They that had so many enemies , must needes haue a strong defender , and where should they haue any rest , that had all the worlde against them , but in God , who is greater then the worlde ? And therefore in consideration of that great perill they were in , which must remain in the world , although they were not of the worlde , although they were hated and persecuted of the worlde , our Sauiour Christ committeth them in this prayer to his fathers holie tuition : Forasmuch as they are not of the worlde , but inheritours of heauen , Sanctifie them in thy trueth . Againe , considering how waightie a charge is laide vpon them , as hée sheweth in the nexte verse . As thou hast sent mée into the world , so haue I sent them into the world , hée desireth his Father , to make them able to execute that charge , saying , Sanctifie them in thy trueth , thy worde is the truth . As though hée should say , Knowing that they are men in whom naturally dwelleth the spirit of errour , and not of trueth , and yet such men , as I haue chosen to testifie vnto the worlde , the same trueth , which thou O heauenly Father hast sent vnto them by mée , I confesse they are not able of them selues to know the trueth , to speake the trueth , to loue the trueth , for that mueterate corruption , that beareth the sway in all the children of Adam , therfore I beséech thee holy Father , to sanctifie them in thy trueth , euen in thy holy word which is the witnesse and expresse declaration of thy reuealed trueth , that by thy sanctification , they may be renued in the inner man , to will and loue those things , which thou commaundest , by thy trueth they may be deliuered from errour , blindnesse , and ignoraunce , in which they are holden Captiues , and by thy holy worde they may be instructed from time to time , that no forgetfulnesse of thy truth do take them , 2. Pet , 1. but hauing recourse alwayes vnto it , as to a light shining in a darke place , they may be méete to accomplish the work of so high a calling . And this is generally the summe and effect of the wordes of our Sauiour Christ in this his praier . Sanctifie , them in thy trueth , thy word is the trueth .

But that I may speake of them more particularly , I will diuide my Treatise vpon this text , into two parts : In the former I wil set foorth the request of our Sauiour Christ , vttered in these wordes , Sanctifie them in thy trueth , in the other , the exposition whiche hée maketh of the trueth , when hée saieth , Thy word is the trueth . Concerning the request which hée maketh for their sanctification , wée haue to consider , first that it is neither lawfull , nor possible , for any man , to haue any accesse vnto God , to stand before his presence , to looke for any benefit at his hands without true holinesse . For the Lorde béeing holie , abhorreth all that is prophane , polluted and defiled , testifiyng both by Moses and by the Apostle Peter , that if wée will approch or come neare vntoo him , Leuit. 11. 19. & 20. wée must be sanctified , wée must be holie , 1. Pet. 1. be you holie or sanctified saieth the Lorde , for I am holie . According to him which hath called you , which is holie , be you holie , saieth the Apostle . To shewe that sanctification is necessary , the Lorde ordeined all the sanctifying rites of the lawe , by which the Tabernacle , the Altar , the Priestes , the sacrifices , and all the people were , first sanctified , and made holie , before they coulde be accepted of him , to be the Lordes Tabernacle , his Altar , his Priestes , his sacrifice , his people . Yea , this light of God shined euen in the darknesse of naturall vnderstanding , so that without reuelation from heauen , the Gentiles acknowledged , that no man coulde come neare vnto God , no man coulde please God , no man coulde looke for rewarde of God , without holinesse . And this they testified , euen in their manner of worshipping of GOD , which although it were cleane contrarie to Gods expresse commaundement , in visible shapes , and bodily images , yet they declared by their maner of consecrations , dedications , purifications , and other lyke ceremonies of their owne deuising , that such as will haue any thing to doe with God , must be hallowed as God is holie , and all thinges that apperteyne vnto him . The