FOR the better manifestation of the Prophets meaning in this place , we are first to consider the wicked , 1 of whom he saith ▪ That they compasse about the righteous : secondy , 2 the righteous , that are compassed about by them : and thirdly , that which is inferred ; therefore perverse iudgement proceedeth . Touching the first , there are two kinds of wicked men , of whom , in the fift of the former to the Corinthians , the blessed Apostle speaketh thus : 1. Cor. 5. 12. 13. Doe yee not iudge them that are within ? But God iudgeth them that are without . There are wicked therfore whom the church may iudge , & there are wicked whom God only iudgeth : wicked within , and wicked without the walls of the Church . If within the church particular persons be apparently such , as cannot otherwise bee reformed ; the rule of the Apostolicall iudgement , is this ; Seperate them from among you : if whole assemblies , this ; Seperate your selues from among them : for what society hath 2. Cor. 6 v 7. light with darknesse . But the wicked , whom the Prophet meaneth , were Babilonians , and therefore without . For which cause we haue heard at large heretofore in what sort he vrgeth God to iudge them .

2 Now concerning the righteous , there neither is nor ever was any meere natural man absolutely righteous in him selfe : that is to say , voide of all vnrighteousnes , of all sinne . We dare not except no not the blessed Virgin her selfe ; of whom although we say with S. Augustine , for the honour sake which we owe to our Lord and Saviour Christ , we are not willing in this cause to moue any question of his mother : yet for asmuch as the schooles of Rome haue made it a question ; we may answere with a a Or whosoever it be that was the author of those Homilies that go vnder his name . Eusebius Emissenus : who speaketh of her and to her in this effect ; Thou diddest , by speciall prerogatiue , nine moneths togither intertaine within the closet of thy flesh , the hope of all the ends of the earth ; the honor of the world , the common ioy of men : he from whom all things had their beginning , had his beginning from thee , of thy body he tooke the blood which was to be shed for the life of the world , of thee he tooke that which even for thee he payed . Apeccati enim veteris nexu , b b Knowing how the Schoolemen hold this question , some criticall wits may perhaps halfe suspect that these two words , Perse , are inmates . But if the place which they haue , be their owne , their sense can be none other then that which I haue given them by a paraphta sticall interpretation . per se non est immunis , nec ipsa genetrix redemptoris : the mother of the redeemer , her selfe , is not otherwise loosed from the bond of ancient sinne , then by redemption ; if Christ haue paide a ransome for all , even for her , it followeth that al with out exception were captiues . If one haue died for al , then all were dead in sinne : all sinfull therefore : none absolutely righteous in themselues ; but we are absolutly righteous in Christ . The world then mus●●●ew a righteous man , otherwise it is not able to shew a man that is perfectly righteous . Christ is made to vs wisdome , iustice , sanctification , and redemption : wisdome , because he hath revealed his fathers will ; Iustice , because hee hath offered vp him selfe a sacrifice for sinne ; sanctification , because he hath given vs his spirit ; redemption , because he hath appointed a day to vindicate his children out of the hands of corruption , into liberty , which is glorious . How Christ is made wisedome , and how redemption , it may be declared , when occasion serveth . But how Christ is made the righteousnesse of men , we are nowe to declare .

3 There is a glorifying righteousnes of men in the world to come ; as there is a iustifying and sanctifying righteousnes here . The righteousnes wherwith we shal be cloathed in the world to come , is both perfect & inherent . That whereby here we are iustified , is perfect , but not inherent . That whereby we are sanctified , is inherent , but not perfect . This openeth a way to the vnderstanding of that grand question , which hangeth yet in controversie , betweene vs & the Church of Rome , about the matter of iustifying righteousnes .

4 First , although they imagine , that the mother They teach as we doe , that God doth iustifie the soul of man alone without any coeffectiue cause of iustice . of our Lord and Saviour Iesus Christ , were for his honour , and by his speciall protection , preserved cleane from all sinne : yet touching the rest they teach as wee doe ; that infants which never did actually offend , haue their natures defiled , destitute of iustice , averted from God ; that in making man righteous , none do efficiently worke with God , but God . They teach as we do , that Deus sine medi● coeffectiv● animam iustificat . Casal . de quadr . part . iust . lib. 1. cap. 8. vnto iustice no man ever attained , but by the merits of Jesus Christ . They teach as we do , that although Christ as God , be the efficient ; as man , the meritorious cause of our iustice : yet in vs also there is somthing required . Idem l. 3. c. 9. God is the cause of our naturall life , in him we life : but he quickneth not the body without the soule in the bodie . Christ hath merited to make vs iust : but as a medicine which is made for health , doth not heale by being made , but by being applied : so by the merits of Christ there can be no iustification , without the application of his merits . Thus far we ioine hands with the Church of Rome .

