Works of Hooker, Sermon 1

Works of Hooker · Sermon 1

p. 511A LEARNED DISCOURSE OF Justification, Works, and how the Foundation of FAITH is overthrown.

HABAK. 1. 4.

The wicked doth compass about the righteous: therefore perverse Iudgement doth proceed.

FOR the better manifestation of the Prophets meaning in this place 1we are first to consider the wicked, of whom he saith, that They 2compass about the righteous: Secondly, the righteous, that are compassed 3about by them: and Thirdly, That which is inferred; Therefore perverse judgement proceedeth. Touching the first, There are two kinds of wicked men, of whom in the fist of the former to the Corinthians, the blessed Apostle speaketh thus:1 Cor. 5. 13.1 Cor 5:13 Do ye not judge them that are within; But God judgeth them that art without. There are wicked therefore whom the Church may judge, and there are wicked whom God onelyonly judgeth: wicked within, and wicked without the walls of the Church. If within the Church, particular persons be apparently such, as cannot otherwise be reformed; the rule of the Apostolical judgment is this, Separate them from among you: if whole Assemblies, this:2 Cor. 6. 7.2 Cor 6:7 Separate your selves from among them: For what society hath light with darkness? But the wicked; whom the Prophet meaneth, were Babylonians, and therefore without. For which cause we heard at large heretofore in what sort he urgeth God to judge them.

2. Now concerning the righteous, their neither it, nor ever was any meer natural man absolutely righteous in himself, that is to say, void of all unrighteousness of all sin. We dare not except, no not the blessed Virgin her self, of whom although we say with St. Augustine, for the honour sake which we owe to our Lord and Saviour Christ, we are not willing in this cause, to move any question of his Mother: yet for asmuch as the Schools of Rome have made it a question; we may answer withaaOr whosoever it be, that was the author of those Homilies that go under his name. Eusebius Emissenus, who, speaketh of her and to her in this p. 512effect: Thou didst, by special Prerogative nine months together entertain within the Closet of the Flesh, the hope of all the ends of the Earth, the honour of the World, the common joy of Men. He, from whom all things had their beginning, had his beginning from thee; of the Body he took the blood, which was to be shed for the life of the World; of thee he took that which even for thee be payed. Knowing how the Schoolmen hold this question, some Critical wits may perhaps half suspect that these two words, Per se, are Inmates. But …l the place which they have, be their own, their sense can be none other than that which I have given them by a paraphrastical interpretation.A peccati enim veteris nexu, per se non est immunis ipsa genitrix Redemptoris: The Mother of the Redeemer himself, is not otherwise loosed from the bond of antient sinne, than by redemption: if Christ have paid a ransom for all, even for her, it followeth, that all, without exception, were Captives. If one have died for all, then all were dead in sinne; all sinful therefore, none absolutely righteous in themselves; but we are absolutely righteous in Christ. The World then must shew a righteous man, otherwise not able to shew a man that is perfectly righteous: Christ is made to us Wisdome, Iustice, Sanctification, and Redemption: Wisdom, because he hath revealed his Fathers will: Iustice, because he hath offered up himself a Sacrifice for sin: Sanctification, because he hath given us his Spirit, Redemption, because he hath appointed a day to vindicate his Children out of the bonds of Corruption into liberty which is glorious. How Christ is made Wisdom, and how Redemption, it may be declared, when occasion serveth. But how Christ is made the Righteousness of men, we are now to declare.

3. There is a glorifying Righteousness of men in the World to come: as there is a justifying and sanctifying Righteousness here. The Righteousness, wherewith we shall be clothed in the World to come, is both perfect and inherent. That whereby here we are justified is perfect; but not inherent. That whereby we are sanctified, is inherent, but not perfect. This openeth a way to the understanding of that grand question, which hangeth yet in controversie between us and the Church of Rome, about the matter of justifying Righteousness.

They teach as we do, that God doth justifie the Soul of man alone, without any co-effective cause of Justice.4. First, although they imagine, that the Mother of our Lord and Saviour Jesus Christ, were, for his honour, and by his special protection, preserved clean from all sinne: yet touching the rest, they teach as we doe, That Infants that never did actually offend, have their Natures defiled, destitute of Justice, averted from God; That in making man righteous, none do efficiently work with God, but God. They teach as we do, that unto Justice no man ever attained, but by the Merits of Jesus Christ.Deus si…e …eido co-effectvo animam justificat. Ca. sal. de qundripart just. l. 6. c. Idem lib. 3. c. 9. They teach as we do, That although Christ as God, be the efficient; as Man, the meritorious cause of our Justice; yet in us also there is some thing required. God is the cause of our natural life, in him we live: but he quickneth not the Body without the Soul in the Body. Christ hath merited to make us just: but, as a medicine, which is made for health, doth not head by being made, but by being applied; so, by the merits of Christ there can be no Justification, without the application of his Merits. Thus farr we joyn hands with the Church of Rome.

The difference between the Parish and on about Justification.5. Wherein then do we disagree? We disagree about the future and offence of the Medicine, whereby Christ cureth our Disease; about the … of applying it; about the number, and the power of means, which God requireth in as for the effectual applying thereof to our Souls comfort. When they are re… that the righteousness is, whereby a Christian man is justified: theyaaTho. Aq…a. 1. 2. quaest. 100. Gratia gratum facieus, … est. justificam, est in animo quiddam gerle & pusitiv…, qualites quaedam (art. 2 concl.) supernaturali, non eadem cum virtute insula, ut Magister; sed eliquid (art. 3.) praeter virtates, insuse…; sidem, spem, charitatem, hablurdo cuaedem (art. 3. ad. 3.) que presuppomitur in virturibos asba sicur earuin principium & rador, essentiam anima tanquam subjectum occupat non potentias, sed ob ipsa (art. 4 ad 1.) effluence vi… tutis in potentias animae, per quas potentiae morentur ad actus phar. vid. quasi. 113. de Justificarione. answer, that it is a Divine Spiritual quality; which quality received into the Soul, doth first make it to be one of them, who are born of God? and secondly, indue it with power, to bring forth such works, as they do that are born of him, even as the Soul of Man being joyned to his Body, doth first make him to be of the number of reasonable Creatures, and secondly, inable him to perform the natural Functions which are proper to his kinde; That it maketh the Soul amiable and gracious in the sight of God, in regard whereof it is termed Grace; That is purgeth, purifieth, and washeth out all the stains, and pollutions of sins, that by it, through the merit of Christ we are delivered as from sin, so from eternal death and condemnation, the reward of sin. This Grace they will have to be applied by infusion, to the end, that as the Body is warm by the heat which is in the Body, so the Soul might be righteous by inherent Grace: which Grace they make capable of increase; as the Body may be more and more p. 513warm, so the Soul more and more justified, according as Grace should be augmented; the augmentation whereof is merited by good Works, as good Works are made meritorious by it. Wherefore, the first receit of Grace in their Divinity, is, the first Justification; the increase thereof, the second Justification. As Grace may be increased by the merit of good Works: so it may be diminished by the demerit of sins venial, it may be lost by mortal sin. In as much therefore as it is needful in the one case to repair, in the other to recover the loss which is made: the infusion of Grace hath her sundry after-meals; for the which cause, they make many ways to apply the infusion of Grace. It is applyed to Infants, through Baptism, without either Faith or Works, and in them really it taketh away Original sinne, and the punishment due unto it; It is applied to Infidels and wicked men in the first Justification, through Baptism without Works, yet not without Faith; and it taketh away both Sinnes Actual and Original together, with all whatsoever punishment, eternal or temporal, thereby deserved. Unto such as have attained the first Justification, that is to say, the first receit of Grace, it is applied farther by good Works to the increase of former Grace, which is the second Justification. If they work more and more, Grace doth more increase, and they are more and more justified. To such as diminished it by venial sinnes, it is applied by Holy-water. Ave Marie's, Crossings, Papal Salutations, and such like, which serve for reparations of Grace decayed. To such as have lost it through mortal sinne, it is applied by the Sacrament (as they term it) of Penance: which Sacrament hath force to conferr Grace anew, yet in such sort, that being so conferred, it hath not altogether so much power, as at the first. For it onelyonly cleanseth out the stain or guilt of sinne committed; and changeth the punishment eternal into a temporal satisfactory punishment here, if time doe serve; if not, hereafter to be endured, except it be lightned by Masses, Works of Charity, Pilgrimages, Fasts, and such like; or else shortned by pardon for term, or by plenary pardon quite removed, and taken away. This is the mystery of the man of sinne. This maze the Church of Rome doth cause her Followers to tread, when they ask her the way to Justification. I cannot stand now to untip this Building, and to si… it piece by piece; onelyonly I will passe by it in few words, that that may befall B… in the presence of that which God hath builded, as hapned unto Dagon before the Ark.

6. Doubtless, saith the Apostle, I have counted all things loss, and judge them to be doing, that I may win Christ; and to be found in him, not having my own righteousness, but that which is through the Faith of Christ, the righteousness which is of God through Faith. Whether they speak of the first or second Justification, they make it the essence of a Divine quality inherent, they make it Righteousnesse which is in us. If it be in us, then is it ours, as our Souls are ours though we have them from God, and can hold them no longer than pleaseth him; for if he withdraw the breath of our nostrils, we fall to dust: but the Righteousness wherein we must be found, if we will be justified, is not our own, therefore we cannot be justified by any inherent quality. Christ hath merited righteousness for as many as are found in him. In him God findeth us, if we be faithful, for by Faith we are incorporated into Christ. Then, although in our selves we be altogether sinful and unrighteous, yet even the man which is impious in himself, full of iniquity, full of sin; him being found in Christ through Faith, and having his sinne remitted through Repentance; him God upholdeth with a gracious eye, putteth away his sinne by not imputing it, taketh quite away the Punishment due thereunto by pardoning it, and accepteth him in Jesus Christ, as perfectly righteous, as if he had fulfilled all that was commanded him in the Law: shall I say more perfectly righteous than if himself had fulfilled the whole Law? I must take heed what I say: but the Apostle saith,2 Cor. 5.21.2 Cor 5:21 God made him to be sin for us who knew no sin: that we might be made the righteousness of God in him. Such we are in the sight of God the Father, as is the very Son of God himself. Let it be counted folly or frensie, or fury, whatsoever; it is our comfort, and our wisdom; we care for no knowledge in the World but this, That man hath sinned, and God hath suffered; That God hath made himself the Son of Man, and that men are made the righteousness of God. You see therefore that the Church of Rome, in teaching Justification by inherent Grace, doth pervert the truth of Christ, and that by the hands of the Apostles we have received otherwise than she reacheth. Now concerning the righteousness of p. 514Sanctification, we deny it not to be inherent: we grant, that unless we work, we have it not: onelyonly we distinguish it as a thing different in nature from the righteousness of Justification: we are righteous the one way, by the faith of Abraham; the other way, except we do the works of Abraham, we are not righteous. Of the one St. Paul, To him that worketh not, but believeth, Rom. 4 6.Rom 4:6Faith is counted for Righteousness. Of the other, St. Iohn, Qui facit Iustitiam, justus est; He is righteous which worketh Righteousnesse. Of the one, St. Paul doth prove by Abrahams Example, that we have it of Faith without Works. Of the other, St. Iames by Abrahams Example, that by Works we have it, and not onelyonly by Faith. St. Paul doth plainly sever these two parts of Christian righteousness one from the other. For in the sixth to the Romans thus he writeth, Being freed from sin;Rom. 6.Rom 6 and made Servants to God, ye have your fruit in Holinesse, and the end everlasting life. Ye are made free from sin, and made Servants unto God; this is the righteousness of Iustification: ye have your Fruit in Holiness; this is the righteousness of Sanctification. By the one, we are interessed in the right of inheriting; by the other we are brought to the actual possession of eternal bliss, and so the end of both is everlasting life.