Papistes also , euen as the heathen , whose religion and ceremonies in many thinges they followe , in so many consecrations and sanctifications , as they vse in their Idolatrous seruice , meane to signifie euen so much . And hereof commeth all that preparation , pompe , and furniture , whiche they vse in woorshipping of their Images which they defende by the same reasons , and worshippe after the same maner as the Heathen did their Images , although nothing be more directly contrarie to the expresse commaundement of God . The Papistes thinke their idolatrie to bée defended , when they say that they worship not the stockes and stones , the matter and fourme of their Images , as Gods , but worship God in them . And did not the wiser sort of the Gentils bring the same reason to defende their Idolatrie ? Yes verely . S. In Psal. 96. Augustine testifieth , that one of them saide : I worship not that stone , nor that Image , which is without senses , for your Prophet could not know that it hath eies and seeth not , and I be ignorant that this image neyther hath life , nor seeth with eyes , nor heareth with eares . Therefore I worship not the thing , but I adore that which I sée , & serue that which I sée not , who is this ? A certaine inuisible diuine power which hath the preheminence of that Image . Behold the Heathen man affirmeth , that they worshipped not the Idolles , but God by the Idolles , euen as the Israelites in worshipping their golden Calfe , pretended by it , to worship the God that brought them out of the land of Egypt . And Aaron proclaimed a holie day to be celebrated vnto Iehoua , the only true God . The multitude of their Gods which they worshipped also , they excused , euen as the Papists do , for they acknowledge but one God , as the principall , highest , and only gouernour of all the poeticall Gods , euen as the Poet Horatius speaketh of Iupiter : Qui res hominum ac deorum , qui mare & terras varijsque mundum temperat horis , vnde nil maius generatur ipso &c: Which gouerneth all the affaires of men and Gods , the sea and the lande , and the whole worlde , with diuers seasons , wherefore nothing is brought forth greater then hée , neither is ther any thing like him , or seconde vnto him : yet for all that Pallas hath obtained the next honour vnto him . Sée what the opinion euen of the Poets was , concerning the principall worship due vnto the highest God . But the Philosophers , and such as by the Christians were charged with worshipping of Images , were yet more subtle and came nearer to the Papistes . For they not only affirmed , that they worshipped God by the Images ( as Chrysostome ) witnesseth , In Epist. ad Eph. hom. 18. but also béeing further vrged touching the multitude of Gods , they answered that in Mars they worshipped the power of God , in Pallas , the wisedome of God , in Venus , the loue and pleasure of God , and so of the rest : yea they doubted not to affirme , that those pettie Gods , whom they worshipped ( as Augustine sheweth ) were the powers and Ministeries , of that great God , and euen the verie same which the Christians call Angelles . To whom Augustine very well replyeth and saieth , In Psal. 9. 6. I woulde you would truely worship the Angelles , you shoulde easily learne of them not to worship them : Euen so I woulde the Papistes woulde truely worship the Angelles , they should learne of them not to worship them : worship God ( saieth the Angell to S. Iohn who fell downe at the Angelles féete to Apoe . 19. & 20. 22. worship him ) for I am thy fellowe seruant , and fellowe seruant of all the faithfull , the Prophetes and them that kéepe the sayinges of this booke . And yet Saint Iohn was not fallen into so grosse idolatrie , that hée woulde worshippe the Angell as God , but euen as the papistes , he was deceiued by humane affection , to giue some parte of the honor which is wholy dewe to God , to the angell as to a diuine creature and messenger of God . Yee I woulde the Papistes woulde ryghtlie worshippe all the saintes of God , for then shoulde they learne of them , not to worshippe them , but God the authoure of theire sanctification , to whome all Saynts ascribe all honour , all glorye , all powre , all myght , all riches all wisedome , all hollynesse , Apoc. 7. all saluation .

