II. The authority of the emperor Constantine the great, the first of the emperors converted to the faith, and ruling in the same city, by whom the universal liberty of the church was first promoted; and the causes of the bishops then at variance, were committed partly to the bishop of Rome, partly to other bishops near by, to be decided, as appears by Eusebius. (lib. 10, cap. 5.) III. The council of Nice, which confirmed the preeminence of that church to have the oversight of the churches bordering about it.

IV. The unquiet state of the Greek church, much troubled in those days with sects, factions, and dis

sensions.

V. When synods were called by other metropolitans; then if the bishops of Rome chanced to be absent, and their sentence, to be required, by the occasion thereof they began at length to take their sentence for a canon or rule ecclesiastical, and to refuse other synods, where their decree or sentence was not required.

VI. When any common matter was in hand at other places, whatever was done, the manner commonly was to write to the Roman bishop for his approbation for public unity and consent in Christ's

church.

VII. Also sometimes the testimony of the Roman bishop was wont in those days also to be desired for admitting teachers and bishops in other churches.

VIII. Their sentence was not only required, but also often received by other bishops. And when bishops of other provinces were at any dissension among themselves, they of their own accord appealed to the bishop of Rome, desiring him to cite up both parties, and to have the hearing and deciding of the cause, as did Macarius and Hesychius send to Julius, then bishop of Rome, &c.

IX. Certain of the Arians returning from their Arianism, offered up and exhibited unto the bishops of Rome their evidences of repentance, and were received again, as Ursatius and Valens did to Julius. (Socrat. Lib. 2, cap. 24.

X. Gratian the emperor made a law that all men should retain that religion which Damasus, the bishop of Rome, and Peter, bishop of Alexandria, did hold. (Sozom. lib. 7, cap. 4.)

XI. If it happened that the bishop of Rome disallowed the ordering of any minister or ministers, the popes perceiving how diligent and ready they were to seek their favour, and to send up their messengers to Rome for their purgation, took thereby no little manner of exaltation. (Theodoret, lib. 5, cap. 23.)

XII. The bishops of Rome had also another artful practice, that in sending out their letters abroad they were ever harping on the greatness of their name, and of their apostolic see, and of the primacy of St. Peter, their predecessor, and prince of all the apostles, &c. And this they used to do in every letter, whensoever they wrote to any, as appeareth in all their letters decretal, namely, in the letters of Miltiades, Marcellus, and Marcus, &c.

XIII. If any of the Eastern church directed any writing to them, wherein any signification was contained of never so little reverence given unto them (as learned men commonly use for modesty's sake) that was taken by and by, and construed for plain subjection and due obedience.

Thus you have the first and original grounds, by means whereof the archbishops of the Romish see have achieved their great kingdom over Christ's church, first beginning the mystery of their iniquity by that which was modestly and voluntarily given them; afterward by use and custom claiming it ambitously of duty and service ; and, lastly, holding fast that which once they had got into their possession, so that now in no case can they abide the birds to call home their feathers again, which they so long have usurped.

And thus much concerning the life, jurisdiction, and title of the Roman bishops; in all which (as is declared) they, and not we, have fallen from the pri

mitive church of Rome. To these I might also join the manner of government, wherein the Romish bishops have no less altered, both from the rule of scripture, and from the steps of the true church of Rome, which government as it has been, and ought to be only spiritual, yet has the bishop of Rome used it of late years no otherwise than an earthly king or prince has governed his realm and dominions, with riches, glory, power, terror, outward strength, force, prison, death, execution, laws, policies, promoting his friends to dignities, revenging his affections, punishing and correcting faults against his person more than other offences committed against God, using and abusing in all these things the word of God for his pretext and cloak to work his worldly purpose; whereas indeed, the word of God ministers no such power to spiritual persons, but such as is spiritual, according to the saying of the apostle : the weapons of our warfare, are not carnal, but spiritual; such as serve not against flesh and blood, nor against the weak person of man, but against Satan and the gates of hell.