7. The Prophet Habakh, doth here term the Jews Righteous men, not onelyonly because being justified by Faith they were free from sin: but also because they had their measure of fruits in Holiness. According to whose example of charitable Judgement, which leaveth it to God to discern what we are, and speaketh of them according to that which they do profess themselves to be, although they be not holy men, whom men do think, but whom God doth know indeed to be such: yet let every Christian man know, that in Christian equity, he standeth bound for to think and speak of his Brethren, as of men that have a measure in the fruit of Holinesse, and a right unto the Titles, wherewith God, in token of special favour and mercy, vouchsafeth to honour his chosen Servants. So we see the Apostle of our Saviour Christ, do use every where the name of Saints; so the Prophet the name of Righteous, But let us all be such as we desire to be termed: Reatus impii est pium nomen, saith, Salvianus; Godly names do not justifie godless men. We are but upbraided, when we are honored with names and Titles, whereunto our lives and manners are not suitable, If indeed we have our fruit in Holiness, notwithstanding we must note, that the more we abound therein, the more need we have to crave that we may be strengthened and supported: Our very vertues may be snares unto us. The enemy, that waiteth for all occasions to work our ruine, hath found it harder to overthrow an humble Sinner, than a proud Saint. There is no man's case so dangerous, as his whom Sathan hath perswaded, that his own righteousness shall present him pure and blamelesse in the sight of God. If we could say, we were not guilty of any thing at all in our Consciences (we know our selves farr from this innocency; we cannot say, we know nothing by our selves; but if we could) should we therefore plead not guilty before the presence of our Judge, that sees further into our hearts than we our selves can do? If our hands did never offer violence to our Brethren, a bloody thought doth prove us Murtherers before him: If we had never opened our mouth to utter any scandalous, offensive, or hurtful word, the cry of our secret cogitations is heard in the ears of God. If we did not commit the sins, which daily and hourly either in deed, word, or thoughts we do commit; yet in the good things which we doe, how many defects are these intermingled! God, in that which is done, respecteth the minde and intention of the doer. Cutt off then all those things wherein we have regarded our own glory, those things which men do to please men, and to satisfie our own liking, those things which we do for any by-respect, not sincerely and purely for the love of God: and a small score will serve for the number of our righteous deeds. Let the holiest and best things which we do be considered: we are never better affected unto God than when we pray; yet when we pray, how are our affections many times distracted! how little reverence do we shew unto the grand Majesty of God, unto whom we speak! How little remorse of our own miseries! How little taste of the sweet influence of his tender mercies do we feel! Are we not as unwilling many times to begin, and as glad to make an ends; as if in saying, Call upon me, he had set us a very burthensome task? it may seen somewhat extream, which I will speak; therefore let every one judge of it, even as his own heart shall tell him, and no otherwise; I will but onelyonly make a demand: p. 515If God should yield unto us, not as unto Abraham, If fifty, forty, thirty, twenty, yea, or if ten good Persons could be found in a City, for their sakes that City should not be destroyed: but, and if he should make us an offer thus large; Search all the Generations of men, sithence the Fall of our Father Adam, finde one man, that hath done one Action, which hath past from him pure, without any strain or blemish at all, and for that one man's onelyonly action, neither Man nor Angel shall feel the torments which are prepared for both. Do you think that this ransome, to deliver Men and Angels, could be found to be among the Sons of men? The best things which we do, have somewhat in them to be pardoned. How then can we do any thing meritorious, or worthy to be rewarded? Indeed, God doth liberally promise whatsoever appertaineth to a blessed life, to as many as sincerely keep his Law, though they be not exactly able to keep it. Wherefore we acknowledge a dutiful necessity of doing well, but the meritorious dignity of doing well, we utterly renounce. We see how farr we are from the perfect righteousness of the Law, the little fruit which we have in holiness, it is, God knoweth, corrupt and unfound: we put no confidence at all in it, we challenge nothing in the world for it, we dare not call God to reckoning, as if we had him in our Debt-books: our continual suit to him, is, and must be, to bear with our infirmities, and pardon our offences.

8. But the People of whom the Prophet speaketh, were they all, or were the most part of them such as had care to walk uprightly? Did they thirst after righteousness? did they with? did they long with the righteous Prophet? Oh that our ways were so direct, that we might keep thy Statutes? Did they lament with the righteous Apostle? Oh miserable men, the good which we wish and purpose, and strive to do, we cannot?Rom. 7. 19.Rom 7:19 No, the words of the other Prophet concerning this People, do shew the contrary. How grievously hath Esay mourned over them! O sinful Nation, laden with Iniquity, wicked Se…d, corrupt Children! All which notwithstanding, so wide are the bowels of his Compassion enlarged, that he denieth us not, no, not when we were laden with Iniquity, leave to commune familiarly with him, liberty to crave and intreat, that what Plagues soever we have deserved, we may not be in worse case than Unbelievers, that we may not be hemmed in by Pagans and Infidels. Ierusalem is a sinful polluted City: but Ierusalem compared with Babylon, is righteous And shall the Righteous be over-born? shall they be compass'd about by the Wicked? But the Prophet doth not onelyonly complain; Lord how commeth it to passe, that thou handlest us so hardly, of whom thy Name is called, and bearest with the Heathen-Nations, that despise thee? No, he breaketh out through extremity of grief, and inferreth violently: This proceeding is perverse, the Righteous are thus handled; therefore perverse judgment doth proceed.

9. Which illation containeth many things, whereof it were better much both for you to hear, and me to speak, if necessity did not draw me to another task. Paul and Barnabas being requested to preach the same things again which once they had preached,Acts 13. 41; 44.Acts 13:41Acts 13:44 thought it their Duty to satisfie the godly desires of men, sincerely affected to the truth. Nor may it seem burdenous for me, nor for you unprofitable, that I follow their example, the like occasion unto theirs being offered me. When we had last the Epistle of St. Paul to the Hebrew; in hand, and of that Epistle these words:Heb. 1. 2.Heb 1:2 In these last dayes he hath spoken unto us by his Son: After we had thence collected the nature of the visible Church of Christ; and had defined it to be a community of men sanctified through the profession of the Truth, which God hath taught the World by his Son;By Sanctification, I mean a separation from others not professio… as they do; For true Holiness consisteth not in professing, but in obeying the truth of Christ. and had declared, That the scope of Christian Doctrine is the comfort of them whose hearts are over-charged with the burden of sinne; and had proved that the Doctrin professed in the Church of Rome, doth bereave men of comfort, both in their lives, and in their deaths: The conclusion in the end, whereunto we came, was this, The Church of Rome being in Faith so corrupted, as she is, and refusing to be reformed, as she doth, we are to sever our selves from her; the example of our Fathers may not retain us in communion with that Church, under hope that we so continuing, may be saved as well as they. God, I doubt no…, was merciful to save thousands of them, though they lived in Popish Superstitions, inasmuch as they sinned ignorantly: but the Truth is now laid before our Eys. The former part of this last Sentence, namely, these words: I doubt not, but God was merciful to save thousands of our Fathers living in Popish p. 516Superstitions, inasmuch as they seemed ignorantly: This Sentence, I beseech you to mark, and to fist it with the severity of austere judgement, that if it be found to be gold, it may be suitable to the precious foundation whereon it was then laid, for I protest, that if it be hay or stubble, my own hand shall see fire on it. Two questions have risen by this speech before alledged: The one, Whether our Fathers, infected with Popish Errours and Superstitions, may be saved? The other, Whether their ignorance be a reasonable inducement to make us think they might? We are then to examine, first, what possibility; then, what probability there is, that God might be merciful unto so many of our Fathers.

10. So many of our Fathers living in Popish Superstitions, yet by the mercy of God be saved? No; this could not be: God hath spoken by his Angel from Heaven, unto his People concerning Babylon (by Babylon we understand the Church of Rome;Apoc. 18. 4.Rev 18:4) Go out of her my People, that ye be not Partakers of her Plagues. For answer whereunto; first, I do not take the words to be meant onelyonly of Temporal plagues; of the Corporal death, sorrow, famine and fire, whereunto God in his wrath had condemned Babylon; and that to save his chosen People from these Plagues, he saith, Go out, with like intent, as in the Gospel, speaking of Ierusalem's desolations, he saith,Matth. 24. 16.Matt 24:16 Let them that are in Judea, flye unto the Mountains, and them that are in the midst thereof depart one: or, as in the former times to Lot, Gen. 19. 15.Gen 19:15Arise, take thy Wife and thy Daughters which are there, lest thou be destroyed in the punishment of the City: but forasmuch as here it is said, Go out of Babylon; we doubt, their everlasting destruction, which are Partakers therein, is either principally meant, or necessarily implyed in this Sentence. How then was it possible for so many of our Fathers to be saved, since they were so farr from departing out of Babylon, that they took her for their Mother, and in her bosome yielded up the Ghost?

11. First, for the Plagues being threatned unto them that are Partakers in the sins of Babylon, we can define nothing concerning our Fathers, our of this Sentence: unless we shew what the sins of Babylon be; and what they be which are such Partakers of them, that their everlasting plagues are inevitable. The sins which may be common both to them of the Church of Rome, and to others departed thence, must be severed from this question. He which saith, Department of Babylon, lest ye be partakers of her sons: sheweth plainly, that he meaneth such sins, as, except we separate ourselves, we have no power in the World to avoid; such impieties, as by their Law they have established, and whereunto all that are among them, either do indeed assent, or else are, by powerful means, forced in shew and appearance, to subject themselves. As for example, in the Church of Rome it is maintained. That the same credit and reverence that we give to the Scriptures of God, ought also to be given to unwritten verities, That the Pope is Supream head ministerial over the Universal Church-militant; That the Bread in the Eucharist is transubstantiated into Christ; That it is to be adored, and to be offered up unto God, as a Sacrifice propitiatory for quick and dead; That Images are to be worshipped; Saints to be called upon as Intercessors, and such like. Now, because some Heresies do concern things only believed, as, the transubstantiation of the Sacramental Elements in the Eucharist; some concern things which practised and put in ure, as, the adoration of the Elements transubstantiated: we must note, that erroneously the practice of that is sometime received, whereof the doctrine, that teacheth it, is not heretically maintained. They are all partakers of the maintenance of Heresies, who by word or deed allow them, knowing them, although not knowing them to be Heresies; as also they, and that most dangerously of all others, who knowing Heresie to be Heresie, do notwithstanding in worldly respects, make semblance of allowing that, which in heart and judgment they condemn: But Heresie is heretically maintained, by such as obstinately hold it, after wholsome admonition. Of the last sort, as of the next before, I make no doubt, but that their condemnation, without an actual repentance, is inevitable. Lest any man therefore should think, that in speaking of our Fathers, I should speak indifferently of them all: let my words I beseech you be well marked: I doubt not, but God was merciful to save them sands of our Fathers: which thing, I will now, by God's assistance, set more plainly before your eyes.

p. 51712. Many are partakers of the error, which are not of the heresie of the Church of Rome. The people, following the conduct of their guides, and observing as they did, exactly, that which was prescribed, thought they did God good service, when indeed they did dishonour him. This was their error: but the Heresie of the Church of Rome, their dogmatical Positions opposite unto Christian truth, what one man amongst ten thousand, did ever understand? Of them, which understand Roman Heresies, and allow them, all are not a like partakers in the action of allowing. Some allow them as the first founders and establishers of them: which crime toucheth none but their Popes and Councels; the people are dear and free from this. Of them which maintain Popish Heresies, not as Authors, but receivers of them from others, all maintain them not as Masters. In this are not the people partakers neither, but onelyonly the Predicants and Schoolmen. Of them which have been partakers in this sin of teaching Popish Heresie, there is also a difference; for they have not all been Teachers of all Popish Heresie. Put a difference, Verse.saith S. Iude, have compassion upon some. Shall we lap up all in one condition? Shall we cast them all headlong? Shall we plunge them all into that infernal and everlasting flaming lake? Them that have been partakers of the errors of Babylon, together with them which are in the Heresie? them which have been the Authors of Heresie, with them that by terror and violence have been forced to receive it? Them who have taught it, with them whose simplicity hath by slights and conveyances of false Teachers, been seduced to believe it? Them which have been partakers in one, with them which have been partakers in many? Them which in many, with them which in all?

13. Notwithstanding I grant, that although the condemnation of them be more tolerable then of these: yet from the man that laboureth at the plough, to him that sitteth in the Vatican; to all partakers in the sins of Babylon; to our Fathers, though they did but erroneously practise that which the guide heretically taught; to all without exception, plagues were due. The pit is ordinarily the end, as well of the guide, as of the guided in blindness. But wo worth the hour wherein we were born, except we might promise our selves better things; things which accompany mans salvation, even where we know that worse, and such as accompany condemnation are due. Then must we shew some way how possibly they might escape. What way is there that sinners can find to escape the judgement of God, but only by appealing to the seat of his saving mercy? Which mercy, with origen, we do not extend to Divels and damned spirits. God hath mercy upon thousands, but there be thousands also which he hardneth. Christ hath therefore set the bounds, he hath fixed the limits of his saving mercy within the compass of these termes: God sent not his own Son to condemn the World, but that the World through him might be saved. John 3. 17.John 3:17In the third of S. Iohns Gospel mercy is restrained to believers: Ile that believeth shall not be condemned; Ile that believeth not, is condemned already, because he believeth not in the Son of God. In the second of the Revelation, mercy is restrained to the penitent. For of Iezabel and her Sectarics, thus he speakth: I gave her space to repent, and she repented not. Behold, I will cast her into a bed, and them that commit fornication with her into great affliction, except they repent them of their works, and I will kill her children with death. Our hope therefore of the Fathers is, if they were not altogether faithless and impenitent, that they are saved.