5 Wherein then doe we disagree ? We disagree about The difference betwixt the Papists & vs about iustification . the nature and essence of the medicine , whereby Christ cureth our disease ; about the manner of applying it , about the number , and the power of meanes , which God requireth in vs for the effectuall applying thereof to our soules comfort . When they are required to shew what the righteousnes is , whereby a Christian man is iustified : they * * Tho. Aquin. 1. 2. quaest. 100. Gratia gratum faciens , id est , iustificans , est in anima quiddam reale & positivii qualitas quaeda [ artic. 2 concl ] supernaturalis , non eadem cum virtute infusa , vt Magister ; sed aliquid [ art 3. ] praeter virtutes insusas , sidem , spem , charitatem ; habitudo quaeda [ artic 3. ad 3. ] quae praesupponitur in virtutibus istis , sicut earum principium & radix , essentiam anime tanquam subiectum occupat non potentias ; sed ab ipsa [ artic. 4. ad 1. ] effluunt virtutes in potentias animae , per quas potentiae moventur ad actus . plura vid. quaest. 113. de iustificatione . answere that it is a divine spirituall quality , which qualitie receaued into the soul , doth first make it to be one of them who are borne of God , and secondly indue it with power , to bring forth such workes , as they doe that are borne of him ; even as the soule of man being ioined to his body , doth first make him to be of the number of reasonable creatures , and secondly inable him to performe the naturall functions which are proper to his kind : that it maketh the soule amiable and gratious in the sight of God , in regard whereof it is tearmed grace ; that it purgeth , purifyeth , and washeth out all the staines , and pollutions of sinne ; that by it through the merite , we are delivered as from sinne , so from eternall death and condemnation the reward of sinne . This grace they will haue to be applied by infusion : to the end that as the body is warm by the heate which is in the body ; so the soule might be righteous by the inherent grace : which grace they make capable of increase , as the body may be more and more warme , so the soule more and more iustified , according as grace shall be augmented , the augmentation whereof is merited by good workes , as good works are made meritorious by it . Wherefore , the first receipt of grace in their divinity , is the first iustification ; the increase thereof , the second iustification . As grace may be increased by the merit of good workes : so it may be diminished by the demerit of sinnes veniall ; it may be lost by mortall sinne . In asmuch therefore as it is needfull in the one case to repaire ; in the other : to recover the losse which is made : the infusion of grace hath her sundry after meales , for the which cause , they make many waies to apply the infusion of grace . It is applied to infants through baptisme , without either faith , or works and in them really it taketh away originall sinne , & the punishment due vnto it : it is applied to Infidels and wicked men in the first iustification , through baptisme without works , yet not without faith ; and it taketh away both sinnes actuall and originall together , withall whatsoever punishment eternall or temporall thereby deserved . Vnto such as haue attained the first iustification , that is to say , the first receipt of grace , it is applyed farther by good workes to the increase of former grace , which is the second iustification . If they worke more and more ; grace doth more and more increase and they are more and more iustified . To such as diminished it by veniall sinnes , it is applyed by holy water , Ave maries , crossings , papall salutations , & such like , which serue for reparations of grace decayed . To such as haue lost it through mortall sinne , it is applyed by the sacrament ( as they terme it ) of Pennance : which sacrament hath force to conferre grace anew , yet in such sort , that being so conferred it hath not altogither so much power as at the first . For it only cleanseth out the staine or guilt of sinne committed ; and changeth the punishment eternall into a temporall satisfactory punishment , here , if time do serue ; if not , hereafter to be indured , except it be lightened by masses , workes of charity , pilgrimages , fasts , and such like ; or else shortened by pardon , for terme , or by plenary pardon quite removed , and taken away . This is the mistery of the man of sinne . This maze the Church of Rome doth cause her followers to treade when they aske her the way to iustification . I cannot stand now to vnrip this building , and to sift it piece by piece ; only I will passe by it in few words , that that may befall Babilon in the presence of that which God hath builded , as happened vnto Dagon before the arke .