Which weapons as they are all spiritual, so ought they, who have the dealing thereof, to be likewise spiritual, well furnished with all such gifts and graces of the Holy Ghost as are meet for the governance of his spiritual church; with wisdom and knowledge in the scripture to instruct the ignorant, with inward intelligence and foresight of the crafty operations of Satan, with power of the Spirit to resist the same, with practice and experience of temptations, to comfort such as be afflicted and oppressed of Satan, with heavenly discretion to discern spirits, and truth from untruth, with judgment and knowledge of tongues and learning to convict error, with zeal of God's glory, with fervency of prayer, with patience in persecution, with a mind contented with all cases and states incident, with tears and compassion on other men's griefs, with stoutness and courage against proud and stout oppressors, with humility towards the poor and miserable, with the counsel of the Lord Jesus by his Word and Spirit to direct him in all things, with strength against sin, with hatred of this world, with the gift of faith, power of the keys in spiritual causes, as to minister the word, the sacraments and excommunication when the word biddeth, that the spirit may be saved, and to reconcile again as cause requireth, &c. These and such like are the matters wherein consist the sinews and strength of the church, and for true governing the same. But contrary to these, the bishop and clergy of this later church of Rome, under the name and pretence of Christ and his word, have for a long time exercised nothing else but a worldly dominion, seeking indeed their own glory, not the glory of Christ; the riches of this world, not the lucre of souls; not feeding the flock, but filling the purse ; revenging their own wrongs, but neglecting God's glory; striving against man only, and killing him, but not killing the vice nor confuting the error of man; strong against flesh and blood, but weak against the devil; stout against the simple, but meek against the mighty; briefly doing almost all things preposterously, more like to secular princes than spiritual pastors of Christ's flock, with outward forcement and fear of punishment, with prisoning, famishing, hanging, racking, drowning, beheading, slaying, murdering, and burning, and warring also: on the other side, with riches and treasures, with guard and strength of men, with court and cardinals, with pomp and pride about them, with their triple crown, with the naked sword, with their ordinary succession, with their laws and executions, their promotions and preferments, their biddings and commandings, threatenings and revengings, &c.

In fine, to compare, therefore, the images of a worldly kingdom, with this kingdom of the pope, there is no difference, save only that this kingdom of the pope, under hypocrisy, makes a face of the spiritual sword, which is the word of God; but in very deed doth all things with the temporal sword, that is, with outward force, differing not from civil and secular government in any respect or condition. For as in an earthly kingdom, first there is a prince or some chief magistrate ap

pointed, having dominion over his nobles and commons, containing all his subjects under his statutes and laws; with which laws notwithstanding he dispenses at his pleasure; under whom all other inferior magistrates have their order and place appointed to rule over the subjects, and yet to be subject under him; so if the state and form of the pope be well considered, we shall see it differs nothing from the same, but only in the names of the persons. In civil government, all subjection is referred to one head ruler, whose authority surmounts all the rest, and keeps them under obedience. In like manner, the government of the popish church is committed to one man, who, as chief steward, overseer, and ruler of Christ's household, in his absence hath supreme power over all churches, to direct all the affairs thereof. But here stands the difference, in civil policy he is called a king or prince; here he is called a pope.

The king has next unto him his dukes and earls; the pope's nobility stands in his cardinals and legates, who, though they be no dukes in name, yet in pomp and pride, will not only give check to them, but also mate to kings themselves, they might be suffered, as did Theodore, Lanfranc, Anselm, Thomas à Becket, and so would Thomas Wolsey have done, had not the king given him a check betimes. In civil policy, next to dukes and earls, followeth the order of lords, barons, knights, esquires, gentlemen, with majors, sheriffs, constables, bailiffs, wardens, &c. The like race is to be seen also, although under other names, in the pope's policy; of primates, bishops, suffragans, provosts, deans, canons, vicars, archdeacons, priests, deacons, subdeacons, acolyths, exorcists, lectors, door-keepers, singsters, with other clerks. And in the other, under wardens comes the order of scavengers; so neither does the pope's monarchy lack his chanelrakers, to whom may well be compared that rabblement of abbots, provincials, priors, monks, and friars, with their convents and nunneries.

Moreover, from justices, judges, lawyers, sergeants, attorneys, which be necessary officers in the commonwealth, what differ the pope's inquisitors, canonists, doctors, and bachelors of the pope's law, commissaries, officials, proctors, promoters, with such others, which serve no less in the spiritual court, and in the consistory, than the other do in the temporal court. Now whoever wishes to compare the glory and magnificence of the one with the glory of the other; also the power of the one with the power of the other; and the riches of the one with the riches of the other; I suppose he shall see no great odds between them both, taking the pope's kingdom as it stood in his full ruff, and yet stands where churches are not reformed. As for subtilty and politic practice there is no man that is impartial that doubts, or that hath his eyes that sees not, that the pope's hierarchy, in holding up their state, far excelloth all the kingdoms of worldly princes.