14. They are not all faithless that are weak in assenting to the truth, or stiff in maintaining things opposite to the truth of Christian Doctrine. But as many as hold the foundation which is precious, though they hold it but weakly, and as it were with a slender thred, although they frame many base and unsuitable things upon it, things that cannot abide the tryal of the fire; yet shall they pass the fiery tryal and be saved, which indeed have builded themselves upon the Rock, which is the foundation of the Church. If then our Fathers did not hold the foundation of Faith, there is no doubt but they were faithless. If many of them held it, then is therein no impediment, but many of them might be saved. Then let us see what the foundation of Faith is, and whether we may think that thousands of our Fathers being in Popish Superstitions, did notwithstanding hold the foundation.

15. If the Foundation of Faith do import the general ground whereupon we rest when we do believe, the Writings of the Evangelists and the Apostles are the foundation p. 518of the Christian Faith: Credimus quia legimus, saith S. Ierome: Oh that the Church of Rome did asaaThey misinterpret, not only by making false and corrupt glosses upon the Scripture, but also by forcing the old vulgar Translation as the only Authentical: Howbeit, they refuse …o Book which is Canonical, though they admit sundry which are not. soundly interpret these fundamental Writings whereupon we build our Faith, as she doth willingly hold and imbrace them.

16. But if the name of Foundation do note the principal thing which is believed: then is that the Foundation of our Faith which St Paul hath to Timothy:bb1 Tim. 3. 16.1 Tim 3:16 God manifested in the flesh, justified in the Spirit, &c. that of Nathaniel, ccJohn 1. 49.John 1:49Thou art the Son of the living God: thou art the King of Israel: that of the Inhabitants of Samaria, ddJohn 44.This is Christ the Saviour of the world: he that directly denieth this, doth utterly raze the very foundation of our Faith. I have proved heretofore, that although the Church of Rome hath plaid the Harlot worse then ever did Israel, yet are they not, as now the Synagogue of the Iews which plainly deny Christ Jesus, quite and clean excluded from the new Covenant. But as Samaria compared with Ierusalem is termed Aholath, a Church or Tabernacle of her own; contrariwise, Ierusalem Aholibath, the resting place of the Lord: so, whatsoever we term the Church of Rome, when we compare her with Reformed Churches, still we put a difference, as then between Babylon and Samaria, so now between Rome and the Heathenish Assemblies: Which Opinion I must and will recall; I must grant and will, that the Church of Rome together with all her children, is clean excluded. There is no difference in the World between our Fathers and Saracens, Turks and Painims, if they did directly deny Christ crucified for the salvation of the World.

17. But how many millions of them were known so to have ended their lives, that the drawing of their breath hath ceased with the uttering of this Faith, Christ my Saviour, my Redeemer Iesus? Answer is made, That this they might unfainedly confess, and yet be far enough from Salvation. For behold, saith the Apostle, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. Gal. 5. 2.Gal 5:2Christ in the work of mans salvation is alone: the Galathians were cast away by joyning Circumcision and the other Rites of the Law with Christ: the Church of Rome doth teach her children to joyn other things likewise with him; therefore their saith, their belief doth not profit them any thing at all. It is true that they do indeed joyn other things with Christ: but how: Not in the work of Redemption it self, which they grant, that Christ alone hath performed sufficiently for the salvation of the whole world; but in the application of this inestimable treasure, that it may be effectual to their salvation: how demurely soever they confess, that they seek remission of sins no otherwise then by the blood of Christ, using humbly the means appointed by him to apply the benefit of his holy Blood; they teach indeed, so many things pernicious in Christian Faith, in setting down the means whereof they speak, that the very foundation of Faith which they hold is therebyeePlainly in all mens sight whose eyes God hath inlightned on behold this truth. For they which are in error, are in darkness, and see not that which in light is plain, in that which they reach concerning the natures of Christ… they held the same with Nestorius fully, the same with …he… about the proprieties of his nature. plainly overthrown, and the force of the blood of Jesus Christ extinguished. We may therefore disputing with them, urge them even with as dangerous sequels, as the Apostle doth the Galatians. But I demand, If some of those Galatians heartily embracing the Gospel of Christ, sincere and sound in Faith (this one only error excepted) had ended their lives before they were ever taught how perillous an opinion they held; shall we think that the danger of this error did so overweigh the benefit of their faith, that the mercy of God might not save them? I grant they overthrew the foundation of Faith by consequent; doth not that so likewise which theffThe opinion of the Lutherans though it be no direct denial of the foundation, may notwithstanding be damnable unto some; and I do not think but that in many respects it is less damnable, as at this day some maintain it, than it was in them which held it at first; as Luther and others, whom I had an eye unto in this speech. The Question is not, Whether …o error with such and such circumstances: but simply, Whether an error overthrowing the foundation, do exclude all possibility of salvation, if it be not r…enated, and expresly repented of. Lutheran Churches do at this day so stifly and so firmly maintain? For mine own part I dare not here deny the possibility of their salvation which have been the chiefest instruments of ours, albeit they carried to their grave a perswasion so greatly repugnant to the truth. Forasmuch therefore as it may be said of the Church of Rome, she hath yet a little strength, she doth not directly deny the foundation of Christianity: I may, I trust without offence, perswade my self that thousands of our Fathers in former times living and dying within her walls, have found mercy at the hands of God.

18. What, although they repented not of their errors? God forbid that I should open my mouth to gain-say that which Christ himself hath spoken: Except ye repent, p. 519ye shall all perish. And if they did not repent they perished. But withall note, that we have the benefit of a double Repentance: the least sin which we commit in Deed, Thought, or Word, is death without Repentance. Yet how many things do escape us in every of these, which we do not know? How many, which we do not observe to be sins? And without the knowledge, without the observation of sin, there is no actual Repentance. It cannot then be chosen, but that for as many as hold the foundation, and have holden all Sins and Errors in hatred, the blessing of Repentance for unknown Sins and Errors is obtained at the hands of God, through the gracious mediation of Jesus Christ, for such suiters as cry with the Prophet David: Purge me, O Lord, from my secret sins.

19. But we wash a wall of lome, we labour in vain, all this is nothing; it doth not prove; it cannot justifie that which we go about to maintain. Infidels and Heathen men are not so godless, but that they may no doubt, cry God mercy, and desire in general to have their sins forgiven them. To such as deny the foundation of Faith there can be no Salvation (according to the ordinary course which God doth use in saving men) without a particular repentance of that Error. The Galathians thinking that unless they were circumcised, they could not be saved, overthrew the foundation of Faith directly: therefore if any of them did die so perswaded, whether before or after they were told of their Errors, their end is dreadful; there is no way with them but one, death and condemnation. For the Apostle speaketh nothing of men departed, but saith generally of all, If ye be circumcised, Christ shall profit you nothing. Ye are abolished from Christ, whosoever are justified by the Law; ye are fallen from grace, Gal. 5. Of them in the Church of Rome the reason is the same. For whom Antichrist hath seduced, concerning them did not S. Paul speak long before, they received not the word of truth, that they might not be saved?2 Thes. 2. 11.2 Thess 2:11 therefore God would send them strong delusions to beleeve lies, that all they might be damned which believe not the truth, but had pleasure in unrighteousness. And S. Iohn, All that dwell upon the earth shall worship him, whose names are not written in the book of life, Apoc. 13.Apoc. 13. v. ….Rev 13 Indeed many in former times as their Books and Writings do yet shew, held the foundation, to wit, salvation by Christ alone, and therefore might be saved. God hath always had a Church amongst them, which firmly kept his saving truth. As for such as hold with the Church of Rome, that we cannot be saved by Christ alone without works; they do not only by a circle of consequence, but directly deny the foundation of Faith; they hold it not, no not so much as by a thred.

20. This to my remembrance, being all that hath been opposed with any countenance or shew of reason, I hope, if this be answered, the cause in question is at an end. Concerning general Repentance therefore: what? a Murtherer, a Blasphemer, an unclean person, a Turk, a Iew, any sinner to escape the wrath of God by a general Repentance, God forgive me? Truly, it never came within my heart, that a general Repentance doth serve for all sins: it serveth only for the common over-sights of our sinful life, and for the faults which either we do not mark, or do not know that they are faults. Our Fathers were actually penitent for sins, wherein they knew they displeased God; or else they fall not within the compass of my first speech. Again, that otherwise they could not be saved, than holding the foundation of Christian Faith, we have not only affirmed, but proved. Why is it not then confessed, that thousands of our Fathers which lived in Popish Superstitions, might yet by the mercy of God be saved? First, if they had directly denied the very foundations of Christianity, without repenting them particularly of that sin, he which saith, There could be no salvation for them, according to the ordinary course which God doth use in saving men, granteth plainly, or at the least closely insinuateth, that an extraordinary priviledge of mercy might deliver their souls from Hell, which is more then I required. Secondly, if the foundation be denied, it is denied for fear of some Heresie which the Church of Rome maintaineth. But how many were there amongst our Fathers, who being seduced by the common Error of that Church, never knew the meaning of her Heresies? So that although all Popish Hereticks did perish; thousands of them which lived in Popish Superstitions might be saved. Thirdly, seeing all that held Popish Heresies, did not hold all the Heresies of the Pope: why might not thousands which were infected with other leaven, live and die unsowred with this, and so be saved?

p. 520Fourthly, If they all held this Heresie, many there were that held it, no doubt; but onelyonly in a general form of words,For this is the only thing alledged to prove the impossibility of their salvation: The Church of Rome joyneth works with Christ, which is a denial of the foundation, and unless we hold the foundation, we cannot be saved. which a favourable Interpretation might expound in a sense differing far enough from the poysoned conceit of Heresie. As for example; Did they hold, that we cannot be saved by Christ without good works? We our selves do, I think, all say as much, with this Construction, salvation being taken as in that sentence, Corde creditur ad justitiam, Ore fit confessio ad salutem, except Infants and Men, cut off upon the point of their conversion; of the rest none shall see God, but such as seek peace and holiness, though not as a Cause of their salvation, yet as a Way which they must walk which will be saved. Did they hold, that without works we are not justified? Take justification so as it may also imply sanctification, and St. Iames doth say as much. For except there be an ambiguity in the same term, St. Paul and St. Iames do contradict each the other: which cannot be. Now there is no ambiguity in the name either of Faith, or of Works, being meant by them both in one and the same sense. Finding therefore, that Justification is spoken of by St Paul, without implying Sanctification, when he proveth that a man is justified by faith without works; finding likewise that justification doth sometime imply sanctification also with it: I suppose nothing to be more sound, then so to interpret St Iames, speaking not in that sense, but in this.

21. We have already shewed, that there be two kinds of Christian righteousness: the one without us, which we have by imputation; the other in us which consisteth of faith, hope, and charity, and other Christian Vertues: And S. Iames doth prove that Abraham had not onelyonly the one, because the thing believed was imputed unto him for righteousness; but also the other, because he offered up his Son. God giveth us both the one justice and the other; the one by accepting us for righteous in Christ, the other by working Christian righteousness in us. The proper and most immediate efficient cause in us of this latter is the Spirit of adoption we have received into our hearts. That whereof it consisteth, whereof it is really and formally made, are those infused vertues, proper and peculiar unto Saints, which the Spirit in the very moment when first it is given of God bringeth with it: the effects whereof are such actions as the Apostle doth call the fruits of works, the operation of the Spirit: The difference of the which operations from the root whereof they spring, maketh it needful to put two kinds likewise of sanctifying righteousness, Habitual, and Actual. Habitual, that holiness, wherewith our souls are inwardly indued, the same instant, when first we begin to be the Temples of the Holy Ghost. Actual, that holiness, which afterwards beautifieth all the parts and actions of our life, the holiness for which Enoch, Iob, Zachary, Elizabeth, and other Saints, are in the Scriptures so highly commended. If here i… he demanded, which of these we do first receive: I answer, that the Spirit, the vertue of the spirit, the habitual justice, which is ingrafted, the external justice of Jesus Christ, which is imputed; these we receive all at one and the same time; whensoever we have any of these, we have all, they go together: Yet sith, no man is justified except he believe, and no man believeth except he hath Faith, and no man except he hath received the spirit of Adoption, hath Faith: forasmuch as they do necessarily infer justification, and justification doth of necessity presuppose them: we must needs hold that imputed righteousness, in dignity being the chiefest, is notwithstanding in order to the last of all these? but Actual righteousness, which is the righteousness of good works succeedeth all, followeth after all, both in order and time. Which being attentivly marked, sheweth plainly how the faith of true Believers cannot be divorced from hope and love… how faith is a part of sanctification, and yet unto justification necessary; how faith is perfected by good works, and not works of ours without faith: Finally, how our Fathers might hold, that we are justified by Faith alone, and yet hold truly that without works we are not justified. Did they think that men do merit rewards in heaven, by the works they perform on earth? The Ancients use meriting for obtaining, and in that sense they of Wittenberg have it in their Confession; We teach that good works commanded of God, are necessarily to be done, and by the free kindness of God they merit their certain rewards. Therefore speaking as our Fathers did, and we taking their speech, in a …ound meaning, as we may take our Fathers, and might for as much as their meaning is doubtful, and charity doth always interpret doubtful things favourably: what should induce as to p. 521think that rather the damage of the worst construction did light upon them all, then that the blessing of the better was granted unto thousands? Fiftly, if in the worst construction that may be made, they had generally all imbraced it living, might not many of them dying utterly renounce it? Howsoever men when they sit at ease, do vainly tickle their hearts with the vain conceit of I know not what proportionable correspondence, between their merits and their rewards, which in the trance of their high speculations they dream that God hath measured, weighed, and laid up, as it were in bundles for them: notwithstanding, we see by daily experience, in a number even of them, that when the hour of death approacheth, when they secretly hear themselves summoned forthwith to appear, and stand at the Bar of that Judge, whose brightness causeth the eyes of the Angels themselves to dazel, all these idle imaginations do then begin to hide their faces; to name merits then, is to lay their souls upon the rack, the memory of their own deeds is lothsome unto them, they forsake all things, wherein they have put any trust or confidence; no staff to lean upon, no ease, no rest, no comfort then, but onelyonly in Jesus Christ.