There canne no greater honour bee giuen vnto Sayntes , then to honor their Lorde , their Sauioure , their Redeemer , their God , their Father , their sanctifyer . And it is greate contumely and iniury to the blessed Saintes , to robbe God of his glorie , to bestow vpon them . Wherefore if the Papists woulde truely honour them , then they woulde follow their faith , their obedience , their humilitie , and all their godly vertues . Whereby they should be sure , to honour and worship none , with spirituall and religious worship , but God only , whome they alone honoured and worshipped , if they were not deceiued , as Saint Iohn was in worshipping the Angell . Well it is plaine enough , by that which hath béen spoken , that no man can haue accesse vnto God , no man can please God , no man can be ioyned vnto God , without holines , without the which , as the Apostle saieth , that no man shall sée God . Hebr. 12. Séeing therfore that sanctification is so necessarie , we must séeke from whence it is to bee had . Our Sauiour Christ in the words of this prayer , doth plainly teach vs , from whence all true holinesse doeth flow , and by what meanes wée may bée consecrated , from whence sanctification is to bée receiued , namely from God only , the only fountain of all holines , as of all good things . Iam. 1. Sanctifie them ( saith hée ) in thy trueth . In vaine therefore doe men séeke sanctification , but in him that is all holines . Our Sauiour Christ by this his prayer , teacheth vs , not only that holines is necessarie for all the children of GOD , but also from whence they must obteine the same . For he desireth not at the handes of God , that thing which men may either haue of themselues , or of any other Authour then of God only : Whereof it followeth , that God only sanctifieth his elect , by this holy spirite of sanctification , through the meditation of his only sonne our sauiour Iesus Christ , who as S. Paule saieth , is made vnto vs by 1. Cor. 1. God , wisedome , righteousnesse , sanctification , and redemption . Therefore they that seeke sanctification in themselues , or by any meanes of their owne , labour all in vayne , neyther is it possible for them to approach neare vnto God . Wherefore the Gentiles although they did know that holinesse was necessarie , for them which should haue to doe with God , or thinges apperteyning to God , yet whilest they sought it in themselues , they came not nearer , but departed further from God . The Pelagians also , which boasted that there was matter enough in them selues , which being stirred vp by their frée will , might consecrate them vnto God , bewrayed nothing but their intollerable pryde , and shamefull ignorance , as for sanctification it was not possible for them to attein to any parte thereof . For by that Heathenish heresie , they placed holinesse in such thinges , as were in our power , euen as the Gentiles doe . For all the ceremonies whiche the Gentiles deuised to consecrate them selues , or any thing that they woulde dedicate vnto the seruice of God , are in the power of men to performe euen as they were of erronious imagination of men inuented and deuised . But the Pelagians although they differed from the Gentiles in that they confessed , that not by externall ceremonies and bodely rites , a man could be sanctified , but by inwarde vertues and spirituall puritie , not by voluntary obseruations and imagined practises of mens deusing , but by obedience and practise of Gods lawe and commaundements : yet in this pointe they agreed wholly & altogether with the Gentiles , in that they held that obedience and practise of Gods lawe , was in our power : and might be attained vnto by the naturall strength of frée will , without the aide of Gods grace , although with the aide of Gods grace they saide a man might more easily kéepe Gods commaundementes . The papists also will séeme to depart from the Pelagians , in that they ascribe not all vnto the frée will , and the power of naturall strength as they did . But they goe not so farre from the Pelagians , as they come néere vnto the Gentiles , in such points as the Pelagians did iustly differ from the gentiles . For with the gentiles they attribute some power of sanctification , vnto outwarde Elements , and bodily ceremonies , and that not onely such as God hath appointed to testifie his grace of sanctification by them , as are the holy sacraments , but also such , as they themselues haue inuented , they themselues haue sanctified , they themselues haue giuen power of sanctification vnto them without any prescription , commaundement or allowance of God , in his holy Scriptures , such are these bables , they call their Agnus Dei , Hallowed graines , hallowed beades , comming from his owne holinesse , who is the fountaine of Popish holinesse , beside ann hundred of other hallowed creatures , the consecration of which , is described in their rituall bookes of Agends and pontificals , & practised in their Idolatrous synagogues . yea and to the Pelagians them selues they approch , while they teache workes preparatorie vnto the receiuing of grace . which being such as are able to dispose men , and make them apt to obteine the grace of God , of a certaine congruity , they hold to procéede of the pure naturals , without the grace of God , or assistance of his holy spirite . 