6 Doubtlesse saith the Apostle a a Phil. 3. v. 8. I haue counted all things losse , and iudge them to be dounge , that I may winne Christ ; and to be found in him not having my owne righteousnes , but that which is through the faith of Christ , the righteousnes which is of God through faith . Whether they speake of the first , or second iustification , they make it the essence of a divine quality inherent , they make it righteousnesse which is in vs . If it be in vs , then is it ours , as our souls are ours , though we haue them from God , and can hold them no longer then pleaseth him ; for if he withdraw the breath of our nostrils we fall to dust : but the righteousnesse wherein we must be found if we wil be iustified , is not our owne : therefore we cannot be iustified by any inherent quality . Christ hath me rited righteousnesse for as many as are found in him . In him God findeth vs , if we be faithfull , for by faith we are incorporated into Christ . Then although in our selues we be altogither sinnefull , and vnrighteous , yet even the man which is impious in him selfe , full of iniquitie , full of sin , him being found in Christ through faith , and having his sin remitted through repentance : him God vpholdeth with a gracious eie ; putteth away his sinne by not imputing ; taketh quite away the punishment due therevnto , by pardoning it ; and accepteth him in Iesus Christ , as perfectly righteous , as if he had fulfilled all that was commanded him in the lawe : shall I say more perfectly righteous , then if him selfe had fulfilled the whole law ? I must take heed what I say ; 2. Cor. 5. 21. but the Apostle saith* God made him to bee sinne for vs , who knew no sinne , that we might be made the righteousnes of God in him . Such wee are in the sight of God the father , as is the very sonne of God him selfe . Let it bee counted folly , or frensie , or furie whatsoever ; it is our comfort , and our wisdome ; we care for no knowledge in the world but this : that man hath sinned and God hath suffered ; that God hath made himselfe the sonne of man , and that men are made the righteousnesse of God . You see therefore that the Church of Rome in teaching iustification by inherent grace , doth pervert the truth of Christ , and that by the handes of the Apostles wee haue received otherwise then shee teacheth . Now concerning the righteousnesse of sanctification , we deny it not to be inherent ; wee graunt that vnlesse we worke , we haue it not : only we distinguish it a thing different in nature from the righteousnesse of iustification : we are righteous the one way by the faith of Abraham ; the other way , except wee doe the workes of Abraham , we are not righteous . Of the one , S. Paule ; To him that worketh not but beleeueth , faith is counted for Rom 4. 5. righteousnesse . Of the other S. Iohn . Quifacit iustitiam 1. Ioh. 3. 7. iustus est : He is righteous which worketh righteousnes . Of the one , S. Paul doth proue by Abrahams example , that we haue it of faith without workes . Of the other , S. Iames , by Abrahams example , that by workes wee haue it , and not only by faith . S. Paul doth plainely sever these two parts of Christian righteousnes one from the other . For in the 6. to the Rom. thus hee writeth , Being freed from sinne , and made servants to God ; yee haue Rom. 6. your fruite in holinesse , and the end everlasting life . Yee are made free from sinne , and made servants vnto God : this is the righteousnesse of iustification : yee haue your fruite in holinesse ; this is the righteousnesse of sanctification . By the one we are intressed in the right of inheriting ; by the other we are brought to the actuall possession of eternall blisse , and so the end of both is everlasting life .