22. Wherefore if this proposition were true: To hold in such wise, as the Church of Rome doth, that we cannot be saved by Christ alone without works, is directly to deny the foundation of Faith;They may cease to put any confidence in works, and yet never think living in Popish superstition they did amiss Pighius dyed Popish, and yet denial Popery in the Article of Justification by works long before his death. I say, that if this proposition were true: nevertheless so many ways I have shewed, whereby we may hope that thousands of our Fathers which lived in popish superstition, might be saved. But what if it be not true? What if neither that of the Galathians, concerning Circumcision; nor this of the Church of Rome by Workes be any direct denial of the foundation as it is affirmed, that both are? I need not wade so far as to discuss this Controversie, the matter which first was brought into question being so clear, as I hope it is. Howbeit because I desire, that the truth even in that also should receive light, I will do mine indeavour to set down somewhat more plainly; First, the foundation of Faith, what it is: Secondly, what is directly to deny the foundation: Thirdly whether they whom God hath chosen to be heirs of life, may fall so far as directly to deny it: Fourthly, whether the Galathians did so by admitting the error about Circumcision and the Law; Last of all, whether the Church of Rome for this one opinion of Works, may be thought to do the like, and thereupon to be no more a Christian Church, than are the Assemblies of Turks and Jews.

23. This word Foundation being figuratively used,What the foundation of saith is: V…caeto ad con…ionem multitudine, quae coalesecre in populi unial corpus nu…a et pra…erquam I legibus poterat, Liv. de Rom. lib. 1. Ephes. 1. 23. & 4. 1…. Ephes. 2. 20.Eph 1:23Eph 4:1Eph 2:20 hath always reference to somewhat which resembleth a material building, as both that Doctrine of Laws and the community of Christians do. By the Masters of Civil Policy nothing is so much inculcated, as that Commonweals are founded upon Laws; for that a multitude cannot be compacted into one body otherwise then by a common acception of Laws, whereby they are to be kept in order, The ground of all civil Laws is this: No man ought to be hurt or injured by another: Take away this perswasion, and yet take away all the Laws: take away Laws, and what shall become of Common-weals? So it is in our spiritual Christian Community: I do not mean that Body Mystical, whereof Christ is onelyonly the head, that Building undiscernable by mortal eyes, wherein Christ is the chief corner stone: but I speak of the visible Church; the foundation whereof is the doctrine which the Prophets and the Apostles profest. The mark whereunto their Doctrine tendeth, is pointed at in these words of Peter unto Christ. Thou hast the words of eternal life:John 6. 63.John 6:63 In those words of Paul to Timothy, The holy Scriptures are able to wake thee wise unto salvation. 2 Tim. 3. 15.2 Tim 3:15It is the demand of nature it self, What shall we do to have eternal life? The desire of immortality and the knowledge of that, whereby it may be obtained, is so natural unto all men, that even they who are not perswaded, that they shall, do notwithstanding wish, that they might know a way how to see no end of life. And because natural means are not able still to resist the force of Death: there is no people in the earth so savage, which hath not devised some supernatural help or other, to fly for aid and succour in extremities, against the enemies of the Laws. A longing therefore to be saved, without understanding the true way how, hath been the cause of all the Superstitions in the World. O that the miserable state of others, which wander in darkness, and wot not whither they go, could give us understanding hearts, worthily to esteem the riches of the mercy of God towards us, before whose eys the doors of the Kingdom of Heaven are set wide open… p. 522should we offer violence unto it? it offereth violence unto us, and we gather strength to withstand it. But I am besides my purpose, when I fall to bewail the cold affection which we bear towards that whereby we should be saved; my purpose being only to set down, what the ground of salvation is. The Doctrine of the Gospel proposeth salvation as the end: And doth it not teach the way of attaining thereunto? Yet the Damosel possest with a spirit of divination, spake the truth:Acts 16. 17. Heb. 10. 20.Acts 16:17Heb 10:20 These men are the Servants of the most high God, which shew unto us the way of Salvation: A new and living way which Christ hath prepared for us, through the vail, that is, his flesh; Salvation purchased by the death of Christ. By this foundation the children of God before the written Law were distinguished from the sons of men;Gen. 49. Job. 19.Gen 49Job 19 the reverend Patriarks both possest it living, and spake expresly of it at the hour of their death. It comforted Iob in the midst of grief: as it was afterwards the anker-hold of all the righteous in Israel, from the writing of the Law, to the time of grace. Every Prophet making mention of it. It was famously spoken of about the time, when the comming of Christ to accomplish the promises, which were made long before it, drew near, that the sound thereof was heard even amongst the Gentiles. When he was come, as many as were his, acknowledged that he was their Salvation; he, that long expected hope of Israel; he, that Seed, in whom all the Nations of the earth shall be blessed. So that now he is a name of ruine,Acts 4.18.Acts 4:18 a name of death and condemnation, unto such as dream of a new Messias, to as many as look for salvation by any other but by him. For amongst men there is given no other name under heaven whereby we must be saved. Thus much S. Mark doth intimate by that, which he doth put in the front of this book, making his entrance with these words: The beginning of the Gospel of Iesus Christ, the Son of God. His Doctrine he termeth the Gospel, because it teacheth Salvation; the Gospel of Jesus Christ the son of God, because it teacheth salvation by him. This is then the foundation, whereupon the frame of the Gospel is erected; that very Jesus whom the Virgin conceived of the holy Ghost,Luke 1. 11. 1 Cor. 3.Luke 1:111 Cor 3 whom Simeon imbraced in his arms, whom Pilat condemned, whom the Iews crucified, whom the Apostles preached, he is Christ, the Lord, the onelyonly Saviour of the World: Other foundation can no man lay. Thus I have briefly opened that principle in Christianity, which we call the foundation of our faith. It followeth now that I declare unto you, what is directly to overthrow it. This will be better opened, if we understand, what it is to hold the foundation of Faith.

24. There are which defend, that many of the Gentiles, who never heard the Name of Christ, held the foundation of Christianity, and why? they acknowledged many of them, the Providence of God, his infinite wisedom, strength, power; his goodness, and his mercy towards the Children of men; that God hath judgment in store for the wicked, but for the righteous, which serve him, rewards, &c. In this which they confessed, that lyeth covered which we believe; in the Rudiments of their knowledge concerning God, the foundation of our Faith concerning Christ, lyeth secretly wrapt up, and is vertually contained: therefore they held the foundation of Faith, though they never had it. Might we not with as good a colour of Reason defend, that every Plowman hath all the Sciences, wherein Philosophers have excelled? For no man is ignorant of their first Principles, which do vertually contain, whatsoever by natural means is or can be known. Yea, might we not with as great reason affirm, that a man may put three mighty Oaks wheresoever three Akoms may be put? For vertually an Akom is an Oak. To avoid such Paradoxes, we teach plainly, that, To hold the foundation, is, in express terms to acknowledg it.

25. Now, because the foundation is an affirmative Proposition, they all overthrow it, who deny it; they directly overthrow it, who deny it directly; and they overthrow it by consequent, or indirectly, which hold any one assertion whatsoever, whereupon the direct denial thereof may be necessarily concluded, What is the Question between the Gentiles and Us, but this, Whether salvation be by Christ? What between the Iews and Us, but this, Whether by this Iesus, whom we call Christ, yea or no? This is to be the main point whereupon Christianity standeth, it is clear by that one sentence of Festus concerning Pauls accusers: They brought no crime of such things as I supposed, but had certain questions against him of their superstition, and of one p. 523Iesus, which was dead, whom Paul affirmed to be alive. Where we see that Jesus, dead and raised for the Salvation of the World, is by Iesus denied, despised by a Gentile, by a Christian Apostle maintained. The Fathers therefore in the Primitive Church when they wrote; Tertullian, the book which he called Apologeticus; Minutius Faelix, the Book which he intitleth Octavius, Arnobius; the seventh books against the Gentiles; Chrysostom, his Orations against the Jews; Eusebius, his ten books of Evangelical demonstration: they stand in defence of Christianity against them, by whom the foundation thereof was directly denied. But the writings of the Fathers against Novatians, Pelagians, and other Hereticks of the like note, refel Positions, whereby the foundation of Christian Faith was overthrown by consequent onelyonly. In the former sort of Writings the foundation is proved; in the latter, it is alledged as a proof, which to men that had been known directly to deny, must needs have seemed a very beggerly kind of disputing. All Infidels therefore deny the foundation of Faith directly; by consequent, many a Christian man, yea whole Christian Churches have denied it, and do deny it at this present day. Christian Churches, the foundation of Christianity: not directly, for then they cease to be Christian Churches; but by consequent, in respect whereof we condemn them as erroneous, although for holding the foundation we do and must hold them Christians.

26. We see what it is to hold the foundation; what directly, and what by consequent to deny it. The next thing which followeth, is, whether they whom God hath chosen to obtain the glory of our Lord Jesus Christ, may once effectually called, and through faith justified truly, afterwards fall so far, as directly to deny the foundation, which their hearts have before imbraced with joy and comfort in the Holy Ghost; for such is the faith, which indeed doth justifie. Devils know the same things which we believe, and the minds of the most ungodly may be fully perswaded of the Truth; which knowledge in the one, and in the other, is sometimes termed faith, but equivocally, being indeed no such faith as that, whereby a Christian man is justified. It is the Spirit of Adoption, which worketh faith in us, in them not: the things which we believe, are by us apprehended, not onelyonly as true, but also as good and that to us: as good, they are not by them apprehended; as true, they are. Whereupon followeth the third difference; the Christian man the more he encreaseth in faith, the more his joy and comfort aboundeth: but they, the more sure they are of the truth, the more they quake and tremble at it. This begetteth another effect, where the hearts of the one sort have a different disposition from the other. Non ignoro plerosque conscientia meritorum, nihil se esse per mortem magis optare quam credere, Malunt cuim extingui penitus, quam ad supplicia reparari. I am not ignorant, saith Minutius, that there be many, who being conscious what they are to look for, do rather wish that they might, then think that they shall cease, when they cease to live; because they hold it better that death should consume them unto nothing, then God revive them unto punishment. So it is in other Articles of Faith, whereof wicked men think, no doubt, many times they are too true: On the contrary side, to the other, there is no grief or torment greater, then to feel their perswasion weak in things… whereof when they are perswaded, they reap such comfort and joy of spirit: such is the faith whereby we are justified; such, I mean, in respect of the quality. For touching the principal object of Faith, longer then it holdeth the foundation whereof we have spoken, it neither justifieth, nor is, but ceaseth to be faith; when it ceaseth to believe, that Jesus Christ is the onelyonly Saviour of the World. The cause of life spiritual in us, is Christ, not carnally or corporally inhabiting, but dwelling in the soul of man, as a thing which (when the minde apprehendeth it) is said to inhabite or possess the minde. The minde conceiveth Christ by hearing the Doctrine of Christianity, as the light of Nature doth the minde to apprehend those truths which are meerly rational, so that saving truth, which is far above the reach of Humane Reason, cannot otherwise, then by the Spirit of the Almighty, be conceived, All these are implied, wheresoever any of them is mentioned as the cause of the spiritual life. Wherefore if we have read, thataaRom. 8. 10.Rom 8:10 the spirit is our life; or,bbPhil. 2. 15.Phil 2:15 the Word our life; or,ccCol. 3.4.Col 3:4 Christ our life: We are in very of these to understand, that our life is Christ, by the hearing of the Gospel, apprehended as a Saviour, and assented unto through the power of the Holy Ghost. The first intellectual conceit and p. 525comprehension of Christ so imbraced,1 Pet. 1.1 Pet 1 St. Peter calleth the seed whereof we be new born: Ephes. 2. 9.Eph 2:9our first imbracing of Christ, is our first reviving from the state of death and condemation.John 5. 11.John 5:11 He that hath the Son, hath life, saith St. Iohn, and he that hath not the Son of God hath not life. If therefore he which once hath the Son, may cease to have the Son, though it be for a moment, he ceaseth for that moment to have life. But the life of them which have the Son of God, is everlasting in the world to come. 1 John 5. 13. Perpetuity of saith. Rom. 6. 10. John 14. 19.1 John 5:13Rom 6:10John 14:19But because as Christ being raised from the dead dyed no more, death hath no more power over him: so justified man, being allied to God in Jesus Christ our Lord, doth as necessarily from that time forward always live, as Christ, by whom he hath life, liyeth always, I might, if I had not otherwhere largely done it already, shew by many and sundry manifest and clear proofs, how the motions and operations of life are sometime so indiscernable, and so secret, that they seem stone-dead, who notwithstanding are still alive unto God in Christ.