2. Cor. 3. Forgetting vtterly that the Apostle saith , Wée are not able of our selues , as of our selues to thinke any thing which is good , but our aptnes or ablenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of God . Gene. 8. Forgetting also what the Lord testifieth of all the sonnes of Adam . That the imagination of mans hearte , Gene. 6. is euill euen from his youth . And all the imaginations of the thoughts of mans heart , are onely euil continually . Forgetting also that which our Sauiour Christ saith to his disciples , Iohn . 15. by which saying the Pelagians of olde time were knocked in the head . Without mée ( saith Christe ) you are able to do nothing : yet some of the Popish Doctors , I meane the schoole men , are neither ashamed , nor afraide to affirme , that without grace , that is without Christ , we are able of our pure naturals to doe some thing , that is , to prepare our selues , dispose our selues , vnto a certaine aptnesse to receiue sanctification . And the late Councell of Trent , accurseth the man . Sess. 6. Can. ● . Whosoeuer shall say , that all workes which are doone before iustification howsoeuer they are doone , are sinne , or deserue the hatred of God , or that the more a man indeuoureth to dispose him self to grace , so much the more he sinneth . Do they not therefore affirme , that without Christ they may doe some thing whiche shall please God , or at the least , shall not bée sinnefull , and deserue the displeasure of God ? Is not this as much as to say , that all the imaginations of the thoughtes of mans heart are not only , nor altogether , nor continually euill : Except they wyll say , that of euill imaginations and euill thoughts may procéede good workes , or that euill works deserue not the hatred of God , or that the more a man laboureth by euil workes , as by hypocrisie , superstition , idolatrie , fals worshipping , to dispose himselfe to the grace of God , hée is the méeter to receiue it . For what sparke of true goodnesse acceptable to God , is in the corrupt nature of man , before hée being preuented by the frée mercy and grace of God , bee indowed with the gift of faith , through the spirite of sanctification ? Séeing that without faith it is not possible to please God , Rom. 14. and all that is not of faith , is sinne , and that no man can haue faith , Heb. 11. but of the grace and gift of God . Ephe. 2. Yet dare they pronounce him accursed , Iacob . 1. that shall say , sinne is sinne , or that sinne deserueth the hatred of God , or that hée that by sinne endeuoureth to winne the fauour of God , doeth so muche the more sinne and offende God . So carefull they are to vpholde the power of man , against the grace of God , that they defende that some workes doone before iustification , may bée doone in such sort , that they shall not bée sinne . As though he that is impious and vnrighteous altogether , may after any sort , do such workes , as be not altogether impious & vnrighteous in the sight of god , which is all one as to say , that without Christ a man is able to do som thing . For séeing god is said to iustifie the impious or vngodly man , it is manifest that whosoeuer , Rom. 4. is not iustified is impious and vngodly , therefore workes doone before iustification , in what sort soeuer they be ●one , in respect of the doer be the workes of an impious & vngodly man , and therfore bée impious and vngodly , bée wicked and deserue the hatred of God . And how shall the vngodly man which is not iustified , but is vtterly voide of grace , dispose himselfe to grace , that hée shall not more prouoke the wrath of God ? Is there any better way to dispose himself , then by praier , supplications and Sacrifices ? But of them the holy Ghoste testifieth plainely , that they are abhomination to the Lorde . The Sacrifice of the vngodly is abhomination vnto the Lord ( saith the wise man ) Prou. 15. & 21. but the prayers of the righteous are acceptable vnto him . Hée that turneth his eare from hearing the lawe of God ( as euerye vngodly man doeth , which is not preuented with the grace of God ) euen his prayer is abhominable and execrable . Therefore shall wée thinke , Prou. 18. that abhominable praiers , abhominable supplications , abhominable , sacrifices , do or may dispose a man to the grace and fauour of God ? That execrable