Rome which now is, there is no menti­on of priests, but onely of those shorne and smeered sacrifice [...] And if you desire to knowe, Priestes. howe and when their priesthoode was instituted, they wil tell you Christ did institute their order, when hee saide at his last supper doe ye this. For that which Christ referreth to the whol action of his last supper, Luc. 22. 19. which then he instituted, they wil haue it meant of his sacrifice, as if hee had saide sacrifice as I doe. And as they haue in trueth no colour of trueth, to wring out of those wordes, their sacrifysing priest­hood, so in such sort to wrest these wordes could not make for them. For if they say doe this, that is, sacrifice as I doe, they are farre from sacrifysing as Christ did. For hee did, sacrifice him selfe in his death vpon the tree. But our Romish priests, will rather leaue their priesthoode, then offer such sacrifi­ces. Well it doth not appeare in the writinges of these two Apostles, that euer they dreamed of such a priesthood but one­ly of that whereof by Christ we are all partakers, euen all that [Page 54] offer vp these spirituall sacrifices, men, women, children, of all a­ges, sortes, and sexes. So that these sacrificers are a new order, whether they be regular or irregular, Sacrifices. it maketh no great mat­ter. For they were not so much as thought vpon, in the Apostles times. And for the sacrifices whereunto S. Paule moueth vs, they tell vs much of the sacrifice of the Masse, an Idoll of their own making, set vp to deface and disgrace the vertue and effi­cacie of Christ his death and passion. For when blasphemously they terme it, Rom. 3. 24. 35. a sacrifice propitiatory for the quick and the dead, is not that directly contrary to that free iustification by grace, Heb. 9. 12. by the redemption which is in Christ Iesus which is eternally ob­tayned by his owne sacrifice of himselfe once offered, Heb. 10. 10. 14. euen to that propitiation which God hath set forth to vs in his bloude? Which doctrine the Apostles teach vs euery where, and namelie S. Paule, most plentifully before hath instructed the Romans therein. Other offerings also they put vs in minde of, namely to offer to stockes and stones, which they call saintes, fat offerings, with full hands, that the greater share may come to the priestes. Yea they will also make men beleeue, that it is no meane sacri­fice to God, if you be good and bountifull to them, but that it smelleth full sweetely, and is highly accepted of him. And thus whereas S. Paule teacheth vs to sacrifice our selues to God, they tell vs that eyther we must sacrifice our landes, goods, and pos­sessions to them or their benefite, or else they must sacrifice for vs in the Masse, and not we for our selues. And these are the sa­crifices and offerings that they speake of: how neere of kinne to those that the Apostles speake of let the reader iudge.

CHAP. XIIII.

NOw the Apostle S. Paule, although he spea­keth not of a peculiar kind of priestes, ye doth he not omit the ecclesiasticall function or mini­stery in the Church. For hauing exhorted vs by mortifying of our affections, to consecrate our selues vnto God, that we the more throughly may submit our wil [...] to Gods wil, he perswadeth vs not to busy our selues a­bout that which belongeth to another mans duety, but that [Page 55] euery one of vs should haue a great regard to doe our owne. And then beginning with ecclesiastical offices he saith, Rom. 12. 6. 7. Whe­ther (we haue) prophesie (let vs prophesie) according to the measure of faith: Or an office, (let vs wait) on the office: Or he that teacheth, 8. in teaching: Or he that exhorteth, on exhortation, or he that distributeth, (let him do it) with simplicitie: He that ruleth, with diligence, he that sheweth mercie, with cheerful­nesse. I mean not héer to make my selfe a partie in that bitter contention, which miserably hath afflicted this Church of England, which I would to God, either it neuer had bin be­gun, or had bin followed, with more moderation. I purpose not curiously to examine what is ment by these particular words of prophesying, office, teaching, exhorting, distribu­ting, ruling, shewing mercie. In which many bestow too much labour, more then in the defence of the truth, against the sworne enemyes to our profession. We haue the Pa­pists our professed aduersaries, who think their quietnes, consisteth in our variance, and wish our falling out, as did the Cananits the falling out of Abraham and Lot. Let vs therefore yet at the length follow Abrahams godly aduise. Gen. 13. 7. 8. Let there be no strife betweene thee and mee, nor betweene thy heardmen and mine: for we are brethren. But to come to that which especially I note in these words, we sée that if all these duties before mencioned, Offices in the Church of Rome. did belong to the Ecclesiasti­call function, yet can we not find out the offices that the Church of Rome that now is, will haue to bee in their Church. We find there prophets or teachers, likewise such as exhort. Admit also that we find the Deacons there to distribute. By rulers some vnderstand not onely Ecclesi­asticall Rulers, but other Magistrates also. As that lyke­wise of shewing mercie, may well signifie any that by office in the common wealth, or Church, or béeing mo­ued by their owne priuate affection do shew mercy: It is not vnlikely, but that if there had bin at that time any other offices in the Church, the Apostle would haue spo­ken of them. And to be short, the offices that the Apostle mentioneth, either belong to the ministerie of the word, as prophecying, teaching, exhorting: Or to the care of the [Page 56] poore, as Deacons that distribute, and they that shew mercy, or to gouernment and bearing rule (if in that thapostle spea­keth of Church offices.) A second thing that must héere be considered of, and that which is in déed the principall intent and meaning of the Apostle, is the sinceritie & that euery one in these duties must performe. For he would haue vs faithful in the office that is committed vnto vs, whatsoeuer it be, and that according to the measure of Faith, & the grace that is gy­uen to vs, we occupy well our talent vntill our Lord & master come. 1. Pet. 4. 11. Saint Peter is also of that mind, If any man speak, let him speak as the words of God. By these things it may appear, to what end the offices were appointed in the ancient. Roman Church, & what was required at the hand of each Officer.