For as long as that abideth in us, which animateth, quickneth, and giveth life, so long we live, and we know, that the cause of our Faith abideth in us for ever. I. Christ the Fountain of Life, may flit and leave the Habitation, where once he dwelleth What shall become of his Promise, I am with you to the Worlds end? If the Seed of God, which containeth Christ, may be first conceived, and then cast out: how doth S. Peter term it immortal? 1 Pet. 1. 1.1 Pet 1:1How doth St. Iohn affirm,2 John 3. 9. It abideth? If the Spirit, which is given to cherish, and preserve the Seed of Life, may be given and taken away, how is it the earnest of our inheritance until Redemption?Ephes. 1. 4. 5. John 4. 14.Eph 1:4Eph 1:5John 4:14 how doth it continue with us for ever? If therefore the man which is once just by faith, shall live by Faith, and live for ever, it followeth, that he which once doth believe the foundation, must needs believe the foundation forever. If he believe it for ever, how can he ever directly deny it? Faith holding the direct affirmation; the direct negation, so long as Faith continueth, is excluded.

Object. But you will say, That as he that is to day holy, may to morrow forsake his holiness, and become impure, as a friend may change his minde, and be made an enemy; as hope may wither: so saith may dye in the heart of man, the Spirit may be quenched, Grace may be extinguished, they which believe may be quite turned away from the Truth,

Sol. The case is clear, long experience hath made this manifest, it needs no proof. I grant we are apt, prone, and ready to forsake God; but is God as ready to forsake us? Our mindes are changeable; is His so likewise? Whom God hath justified hath not Christ assured, that it is his Fathers will to give them a Kingdom? Notwithstanding, it shall not be otherwise given them, than if they continue grounded and stablished in the Faith, and be not moved away from the hope of the Gospel; if they abide in love and holiness. Coll. 1. 23.Our Saviour therefore, when he spake of the sheep effectually called,1 Tim. 2. 15. John 10.1 Tim 2:15John 10 and truly gathered into his fold, I give unto-them eternal life, and they shall never perish, neither shall any pluck them out of my hands; in promising to save them, he promised, no doubt, to preserve them in that, without which there can be no salvation, as also from that whereby it is irrecoverably lost. Every errour in things appertaining unto God, is repugnant unto Faith; every fearful cogitation, unto hope; unto love, every stragling inordinate desire; unto holiness, every blemish wherewith either the inward thoughts of our mindes, or the outward actions of our lives are stained. But heresie, such as that of Ebion, Gerinthus, and others, against whom the Apostles were forced to bend themselves, both by word, and also by writing; that repining discouragement of heart, which tempteth God, whereof we have Israel in the Desart for a pattern; coldness, such as that in the Angels of Ephesus; soul sins, known to be expresly against the first, or second table of the Law, such as Noah, Monasses, David, Solomon, and Peter committed: These are each in their kind so opposite to the former vertues, that they leave no place for salvation without an actual repentance. But Infidelity, extream despair, hatred of God and all goodness, obduration in Sin cannot stand where there is but the least spark of Faith, hope, love and sanctity, even as cold in the lowest degree cannot be, where heat in the highest degree is found. Whereupon I conclude, that although in the first kind, no man liveth, p. 525which sinneth not; and in the second, as perfect as any do live, may sinne: yet sith the man which is born of God,1 John 3. ….1 John 3 hath a promise, That in him the Seed of God shall abide; which Seed is a sure Preservative against the sinnes that are of the third suit: Greater and clearer assurance we cannot have of any thing, than of this, that from such sinnes God shall preserve the Righteous, as the apple of his Eye for ever. Directly to deny the foundation of Faith, is plain Infidelity; where Faith is entred, there Infidelity is for ever excluded: Therefore by him which hath once sincerely believed in Christ, the foundation of Christian Faith can never be directly denied? Did not Peter? Did not Marcellinus? Did not others both directly deny Christ, after that they had believed; and again believe, after they had denied? No doubt, as they confesse in words, whose Condemnation is nevertheless their not believing: (for example we have Iudas:) So likewisewise, they may believe in Heart, whose Condemnation, without Repentance, is their not Confessing. Although therefore, Peter and the rest, for whose Faith Christ hath prayed, that it might not fail, did not by denial, sinne the Sinne of Infidelity, which is an inward abnegation of Christ; (for if they had done this, their Faith had clearly failed:) Yet, because they sinned notoriously and grievously, committing that which they knew to be expresly forbidden by the Law, which saith, Thou shalt worship the Lord thy God, and him onelyonly shalt thou serve, necessary it was, that he which purposed to save their Souls, should, as he did touch their Hearts with true unfeigned repentance, that his mercy might restore them again to life, whom Sinne had made the children of Death and Condemnation. Touching the point therefore, I hope I may safely set down, that if the Justified erre, as he may, and never come to understand his errour, God doth save him through general repentance: But if he fall into Heresie, he calleth him at one time or other by actual repentance; but from Infidelity, which is an inward direct denial of the foundation, he preserveth him by special providence for ever. Whereby we may easily know, what to think of those Galatians, whose hearts were so possest with the love of the Truth, that, if it had been possible, they would have pluckt out their eyes to bestow upon their Teachers. It is true, that they were greatly**Howsoever men be changed (for changed they may be, even the best amongst men) if they that have received, as it seemeth some of the Galatians which fell into errour, not received the Gifts and Graces of God, which are called, foreign, such as Faith, Hope, and Charity are, which God doth never take away from him, to whom they are given, as less repented him to have given them; if such might be so farr changed by errour, as that the very root of Faith should be quite extinguished in them, and so their Salvation utterly lost: It would shake the hearts of the strongest and stoutest of us all. See this contrary in Beza his observations upon the harmony of Confessions. changed, both in perswasion and affection: so that the Galatians, when Saint Paul wrote unto them, were not now the Galatians which they had been in former time, for that through errour they wandred, although they were his sheep, I do not deny, but that I should deny, that they were his sheep, if I should grant, that through errour they perished. It was a perilous opinion that they held, perilous even in them that held it only as an Errour, because it overthroweth the foundation by consequent. But in them which obstinately maintain it, I cannot think it less than a damnable Heresie. We must therefore put a difference between them which erre of ignorance, retaining neverthelesse a mind desirous to be instructed in Truth, and them, which after the Truth is laid open, persist in the stubborn defence of their blindness. Heretical defenders, froward and stiff-necked Teachers of Circumcision, the blessed Apostle calls Doggs: Silly men, who were seduced to think they taught the Truth, he pitieth, he taketh up in his arms, he lovingly imbraceth, he kisseth, and with more than fatherly tenderness doth so temper, qualifie, and correct the speech he useth towards them, that a man cannot easily discern, whether did most abound, the love which he bare to to their godly Affection, or the grief which the danger of their Opinion bred him. Their Opinion was dangerous; was not theirs also, who thought the Kingdome of Christ should be Earthly? was not theirs, which thought the Gospel onelyonly should be preached to the Jewes? What more opposite to Prophetical Doctrine, concerning the comming of Christ, than the one? concerning the Catholick Church, than the other? Yet they which had these Fancies, even when they had them, were not the worst men in the World. The Heresie of Free-will was a milstone about the Pelagians neck; shall we therefore give Sentence of Death inevitable against all those Fathers in the Greek Church, which being mis-perswaded, p. 526dyed in the Errour of Free-will? Of these Galatians therefore, which first were justified, and then deceived, as I can see no cause, why as many as dyed before admonition, might not by mercy be received, even in errour; so I make no doubt, but as many as lived till they were admonished, found the mercy of God effectual in converting them from theiraaError convicted, and afterwards maintained, … more than errour; for although opinion be the same it was, in which respect I still call it errour, yet they are not now the same they were when they are taught what the Truth is, and plainly raught. errour, lest any one that is Christ's should perish. Of this I take it, there is no Controversie: Only against the Salvation of them that dyed, though before admonition, yet in errour, it is objected; that their opinion was a very plain direct denial of the foundation. If Paul and Barnabas had been so perswaded, they would haply have used the terms otherwise, speaking of the Masters themselves, who did first set that errour abroach,bbActs 15. 9.Acts 15:9 Certain of the Sect of the Pharisees which believed. What difference was there between these Pharisees, and other Pharisees, from whom, by a special description they are distinguished, but this? These which came to Antioch, teaching the necessity of Circumcision, were Christians; the other, enemies of Christianity. Why then should these be tenned so distinctly Believers, if they did directly deny the foundation of our Belief; besides which, there was no other thing, that made the rest to be no Believers? We need go no farther than Saint Paul's very reasoning against them, for proof of this matter; Seeing you know God, or rather are known of God? how turn you again to impotent Rudiments? theccGal. 4.14.15.Gal 4:14Gal 4:15 Law engendreth Servants, her Children are in bondage:ddVers. 18. They which are begotten by the Gospel, are free.eeVers. 21. Brethren, we are not Children of the Servant, but of the Free-woman, and will ye yet be under the Law? That they thought it unto Salvation necessary, for the Church of Christ toffVers. 8. observe dayes, and months, and times, and years, to keep the Ceremonies and Sacraments of the Law, this was their errour. Yet he which condemneth their errour, confesseth, that, notwithstanding, they knew God, and were known of him; he taketh not the honour from them to be termed Sonnes, begotten of the immortal seed of the Gospel. Let the heaviest words which he useth, be weighed; consider the drift of those dreadful Conclusions: If ye be circumcised, Christ shall profit you nothing: As many as are justified by the Law, are fallen from Grace. It had been to no purpose in the World so to urge them, had not the Apostle been perswaded, that at the hearing of such Sequels, No benefit by Christ, a defection from Grace, their hearts would tremble and quake within them: And why? because that they knew, that in Christ, and in Grace, their Salvation lay, which is a plain direct acknowledgement of the Foundation. Lest I should herein seem to hold that which no one learned or godly hath done, let these words be considered, which import as much as I affirm.…er. de Unit. Eccles. servants. Surely those Brethren, which in Saint Pauls time, thought that God did lay a necessity upon them to make choyse of dayes and meats, spake as they believed, and could not but in words condemn the liberty, which they supposed to be brought in against the Authority of Divine Scripture. Otherwise it had been needlesse for Saint Paul to admonish them, not to condemn such as eat without scrupulosity, whatsoever was set before them. This errour, if you weigh what it is of it self, did at once overthrow all Scriptures, whereby we are taught Salvation by Faith in Christ, all that ever the Prophets did soretell, all that ever the Apostles did preach of Christ, it drew with it the denial of Christ utterly: Insomuch, that Saint Paul complaineth, that his labour was lost upon the Galatians, unto whom this errour was obtruded, affirming, that Christ, if so be they were circumcised, should not profit them any thing at all. Yet so farr was Saint Paul from striking their names out of Christ's book, that he commandeth others to entertain them, to accept with singular humanity, to use them like Brethren: he knew man's imbecillity, he had a feeling of our blindnesse which are mortal men, how great it is, and being sure that they are the Sonnes of God whosoever be endued with his fear, would not have them counted Enemies of that whereunto they could not as yet frame themselves to be Friends, but did ever upon a very Religious affection to the Truth, willingly reject the truth. They acknowledged Christ to be their onelyonly and perfect Saviour, but saw not how repugnant their believing the necessity of Mosaical Ceremonies was to their Faith in Jesus Christ. Hereupon a reply is made, that if they had not directly denied the foundation, they might have been saved; but saved p. 527they could not be, therefore their opinion was, not onelyonly by consequent, but directly; a denial of the foundation. When the question was about the possibility of their Salvation, their denying of the foundation was brought to prove, that they could not be saved: now, that the Question is about their denial of the foundation, the impossibility of their Salvation is alledged to prove, they denied the foundation. Is there nothing which excludeth men from Salvation, but onelyonly the foundation of Faith denied? I should have thought, that, besides this, many other things are death unto as many as understanding that to cleave thereunto, was to fall from Christ, did notwithstanding cleave unto them. But of this enough. Wherefore I come to the last Question, Whether that the Doctrin of the Church of Rome, concerning the necessity of Works unto Salvation, be a direct denial of our Faith?