and accursed praiers , & sacrifices doe not rather prouoke the wrath of God , then his fauour ? Are not all the wayes of the impious & vngodly man , abhomination vnto the Lorde . And howe shoulde that which God abhorreth , dispose a man , or how shoulde a man dispose himselfe by that which God abhorreth , to bée a méete vessell to receiue the grace and fauour of God . Forasmuch then as all men are vngodly or wicked before they bee iustified fréely by the grace of God , Rom. 4. all their works must needes bée vngodly , Rom. 3. wicked and vniust . For they are only good and righteous workes , which came from a righteous man , from a man made righteous or iustified through faith , by the grace of God according to the spirit of sanctification which is giuen to them only that are iustified : although neither al the works of a iustified man are good , nor any perfectly good , because we haue receiued the spirit in measure , & our sanctification is begunne , & not perfected in this life , & therefore our Sauiour Christe praieth , Ioh. 13. & 15 that his father would sanctifie his Apostles in his truth , of whom he confessed before , that they were holy & cleane , that is , sanctification was begun in them , by his word which they had hearde , in which worde of truth , he now praieth , that they may more & more be sanctified & made holy . Wherefore all Popish preparations vnto sanctification , howsoeuer they denounce the denier of them to bee accursed , are in the sight of God no better , then abhominable & accursed , euen by this worde . For God only is the authour , beginner , continuer , & perfecter of sanctification , séeing that our sauiour Christe prayeth for the continuance & perfection of sanctification , who was alredy begun in his Disciples , who were baptised , who had receiued the holy Ghoste , who were to bee preserued & increased in that holines which they had receiued . by this we learne , Leu. 11. that we must daily pray for the increase of sanctification , and séeke it at the handes of God alone , who hath promised vpon our earnest prayers , to graunt his holy spirite by which wée shal bée daily more and more renewed in the inner man , to hate sinne , and to loue righteousnesse , that the fruites of mortification & renouation : ( which are the two parts of sanctification ) may appeare daily in our life & conuersation . For this grace of continuance & increase in sanctification , the apostle boweth his knées to the father of our Lord Iesus Christ , by the example of Christ himselfe , Ephe. 3. for the Ephesians , that he would giue vnto them according vnto the riches of his glory , to bee strengthened in the inner man , by his spirite . And therefore as the beginning of sanctification , is only from Gods grace with out all merite or good disposition of ours , so is also the continuance , increase , & perfection of the same , the frée gift of God , giuen vnto vs according to the riches of his glory , and not procured either in whole , as the Pelagians say , or in part as the Papists teach , by the merites and desertes of men . Wherby they make not God the whole & only authour & perfector of sanctification , but ascribe vnto mans merites , a portion of this his glory , while they affirme , that by well vsing of the first graces of God , wée may and do merite and deserue the second whereas the Lorde God testifieth by the Prophet Ezechiel , Ezech. 37. that hee will haue all nations to know , that it is hée , which sanctifieth Israel vnto whom also our sauiour Christe hath recourse in his prayer , when he saith , Sanctifie them in thy trueth . By this hée declareth that he desireth true sanctification & not counterfet hypocrisie , for fained holines & dissembled sanctification , is worthily saide to bée double iniquitie . The corrupte nature of man without the spirit of God , is prone and readie vnto hypocrisie , and feigned holinesse , but all lying and dissimulation is abhominable vnto God , wherefore that his Disciples might please God , in true holinesse & righteousnesse before him all the daies of their liues : He prayeth vnto his father , to sanctifie them in his trueth . So shall they not séeke to mocke God , with holinesse pretended , and wickednesse intended : but studie to serue him with an vpright heart , vnfeignedly to seeke his honour , & walke in his wayes all the dayes of their life . Moreouer where hée saith , Sanctifie them in thy trueth , hée sheweth euidently , that as there is but one trueth , which is the trueth of God , so all other meanes and wayes of sanctification , then in his trueth , are false wayes and meanes , and that no true holinesse is attained vnto by them , but false holinesse , false sanctification , although it be neuer so well intended . For true sanctification is only in Gods trueth . Sanctifie them in thy trueth . And this