Thus in comparing the pope's government with civil governments, as they disagree in little or nothing; so in comparing again the same with the order of scriptures, or with the government that was in the ancient church of Rome, we shall see no resemblance between them. As we read in the apostles' time, all the armour of Christ's ministers was spiritual and full of godly power against the spiritual enemies of our salvation, governing the church with peace, patience, humility, true knowledge of God, the sword of the Spirit, the shield of faith, the breastplate of righteousness, hearty charity, sincere faith, and a good conscience; so after the apostles in the time of Ambrose, by his own testimony it is to be understood, that the armour of churchmen was then prayers and tears; where now the armour of the pope's priesthood is nothing else but fire and sword, wherewith they keep all things under their subjection. And here comes the enormous and horrible abuse of excommunication, suspension, and interdict: for many things, for which the civil magistrate will not commit any citizen to the stocks, the pope's censure will not hesitate to commit a christian to the devil; not to speak of other usurped dealings and doings in maters that belong to the civil sword. As in punishing immorality and adultery, in administration and probates of testaments, in bearing civil office cardinals to be captains

in war, and rulers of regions; bishops to be presidents or chancellors; priests to be stewards in great men's houses, or masters of mints, or clerks of the market, or gardeners to gentlemen, &c. All which I here pass over, referring them to the consideration of such as have more leisure to mark the order of their doings, and so to judge of the same with impartiality, according to the rule of truth taught in God's word, and the public examples of the ancient church of Christ in the primitive time.

Thus having discoursed so much concerning the man. ner of life, title, jurisdiction, and government of the pope's see, (in all which points it is to be seen how this later church of Rome, has receded from the true ancient church of Rome), it now remains according to my promise, to proceed to the fourth and last point, which is Doctrine; wherein consists the chief matter that makes with us and against them, so that they are not to be reputed for true catholics, being altered so far; nor we other than heretics, if we should now join with them. For the proof of which let us examine the doctrine and rites of the church of Rome now used, and compare them with the teaching of the ancient catholics, that such simple souls as have been, and yet are seduced, by the false appearance and image of this pretended and bastardly church, perceiving what lies within it, may be warned in time, either to eschew the peril, if they are willing to be instructed, or, if not, to blame none but themselves for their own wilful destruction. And although I could here charge the new-fangled church of the pope with seven or eight heinous crimes, as blasphemy, idolatry, heresy, superstition, absurdity, vanity, cruelty, and contradiction, (in which it neither agrees with the old learning of their predecessors, nor yet with themselves in sundry points), yet I will, and dare boldly affirm, that in this doctrine of the pope now taught in the church of Rome, there is neither any consolation of conscience, nor salvation of man's soul. For seeing there is no life, nor soul's health but only in Christ, nor any promise of salvation or comfort made, but only by faith in the Son of God: what assurance can there be of perfect peace, life, or salvation, where that which only maketh all, is made least of, and other things which make least are the most esteemed? For to say the simple truth, what else is the whole course and body of the pope's law now set forth, but a doctrine of laws, a heap of ceremonies, teaching of traditions, a mediation of merits, a foundation of new religions? all which avail not one jot to the justification of our souls before the terrible judgment of God.

And, therefore, as it may be truly said that this doctrine of the pope is void of all true comfort and salvation; so likewise it seems that these, who addict themselves so devoutly to the pope's learning, were never earnestly afflicted in conscience, never humbled in spirit, nor broken in heart, never entered into any serious feeling of God's judgment, nor ever felt the strength of the law and of death. For if they had, they should soon have seen their own weakness, and been driven to Christ; then should they have seen what a horrible thing it is to appear before God the Father, or once to think on him, as Luther saith, without Christ. And, on the contrary side, then should they know what a glory, what a kingdom, what liberty and life it were to be in Christ Jesus by faith, holding their inheritance, not with the bondson of Hagar, but with the free son of Sarah; by promise, and not by the law; by grace, and not by works; by gift, and not by deserving; that God only might be praised,

and not man.