27. I seek not to obtrude unto you any private Opinion of mine own; the best learned in our profession, are of this Judgement, That all the corruptions of the Church of Rome, do not prove her to deny the Foundation directly; if they did, they should grant her simply to be no Christian Church.Calr. Ey. 108. But, I supopose, saith one, that in the Papacy some Church remaineth, a Church crazed, or, if you will, broken quite in pieces, forlorn, mishapen, yet some Church: his reason is this, Antichrist must sit in the Temple of God. Lest any man should think such Sentences as these to be true, onelyonly in regard of them whom that Church is supposed to have kept by the special providence of God, as it were, in the secret corners of his Bosome, free from infection, and as sound in the Faith, as we trust, by his mercy, we our selves are; I permit it to your wise considerations, whether it be more likely, that as frenzy, though it take away the use of reason, doth notwithstanding prove them reasonable Creatures which have it, because none can be frantick but they: So Antichristianity being the bane and plain overthrow of Christianity, may neverthelesse argue, the Church where Antichrist sitteth, to be Christian, Neither have I ever hitherto heard or read any one word alledged of force to warrant, that God doth otherwise, than so as in the two next Questions before hath been declared, binde himself to keep his Elect from worshipping the Beast, and from receiving his mark in their foreheads: but he hath preserved, and will preserve them from receiving any deadly wound at the hands of the Man of Sinne, whose deceit hath prevailed over none unto death, but onelyonly unto such as never loved the Truth, such as took pleasure in unrighteousnesse: They in all ages, whose hearts have delighted in the principal Truth, and whose Souls have thirsted after righteousness, if they received the mark of Errour, the mercy of God, even erring, and dangerously erring, might save them; if they received the mark of Heresie, the same mercy did, I doubt not, convert them. How farr Romish Heresies may prevail over God's Elect, how many God hath kept falling into them, how many have been converted from them, is not the question now in hand: for if Heaven had not received any one of that coat for these thousand years, it may still be true, that the Doctrine which this day they do professe, doth not directly deny the foundation, and so prove them simply to be no Christian Church. One I have alleadged, whose words, in my ears, sound that way: shall I adde another, whose speech is plain? I deny her not the name of a Church, saith another, no more than to a man the name of a man, Morn. de Eccles.as long as he liveth, what sicknesse soever he hath. His Reason is this, Salvation is Iesus Christ, which is the mark which joyneth the Head with the Body, Iesus Christ with the Church, is so cut off by many merits, by the merits of Saints, by the Popes Pardons, and such other wickednesse, that the life of the Church boldeth by a very thred, yet still the life of the Church holdeth. A third hath these words,Za…ch. pra… …ar. de Relig. I acknowledge the Church of Rome, even at this present day, for a Church of Christ, such a Church as Israel did Jeroboam yet a Church. His reason is this, Every man seeth, except he willingly hoodwink himself, that as alwayes, so now, the Church of Rome holdeth firmly and stedfastly the Doctrine of Truth concerning Christ; and baptizeth in the name of the Father, the Son, and the Holy Ghost; confesseth and avoucheth Christ for the onelyonly Redeemer of the World, and the Iudge that shall sit upon quick and dead, receiving true Believers into endless joy, faithless and godless men being cast with Satan and his Angels into flames unquenchable.

p. 52828. I may, and will, rein the question shorter than they doe. Let the Pope take down his top, and captivate no more mens Souls by his Papal Jurisdiction; let him no longer count himself Lord Paramount over the Princes of the World, no longer hold Kings as his Servants paravaile; Let his stately Senate submit their Necks to the yoke of Christ, and cease to die their Garments, like Edom, in Blood; Let them from the highest to the lowest, hate and forsake their Idolatry, abjure all their Errours and Heresies, wherewith they have any way perverted the truth; Let them strip their Churches, till they leave no polluted ragg, but onelyonly this one about her, By Christ alone, without works we cannot be saved: It is enough for me, if I shew, that the holding of this one thing, doth not prove the foundation of Faith directly denied in the Church of Rome.

29. Works are an addition: Be it so, what then? the foundation is not subverted by every kinde of addition: Simply to adde unto those fundamental words, is not to mingle Wine with Water, Heaven and Earth, things polluted with the sanctified blood of Christ: Of which Crime, indict them which attribute those operations in whole or in part to any Creature, which in the work of our Salvation wholly are peculiar unto Christ; and If I open my mouth to speak in their defence, if I hold my peace, and plead not against them as long as breath is within my Body, let me be guilty of all the dishonor that ever hath been done to the Son of God. But the more dreadful a thing it is to deny salvation by Christ alone, the more slow and fearful I am, except it be too manifest, to lay a thing so grievous to any man's charge. Let us beware, lest if we make too many ways of denying Christ, we scarce leave any way for our selves truly and soundly to confess him. Salvation only by Christ is the true foundation whereupon indeed Christianity standeth. But what if I say, You cannot besaved only by Christ, without this addition, Christ believed in heart, confessed with mouth, obeyed in life and conversation? Because I adde, do I therefore deny that which I did directly affirm? There may be an additament of explication, which overthroweth not, but proveth and concludeth the Proposition, whereunto it is annexed. He which saith, Peter was a Chief Apostle, doth prove that Peter was an Apostle: He which saith, Our Salvation is of the Lord,1 Thess. 1. 13.1 Thess 1:13 through Sanctification of the Spirit, and Faith of the Truth, proveth that our Savation is of the Lord. But if that which is added be such a privation as taketh away the very essence of that whereunto it is added, then by the sequel it overthroweth it. He which saith, Iudas is a dead man, though in word he granteth Iudas to be a man, yet in effect he proveth him by that very speech no man, because death depriveth him of being. In like sort, he that should say, our Election is of Grace for our Works sake,Rom. 11. 6.Rom 11:6 should grant in sound of words; but indeed by consequent deny that our Election is of Grace; for the Grace which electeth us, is no Grace, if it elect us for our Works sake.

30. Now whereas the Church of Rome addeth Works, we must note further, that the adding of**I deny not but that the Church of Rome requireth some kinde of works which she ought not to require at mens hands. But our question in general about the adding of good works, not whethere such or such Works be goed. In this comparison, it is enough to touch so much of the matter in question between St. Paul and the Galatians, as inferreth those Conclusions. Ye are fallen from grace, Christ can profit you nothing: which Conclusions will fo…low Circumcision and Rites of the Law Ceremonial, if they be required as things necessary to Salvation. This only was a ledged against me? and need I touch more than was all edged? Works is not like the adding of Circumcision unto Christ, Christ came not to abrogate and put away good Works: he did, to change Circumcision, for we see that in place thereof, he hath substituted holy Baptism. To say, Ye cannot be saved by Christ, except ye be circumcised, is to adde a thing excluded, a thing not only not necessary to be kept, but necessary not to be kept by them that will be saved. On the other side, to say, Ye cannot be saved by Christ without Works, is to add things, not only not excluded, but commanded, as being in their place, and in their kinde necessary, and therefore subordinated unto Christ, by Christ himself, by whom the web of Salvation is spun:aaMat. 5. 20.Matt 5:20 Except your Righteousness exceed the Righteousness of the Stribes and Pharisees, ye shall not enter into the Kingdom of Heaven. They werebbLuke 11. 39.Luke 11:39 rigorous exacters of things not utterly to be neglected, and left undone, washing and tything, &c. As they were in these, so must we be in judgement and the love of God. Christ, in Works Ceremonial giveth more liberty, inccMat. 5. 21.Matt 5:21 moral much less, than they did. Works of Righteousness therefore are added in the one Proposition; as in the other, Circumcision is.

p. 52931. But we say, our Salvation is by Christ alone; therefore howsoever, or whatsoever we adde unto Christ in the matter of Salvation, we overthrow Christ. Our Case were very hard, if this Argument, so universally meant as it is proposed, were sound and good. We our selves do not teach Christ alone, excluding our own Faith, unto Justification; Christ alone, excluding our own Works, unto Sanctification; Christ alone, excluding the one or the other unnecessary unto Salvation. It is a childish Cavil wherewith in the matter of Justification, our Adversaries do so greatly please themselves, exclaiming, that we tread all Christian vertues under our feet, and require nothing in Christians but Faith, because we teach that Faith alone justifieth: whereas by this speech we never meant to excluded either Hope or Charity from being always joyned as inseparable Mates with Faith in the man that is justified; or Works from being added as necessary Duties, required at the hands of every justified man: But to shew that Faith is the onelyonly hand which putteth on Christ unto Justification; and Christ the onelyonly Garment, which, being so put on, covereth the shame of our defiled natures, hideth the imperfection of our Works, preserveth us blameless in the sight of God, before whom otherwise, the weaknesse of our Faith were cause sufficent to make us culpable, yea, to shut us from the Kingdom of Heaven, where nothing that is not absolute can enter. That our dealing with them he not as childish as theirs with us: when we hear of Salvation by Christ alone, considering that [alone] as an exclusive Particle, we are to note what it doth exclude, and where. If I say, Such a Iudge onelyonly ought to determine such a case, all things incident to the determination thereof, besides the Person of the Judge, as Laws, Depositions, Evidences, &c. are not hereby excluded; Persons are not excluded from witnessing herein, or assisting, but onelyonly from determining and giving Sentence. How then is our Salvation wrought by Christ alone: Is it our meaning, that nothing is requisite to man's Salvation but Christ to save, and he to be saved quietly without any more adoe? No, we acknowledge no such Foundation. As we have received, so we teach, that besides the bare and naked work, wherein Christ without any other Associate, finished all the parts of our Redemption, and purchased Salvation himself alone; for conveyance of this eminent blessing unto us, many things are of necessity required, as to be known and chosen of God before the foundation of the World; in the World to be called, justified, sanctified; after we have lest the World, to be received unto glory; Christ in every of these hath somewhat which he worketh alone. Through him, according to the Eternal purpose of God,Eph. 2. 7. 15.Eph 2:7Eph 2:15 before the foundation of the World, Born, Crucified, Buried, Raised, &c. we were in a gracious acceptation known unto God, long before we were seen of men: God knew us, loved us, was kinde to us in Jesus Christ, in him we were elected to be Heirs of Life. Thus farr God through Christ hath wrought in such sort alone, that our selves are mere Patients, working no more than dead and senseless Matter, Wood, Stone, or Iron, doth in the Artificers hands; no more than Clay, when the Potter appointeth it to be framed for an honourable use; nay, not so much: for the matter whereupon the Craftsman worketh he chuseth, being moved by the fitness which is in it to serve his turn; in us no such thing. Touching the rest which is laid for the foundation of our Faith, it importeth farther, ThataaGal 3. 8.Gal 3:8 by him we are called, that we havebb1 Pet. 2. 9. and 5 3.1 Pet 2:91 Pet 5:3 Redemption,ccEphes. 1. 7.Eph 1:7 Remission of sins through hisddIsa. 53. 11. Jer. 23. 6.Isa 53:11Jer 23:6 blood, Health by hiseeEph. 3. 25.Eph 3:25 stripes, Justice by him; thatffMat. 19. 27.Matt 19:27 he doth sanctifie his Church, and make it glorius to himself, thatgg2 Thess. 2. 15.2 Thess 2:15 entrance into joy shall be given us by Him; yea, all things by him alone. Howbeit, not so by him alone, as if in us to ourhhGal. 2. 16. end 3. 3. 2 Thess. 2. 13.Gal 2:162 Thess 2:13 Vocation, the hearing of the Gospel; to our Justification, Faith; to our Sanctification, the fruits of the Spirit; to our entrance into rest, perseverance in Hope, in Faith, in Holinesse, were not necessary.