is the cause , that the Gentiles , in all their consecrations and blessinges , could neuer attaine vnto true sanctification , but were more & more polluted in them , because they presumed to séeke sanctification , without the truth of God . So that although euery thing which they tooke in hand , and did , was prophane & vnholy , yet their Temples , their Gods , their sacrifices , their ceremonies , their whole religion was most of all vnpure , vnholy , vngodly , yea , most of all filthy , detestable , and abhominable , and of all Christians to be abhorred & forsaken : because it was false holinesse , sanctification , and religion , which they held and practised . Euen so is it in the false religion , holines , & sanctification of the Popists , nothing is more abhominable & detestable , then the which hath most of their false consecration , and is accompted of them most holy , as their holie water , their holie bread , their holie Candles , Crosses , and such like , and especially their holie Masse , wherof they make greatest account , and their holie Father , whom they name & affirme , not only to be most holy , but to be holinesse it selfe . But they will defend their coniured water , and other their Popeholy ceremonies , not to be false holinesse , or vntrue consecrations , for that they are sanctified in the trueth of God , which is his worde , for all the creatures of God are sanctified by the worde of God and prayer . Thus doth Bristow take vpon him to defende , their exorcising or coniuring water , salt , and suche lyke creatures , that they may serue to bee vnto saluation , both of bodie and soule . Although I might easily answere , that it is one thing to consecrate , another thing to coniure , yet who woulde beléeue , they should be driuen to such impudent shifts , and malicious wrestings of the scripture , if they them selues did not professe it . 1. Tim. 4. For the sense of the Apostles wordes , in that place where he saith , that al the creatures of God are good , and none to be reiected , being receiued with thanksgiuing , for it is sanctified by the word of God and prayer : the sense I say is manifest , to be vttered of all the creatures of God , which are sanctified vnto Christians , by Gods woorde , and by prayer , in the ordinarie lawfull vse of them , and especially of meates , forbidden by the teachers of deuilish doctrines , vnder coulour and pretence of holinesse , as they are of the Papistes , and not of consecrating or hallowing of creatures to the vse of religion , that they should be meanes to sanctifie men , which men ( if the Papistes had any power of sanctifying of all creatures by that texte , and that coniuring were a way of sanctification , had more néede to bée exercised and hallowed in their owne persons , euerie day , rather then to receiue sanctification at the second hande , from water , salt , Candles , Ashes , Frankencense , Garmentes , and suche lyke : altogether without the worde of God . For wée haue the worde of God to sanctifie the ordinarie vse of meates and drinkes , to nourish vs , of water to cleanse vs , of Salt to season our victuals , of Candles to giue light , of Garments to cloath vs , and so of the rest . But where haue we any worde of GOD to sanctifie any externall creatures , that they may sanctifie vs , excepte in the vse of the Sacramentes only : Wherefore this is a beastly abusing of the holie Scripture , to cloake that impietie , which can not possibly be hid . For the spirit speaketh euidently , that in the later times , some shall depart from the fayth , attending to spirits of errours and doctrine of Deuils , speaking lyes in hypocrisie , hauing their owne consciences cauterized , or burned with a whot iron , forbidding to mary , and commaunding to abstaine from meates , which GOD hath created to be receiued with thankesgiuing , of them that are faithfull and knowe the trueth , for all the creatures of God are good , and so forth . O ( say the Papistes ) this is spoken of the Maniches Tacianistes , Priscillianistes , &c. which affirme that GOD made not the worlde , nor instituted mariage , and not of vs . And thinke yée so easily to shift of so cleare a demonstration : when the spirite speaking euidently , giueth these euident markes of erronious & deuillish doctrine , which are found in you , as wel as in those olde heretikes . For you also forbid marriage and meates , to some men at al times , and to all men at some times , therefore at the least wise , the spirit speaketh euidently of Papists , as well as of Maniches , Eucratites and such like . But if the text bée well marked , the spirite euidently , & principally speaketh of you , and not of those olde heretikes . For hée saieth , they shall speake falshood in hypocrisie . But the Maniches & such like old heretikes , as denied God to haue made