And thus were the old Romans first taught, by St. Paul writing to the Romans. The same did Cornelius the Roman, and the first that was baptized of all the Gentiles, learn of St. Peter, when he received the Holy Ghost, not by the deeds of the law, but only by hearing the faith of Jesus preached. And in the same doctrine, the said church of the Romans continued many years, so long as they were in af. fliction. And in the same doctrine the bishop of Rome, with his Romans, now also should still remain, if they were such ancient catholics as they pretend, and would follow the old mother church of Rome,

and hold the first liquor wherewith they were first seasoned. But the sweet freshness and scent of that liquor, and pleasant perfume, is now clean put out through other unsavory infusions of the pope's, so that hardly any taste or piece remaineth of all that primitive doctrine, which St. Paul and the other apostles first planted among the Gentiles. And what marvel if the Romans now in so long time have lost their first sap, seeing the church of the Galatians in the very time of St. Paul, their schoolmaster, as soon as he turned his back a little, were almost turned from the doctrine of faith, and had much ado to be recovered again. Of this defection and falling away from the faith, St. Paul expressly foretells us in his epistles both to the Thessalonians, and also to Timothy, where he shews that a defection shall come, and that certain shall depart from the faith, attending to spirits of error, &c. 1 Tim. iv. 1, and to know what errors these shall be, the circumstance plainly leads us to understand in the same place, where the apostle speaks of seared consciences, forbidding men to marry, and to eat meats ordained of God to be taken with thanksgiving, for man's sustenance; most evidently, as with his finger, pointing out unto us the church of Rome, which not in these points only, but also in all other conditions is almost utterly revolted from the pure original sincerity of that doctrine, which St. Paul planted in the church of the Romans, and of all other Gentiles, and of which the following is a summary. I. The doctrine of St. Paul describes all our justification freely and only to faith in Christ, as to the only means and cause whereby the merits of Christ's passion can be applied unto us, without any respect of work or works of the law whatever; Ephes. ii. 8, 9; and in this doctrine, the church of the Romans was first planted.

II. The same doctrine of St. Paul, cutting off and excluding all man's deserving, rests only upon God's promise, and upon grace, not man's merits: upon mercy, not man's labouring or running, Rom. ix. 16: upon election and calling, not man's willing, &c.

III. The same doctrine casting down the strength of man and his natural integrity, as they call it, concludes all flesh under sin, and makes the same destitute of the glory of God, Rom. iii. 9-23.

IV. It makes a difference between the law and the gospel, declaring the use and end of them to be different; the one to kill, the other to quicken; the one to condemn, the other to justify; the one to have an end, the other to be perpetual, &c.: Rom. v. 20. ; vii. 4. Gal. iii. 10-13.

V. The same doctrine of St. Paul, as it shews a difference between the law and the gospel, so it makes no less difference between the righteousness of God and the righteousness of man, abhorring the one, that is, man's own righteousness, coming by the law and works; and embracing the other which God imputes freely and graciously to us for Christ his Son's sake, in whom we believe, Philip. iii. 9.: Rom. iv. 24.

VI. It wipes away all traditions, and constitutions of men, especially from binding of conscience, calling them beggarly elements of this world, Gal. iv. 9. Col. ii. 20-22.

VII. Likewise it rejects and wipes away all curious subtilties, and superfluous speculations, and knows nothing else but only Christ crucified, which is the only object to which our faith looks, 1 Cor. ii. 1, 2.

VIII. Furthermore, as the same doctrine of St. Paul defines all men to be trangressors by the disobedience of one Adam, though they never touched the apple, they coming of his stock by nature; so doth it prove all men to be justified by the obedience of one, even Christ, though they did not his obedience, they being likewise born of him by spiritual regeneration and faith, Rom. v. 17-19.

IX. And therefore as all men coming of Adam are condemned originally, before they grow up to commit any sin against the law; so all men regenerated by faith in Christ are saved originally before they begin to do

any good work of charity, or any other good deed, Rom. v. 18, 19.