32. Then what is the fault of the Church of Rome? Not that she requireth Works at their hands which will be saved: but that she attributeth unto Works a power of satisfying God for Sinne; yea, a vertue to merit both Grace here, and in Heaven Glory. That this overthroweth the foundation of Faith, I grant willingly; that it is a direct elenyal thereof, Iutterly deny: What it is to hold, and what directly to deny the foundation of Faith. I have already opened. Apply it particularly to this Cause, and there needs no more adoe. The thing p. 530which is handled, if the form under which it is handled be added thereunto, it sheweth the foundation of any Doctrine whatsoever. Christ is the Matter whereof the Doctrin of the Gospel treateth; and it treateth of Christ, as of a Saviour. Salvation therefore by Christ is the foundation of Christianity: as for works, they are a thing subordinate, no otherwise than because our Sanctification cannot be accomplished without them: The Doctrine concerning them is a thing builded upon the foundation; therefore the Doctrin which addeth unto them the power of satisfying, or of meriting, addeth unto a thing sabordinated, builded upon the foundation, not to the very foundation it self; yet is the foundation by this addition consequently overthrown, forasmuch as out of this addition it may be negatively concluded, He which maketh any work good, and acceptable in the sight of God, to proceed from the natural freedom of our will; he which giveth unto any good works of ours, the force of satisfying the wrath of God for sinne, the power of meriting either earthly or heavenly rewards; he which holdeth Works going before our Vocation, in congruity to merit our Vocation. Works following our first, to merit our second Justification, and by condignity our last Reward in the Kingdom of Heaven, pulleth up the Doctrin of Faith by the roots, for out of every of these, the plain direct denial thereof may be necessarily concluded. Not this onelyonly, but what other Heresie is there, that doth not raze the very foundation of Faith by consequent? Howbeit, we make a difference of Heresies; accounting them in the next degree to infidelity, which directly deny any one thing to be, which is expresly acknowledged in the Articles of our Belief; for out of any one Article so denied, the denial of the very foundation it self is straightway inferred. As for Example, if a man should say,Hac …a…io Ecclesiastici Sacramenti & Catholicae F…ici est, vt qui par…em …ivini Sacrimenti negar, partem … …al…at cu…sir…, Iratuim sibi …onn… …a & cuncorp…ata sunc omnia, …t aliud …ae a…io sta…e non possie, & quiunum ex omnibus denegaveri… alia… emnia tradid…ss: non presir, Cassian. lib. 6. de Incarnat. Dom. If he obst…a…cly stand in denial. pag 193. There is no Catholick Church, it followeth immediately thereupon, that this Iesus whom we call the Saviour, is not the Saviour of the World; because all the Prophets hear witnesse, that the true Messias should shew light unto the Gentiles; that is to say, gather such a Church as is Catholick, not restrained any longer unto one circumcised Nation. In the second rank we place them, out of whose Positions, the denial of any the foresaid Articles may be with like facility concluded: such as are they which have denied, with Hebion, or with Maercion, his Humanity; an example whereof may be that of Cassianus, defending the Incarnation of the Son of God, against Nestorius Bishop of Antioch, which held, That the Virgin, when she brought forth Christ, did not bring forth the Son of God, but a sole and mere man: out of which Heresie, the denial of the Articles of the Christian saith he deduceth thus,Acts 20. 23. Lib 2. …e in car. Dem. cap. 14.Acts 20:23 If thou dost deny our Lord Iesus Christ, in denying the Son, thou canst not choose but deny the Father; for, according to the voyce of the Father himself, He that hath not the Son, hath not the Father. Wherefore denying, him which is begotten, thou deniest him which doth beget. Again, denying the Son of God to have been born in the Flesh, how canst thou believe him to have suffered? believing not his Passion, what remaineth, but that thou deny his Resurrection? For we believe him not raised, except we first believe him dead: Neither can the reason of his rising from the dead stand, without the faith of his death going before. The denial of his Death and Passion, inserreth the denial of his Rising from the Depth. Whereupon it followeth, that thou also deny his Ascension into Heaven. The Apostle affirmeth, That he which ascended, did first descend; so that, as much as lieth in thee, our Lord Iesus Christ hath neither risen from the depth, nor is ascended into Heaven, nor sitteth on the right hand of God the Father, neither shall be come at the day of the final account which is looked for, nor shall judge the Quick and the Dead. And darest thou yet set foot in the Church? Canst thou think thy self a Bishop, when thou hast denied all those things whereby thou dost obtain a Bishoply Calling? Nestorius confessed all the Articles of the Creed, but his opinion did imply the denial of every part of his Confession. Heresies there are of the third sort, such as the Church of Rome maintaineth, which be removed by a greater distance from the foundation, although indeed they overthrow it. Yet because of that weakness, which the Philosopher noteth in mens capacities, when he saith, That the common sort cannot see things which follow in reason, when they follow, as it were, afar off by many p. 531deductions; therefore the repugnancy of such Heresie and the foundation, is not so quickly, or so easily found, but that an Heretick of this, sooner than of the former kinde, may directly grant, and consequently nevertheless deny the foundation of Faith.

33. If reason be suspected, tryal will shew that the Church of Rome doth no otherwise, by teaching the Doctrine she doth teach concerning good works. Offer them the very fundamental words, and what man is there that will refuse to subscribe unto them? Can they directly grant, and directly deny one and the very self-same thing? Our own proceedings in disputing against their works satisfactory and meritorious, do shew not onelyonly that they hold, but that we acknowledge them to hold the foundation, notwithstanding their opinion. For are not these our Arguments against them? Christ alone hath satisfied and appeased his Fathers wrath: Christ hath merited Salvation alone. We should do fondly to use such Disputes, neither could we think to prevail by them, if that whereupon we ground, were a thing which we know they do not hold, which we are assured they will not grant. Their very Answers to all such Reasons as are in this Controversie brought against them, will not permit us to doubt, whether they hold the foundation or no. Can any man that hath read their Books concerning this matter, be ignorant how they draw all their Answers unto these heads? That the remission of all our sins, the pardon of all whatsoever punishments thereby deserved, the rewards which God hath laid up in Heaven, are by the Blood of our Lord Iesus Christ purchased, and obtained sufficiently for all men: but for no man effectually for his benefit in particular, except the blood of Christ be apply'd particularly to him, by such means as God hath appointed that to work by. That those means of themselves, being but dead things, onelyonly the blood of Christ is that which pu…teth life, force, and efficacy in them to work, and to be available, each in his kinde, to our Salvation. Finally, that Grace being purchased for us by the blood of Christ, and freely without any merit on desert at the first bestowed upon us, the good things which we doe, after Grace received, be thereby made satisfactory and meritorious. Some of their Sentences to this effect, I must alledge for mine own warrant. If we desire to hear foreign Judgements,Levis of Orane…. l. Merlit. cap. last. …. we finde in one this Confession, He that could reckon how many the vertues and merits of our Saviour Iesus Christ hath been, might likewise understand how many the benefits have been that are to come to us by him, forsomuch as men are made Partakers of them all by means of his Passion: by him it given unto us remission of our Sinnes, Grace, Glory, Liberty, Praise, Salvation, Redemption, Iustification, Iustice, Satisfaction, Sacraments, Merits, and all other things which we had, and were behoveful for our Salvation. In another, we have these Oppositions and Answers made unto them:Paulgarola let. 11. All Grace is given by Christ Iesus: True, but not except Christ Iesus be applied. He is the propitiation for our sinne; by his stripes we are healed, he hath offered himself up for in: all this is true, but apply it. We put all satisfaction in the blood of Iesus Christ; but we hold, that the means which Christ hath appointed for us in the Case to apply it, are our penal works. Our Countrey-men in Rhemes make the like answer,Anno…. in 1 John 1.1 John 1 That they seek Salvation no other way than by the Blood of Christ; and that humbly they doe use Prayers, Fastings, Almes, Faith, Charity, Sacrifice, Sacraments, Priests, onelyonly as the means appointed by Christ, to apply the benefit of his holy Blood unto them: touching our good Works, that in their own natures they are not meritorious, nor answerable to the joyes of Heaven; it commeth by the Grace of Christ, and not of the Work it self, that we have by well doing a right to Heaven, and deserve it worthily. If any man think that I seek to varnish their Opinions, to set the better foot of a lame Cause formost; Let him know, that since I began throughly to understand their meaning, I have found their halting greater than perhaps it seemeth to them which know not the deepnesse of Satan, as the blessed Divine speaketh. For, although this be proof sufficient, that they doe not directly deny the foundation of Faith, yet, if there were no other leaven in the lump of their Doctrine but this, this were sufficient to prove, that their Doctrine is not agreeable to the foundation of Christian Faith. The Pelogians being over-great friends unto Nature, made themselves Enemies unto Grace, for all their confessing, that men have their Souls, and all the faculties thereof, their wills, and all the ability of their wills from God. And is not the Church of Rome still an Adversary unto p. 532Christ's Merits, because of her acknowledging, that we have received the power of meriting by the blood of Christ: Sir Thomas Moor setteth down the odds between us and the Church of Rome in the matter of Works,In his Book of Consolation. thus. Like as we grant them, that no good work of man is rewardable in Heaven of its own nature, but through the meer goodnesse of God, that lists in set so high a price upon so poor a thing; and that this price God setteth through Christ's Passion, and for that also they be his own Works with us; for good works to God-word worketh no man, without God work in him: and as we grant them also, that no man may be proud of his works, for his imperfect working; and for that in all that man may doe; he can doe God no good, but is a Servant unprofitable, and doth but his bare duty: as we, I say, grant unto them these things, so this one things or twain doe they grant us again, That men are bound to work good works, if they have time and power; and that whose worketh in true faith most, shall be most rewarded: but then set they thereto. That all his Rewards shall be given him for his Faith alone, and nothing for his Works at all, because his Faith is the thing, they say, that forceth him to work well. I see by this of Sir Thomas Moor, how easie it is for men of the greatest capacity, to mistake things written or spoken, as well on the one side as on the other. Their Doctrine, as he thought, maketh the work of man rewardable in the World to come, through the goodnesse of God, whom it pleased to set so high a price upon so poor a thing: and ours, that a man doth receive that eternal and high reward, not for his Works, but for his Faiths sake, by which he worketh: whereas in truth our Doctrine is no other than that we have learned at the feet of Christ; namely, That God doth justifie the believing man, yet not for the worthinesse of his belief, but for the worthinesse of him which is believed; God rewardeth abundantly every one which worketh, yet not for any meritorious dignity which is, or can be in the Work, but through his mere mercy by whose Commandment he worketh. Contrariwise, their Doctrine is, That as pure Water of it self hath no savour, but if it passe through a sweet Pipe, it taketh a pleasant smell of the Pipe through which it passeth: so, although before Grace received, our Works doe neither satisfie nor merit; yet after, they doe both the one and the other. Every vertuous Action hath then power in such to satisfie; that if we our selves commit no mortal sinne, no hainous crime, whereupon to spend this treasure of satisfaction in our own behalf, it turneth to the benefit of other mens release, on whom it shall please the Steward of the House of God to bestow it; so that we may satisfie for our selves and others; but merit onelyonly for our selves. In meriting, our Actions do work with two hands;Works of Superetogation. with one they get their morning stipend, the encrease of Grace; with the other their evening hire, the everlasting Crown of Glory. Indeed they teach, that our good Works doe not these things as they come from us, but as they come from Grace in us; which Grace in us is another thing in their Divinity, than is the mere goodnesse of God's mercy towards us in Christ Jesus.

34. If it were not a long deluded Spirit which hath possession of their Hearts; were it possible but that they should see how plainly they doe herein gain-say the very ground of Apostolick Faith? Is this that Salvation by Grace, whereof so plentiful mention is made in the Scriptures of God? Was this their meaning, which first taught the World to look for Salvation onelyonly by Christ? By Grace, the Apostle saith, and by Grace in such sort as a Gift: a thing that commeth not of our selves, nor of our Works, lest any man should boast, and say, I have wrought out my own Salvation. By Grace they confesse; but by Grace in such sort, that as many as wear the Diadem of Blisse, they wear nothing but what they have won. The Apostle, as if he had foreseen how the Church of Rome would abuse the World in time, by ambiguous terms, to declare in what sense the name of Grace must be taken, when we make it the cause of our Salvation, saith, He saved us according to his mercy: which mercy, although it exclude not the washing of our new birth, the renewing of our Hearts by the Holy Ghost, the Means, the Vertues, the Duties which God requireth of our hands which shall be saved; yet it is so repugnant unto Merits, that to say, We are saved for the worthiness of any thing which is ours, is to deny we are saved by Grace. Grace bestoweth freely; and therefore justly requireth the glory of that which is bestowed. We deny the Grace of our Lord Jesus Christ; we p. 533abuse, disanul, and annihilate the benefit of his bitter passion, if we test in these proud imaginations, that life is deservedly ours, that we merit it, and that we are worthy of it.