But afterwards as superstition began to grow, so these functi­ons heer spoken of by thapostle began to be lesse regarded, and other were had in a greater accompt. For these are the orders in the Romish Church. Dist. 21. cap. Cleros. Priests, Deacons, Subdeacons, Candle snuf­fers, or Candle-cariers, Exorcists or Coniurers, Readers, Porters. Some also reckon the Singers amongst their orders. And al­though euen the meanest of these might performe some necessa­rie seruice in the Church, yet by what reason can they imagine that their Candle-cariers, or Porters, are neerer to the Priests of­fice, then other that haue no such office in the Church? As for their Priests, who are to supply the place of Prophets, teachers, and exhorters, they haue in a maner altered that function, and gi­uen them another work to doe. For when they take orders, the Bishop giuing them in their hand the Chalice with wine, Durand. Ra­tion. diuin. li. 3. and the couer of the chalice with one of their cakes vpon it, saith to them, Receiue power to offer a sacrifice to God, and to say Masse, both for them that liue, and for the dead, in the name of the Lord. So prea­ching is no part of their dutie, but only to sacrifice and say Masse. And if any man will obiect, that we our selues haue also want of such learned Ministers, as are able truely and soundly to teach, and rightly to deuide the word of life: I must needs confesse that we are neither as we should, neither as we would be for that point, but wish and pray daily, that the Lord would increase mightily, the number or paynfull and faithfull labourers in his vineyard. But yet we are not either so sencelesse or shamelesse, [Page 57] that we dare alter Christes ordinance. We are not so sawcy, that when he biddeth his seruants doe one thing, we will commaund them to doe another. Math. 28. 19. If he say go teach all nations, bapti­sing them in the name of the Father, the Sonne, and the holy Ghost: We dare not say goe offer Sacrifice and say Masse for the quicke and the dead. For that is quite to alter Gods ordi­nance, to make them pastours that (I say not) cannot, but must not feede, and teachers that neede not teach. It is a scorne (saith one Gilbert as Durand citeth him) A watchman to be blinde, Rationat. diuin. li. 1. a forerunner to be lame, a prelate to be negligent, a teacher to be vnsauery or ignorant, and a cryer to be dumb. No man ther­fore can deny, but that there is in the Church of Rome, a great degenerating and swaruing from the auncient offices which S. Paule speaketh of, so that as in their doctrines they wholy dissent, from that pure antiquitie, so in their doings they disagree from their perfect patterne. How vnlike in affection are these men to the godly fathers who commended in times past the faith of Rome? Epist. li. 1. Ciprian is much [...]greeued that he could not come to the people (of Assuris as I take it) that he might vse his ministery among them to the comforting of euery particular man. Epist: 8. God forbid (saith Gregory Nazianzen) that I shoulde play the euill sheephearde, Greg. Nazi­an. Orat. 4. which deuoureth the milke, clotheth him­selfe with the wool, and doth sell and kill the fat of the flocke, leauing the rest among the wild beastes and rockes. God forbid that I shoulde feede my selfe and not my flocke. If I exhorte not you (saith S. Augustine) to agree with your aduersary, De temp. ser. 9. I shall continue in srife with him. He that biddeth you doe, comman­deth vs to speake, If you become his aduersaries, because you doe not that he willeth, we also shall be his foes, in not saying that he chargeth vs. Yea Gregorie himselfe a Bishop of Rome, howsoeuer it is now enough for a priest to say Masse and lift faire (for that is a fine qualitie and much commended) doth flatlie pronounce that a priest going in and out must die for it, if hee make not his voyce to be heard, and that he prouoketh against him the wrath of the iudge whom now we see not, De cura pasto­rali. part. 2. c. 4. if the voyce of his preaching sound not, so that in his time as in the daies of S. Paule, pristes must be preachers, which now is not very necessa­rie or requisite with them.

CHAP. XV.

AS for obedience to princes, without sinne it can­not be denyed vnto them, Obedience to magistrates. because Christ com­maundeth to Giue to Caesar that which is Caesars. So that it is a debt that we owe vnto them, Math. 22: 21. and is due to be paid, Marke. 12. 17. a duety that they may claime of vs, yea that God inioyneth vs to doe, and therefore it must be performed. Rom. 13. 1. For this cause the Apostle S. Paul com­mandeth euery soule to be subiect to the higher powers. No­ting thereby not onely the outward shew of subiection, which many times may be, where is a trayterous heart: but euen that hartie & true submittnig of our selues with duetiful af­fection, What subiec­tion is requi­red. which he calleth the subiection of the soule. The same lesson S. Peter did teach, who they say was Bishop of Rome, and wrote this Epistle at Rome, Submit your selues to al ma­ner of ordinance of man for the Lordes sake. And againe, Honor the king. And this subiection as not onely lay men are bound to performe, but euen priestes and monkes, yea Apostles, Euangelists, 1. Pet. 2. 13. Prophets, if we [...] beléeue Chrisostome vpon this place: 17. so the bishops of Rome for some hundreds of yers, dutifully obserued the same, Chrisost. ser. 23. reuerencing as their Lords the mighty potentates, as by some of their owne writings, and in the histories it may appeare, and also patiently suffering vnder them reproches and death.