X. The doctrine of St. Paul, considering the high glory of a christian man's state in Christ Jesus by faith, first sets him in a perfect peace with Almighty God, Rom. v. 1. Secondly, exempts him from all condemnation, Rom. viii. 1. Thirdly, it matches him with angels; it equals him with saints and fellow-citizens of heaven; it numbers him with the household of God; and inherits him with Jesus Christ himself, Ephes. ii. 19. Fourthly, it adopts him from the state of a servant, to the state of a Son of God, crying, "Abba, Father:" Gal. iv. 6. Fifthly, it opens to him a bold access and entrance to the high Majesty and throne of grace, Ephes. ii. 18.; Heb. iv. 16. Sixthly, it subjects all things under him, as ministers, yea, the apostles themselves, in their highest office, death, life, things present, things to come, with the whole world besides, and assigns him no spiritual head, but only Christ, saying, "And you are Christ's, and Christ is God's,"

1 Cor. iii. 23. Seventhly, it advances and sets him in a spiritual liberty or freedom, above all terrors of spirit, either of God's law, or man's law, above all dreadful fears of sin, damnation, malediction, rejection, death, hell, or purgatory; above all servile bondage of ceremonies, men's precepts, traditions, superstitions, vices, yokes, customs, or what else soever oppresseth and entangleth the spiritual freedom of a conscience, which Christ hath set at liberty; and requireth, moreover, that we walk and stand stout in that liberty whereto we are brought with the free son of Sarah, and not suffer ourselves any more to be clogged with any such servile bondage; that is to say, although we must be content to subject our bodies to all service, and to all men, yet must we not yield our spiritual consciences and souls as slaves and servants, to be subject to the fear or bondage of any thing in this world, for so much as we are made lords and princes over all things whatsoever that can harm, bind, or terrify us, Gal. iv. 9.

XI. The right vein of St. Paul's doctrine puts no difference nor observation in days and times, Gal. iv. 10: Col. ii. 16.

XII. It leaveth all meats to be indifferent, with thanksgiving, to serve the necessity of the body, and not the body to serve them, Col. ii. 16. 1 Tim. iv. 4.

XIII. It permits marriage without restraint or exception, lawful and also expedient for all men, having need thereof, 1 Cor. vii. 2. Heb. xiii. 4.

XIV. It admits no sacrifice for sin, but the sacrifice of Christ alone, and that done once for all with blood. For without blood there is no remission of sin, which is applied to us by faith only, and by nothing else, Heb. ix. 22.

XV. As touching the holy communion, by the first epistle of St. Paul to the Corinthians, xi. 23-26., we understand, that the use then amongst them was, to have the participation of the bread called the Lord's body, and of the cup called the Lord's blood, administered not at an altar, but at a plain board or table, the congregation there meeting together after the time of their supper, where not the minister alone did receive, and the other looked on; but the whole congregation together did communicate with reverence and thanksgiving, not lifting over the priest's head, nor worshipping, nor kneeling, nor knocking their breasts; but either sitting at the supper, or standing after the supper.

XVI. The apostle, besides the sacramental supper, makes mention of baptism, or washing of regeneration, although he himself baptized but few, 1 Cor. i. 14., of other sacraments he makes no mention.

XVII. By the same doctrine of St. Paul, no tongue is to be used in the congregation, which is not known, and doth not edify, 1 Cor. xiv. 2.

XVIII. The rule of St. Paul's doctrine subjects every creature under the obedience of kings and princes, and ordinary magistrates, ordained of God to have the sword and authority of public government, to order and dispose in all things not contrary to God, whatever pertaineth to the maintenance of the good, or to the correction of the evil; from whose jurisdiction there is no exemption of

vocations or persons, whether they be ecclesiastical or political. And therefore to this office it appertains to preserve peace, to set things in lawful order, to preserve christian discipline in the church of Christ, to remove offences, to bridle the disobedient, to provide and procure wholesome and faithful teachers over the people, to maintain learning, and set up schools, to have oversight not only of the people, but also of all ecclesiastical ministers, to see every one to do his duty, and to remove or punish such as be negligent; also to call councils and synods, and to provide that the church goods be faithfully dispensed by the hands of true dealers, to the sustenance of the church, and of true teachers, and to the public necessity of the poor, &c. Rom. xiii. 1. 4. 6., Tit. iii. 1.

XIX. Furthermore, by St. Paul's doctrine, the ministers of Christ's church have their authority and armour likewise limited to them, which armour is only spiritual and not carnal, whereby they fight not against flesh and blood, but against the power of darkness, error, and sin; against the spiritual seduction and craftiness in heavenly things, against the works and proceedings of Satan the prince of this world, in comforting weak consciences against the terrors of the devil and desperation, and finally against every thought lifted up against Christ, to subdue every lofty thing to the subjection and power of Christ Jesus the Son of God. Eph. vi. 13-18.