35. Howbeit, considering how many vertuous and just men, how many Saints, how many Martyrs, how many of the Antient Fathers of the Church, have had their sundry perilous Opinions: and amongst sundry of their Opinions this, that they hoped to make God some part of amends for their sinnes, by the voluntary punishment which they laid upon themselves, because by a Consequent it may follow hereupon, that they were injurious unto Christ: shall we therefore make such deadly Epitaphs, and set them upon their Graves, They denied the foundation of Faith directly, they are damned, there is no Salvation for them? Saint Austin saith of himself, Errare passum, Hareticus isse nolo. And, except we put a difference between them that erre, and them that obstinately persist in Errour, how is it possible that ever any man should hope to be saved? Surely, in this Case, I have no respect of any Person either alive or dead. Give me a man, of what estate or condition soever, yea, a Cardinal or a Pope, whom in the extreme point of his life affliction hath made to know himself, whose heart God hath touched with true sorrow for all his sinnes, and filled with love towards the Gospel of Christ, whose eyes are opened to see the Truth, and his mouth to renounce all Heresie and Errour, any wise opposite thereunto: This one opinion of Merits excepted, he thinketh God will require at his hands, and because he wanteth, therefore trembleth, and is discouraged; it may be I am forgetful, and unskilful, not furnished with things new and old, as a wise and learned Scribe should be, nor able to alledge that, whereunto, if it were alledged, he doth hear a minde most williing to yield, and so to be recalled, as well from this, as from other Errours: And shall I think, because of this onelyonly Errour, that such a man toucheth not so much as the hem of Christ's garment? If he do, Wherefore should not I have hope, that vertue may proceed from Christ to save him? Because his Errour doth by consequent overthrow his Faith, shall I therefore cast him off, as one that hath utterly cast off Christ? one that holdeth not so much as by a slender thred? No, I will not be afraid to say unto a Pope or Cardinal in this plight, Be of good comfort, we have to do with a merciful God, ready to make the best of a little which we hold well, and not with a captious Sophister. which gathereth the worst out of every thing wherein we erre. Is there any Reason, that I should be suspected, or you offended for this speech? Is it a dangerous thing to imagine that such men may finde mercy?Let all Affection be laid aside… Let the Matter indifferently be considered. The hour may come, when we shall think it a blessed thing to hear, that if our sinnes were the sinnes of the Pope and Cardinals, the bowels of the mercy of God are larger. I do propose unto you a Pope with the neck of an Emperour under his feet; a Cardinal, riding his horse to the bridle in the blood of Saints: but a Pope or a Cardinal sorrowful, penitent, dis-robed, stript, not onelyonly of usurpec' power, but also delivered and recalled from Error and Antichrist, converted and lying prostrate at the foot of Christ: and shall I think that Christ shall spurn at him? and shall I cross and gain-say the merciful promises of God, generally made unto penitent sinners, by opposing the name of a Pope or Cardinal? What difference is there in the world between a Pope and a Cardinal, and Iohn a Stile in this Case? If we think it impossible for them, if they be once come within that rank, to be afterwards touched with any such remorse, let that he granted. The Apostle saith, If I, or an Angel from heaven preach unto, &c. Let it be as likely, that S. Paul, or an Angel from Heaven should preach Heresie, as that a Pope or Cardinal should be brought so farr forth to acknowledge the truth: yet if a Pope or Cardinal should, what finde we in their Persons why they might not be saved? It is not the Persons you will say, but the Errour wherein I suppose them to dye, which excludeth them from the hope of mercy, the opinion of merits doth take away all possibility of Salvation from them. What if they hold it onelyonly as an Errour? Although they hold the truth truly and sincerely in all other parts of Christian Faith? Although they have in some measure all the Vertues and Graces of the Spirit, all other tokens of God's Elect Children in them? Although they be farr from having any proud presumptuous opinion; that they shall be saved by the worthiness of their deeds? Although the onelyonly thing which troubleth p. 534and molested them, be but a little too much dejection, somewhat too great a fear, rising from an erroneous conceit, that God would require a worthinesse in them, which they are grieved to finde wanting in themselves? Although they be not obstinate in this perswasion? Although they be willing, and would be glad to forsake it, if any one reason were brought sufficient to dispove it? Although the onelyonly lett, why they doe not forsake it ere they dye, be the ignorance of the means, by which it might be disproved? Although the cause why the ignorance in this point is not removed, be the want of knowledge in such us should be able, and are not, to remove it? Let me dye, if ever it be proved, that simply an Errour doth exclude a Pope or a Cardinal in such a case, utterly from hope of life. Surely, I must confesse unto you, if it be an Errour, that God may be merciful to save men even when they erre, my greatest Comfort is my Errour; were it not for the love I bear unto this Errour. I would never wish to speak, nor to live.

36. Wherefore to resume that mother-Sentence, whereof I little thought that so much trouble would have grown, I doubt not but that God was merciful to save thousands of our Fathers, living in Papish. Superstitions, inasmuch as they sinned ignorantly. Alas! what bloody matter is there contained in this Sentence, that it should be an occasion of so many hard Censures? Did I say, that thousands of our Fathers might be saved? I have shewed which way it cannot be denied. Did I say, I doubt not but they were saved? I see no impiety in this Perswasion, though I had no reason for it. Did I say, Their ignorance did make me hope they did finde mercy, and so were saved? What hindreth Salvation but Sinne? Sinnes are not equal; and Ignorance, though it doth not make Sinne to be no Sinne, yet seeing it did make their sinne the less, why should it not make our hope concerning their life, the greater? We pity the most, and doubt not but God hath most compassion over them that sinne for want of understanding. As much is confessed by sundry others, almost in the self-same words which I have used. It is but onelyonly my evil hap, that the same Sentences which savour Verity in other mens books, should seem to bolster Heresie, when they are once by me recited. If I be deceived in this point, not they, but the blessed Apostle hath deceived me. What I said of others, the same he said of himself, I obtained mercy for I did it ignorantly. Construe his words, and you cannot misconstrue mine. I spake no otherwise, I meant no otherwise, than he did.

37. Thus have I brought the question concerning our Fathers, at length, unto an end. Of whose estate, upon so fit an occasion as was offered me, handling the weighty causes of separation between the Church of Rome and us, and the weak motives which are commonly brought to retain men in that Society; amongst which motives, the examples of our Fathers deceased is one; although I saw it convenient to utter the Sentence which I did, to the end that all men might thereby understand, how untruly we are said to condemn as many as have been before us otherwise perswaded than we our selves are; yet more than that one Sentence, I did not think it expedient to utter, judging it a great deal meeter for us to have regard to our own estate, than to sift over-curiously what is become of other men. And fearing, left that such questions as these, if voluntarily they should be too farr waded in, might seem worthy of that rebuke, which our Saviour thought needfull in a case not unlike, What is this unto thee? When I was forced, much beside my expectation, to render a reason of my speech, I could not but yield at the Call of others, and proceed so farr as Duty bound me, for the fuller satisfying of mindes. Wherein I have walked, as with Reverence, so with Fear: with Reverence, inregard of our Fathers, which lived in former times; not without Fear, considering them that are alive.

38. I am not ignorant, how ready men are to feed and sooth up themselves in evil. Shall I (will the man say, that loveth the present World, more than he loveth Christ) shall I incurr the high displeasure of the mightiest upon Earth? Shall I hazard my Goods, endanger my Estate, put my self into jeopardy, rather than to yield to that which so many of my Fathers imbraced, and yet found favour in the sight of God,? Curse ye Meroz, saith the Lord, curse bar Inhabitants, because they helped not the Lord, they helped him not against the Mighty. If I should not onelyonly not help the p. 535Lord against the Mighty, but help to strengthen them that are mighty, against the Lord; worthily might I fall under the burthen of that Curse, worthy I were to bear to bear my own Judgement: But, if the Doctrine which I reach, be a flower gathered in the Garden of the Lord; a part of the saying Truth of the Gospel: from whence notwithstanding, poysonous Creatures do suck-venom: I can but wish it were otherwise, and content my self with the lord that hath befallen me, the rather, because it hath not befallen me alone. Saint Paul taught a Truth, and a comfortable truth, when he taught, that the greater our misery is, in respect of our Iniquities, the readier is the mercy of God for our release. If we seek unto him, the more we have sinned, the more praise, and glory, and honour unto him that pardoneth our sinne. But mark what sewd Collections were made hereupon by some: Why then am I condemned for a Sinner? And the Apostle (as we are blamed, and as some affirm that we say, Why doe we not evil that good may come of it?) he was accused to teach that which ill-disposed People did gather by his teaching, though it were clean not onelyonly besides, but against his meaning. The Apostle addeth, Their Condemnation (which thus doe) is just. I am not hasty to apply Sentences of Condemnation. I wish from mine Heart their Conversion, whosoever are thus perversly affected. For I must needs say, Their Case is fearful, their Estate dangerous, which harden themselves, presuming on the mercy of God towards others. It is true, that God is merciful, but let us beware of presumptuous sinnes. God delivered Ionah from the bottome of the Sea, will you therefore cast your selves head-long from the tops of Rocks, and say in your Hearts, God shall deliver us? He pitieth the Blinde that would gladly see; but will he pity him that may see, and hardeneth himself in blindenesse? No, Christ hath spoken too much unto you, to claim the priviledge of your Fathers.

39. As for us that have handled this Cause concerning the condition of our Fathers, whether it be this thing or any other, which we bring unto you, the Counsel is good which the Wise man giveth, Stand thou fast in thy sure understanding, in the way and knowledge of the Lord, and have but one manner of word, and follow the Word of peace and righteousnesse. As a loose tooth is a grief to him that eateth: so doth a wavering and unstable word in speech, that tendeth to instruction, offend. Shall a wise man speak words of the winde, saith Eliphaz, leight, unconstant, unstable words? Surely the wisest may speak words of the winde, such is the untoward Constitution of our nature, that we doe neither so perfectly understand the way and knowledge of the Lord, nor so stedfastly imbrace it when it is understood; nor so graciously utter it, when it is imbraced; not so peaceably maintain it, when it is uttered; but that the best of us are over-taken sometime through blindenesse, sometime through hastinesse, sometime through impatience, sometimes through other passions us the minde, whereunto (God doth know) we are too subject. We must therefore be contented both to pardon others, and to crave that others may pardon us for such things. Let no man, that speaketh as a man, think himself, while he liveth, alwayes freed from scapes and over-sights in his speech. The things themselves which I have spoken unto you are sound, howsoever they have seemed otherwise unto some: at whose hands I have, in that respect, received Injury. I willingly forget it: although indeed, considering the benefit which I have reaped by this necessary speech of Truth, I rather incline to that of the Apostle, They have not injured me at all. I have cause to wish them as many Blessings in the Kingdom of Heaven, as they have forced me to utter words and syllables in this Cause; wherein I could not be more sparing of speech than I have been. It becommeth no man, saith Saint Ierom, to be patient in the crime of Heresie. Patient, as I take it, we should be alwayes, though the crime of Heresie were intended; but silent in a thing of so great Consequence I could not, beloved, I durst not be; especially the love which I bear to the truth of Christ Jesus, being hereby somewhat called in question. Whereof I beseech them in the meeknesse of Christ, that have been the first original cause, to consider that a Watch-man may cry (an Enemy) when indeed a Friend commeth. In which Cause, as I deem such a Watch-man more p. 536worthy to be loved for his Care, than mis-liked for his Errour: So I have judged it my own part in this, as much as in me lyeth, to take away all suspition of any unfriendly intent or meaning against the Truth, from which, God doth know, my heart is free.

40. Now to you, Beloved, which have heard these things, I will use no other words of admonition, than those that are offered me by St. Iames, My Brethren, have not the Faith of our glorious Lord Iesus, in respect of Persons. Ye are not now to learn. that as of it self it is not hurtful, so neither should it be to any scandalous and offensive in doubtful cases, to hear the different judgments of men. Be it that Cephas hath hath one interpretation, and Apollos hath another; that Paul is of this minde, and Barnabas of that; if this offend you, the fault is yours. Carry peaceable mindes, and you may have comfort by this variety.

Now the God of Peace, give you peaceable mindes, and turn it to your everlasting comfort.