But the Church of Rome that now is, doth many waies seeke to rase out this Law, and to disanull this commandement. First in that the Bishops of Rome haue so exalted themselues aboue the Emperours who are the greatest Monarches, Popes aboue Emperours. that they haue made them to cary their meate to them, to giue them water to wash, and bowe and kneele to them, to leade their horse, ca­ry their canapy, hold their stirrop, waite at their gates barefooted and bare legged, to lie prostrate at their feete, with such other most reprochfull disgraces as they haue offered vnto them. And who knoweth not the constitution of Boniface the eight? That if a man wilbe saued, he must beleeue that euery creature is subiect to the bishop of Rome. God commaundeth euery soule to be sub­iect to princes: Not so saith the Pope: all princes, yea the [Page 59] Emperour himselfe shalbe subiect to me, nay his glorie is no­thing in comparison of mine. And this is not onely, by the pride of the Popes themselues: Rebellion a­gainst princes but wheras stories teach that the godly Christians prayed for infidell Emperours▪ now their diuines doe affirme it to be lawfull to disobey, to rebell against, and to de­pose such kings or princes as they will call heritickes, yea to kill such is with them an action godly and honourable, 1. Pet. 5. 1. 2. 3. yea me­ritorious too. Would any man haue thought, that S. Peter who so humbly, as a fellowe elder intreateth the elders to feed the flocke which God hath committed to them, not as Lords ouer Gods heritage, could euer haue had so degenerate a successour, to haue sit in his chaire (as they say the Pope doth) and yet in pride of heart doth not onely aduance himselfe aboue al bishops, but also ouer all creaturs? Or would a man haue imagined these holy fathers would euer haue hatched so barbarous treasons? Let this then be recorded of a memoriall to all posteritie, and for a perpetuall staine to that bloudy Church of Rome, the mother of all treasons and tretcheries, of al vnnaturall and villainous pra­ctises, that shee doth not onely directly oppose herselfe to the worde of God, the doctrine of the Apostles and the very Law of nature and nations, but also shee and her deere darlinges by their most vile practises, doe crie it out vnto the world, more shrill then the sound of any trumpet, that they quite haue aban­doned the affections of men. Haue not we in England good cause to detest such doctrine and doctours, who haue wrought so effectually in the heartes of many of our English fugitiues, that their treasons haue no ende, their crueltie hath no measure, but that they desire and attempt to lay violent handes vpon the Lordes annoynted, which the Godly of all times haue feared to purpose, or thinke against the most wicked? Yea doth not the Catholicke Tyrant, The spanish tyrant. that calleth himselfe by the name of a king, but is in deede a reproch and shame to the verie name, that he so hath dishonoured, doth he not corrupt with gold, and intice by all fayre promises, subiectes to kill their prin­ces, and to murther them whome they ought to defende, o­bey and reuerence? It is too true, it is too playne. What king­domes hath he not tempted? what princes hath he not indaun­gered? Howe many hath he gotten destroyed? So that I am [Page 60] often times driuen to wonder and maruell, A warning to princes. what sluggishnesse or security possesseth the heartes of Christian kings and princes, that they ioyne not their powers together, against that common enemie, not to princes onely, but euen to mankinde. His am­bition increaseth, as doe his daies, & his cruel purposes cannot be numbred. He incrocheth cōtinually as he can vpon other mens right, and vniustly if his might will serue, dispossesseth the iust heires of their kingdomes and dominions. His doings declare that he enuieth all your glory (O you potentates) and aspireth to euery of your inheritances and principalities. And will you thus stand gazing on, as men amazed at his strange attemptes, whilest hauing preuailed against your neighbors, he also take you in hand, when his power shall be increased, and yours dimini­shed? Doe you not know that it is high time for you to looke about you, when your neighbours howse it set on fire? Bande therefore and combine your selues together, to reforme or restrayne his vnbrideled affections. I doe not wishe his sub­iectes to rebell against him, for that we see is vnlawfull: but I pray God to put such a hearte and courage into his neighbours and equals, that they woulde teach him to knowe, that his omnipotente minde, made proude with his might and wealth shall not alwaies be satisfyed with the spoyle of other. But to leaue this Romish Catholicke, to his Catholicke practises, vntill God shall eyther conuert his heart, or confound his power, what cause hath the Pope so to magnifie himselfe, and to claime such soueraigntie ouer them whom he ought to obey? we see the Apostles would haue all without exception subiect to prin­ces. The old Ro­mish fath doth not once mention the popes supre­macie. The Popes supremacy is not once mentioned, although S. Paule writing to the Romans might haue had good occasion to haue commended the glory of that seate, if any such thing had beene: and S. Peter, if he had any such soueraignty, had iust cause to haue required submission to himselfe as wel as to kings, and should haue made more accompt of himselfe, then to be but a fellow elder with others. But the Apostles haue bin taught to speake by the spirit of God. 1 Pet. 2. 13. The Popes haue done according to the pride of their owne heart. 1. Pet. 5. 1. And it is a verie strong presum­ption against the supposed soueraigntie, which they say S. Peter had ouer all, that S. Marke his fauorit and follower, who also [Page 61] (if stories be true) wrote his gospell at Rome, at the request of Peters wel-willers: yet the same his gospell, neyther maketh any mention of the great miracles, which they woulde haue vs to Imagine that he wrought against Simon Magus (which is one of their principall argumentes to proue Peters being at Rome) neyther hath one worde more then the rest whereby we may gather any such superioritie in him. And if he make any mention of Peter, it is without any signification of his iurisdiction ouer others. Yea when he speaketh of his calling he thus barely de­liuereth it vnto vs. Mak. 1. 16. And (Iesus) passing by the sea of Galile, hee sawe Simon and Andrew his brother, &c. And reporting the con­tention that was among the Apostles which of them should be chiefe, Mark. 9. 35 he taketh no occasion to commend to them, Mark 10. 37. or to vs that soueraignty, Mark. 8. 33 although the later time Iames and Iohn desired the same from him and the rest, reporting how Christ reproued him, he vseth no excuse, no mitigation of the offence. Now seeing neither when he setteth forth his calling, neither in pointing to his infirmity, neyther in noting these contentions, he hath so much as any way signifyed his superioritie: it followeth that eyther S. Marke was iniurious to his master in not giuing to him his due place, or vnmindefull of his duetie to Gods Church, in concea­ling from it, so necessary an Article of religion, as nowe they holde it, or else that there was rather no such matter, and there­fore he coulde not write of it. For after Christ was once ascen­ded, Act: 2 and the holy Ghost sent in visible forme, then was it time to knowe all the Articles of religion: so that our abuersaries cannot tell vs, that S. Marke for modesties cause did not write of these thinges. For not to write of that which is necessary to be beleeued if hee knewe it, had beene greate wicked­nesse. Subiection therefore to Princes was of the auncient faith of the first faithfull Romans. But this soueraignty and Supremacy of the bishoppes of Rome, is but a poynte of the newe learning or else the dregges of Simon Magus his pride.

CHAP. XVI.

THE Apostle hauing exhorted vnto such Christian dueties as we may not omit: commeth in his xiiii. Chapter to take order for such things as of themselues being in­different, are according to the circumstan­ces to be vsed or not. What are the things indiffe­rent. Wherein we may al­so marke, (and it is worth not [...]ing,) how farre they wander from S. Paules rules. And first all external or worldly things, are of themselues, & in their owne nature indifferent, meats, and drinkes, Rom. 14. 14. apparrell, daies and times and such like, I know and am persuaded by the Lord Iesus, that nothing is common of it selfe (that is vncleane) saith S. Paul. And againe the king­dome of God is not meate and drinke, but righteousnesse and peace, and ioy in the holy Ghost, as if he had said, true holines, religion, or the acceptable seruice to God, consisteth not in eating or not eating, drinking or not drinking, but in this rather, that thy minde beeing rauished with true spirituall ioy, thou shouldest séeke to serue God (not in such toyes) but in sincere righteousnes, and to cherish thy brother in perfect peace. And therefore for the vse of such thinges he giueth these rules, Let not him that eateth, despise him that eateth not, Exod. 3. and let not him that eateth not, iudge him that eateth. So that he will not for such thinges haue one man to iudge another. Secondly it is necessary that Euery man be perswa­ded fully in his owne minde, whether he may with a good con­science grounded vpon the warrant of the worde, 5. doe that which he doth. 22. For Happie is hee which condemneth not himselfe, in that which hee alloweth. For hee that ma­keth conscience is damned if he eate, because hee eateth not of fayth. For whatsoeuer is not of faith is sinne. Thirdly, we must not put a stumbling blocke, or an occasion to fall in our brothers waie, 13. or doe any thing that may greeue or offende him, 15. for whome Christ hath died. But yet we must take heede, that we haue not so much regarde vnto man, to please and beare with him in his weaknesse, that we cherish [Page 63] him in his ignorance or infirmitie; 19. but withall we must Do those things, wherby one may edifie another. For euen Saint Paul, 1. Cor. 9. 20. 22. who made himselfe a Iew for the Iewes, and was made all things to all men, that he might by all meanes saue some: Yet resisted Peter to the face, that is plainly and openly, when he had not so due regard to edifying of others, as he should haue had, Gala. 2. 11. as may appeare in that second Chapter to the Galathi­ans. And this is the summe of that, which thapostle teacheth the Romans of these things. For that which he addeth in the beginning of the xv. Chapter, belongeth to such points as I haue alreadie touched. And in such things must those exhor­tations be regarded, 1. Pet. 4. 8. which Saint Peter hath. But aboue all things haue feruent loue among your selues, for loue couereth the multitude of sinnes. 1. Pet. 3. 8. And that we should all be of one mind. 1. Pet. 5. 5. And that we should Submit our selues euery man one to another. Thus then we sée, that these indifferent and exter­nall things, haue not in themselues any holynesse, or vnholy­nesse, but may be vsed, or not vsed, if we be rightly persuaded of our libertie therein, so that we offend not our weak bre­thren, but séek their edifying. Therfore in such things we must neither condemne, or commend others. And this is the auncient and Catholike faith of Rome. Which although it were by some men (otherwise not euill) dangerously as­saulted, and that not long after the dayes of thapostles: yet the godly of those times, did hold fast the libertie which they had by Christ, and would not suffer the Church to be subie­cted to such obseruations. Ignatius. It may be gathered by Ignatius his Epistles to the Philadelphians, and to Heron, that some there were then, that put some holynesse in eating, or not eating, against whom he gyueth this charge in both those Epistles, that they estéeme not such as kéepe not fast the pre­script rules, to belong to Christ, but to be wolues in shéepes clothing, that séeke to deuour. And yet not long after, one Alcibiades a good man, Euseb. Hist. ec­cles. li. 5. ca. 3. and one that also suffered Martyr­dome, did by too auster diet, (no doubt thinking therein to consist some seruice of God) refuse to vse Gods creatures, and gaue to other example of offence, and therof being re­prooued by one Attalus, he afterwards reformed that his error. [Page 64] Yea in the Church of Rome, Victor being Bishop there, be­gan some impechment of this libertie, whilest he sought too earnestly to tye other churches to obserue in such things the customes of the Church of Rome. Euseb. Hist. ec­cles. li. 5. ca. 25. But Ireny worte vnto him in the name of the rest of his brethren in Fraunce, letting him vnderstand, that neither his predecessors did, nor he ought for such things to dissolue the bond of vnitie that was among the Churches. cap. 26. And thus we sée, how that a good while after the Apostles daies, this doctrine commended héer to the Church of Rome was continued both there and else where throughout the Church, & that they would not suffer any necessitie to be decréed in such obseruances.