Briefly to reduce the whole doctrine of St. Paul, it consists chiefly in these five points:

First, in setting forth the grace, great love and good will, and free promises of God the Father in Christ Jesus his Son to mankind, who so loved the world that he hath given his own Son for the redemption thereof, John iii. 16. Who gave his Son to die for us being his enemies, Rom. v. 8. Who hath quickened us being dead in sin, Ephes. ii. 1. Who so mercifully hath reconciled the world to himself by his Son, and also by his ambassadors desireth us to be reconciled unto him, 2 Cor. v. 20. Who hath given his own Son to be sin for us, 2 Cor. v. 21. To be accursed for us, Gal. iii. 13. Who by firm promise hath assured us of our inheritance, Rom. iv. 16. Who not by the works of righteousness that we have done, but of his own mercy hath saved us by the washing of regeneration, Tit. iii. 4.

The second point consists in preaching and expressing the glorious and triumphant majesty of Christ Jesus the Son of God, and the excellency of his glory; who being once dead in the infirmity of the flesh, rose again with power, and ascending up with majesty, hath led captivity captive, Eph. iv. 8., who sitteth and reigneth in glory on the right hand of God in heavenly things above all principalities and powers, and dominions, and above every name that is named, not only in this world, but also in the world to come, Ephes. i. 21. At whose name every knee is to bow both in heaven and in earth, and under the earth, and every tongue to confess our Lord Christ Jesus to the glory of God the Father, Phil. ii. 10. In whom and by whom all things are made both in heaven and in earth, things visible and invisible, whether they be thrones or dominions, or principalities, or powers, all are by him and for him created, and he is before all, and all things consist in him who is the head of his body the church, the beginning and firstborn from the dead, in whom dwelleth all fullness, Col. i. 16. To whom the Father hath given all judgment, and judgeth no man himself any more, John v. 22. To whom the Father hath given all things to his hands, John xiii. 3. To whom the Father hath given power over all flesh, John xvii. 2. To whom all power is given in heaven and earth, Matt. xxviii. 18. In whom all the promises of God are yea and amen, 2 Cor. i. 20.

Thirdly, he declareth the virtue of his cross and passion, and what exceeding benefits proceed to us by the same. By whose blood we have redemption and remission of our sins, Ephes. i. 7. By whose stripes we are healed, Isa. liii. 5. By whose cross all things are made peace, both in heaven and in earth, Col. i. 20. By whose death we are reconciled, Rom. v. 10. Who hath destroyed death and brought life to light, 2 Tim. i. 10. Who by death hath destroyed him which had the power of death, that is, the devil, and hath delivered

them which lived under fear of death all their life in bondage, Heb. ii. 14. By whose obedience we are made righteous, by whose righteousness we are justified to life, Rom. v. 18. By whose curse we are blessed, and delivered from the curse of the law, Gal. iii. 13. By whose blood we that once were far off, are made near unto God, Ephes. ii. 13. Who in one body hath reconciled both Jews and Gentiles unto God, Ephes. ii. 16. Who by his flesh hath taken away the division and separation between God and us, abolishing the law which was set against us in precepts and decrees, Ephes. ii. 15. Who is our peace, our advocate, and propitiation for the sins of the whole world, 1 John ii. 2. Who was made accursed, and sin for us, that we might be the righteousness of God in him, 2 Cor. v. 21. Who is made of God for us, our wisdom, and righteousness, and sanctification, and redemption, 1 Cor. i. 30. By whom we have boldness and entrance with all confidence through faith in him, Ephes. iii. 12. Who forgiveth all our sins, and hath torn in pieces the obligation or hand-writing, which was against us in the law of the commandments, and hath crucified it upon the cross, and utterly hath despatched and abolished the same, and hath spoiled principalities and powers, as in an open show of conquest, triumphing over them openly in himself, Col. ii. 14. Who justifieth the wicked by faith, Rom. iv. 1. In whom we are made full and complete, Col. ii. 10., &c.