the world , & affirmed that mariage was of the institution of the Deuil , did not speak lies in hypocrisie , but open & manifest blasphemy . But you Papists , that forbid mariage and meats , vnder coulour of greater holinesse , you I say , doe speake falshood in hypocrisie , & therfore of you the spirit speaketh euidently , that you are Apostates , & haue departed from the faith , that you attende vnto spirites of errour , & teach the doctrine of Denils : that your conscience is cauterized with hypocrisie , while you pretend , that there is greater holines in one kind of meat then in an other , that fish is more holie then flesh , or that to eate fish is a more holie abstinence then to eate fleshe , or that to eate fish on certaine dayes is a meritorious fasting , while you pretende abstinence from marriage to be a necessarie sanctification , required of the Ministers of the Churche , which the worde of God requireth not : as though you could better sée what were conuenient and necessary for the Pastours of Gods Church , then the holy Ghost , which alloweth them for perfect good Pastours , which being husbands of one wife , haue al other qualities & conditions by the Apostle described . This is manifest hyyocrisie , and fayned holines , & therfore in your prohibition of meates & mariage , you speake falshood in hypocrisie , then of you Papists the holy Ghost most euidently , most directly , & most properly doth prophecy , & nothing so euidently , directly & properly of the Maniches , Tacianistes , & such other auncient heretikes , as did speake falshood in open blasphemy , in saying , that the creatures of the world were naught , as made of the euill God , of whom also they blasphemed , that mariage was ordeined . Wherfore it will not serue your turne , to turne it ouer vnto such open blasphemers , while you say : wée acknowledge mariage to be the honorable institution of God , & a Sacrament , we confesse Gods creatures to bée good , for this is to speake falshood in hypocrisie , where as in déede , you refuse the creatures of fleshe in your fayned holy fastes , because the land was cursed , but not the waters , and while you exercise and coniure them as though they were possessed of the Deuill , and by your exorrisins take vpon you to adde vnto them an other holines , & power of sanctification , then either god gaue vnto them by his creation , or doeth allow to be giuen vnto them by his word and by prayer . And whatsoeuer like hypocrites you speake , in the commendation of marriage you forbid the same , to all that receiue your most holy orders , as vnpure , as vncleane for them as that which should pollute & defile those holy orders and ceremonies , that are ministred by them that are ordeined , abusing the saying of the Apostle . Rom. 8. They that are in the flesh cannot please God . Understanding by them that are in the flesh , maried men , wherof it followeth , that no maried man can please God . And this doth Syricius Bishop of Rome , In Epist. ad Himer . reason agaynst mariage , in a certaine Epistle , if it be not counterfeited in his name . Wherefore to conclude this matter , the Papistes vnder coulour of sanctification , which is only in the trueth of Gods worde , forbidding meates and mariage , which is contrarie to Gods worde , doe shewe them selues to be the verie limmes of Antichrist , vnto whom that great Apostacy and defection should be made , from Christ , whereof the Apostle speaketh in the second Chapiter , of the second Epistle to the Thessalonians . And thus much concerning the first parte .

Nowe touching the seconde parte , the wordes are these . Thy word is the trueth : 2. Thess. ● Which words are néedfully added , by our Sauiour Christ , that séeing hée prayeth , that his Disciples might bee sanctified in the trueth , they might know precisely , what is the trueth . For such is the blindnes , ignorance , and errour of mans corrupt nature , that although it be confessed , that GOD requireth trueth in the inwarde partes , as the Prophete sayeth : yet can not man sée , knowe , or finde out , Psal. 51. what is that trueth of holinesse which pleaseth God . And yet such is his arrogance , that notwithstanding it be Gods truth , wherin wée must be sanctified : man will presume , to assigne it and determine it , without reuelation from God , euen out of the visions of his owne brayne , euen out of his owne imagination . So that if hée once conceiue an opinion , hee will haue it to bee taken for a certaine trueth , and vndoubted knowledge . Therefore our Sauiour Christ , that neither the worlde should triumph in their blinde errors , nor his Disciples whom he had chosen out of the world , should be ignorant of the truth : doeth in verie plaine termes decyde the matter , and taketh away all ambiguitie and doubt , saying . Thy worde is the trueth .