But now the new Romish Faith, doth beare another stamp, and is of another making. Mark. 7. 18. For where Saint Mark out of Christes mouth saith, that meats defyle not the man, and also the Apostle, that the kingdom of God is not in such things, which elswhere he more plainly vttereth in these words: 1. Cor. 8. 8. Meat doth not com­mend vs to God, that is, to eat, or not to eat it maketh vs no bet­ter, no holyer, no more acceptable to God. The Church of Rome on the contrarie, hath almost all her Religion consisting in such outward obseruances, all her holynesse in a maner is contayned within these few precepts, Coloss. 2. 21. Touch not, tast not, handle not, and some other toyes like to these. What is more commonly taught among them, then that to eat flesh, egges, or whitmeat at cer­taine times, is a grieuous sinne, for any man of lawfull yeares and in health? Or for some at any time to vse them? I know they wil aunswer the Church hath otherwise commaunded, and there­fore to take libertie to vse these things, is a sinne, because the Church hath commaunded they shall not vse them. But heer I might examin who gaue aucthoritie to the Church to say that is vnlawfull, that God saith is lawfull. Again I might shew, that not onely in respect of the commaundement of the Church, these things are obserued, but euen in respect of some other opi­nion in the meat it selfe, then should be had, because that more superstitiously they obserue it then Gods precepts. But if they had regard onely to the commaundement, doubtlesse there is no man so sottish, but would rather obey Gods expresse com­maundement, then any decree of the Church. But these and [Page 65] such other poynts I omit: onely purposing in this place to shew, how great a piece of popish holines consisteth in these externall seruices, wherin the Apostle telleth vs there is no such thing. Ho­lines in abstaining from certaine meats, in keeping of certaine daies, in gadding to Rome, Ierusalem or Compostell in pilgri­mage, in holy bread, holy water, palme crosses, ashes, in haire­cloth, in going barefoote, in not touching mony, in not speaking, in bearing in thy bosome a piece of Saint Iohns gospell, in Agnus deis or blessed grains hanging about thy neck, in a Monks cowle, in his bootes, and great holines in S. Francis breeches, in dead mens skuls, and bones, in the bloud of hayles, & many other such like thinges. Whereby the true holines, whichis the obedi­ence to Gods holy lawes, is almost forgotten, while men content themselues, with this vnholy and trifling trash, which for want of better stuffe, the Romish Church that now is, giueth her fooles in steed of bables to play withall, or make them pastime. For why may I not accompt and proclaime them for fooles, who wil not so much as heare the wisedome of God, and will so readely, nay so greedely follow such follies of men? Or that wil imagine that God who is a spirit, and will be worshipped in spirite and trueth, Iohn. 4. 24. can be any thing delighted in such apish toyes? well to this ende haue I saide thus much, that we may see, that wher­as the olde faith of the Romans, retayned a Christian liberty, in the vse of all these thinges, to be vsed according to the rule of charitie: the new Romish religion, bringeth them that be­leeue and followe it, into a great bondage and subiection, to almost all the creatures, and make them to esteeme them­selues vnholy, if moderately, without breach of any Lawe of God or offence of brethren, with thankesgiuing as God appoin­teth, they vse the same.

CHAP. XVII.

AND because the Apostle maketh his praiers and requestes sometime for the Romans, I thinke it not amisse to consider of his petiti­ons that he maketh, that we may see whe­ther heerein the Church of Rome doe follow [Page 66] his godly example, or in his prayses and thankesgiuinges to God for his benefites towards them. Praying to God onely. Which his prayers and thankesgiuinges if we doe marke, are directed onely vn­to God, in the name of Christ for other mediatour hee did not Knowe but onely one mediatour of God and man, 1. Tim. 2. 5. the man Christ Iesus. Rom. 1. 9. He taketh God to witnesse of the conti­nuall mention that he maketh of them in his prayers. And why doth he call God to witnesse thereof, but because hee prayed to him he desireth that God of patience and comfort will giue them on mind, Rom. 15. 5. and that The God of peace (will) crush Sathan vnder their feete. Hee willeth them to pray for him to God not to any other, Rom. 16. 20. Helpe me, or striue with me by prayers to God for mee. Rom. 15. 30. And in his thankesgiuings. I thanke my God through Iesus Christ for you all. And a­gaine To God onely wise be glory through Iesus Christ foreuer. The Apostle Saint Peter blesseth God the Father of our Lorde Iesus Christ. Rom. 1. 8. For as the prophet Dauid saith, I haue lift vp mine eies vnto the hils, Rom. 16. 27. from whence commeth my helpe, 1. Pet. 1. 3. my helpe commeth from the Lord that made heauen and earth, Psal. 121. 12. The Godly know no other helpe but God, and therefore pray to none but him, neither are thankefull to any but to him, when they haue receiued any benefit. And for this cause, Christ when he woulde haue a supply of victuals, Mark. 6. 41. to reléeue them that followed him and were hungry, Hee looking vp to heauen blessed as S. Marke reporteth. Mark. 7. 34. And so he looked vp to heauen likewise when he would cure him that was deafe and dumme. Math. 6. 9. For he who teaching vs to pray, instructeth vs to say Our Father which art in heauen, doth by this his gesture, teach vs to lift our handes and eies, and heartes vnto hea­uen, to looke for helpe from our heauenly Father. To him he prayeth Abba Father, Mark. 14. 36. all thinges are possible vnto thee, take away this cup from me. And a little before he did yéelde vp the Ghost: Mark. 15. 34. My God, my God why hast thouforsaken me? The whole scriptures agrée with this that héere is taught. They are full of commaundementes wherein we are char­ged to call vpon God in the day of our trouble; full of ex­amples of the Godly, that make requestes to God onely: full of thankesgiuings, wherein the faithfull acknowledge [Page 67] that euery good & perfect gifte commeth from aboue from the Father of lightes, Iac. 1. and therefore they are moued to say with Dauid, O giue thankes vnto the Lord, for he is gratious, his mer­cy endureth for euer. Yea what way so euer we turne ourselues or what good thing so euer we consider in our selues, we must confesse, that all that we acknowledge our selues bound to be thankfull for, is giuen vs of God. Whether life or liuing, thinges temporall or eternall, or whatsoeuer o­ther blessing. And therefore to him onely must we make our prayers, for that we want: to him onely must we giue thankes, for that we haue. And such are the prayers that were made in the auncient Church of Rome. Yea such are the prayers of all the godly through out the scriptures. And this was the faith of Rome also in the daies of Iustin the Martyr who liued at Rome. For he writing against Tryphon the Iewe, or conferring with him of religion, out of these words of the Psalms, Colloq. cum Trypho. Thou art my God, departe not from me saith thus. He teacheth that euery man must repose his trust in God, and aske for health and helpe of him. So that as the A­postle did, so Iustinus teacheth vs that we should doe. I might to this end haue a whole cloud of witnesses, out of the Fa­thers of the purer age of the Church: but because I will not be tedious in so plaine a matter, I content my selfe with that one place out of Tertullian Aske and ye shall haue, De prescript ad Haereticos. is spoken to such as know of whom they should aske, that is of him that hath promised anything, euen of the God of Abraham, Isaac, & Iacob. And for the doctrine of mediation this onely will I say out of S. Augustine, That he only that maketh intercession for al, and none for him, is the true Mediatour. Contra Epistol. perueniam Donat. cap. For as he inferreth af­terwards, If Paul had beene a Mediatour, then other also his fel­low Apostls should haue beene Mediatours likewise. And if there should haue bin many, then Paul himself had no reason to say one God, one Mediatour between God & man, the man Christ Iesus. Thus we sée that S. August. confuting the auncient heretiks called the Donatists, who made other Mediators besids Christ doth euen by the same weapons, yea with the same blow beat downe our aduersaries the Romish Catholickes and giueth their doctrine of many Mediatours a deadly wound.