The fourth branch is, to teach us and inform us, to whom these benefits of Christ's passion and victory appertain, and by what means they are applied to us; which means is only one, that is by faith in Christ Jesus, and no other thing. Which faith it pleases Almighty God to accept for righteousness. And this righteousness it is, which only stands before God, and none other, as we are plainly taught by the scriptures, and especially by the doctrine of St. Paul. Which righteousness thus rising from faith in Christ, St. Paul calls the righteousness of God, where he speaks of himself, utterly refusing the other righteousness which is of the law, that he might be found in him, not having his own righteousness which is of the law, but the righteousness of Christ, which is of faith, Phil. iii. 9. Again, the apostle writing of the Jews, who sought for righteousness and found it not; and also of the Gentiles, who sought not for it, and yet found it, shews the reason why: Because, says he, the one sought it by the works of the law, and not knowing the righteousness of God, and seeking to set up their own righteousness, did not submit themselves to the righteousness which is of God. The other, which were the Gentiles, and sought not for it, obtained righteousness, that righteousness which is of faith, &c., Rom. ix. 30. Also in another place of the same epistle, St. Paul writing of this righteousness which cometh of faith, calls it the righteousness of God, in these words: "whom God hath set forth for a propitiation by faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God," Rom. iii. 25. By which righteousness it is evident that St. Paul means the righteousness of faith, which Almighty God now reveals and makes manifest by the preaching of the gospel. Wilt thou see yet more plainly this righteousness of God, how it is taken in St. Paul, for the righteousness of faith, and therefore is called the righteousness of God, because it is imputed only of God to faith, and not deserved of man? In the same epistle to the Romans and in the third chapter, his words are manifest: "the righteousness of God," says he, "is by faith of Jesus Christ, unto all, and upon all them that believe," &c., Rom. iii. 22.

Wherefore whosoever studies to be accepted with God, and to be found righteous in his sight, let him learn diligently by the doctrine of St. Paul to make a dif ference as far as from heaven to earth, between the righteousness of works, and the righteousness of faith: and bring no other means for his justification, or for the remission of his sins, but only faith apprehending the body or person of Christ Jesus crucified. For as there is no way into the house but by the door, so is there no

coming to God but by Christ alone, which is by faith. And as the mortal body, without bodily sustenance of bread and drink, cannot but perish, so the spiritual soul of man hath no other refreshing but only by faith in the body and blood of Christ, whereby to be saved. With this faith the idolatrous Gentiles apprehended Jesus Christ, and received thereby righteousness. Cornelius, (the first baptized Roman), so soon as he heard Peter preach Christ, received straightway the Holy Ghost, Acts 1. 44. Peter himself confessed, and for his confession had the keys of heaven, Matt. xvi. 19. Zaccheus received the person of Christ into his house, and withal received salvation both to him and his whole household, Luke xix. 9. What a sinner was Mary, who had in her no less than seven devils, and yet because she set her heart and affection upon that person, many sins were forgiven her, Luke vii. 47. The right hand thief, how far was he from all works of the law, and yet by faith he entered justified into Paradise the same day with Christ? Luke xxiii. 43. In like manner, although the poor publican came to the church with less holiness after the law, yet he went home to his house more justified than the pharisee with all his works, and all by reason of faith, Luke xviii. 14. The parable of the prodigal son which was lost, yet revived again; also of the lost piece of silver; and of the lost sheep which went astray and was found again; what do these declare, but that that which is lost by the law is to be recovered by faith and grace? Luke xv. 11. And how often do we read in the gospels: Thy faith hath saved thee, &c. Jesus seeing their faith, &c. He that believeth in me, I will raise him up at the last day, &c. Believe also in me, &c. He that believeth in me hath everlasting life, &c. Without me ye can do nothing, &c. He that is in me, &c. He that loveth me, &c. He that heareth me, &c. He that abideth in me, &c. He that receiveth me, &c. Unless ye eat my flesh, and drink my blood, &c. That they may receive forgiveness of sins by faith that is in me, &c. To him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins, &c. He that believeth and is baptized, &c. He that believeth on me, the works that I do shall be do also, and greater than these, &c. Luke xviii. 42. Matt. ix. 2. John vi. 40. John xiv. 1. John iii. 36. John lxv. 5. John xv. 4. John i. 12. Acts xxvi. 18. And likewise in the writings of St. Paul, how often do we hear the name of Christ almost in every third or fourth line, where he still repeateth: In Christ Jesus, by Christ Jesus,-through Jesus Christ our Lord, &c. Who believe in him, &c. All who believe in him, &c. Believing on him, in him, in his name, in the name of our Lord Jesus Christ, &c. Believe, saith St. Paul to the jailor, on the Lord Jesus Christ, and thou shalt be saved and thy house, &c., Acts xvi. 31.

Acts x. 43. Mark xvi. 16.

John v. 53.

John xiv. 12.