By which saying wee learne , that there is no truth in matters appertaining to saluation , to Gods glorie , to our sanctification , but that which is reuealed by God . For although in matters pertaining to this worlde , and this present lyfe of man , much truth may be founde out by studie and sharpenesse of wyt , by experience and by demonstration , as in the sciences of Arithmetike , Geometrie , Philosophie , and other Artes : yet this trueth , whereof our Sauiour Christe speaketh , wherein hée prayeth , that his Disciples might bée consecrated , that they might please God , by no sharpnesse of witte , by no diligent search , or studie , by no experience , or demonstration of any science can be founde out , without the reuelation of God , and the authoritie of his holy word . And therefore the Apostle Saint Paule Rom. 1. testified of all the wise men and Philosophers of the worlde , 1. Cor. 6. that they became vaine in their disputations , and their ignorant heart was full of darknesse , and they became starke fooles . Also that the worlde by wisedome , knewe not the wisdome of God , as it is written , where is the wise ? where is the learned ? where is the disputer of this worlde ? Yea GOD hath turned the wisedome of this worlde into foolishnesse : So that although it swel neuer so greatly in opinion of knowledge , yet it can not attaine to the knowledge of this trueth . Wherefore the reuelation of Gods worde , is necessarie for all them , that shall bée made partakers of the trueth , of the lyfe to come . The trueth of matter perteining to this life , is opened by GOD in the worlde , and in the men of this worlde : but the trueth of the life to come , is not in the power of man to finde out , but commeth altogether by the reuelation of God . For it is hidden in God , vntill it be vttered by him , therefore it is only his goodnesse and mercy to disclose , those secret hidden mysteries of his kingdome vnto his elect and chosen children outwardly by his worde , and inwardly by his spirite : of which the one beareth mutuall testimony vnto the other , that wée may knowe the worde of God by his spirite , and his spirite by his worde . Now séeing the Lord God hath opened his holie mouth to speake vnto vs , & declare vnto vs by his holie worde those thinges , that wée by our wittes could neuer haue sound out : wee must giue this honour to his holie worde , that as he hath vttered thereby nothing but the trueth : so hee hath vttered thereby the whole & perfect trueth . So that whatsoeuer is necessary for vs to be sanctified vnto gods pleasure and our eternall felicitie , all that is conteined in the trueth of God , and that trueth of God is none other but euen the same , which is reuealed by his holy word . Wherefore as it is damnable curiositie to enquire of the trueth of God further then God hath reuealed and shewed by his worde : so is it execrable blasphemie , to accuse his worde of imperfection , as to say , all trueth is not reuealed thereby . For what great commendation shoulde our Sauiour Christ in this declaration , giue vnto the worde of God ? if when hée sayeth . Thy worde is the trueth : hée shoulde meane no more but that Gods worde is true , whereof no man that acknowledged God did euer doubt . But when hée saieth , vnto his Father , Thy worde is the trueth : vndoubtedly hee meaneth as much , as though hee had said : There is no trueth in the worlde concerning sanctification , but only in thy truth : and in thy holie worde , is conteined all trueth , necessarie for mans sanctification , and consequently for his eternall saluation . The worde of God therefore is a perfect trueth , conteining all trueth , and teacheth the whole trueth . And whatsoeuer is not conteined and taught in the worde of GOD , it is no trueth , but falshood and errour : which thing the wise man verie well considered , when hée saide . Adde nothing vnto his wordes , left hée reprooue thée , Prouer. 30. and thou be found lyar . For seeing euerie man by nature infected is a lyar , except hée speake agréeable to the worde of trueth , hée can speake nothing but a lye . Wherefore no man can speake the trueth , but hee whiche speaketh the worde of trueth : So that to adde vnto the trueth , which is perfect in it selfe , is to inuent a lye , and to prouoke the wrath of God . The wise man therefore , did wisely ponder the nature of Gods worde to bée most absolute & perfect , wherevnto nothing coulde be added , but that shoulde deserue reproofe of God , and argue the Authour of that addition to be a lyar . So that it is nowe cleare and out of controuersie , with all them that haue any sparke of the feare of God : that the worde of God is most perfect in it self , and containeth all truth necessarie or conuenient for men to knowe . Yea , the Papistes them selues will not greatly sticke with vs , in this point , but that all trueth is taught by the word of God .