[Page 68] But the Romish Church that now is, as in all things els, they frame vnto themselues newe opinions, so heere also they haue forsaken the old waies, yea they haue committed two euils, they haue forsaken God, Ier. 2. 13. the fountaine of liuing waters, to digge to themselues pittes, broken pittes, that will holde no water. And we need not heerein examine their doctrine: their practise doth sufficiently shew and proue, Vowes to the Saintes. what blasphemies and superstitions that Church cherisheth, In perils and dangers by sea and by land, they will vowe and promise, offerings and giftes, which if they escape they will also performe to such saintes as they vow­ed vnto. For euery sickenes they had, and in that Romish king­dome, of more then Aegyptical darkenes, they yet haue a peculiar Saint, to whome they would call for helpe. Yea euery beast had their leach among them, and their very pigs were not without their Saint Anthonie. Honour to Images. In euery Church they had their Images, before which they kneeled, they knockt, they crept, they prayed, they swete, thy censed, they offered and did before them as much outwarde honour, as they would or coulde doe to GOD himselfe. In their names woulde they dedicate Churches and Chappels, thereby the rather to binde them to heare them when they pray, and helpe them when they stand in need. And whereas that pattern of prayer that Christ hath deli­uered, teacheth vs onely to pray to him, whom we may call Fa­ther, and say Our Father which art in heauen, yet these Romish Rabbies (in heauenly matters as blind as beetels) can very well suffer the people, Our father to hee Saints & shee Saints. nay they teach them to say that prayer, before euery Image not of men onely, but of women also. What mad­nesse is this (if it were lawfull to pray vnto Saintes, which is in trueth a greate dishonoring of God, and manifestly against the commaundement) to kneele before the Image of Saint Mary the mother of Christ, or Mary Magdalen, or any other woman saying Our Father to them? If they coulde heare vs, woulde not they thinke we were mad? Or in like manner kneeling before the Images of Saint Iohn, Saint Peter or any man to say to them, 1. Cor. 14. 1 [...]. Hayle Mary full of grace? Can wee thinke this to bee according to the rule that Saint Paule gi­ueth to pray in spirite, and vnderstanding? And yet these were their wordes that they must powre out before euery Idoll, [Page 69] their beades did teach them to mumble vp so many creedes, so many Aue maries, so many pater nosters. Their pardons and in­dulgencies require the like order. God himselfe coulde haue no more of them then such stuffe as they had learned to reckon or score vp on their beades, and the meanest Saint should haue no lesse. Yea the learneder sorte, yet among other their prayers, must salute God himself if at any time they would pray vnto him or Saint Peter or any other he Saint with Hayle Mary. Hayle Mary to Hee Saints. Fie vpon such brutish and beastly blindnes, whereby men and women are so besotted, Psal. 109. 7. that they doe not onely powre forth vaine prayers that are turned into sinne, wherein they can finde no comfort, because they seek it not of him that can help, but also abuse most foolishly the Lords Prayer which onely belongeth to our hea­uenly Father, yet they will pray with it before euery their Saints men or women. Well their prayers then we see are too absurd. So are their thankesgiuinges as before I saide, in that they yeeld all praise and glory of their deliuerance, not to God onely who onely hath wrought it, but to their Idols of whom they asked it. As for Mediator we haue none but Christ, we should know none but Christ: I know not (saith Saint Augustine) what other in­tercessour to sende to thee, Meditat. cap. [...] but him onely that is the propitiation for our sinne. And afore what greater comfort, then to moue the father to pity by remembring his sonne. He was figured by the high priest in Moses his Lawe. He onely offered the peoples offeringes, he onely entred into the most holy place, to teach vs to content our selues with one onely Mediatour which is Christ. Where learned our Romish Catholicks to pray to any other then vnto God? Where learned they to seeke for other mediatours? We see the auncient faith of the Romans, hath no such comman­dement, no such patterne or example to follow, but the contrary. Let not then from henceforth the Romish Catholicks, brag of the auncient Roman faith, for they haue it not, they haue chaunged well neere euery poynt of it, they haue made it almost all new, so that in the Romish Church that now is, there remayneth not so much in a manner as a shadow thereof.

CHAP. XVIII.

I Lastly note in this Epistle to the Romans, what kinde of treasure it is, that he purposeth to bring vnto them, What treasure Saint Paule brought to the Romans. when he commeth vnto them. I warrant you nothing so glorious and glistering as the Popes Iewels are. I desire (saith he) to see you that I may impart or bestow among you some spirituall gift, Rom. 1. 11. that you might be stablished. Againe I am sure that when I come vnto you, I shall come with aboundance of the blessing of the gospell of Christ. Rom. 15. [...]9. We sée then what are the giftes and graces, that he is minded to giue them, what is the store, what are the blessings, that himselfe reioyceth in, and sée­keth to comfort them, in that he is sure he shalbe furnished with them, when he commeth among them. It is the mini­sterie of the word, the preaching of the gospel, the glad tidings of saluation, that he promiseth to them: which he also calleth a spirituall gift, because it teacheth heauenly and spirituall things, it reioyceth, and instructeth, the spirit & inward man, it is not effectuall and powerfull but by the spirit. And hée calleth it a blessing, as in trueth it is the greatest benefit and blessing that héere we can haue. His meaning is to labour earnestly among them in preaching the word, as he did in all places where he came, to teach them, that they may knowe their duety, to exhort them that they may do it. To reproue them if they be negligent, to councell them when they stand in néed, to comfort them when they are in heauines, and all by the gospell of Christ, and this is it that he calleth The blessing of the gospell of Christ.