Thus then thou seest, as the passion of Christ is the only efficient or personal cause immediate of our salvation; so is faith the only instrumental or mean cause that makes the merits of Christ available. For as the passion of Christ serves to none but such as do believe; so neither does faith (as it is only a bare quality or action in man's mind) itself justify, unless it be directed to the body of Christ crucified as to his object, of whom it receives all his virtue. And therefore, these two must always jointly concur together, faith, and Christ Jesus crucified. As for example, when the children of Israel were bid of Moses to look up to the brazen serpent ; neither could the serpent have helped them, except they had looked up, nor yet their looking up have profited them, unless they had directed their eyes upon the serpent, as the only object for them to behold. So our faith directed to the body of Jesus our Saviour, is the only means whereby Christ's merits are applied to us, and we are justified before God, according to the doctrine of St. Paul, who, in express words defining to us what this faith is, and how it justifies, saith, "if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved," &c. Rom. x. 9. Besides this, whatever action or quality there is in man, either hope, charity, or

any other kind of faith and believing, be it never so true, except it apprehend this object which is the body of Christ the Son of God, it serves not to justification. And that is the cause why we add this particle (only) to faith, and say that only faith in Christ justifies us, to exclude all other actions, qualities, gifts, or works of man, from the cause of justifying; for so much as there is no other knowledge nor gift given of God to man, be it never so excellent, that can stand before the judgment of God unto justification, or whereunto any promise of salvation is annexed; but only this faith looking up to the brazen serpent, that is, to the body of Christ Jesus crucified for us.

As for example, when the Turk says, that he believes in one living God that made heaven and earth, his belief therein is true, yet it justifies him not, because it lacks the right object, which is Christ. So when the Jew says, that he believes in one God maker of heaven and earth, and believes also the same God to be omnipotent, merciful, just, and true of promise, and that he has elected the seed of Abraham; true it is that he believes, and yet all this serves him not, because Christ the Son of God is not joined withal. And though the said Jew should be never so devout in his prayers, or charitable in alms, or precise in keeping the law, and believe never so steadfastly that he is elected to be saved; yet he is never the nearer to salvation for all this, so long as his faith is not grounded upon the head corner stone, which is the person and body of Jesus Christ the true Saviour. After like sort it may be said of the papist, when he saith, that he is baptized, and believes in the Father, the Son, and the Holy Ghost, three persons, and one God, and also confesses Jesus Christ to be the Son of God, which died for our sins, and rose again for our righteousness, &c., his belief therein is true, and indeed would save him, if he did stay his salvation in this faith, and upon Christ his Saviour only, according to the promise and grace of God, and go no further. But that he does not : for neither does he admit Christ only to be his perfect Saviour without the help of the patrons, heads, advocates, and mediators, nor yet permits his faith in Christ only to be the means of his justification, but sets up other by-means, as hope, charity, sacrifice of the mass, confession, penance, satisfaction, merits and pardons, supposing thereby to work his justification before God, contrary to the word of promise, to the gospel of grace, and to the doctrine of St. Paul.

And thus much of the true causes of our justification after the doctrine of St. Paul. Concerning which causes this distinction is to be added, that as touching the original causes of our salvation, which are various, some are external, and without us; some are internal, and within us. Of the external canses which are without us, the first and principal is the mercy and grace of God. On this followeth predestination and election. Then cometh vocation. The last and next cause to us is the death and bloodshed of Christ, whereby we are redeemed, and all these are external causes, because they are without us. Of internal causes that are in man through the gift of God, there is but one, and no more appointed in scripture, that is our faith in Christ, which is the gift of God in us. Besides this, there is no gift of God given to man, virtue, work, merit, nor any thing else, that is any part or cause of salvation, but only this gift of faith, to believe in Christ Jesus. And this is the cause why we hold that faith only justifies, meaning that amongst all the works, deeds, actions, labours and operations whatsoever, that man does or can do, there is nothing in man that works salvation, but only his faith given to him of God to believe in Christ his Son. And therefore in the epistle to the Romans, St. Paul reasoning of the glory of justifying, asks this question, how boasting of this glory is excluded; whether by the law of works? And concludes no; ascribing only the glory thereof to the law of faith, and consequently upon the same he infers, "we conclude that a man is justified by faith without the deeds of the law," Rom. iii. 28.

And how then can that be accounted any part of our justification, which St. Paul utterly debars and excludes ? Of which the whole course of St. Paul's doctrine is full,