To consider how S. Paul was exercised at Rome, and to see how the Pope is there occupied, it would make a man to maruel that euer those prophane mē dare giue vnto themseues the name of holy father, in whom you cannot find one sparke of that hea­uenly knowledge, painefull diligence, vigilant care, and conti­nuall trauell in labouring in the word that should be in a holy fa­ther, The Popes blessings. or was in Paul, in Peter, or the other Apostles. But I pray you what are the spirituall blessings that this holy father of Rome be­stoweth. Sometime he wil send to some of his dear sons, a golden [Page 71] rose consecrated, or some picture consecrated, sometime a sword in token that he would haue them fight for him, yea perchaunce to embrew in the bloud of the Saints, and all must be hallowed that he doth send. Sometimes perchaunce a Cardinals hat, to one that hath shewed himselfe stubborne enough against his Prince. Sometime he will bestow Kingdomes, if they vpon whom he bestoweth them, can get them from the right heires. Sometime he will bestow vpon subiects, immunities from performing their dutyfull obedience, as he doth many times by his priuiledges. As for indulgences and pardons, any bodie that will pray and pay for them, may haue them. And they that dwell at Rome get yet another maner of blessing with his two fingers, wherwith he blesseth the people, that gaze at him when he is caried a­broad. To be short, at certain times he blesseth those that are called blessed graines, or Agnus dei, or such like stuffe, and cau­seth these to be sent into Countries far and neer, deluding and deceiuing by such toyes the hearts of the simple, Rom. 16. 18. & therwithall filling their owne panches and purses, as though they had got­ten, or those had giuen some great spirituall gift, when they haue some such toy consecrated by the Pope. These are his gifts, such are his blessings. The Pope doth no du­ties of the ministerie. If you would haue better, he cannot af­ford them. For he is not for the most part able to preach & teach; It is against honour and estimation to seek to comfort the affli­cted conscience. No neither the Pope nor his Colledge of Car­dinals, will busie themselues in the Ministerie of the word, in the abundant blessing wherof Saint Paule reioyceth. Is the dark­nesse more contrarie to the light, Epist. Iud. 12. then are these vain promises or shewes of spirituall comfort (verie cloudes without water, and trees without fruit of true consolation) to that perfect peace of mind, and ioy of conscience, which the Apostle promiseth vnto them, and purposed to work among them, by the powerful prea­ching of the Gospell of peace. This, this is in deed a true con­secrated sword, which shall pierce euen to the heart and consci­ence of the sinner, and make a deeper wound, then all the hal­lowed swords, that the Popes can sanctifie. And thus (to be short) we see, that where Paule commeth, he bringeth with him spirituall gifts, euen abundance of blessing by the ministerie of the word. But the Pope, because he cannot skill of such blessings [Page 72] vseth other, be blesseth fire, water, salt, oyle, swords, roses, books, belles, candles, palmes, ashes, wax, paper, parchments, lead, pic­tures or payntings, falsely perswading sillie soules, that hee is a­ble to put holinesse into them. And thus it appeareth, that if we consider the doctrine of the Church of Rome, examining it with that that was taught in the dayes of Saint Paul and Saynt Peter, they are nothing like. If their practise, they are cleane con­trarie, so that the new Romish Church, hath no cause to brag of that old faith of the Romanes.

CHAP. XIX.

AND these are if I bee not deceaued, all the points of religion in controuersie betweene vs and the Church of Rome at this day. Whereof out of the Apostles epistle to the Romanes, wee may gather any certayne doctrine. Wherein if we dissent from the reli­gion of the Romish Church that now is, that we may iumpe and ioyne, with the auncient faith of the Romanes, commen­ded by thapostle, as spoken of, (and that worthilie) in all the worlde, I trust no indifferent Christian, that in singlenesse of heart seeketh the trueth, either will or can iustly reprooue vs. And as hitherto I haue shewed what consent there is in the groundes of their doctrines, betweene S. Paul who wrote to Rome, to confirme them in the faith, & S. Peter who (they say) wrote from Rome, and S. Marke also, who wrot his Gos­pell at Rome as in histories it is recorded: so now in one point let vs see what Saint Peter thinketh, Mariage and vou [...]s. in one poynt I say not touched by Saint Paule in that epistle, although in other pla­ces plentifully enough by him deliuered. Saint Peter there­fore in handling the dueties betweene man and wife, doth thereby commend the honourable estate of marriage, as a state of life whereof God hath a care, and therefore giueth lawes and rules, in obseruing whereof husbands and wiues may serue and please God. And if he had so verie well li­ked of single life, as they who call themselues his succes­sours doe, hee woulde no doubte haue taken occasion, to [Page 71] haue put in some caueat for the same. Marke. 1. 30 vpon Math. 8 ver. 14. But himselfe was ma­ried as the Rhemistes themselues confesse, and though out of Hierome they would proue, that being called to be an Apostle he forsooke his wife: yet how false that is, Saint Peter him­selfe doth plainely enough declare. For he exhorteth Husbands to dwel with their wiues according to knowledge that is, to kéepe and continue holily and kindly with them, 1. Pet. 3. 7 not vngodly and vncourteously to forsake them. And shall we imagine that S. Peter would teach others and not himselfe? or say one thing, and doe another? or that in wordes exhorting them not to de­part from their wiues, by his example he would moue them to leaue them? That be farre from vs once to imagine. And this we may be sure of, that if he had forsaken his wife, as our po­pish Catholickes now, or some other in former times, iniuri­ous to that holy ordinance did surmise, he woulde yet so haue tempered this his general commaundement, that his example shoulde not haue béene manifestly repugnant to his doctrine. Therefore that he was maried the scriptures report, and it is by our aduersaries confessed: but that he forsooke his wife, it hath no shewe of proofe, no colour of trueth. Yea further the Apostle doth insinuate that the dwelling together of man and wife in knowledge, is a furtheraunce to their prayers. And therefore vnto that former exhortation he addeth these wordes: 1 Pet. 3. 7 That your prayers be not hindred. Thereby decla­ring, that the dwelling together of man and wife as they ought to doe, is a furtheraunce to their prayers. Where­as on the contrarie, their separating of themselues in bodie, may breede such an alienation of mindes, with other great in­conueniences, as may interrupt their prayers. And although S. Peter meane not héereby that they shoulde so continually dwel together, as that they might neuer withdraw themselues the more fréely to consecrate as it were, and wholly giue them selues to prayer and fasting: yet woulde he doubtlesse accor­ding to S. Paules rules, 1. Cor. 7. 5. haue such their abstinence when anie is, To be by consent, for a time, and againe to come together, that Sathan shoulde not tempt them for their incontinencie. For all men and women are in danger of his assaultes, and there­fore To auoyd fornication, 2. let euery man haue his wife, and let [Page 72] euery woman haue her owne husband, 1. Cor. 7. saith his fellow apostle. And although men or women may for a time feele themselues voide of wanton and vnchast lustes, yet because, Not all men can receiue this thing saue they to whom it is giuen, Math. 19. 11. séeing I say it is not in their power, but a rare gift of God, which how long they shal haue it they are not certain, (yea to know who giueth it is a high point of wisdome the wiseman saith:) what madnes is it to promise that which thou canst not performe? Or to séeke for that which is not necessarie for thee? or to indeuor to please God, with that which he requireth not of thée? How much bet­ter is it for vs, to marke the good councell and godly aduise of S. Paule, 1. Cor. 7. 9. It is better to marie then to burne, and this commande­ment of the Apostle Peter, Let the husbands dwell with their wiues, as men of knowledge. And this is the auncient faith, and the holy practise of the Church of Rome in her purer age.

But the Church of Rome since that time, which would seem more holy then euer god made her, or more perfect then he requireth, Vowing of single life. prophanely accompting of this holy ordinanuce, as not pure inough for their vnpure Priests: will not admit any into their holy orders of Prieste or deacon that will not who­ly renounce for euer, this holy institution, and vowe to lyue alwayes a single life. Which their impious and seruile ordinan­ces hath not one probable proofe, out of Gods word, neither was it the auncient doctrine of the Church of Rome, in somuch as some of them selues, euen halfe ashamed of their forefathers doings, confesse that in the primitiue Church there was no such thing required, but that all men that would might marye. As for such as are maryed, if they wilbe made priestes, or enter into their orders, they must not by their tirannicall decree and decretals any more dwell with their wiues as S. Peter willeth, 1. Pet. 3. 7. but they must rather defraude one an other foreuer which Paul forbideth, 1. Cor. 7 5. and with greate reason mysliketh. Thus this their vowing of perpetuall single life, they doe not onely highly commend, but also do force their clergy to obserue the same: & yet it is not in al the Scripturs old nor new once commanded or cōmended vnto that calling aboue any other, not once spoken of or practised that can appeare in the old Roman Church. And [Page 73] formance of the duties of mariage which so straitly thapostles require of all that are maried without exception, is not onely not furthered in the Romish Church that now is, but also hindered in some with great seueritie. And in such sort do they in all points almost behaue themselues, as if they were of purpose disposed or set vp, if not quite to abolish, yet dangerously to corrupt, alter, and change, whatsoeuer Christ and his Apostles left pure & sincere. And thus much of the contrarietie of their doctrine, that nowe call themselues the Church of Rome, to that which thapostles taught among the Romanes. Sup. Cant. ser. 34

Now therefore in respect of their cloked falshood as Barnard speaketh, in that they hide as he saith that which is (true) & falsly inuent that which is not, wee may iustly say of the Church of Rome, as the same Father complaneth of the whole Church, but especially in respect of the pride and abuse of that Church, Al friends, and all foes, all necessaries, all aduersaries, all of one house, none that insue after peace, al neighbors, all seeke their owne, In Psal. Qui habitat, ser. 6 all Christes seruaunts, all serue Antichrist. Or as in an­other place hee bemoaneth the pitifull estate of the Church. Peace in respect of pagans, peace from heretikes, but no peace with false children. Thou (O Lord Iesus) hast multiplied the people, but hast not increased our ioy: because many are called but few are chosen. And how little cause the Church of Rome hath, to reioyce in her Catholikenes, and to brag of her multi­tuds, how little cause she hath to increase her ioy if she thinke earnestly of it, let the godly reader indifferently consider. For seeing shee leadeth men from the pure waters of the worde of trueth, vnto the vnsauorie pudles of her owne inuentions, and hath corrupted that sincere milke, that the auncient Romanes fed vpon, Reuel. 17. 2. & 18. 3. with the poyson of her owne traditions, wherewith the Church of Rome is now most dangerously aud deadly infec­ted: Reuel. 18. 8. the moe that follow her, the mo shall testifie that they are deceaued by her, & the greater that the multitude is that shee misleadeth, the heauier in the end shall her iudgement be. For seeing the inhabitants of the earth, and drunken with the wine of her fornication, therefore shal her plagues come at one day, death, and sorow, and famine, and shee shalbe burnt with fire: for strong is the Lord God which will condemne her.

CHAP. XX.

NOW besides these things, which this degenerat Romishe Synagogue teacheth and doth, contra­ry to the Doctrine and practice of the godly, in the first and purer age of that auncient Church of Rome: there are also many other things reckoned now in the Romishe Church, for some principall poyntes of religion, the denial or very doubting whereof, would be pu­nished among them with death and distruction, which were not then among the godly once named or thought vpon: nay rather which doe mightely and manifestly impugne that which they taught. But because my purpose is in this treatise only to shew how farre vnlike that auncient fayth of the Romanes, is to this new religion of the Romish Church, by comparing that olde faith, with this newe Religion, (which hitherto I haue siucerly doone:) it shall be sufficient onely to name these doctrines and doings, which now they haue inso great accompt (as I can remember them) vntill they prooue out of such histo­ries of that Romane faith as are of good record, that they were vsed in that primitiue Roman Church. First for that their gaynefull market and faire of Purgatorye fire: where doe they finde it in the fore named writings? Purgatory. In what place of S. Paules Epistle to the Romanes? in what text out of S. Peter or S. Marke? Out of S. Paule to the Romans they will not so much as dreame of anie proofe, neither yet dare the learneder sort of them, alleadge any thing out of saint Peter. But yet the Rhemistes woulde fayne make the ignorant beleeue, that there is somewhat in saint Peter, 1. Pet. 3. 19 for proofe of deliuering the soules out of some place of torment after this life. What that place is they dare not tell vs confidently: that it is Limbus pa­trum, (the place where they imagine the faythfull Fathers before Christ after death were kept) they will not affirme. And they doe the more wisely. For saint Peter there saith onely thus much, 20 that Christ (who was alwayes present with his Church) Preached in spirit (not going downe in soule) to the spirits or soules that are nowe in prison, which were in time [Page 75] past disobedient: nowe this presence of Christ, beeing but in power of his spirit, to wit of his diuinitie of godhead. Agayne it was to the destruction of those disobedient and stubberne men, that would not heare Noah his preaching (for but viii. soules onely were saued:) and therefore howe little this will helpe, their Purgatorie now or Limbus patrum then, it is easie to sée. But on the contrarie S. Marke doth plainly wring from them, one of the places which especially they rest vppon for proofe of their purgatorie. For whereas our Sauiour Christ in sainte Matthew speaking of the sinne against the holy Ghost saith, Math 12. 32 It shall not be forgiuen him, neither in this world, not in the world to come. (Therefore say they, there are sinnes that are for­giuen after this life, which must needs be in purgatory.) Saint Marke who commeth after saint Matthew, and hearde belike his Maister saint Peter expound Christs meaning concerning that manner of speech (for out of S. Hierom, and Clemens of Alexandria, Arg. in Evang. Marci. the Rhemistes themselues confesse, that S. Marke was Peters interpretor, and according to that hee had heard of the mouth of S. Peter, wrote at Rome a briefe Gospell, at the request of the brethren, which Peter also approoued and allow­ed of.) S. Mark I say who had such a teacher, doth thus teach vs to expound or vnderstand those words of S. Matthew, that hee that sinneth against the holy Ghost, Mark. 3. 29. Hath not forgiuenes for e­uer, but shalbe guiltie of eternall death. So that if S. Peter him selfe be of that minde that S. Marke his disciple was, we sée hee did not once dreame of any remission of sinne in another world, by these words of our Sauiour Christ, but expoundeth S. Mat­thew his sence to be (for the latter must expounde the former, when M. Bellarmine hath doone what he can to the contrarie) that such sinne shal neuer be forgiuen. De purgat. li. 1. cap. 4. And then I trust our ad­uersaries will not thus reason, The sin against the holy ghost shall neuer be forgiuen, therefore some sinnes shall after this life, or in an other worlde bee forgiuen, for then the children would spit and laugh at their folly. And yet out of these words, thus by S. Marke expounded, all the Priestes at Rome and Rhemes cannot otherwise prooue this their conclusion. Neere a kinne to this purgatory▪ is their Limbus puerorum, where they place children not baptised, Limbus puero­rum. but let them shewe what warrant [Page 76] they haue for the same, what proofe that it was then beléeued, when the Faith of the Romans was commended. Pilgrimages. Their Pil­grimages, Pardons. pardons, and indulgences; are very holy things, if we will beléeue the Popish Church, that now is called the Ca­tholike Church of Rome. But where doth Saint Paule com­mend them to the Romans? Where doth S. Peter (that had as good power to giue pardons as any Pope could haue) either practise it, Agnus deies. or where doth he or his disciple commaund such things? Blessed graines. And besides such pedlary ware, Agnus dei, blessed graines, and such paltry stuffe, sent abroad in great packs into all places to abuse the world, are thought to haue many ver­tues, and to be of great efficacie for many good purposes: But I pray you my Masters of Rome, when did S. Peter bestow his time in making such trifles, or in packing vp such wares (to sell vnto Christians all Christendome ouer) as it were in ped­lers packs? Crosses. And how necessarie they will accompt the crosse to be, in all their ceremonies and seruices, he that readeth their books cannot but sée. And whatsoeuer antiquitie they wil pre­tend for the same: yet they cannot teach, that S. Paule, and S. Peter either taught the Romans to vse it, or themselues made any either vpon themselues or other. Reliques. Reliques they loue so well, that if they cannot get the boans or reliques of good men and women, yet any other such like, be they of men or wemen neuer so bad will serue their turne, so that they be said to be the Reliques of such a Saint. Wherby it commeth to passe, that some men and wemen, who while they liued, were like o­thers, hauing no superslous lymmes of their bodie, now when they are dead, are by these Romish charmers turned into such monsters, as that they haue some many heads, others many legges, others great numbers of armes: and so the parts of their bodies are multiplied excedingly, (belike they were buried in a fruitfull soyle) and yet euery Priest, that sheweth these re­liques, commend that they haue to be the true relique, & some miracle, or vision, euery one of them also would commonly faine, to proue that which they said of their relique to be true. And yet many of them must néedes be false: For one man or woman had but one head, two armes, and so of the rest accor­dingly. And therfore all besides that one head, or those other [Page 77] true parts of the bodie must needes be false. It is written that one of our Kings of England named Edward, was euill trou­bled with the toothache. And who knoweth not that Saint Apolines teeth, are a préesent remedie for the same disease, yf their lyes may goe for true reportes. King Edward therefore belike, being desirous to haue the true teeth of S. Apoline, to aply to his teeth, commaunded that the teeth of S. Apoline, that were in all the Churches through the Realme kept for reliques, should be sent to him, which being brought, were sound mo then would goe into some greate Hogsheades or vessels. And yet I warrant you y ^t in euery Church they were perswaded, that they had in deed S. Apolines teeth. But in the auncient faith of the Romans, what mention is made, or what example is found, Shrift. of any such reliques. To these may be added their shrift and Satisfactions, Satisfactions very iniurious to Christ his death, and that satisfaction which he in his body, hath made for vs, by that one onely sacrifice, which vpon the altar of the crosse he offered to his father. 7 Sacraments. Their number of se­ven Sacraments, hath no warrant out of any of these writ­ings. Praying in an vnknowen tongue. And to be short their prayer in an vnknowen tongue, and strange language, not vnderstoode of them selues that do pray, I would haue them to shew how this together with their halfing of the [...] of Christs bodie and bloude and many such like things, can be proued to be taught by word or deede vnto that primitiue Church of Rome by S. Paule, S. Peter, or S. Marke, which thing they can neuer doe. If then in all such poynts as are in controuersie among vs, wherof we find anie thing deliuered to vs, by these holy men & messengers of God, the Church of Rome (if shee teach not cleane contrarie) wan­dreth verie much from that auncient Romane faith, as in the 19. first chapters of this treatise it doth (I trust) appeare: And if in these latter points of religion mentioned in this last chap. which they also make gret accompt of,) they haue neither word nor example of these Apostles or S. Marke, to commende vnto the world, such doctrines & deuises: what cause is there I pray you, why that apostolicall Church of Rome, that hath so ma­nyfestly [Page 78] reiected that old faith, and so wholy corrupted the auncent religion that ther was taught, should so confidently term her selfe the Apostolicke and Catholicke Church of Christ. With what face dare they tel vs, that the faith of Rome is com­mended, when as nothing doth more conuince them of Aposta­cy, then to try the leaden religion that now is there taught, by the touchstone of that faith that then was there preached. And with shame enough may they tell vs, that that faith of the auncient Romans is commended, which most cruelly and stub­bornly condemne the same, & persecute it most bloodily in Christ his members, as our faith so wholy and perfectly agréeing with the Apostles doctrine, yet pursued of them with an im­mortall hatred, intollerable rage, and tirannicall violence doth plainly proue. We say therfore, that that auncient faith of the Romans was worthely praysed. By it we can and doe confirme our doctrines: By it we may and haue disprooued their errors. If wee swarne one iot from that faith, we craue no credite, to our words or writings, Psa. 52. 11. ver. 50. &. 51. no presence or accesse to our temples. And because they haue forsaken it, 2. Cor. 6. we hold them as Antichristi­an Apostates, and forsake their wil worshipings and superstiti­ous assemblies, according to the prophetes precise and seuere prohibition, and thappostles comfortable application thereof. Beare not the yoke with, vnbeleeuers, but come out from among them, and separate your selues sayth the Lorde, and touch no vn­cleane thing and I will receaue you, and I wil be a father vnto you, and you shall be my sonnes and daughters saith the Lord God Al­mightie. Whose assured and vndoubted kindnesse because wee cannot but accept off, séeing we know him to be a most louing Father, therefore we dare not but detest and hate, the seducing wayes of the Church of Rome, because shée is a deceauing and a mercilesse stepmother. Whose pathes doe lead to death, and they that walke in her wayes shall finde destruction: the re­membrance whereof if it be fearfull to vs the Lord strengthen vs with his grace to striue to auoyde it.