7 The Prophet Abak . doth here tearme the Iewes righteous men , not only because being iustified by faith they were free from sinne , but also because they hadde their measure of fruits in holines . According to whose example of charitable iudgement , which leaueth it to God to discerne what we are , and speaketh of them according to that which they doe professe themselues to be , although they be not holy men whom men doe thinke , but whom God doth know indeed to bee such : yet let every Christian man knowe , that in Christian equitie , he standeth bound for to thinke and speake of his brethren , as of men that haue measure in the fruite of holinesse , and a right vnto the titles , wherewith God in token of speciall favour and mercy , vouchsafeth to honour his chosen servants . So we see the Apostles of our Saviour Christ , do evse every where the name of Saints ; so the Prophet , the name of righteous . But let vs all be such as we desire to be tearmed . Reatus impij est pium nomen , saith Salvianus . Godly names , doe not iustifie godlesse men . Wee are but vpbraided when we are honored with names & titles , wherevnto our liues & manners are not sutable . If indeed we haue our fruit in holinesse ▪ notwithstanding wee must note , that the more we abound therein , the more neede wee haue to craue that we may be strengthned and supported . Our very vertues may be snares vnto vs . The enimie that waiteth for all occasions to worke our ruine , hath found it harder , to overthrow an humble sinner , then a proud Saint . There is no mans case so dangerous , as his whom Sathan hath perswaded , that his owne righteousnesse 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 selues far from this innocencie ; we cannot say we knowe nothing by our selues ; but if we could , ) should we therefore pleade not guiltie before the prefence of our iudge , that sees further into our hearts , then we ourselues can doe ? If our handes did never offer violence to our brethren , a bloody thought , doth proue vs murderers before him ; if we had never opened our mouth to vtter any scandalous , offensiue , or hurtfull word , the cry of our secret cogitations is heard in the eares of God . If we doe not commit the sinnes which dayly and hourely , either in deed , word , or thoughts , wee doe commit : yet in the good things which we do , how many defects are there intermingled ? God in that which is done , respecteth the mind & intention of the doer . Cut of then all these things wherein wee haue regarded our owne glory , those things which men doe to please men , and to satisfie our owne liking , those things which we doe by any respect , not sincerely , & purely for the loue of God : and a smal score wil serue for the number of our righteous deeds . Let the holiest and best thing we doe , bee considered : we are never better affected vnto God , then when we pray ; yet when we pray , how are our affections many times distracted ? How little reverence do we shew vnto the grand maiestie of God vnto whom wee speake ? How little remorse of our owne miseries ? How little taste of the sweet influence of his tender mercies doe we feele ? Are we not as vnwilling many times to begin , and as glad to make an end ; as if in saying , call vpon me , he had set vs a very burdensome taske ? It may seeme somewhat extreame which I will speake : therefore let every one iudge of it , even as his owne heart shall tell him , and no otherwise ; I will but onely make a demaund . If God should yeeld vnto vs , not as vnto Abraham ; if fiftie , fortie , thirtie , twentie , yea or if ten good persons coulde bee found in a citty , for their sakes that citty should not be destroyed : but an if hee should make vs 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 staine or blemish at al ; and for that one mans one only action , nether man nor Angell , shall feele the torments which are prepared for both : doe you thinke that this ransome to deliver men and Angels , could be found to be among the sonnes of men ? The best things which we doe , haue somewhat in them to be pardoned . How then can wee doe any thing meritorious , or worthy to be rewarded ? Indeed God doth liberally promise whatsoever appertained to a blessed life , to as many as sincerely keepe his lawe , though he be not exactly able to keepe it . Wherefore we acknowledge a dutifull necessity of doing well ; but the meritorious dignity of doing well , wee vtterly renounce . We see how far we are from the perfect righteousnesse of the law ; the little fruite which wee haue in holinesse , it is , God knoweth , corrupt and vnsound : we put no confidence at all in it , we challenge nothing in the world for it , we dare not call God to reckning , as if we had him in our debt bookes : our continuall suite to him , is and must be , to beare 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 walke vprightly ? Did they thirst after righteousnesse ? Did they wish , did they long with the righteous Prophet : O that our waies were made so direct that wee might keepe thy statutes ? Did they lament with the righteous Apostle : O miserable men , the good which we wish , Rom. 7. 19. and purpose , and striue to do , we cannot ? No , the words of the other Prophet concerning this people , do shew the contrary . How grievously doth Esay mourne over them ? Cap. 1. V. 4. O sinfull nation , laden with iniquity , wicked seed , corrupt children . All which notwithstanding , so wide are the bowels of his compassion inlarged , that hee denyeth vs not , no not when we were laden with iniquity , leaue to commune familiarly with him , liberty to craue and intreate , that what plagues soever we haue deserved , wee may not be in worse case then vnbeleevers , that wee may not be hemmed in by Pagans , and infidels . Ierusalem is a sinfull polluted Cittie : but Ierusalem compared with Babilon is righteous . And shall the righteous be overborne , shal they be compast about by the wicked ? But the Prophet doth not only complaine ; Lorde how commeth it to passe , that thou handlest vs so hardly ; of whom thy name is called ; and bearest with the heathen nations that dispise thee ? No he breaketh out through extremity of griefe , and inferreth violently ; This procesding is perverse : the righteous are thus handled ; therefore perverse iudgement doth proceede .

9 Which illation containeth many things whereof it were better much both for you to heare , & me to speake , if necessity did not draw me to an other taske . Paule and Barnabas being requested to preach the same things againe which once they had preached , thought it their dueties to satisfie the godly desires of men sincerely affected to the truth . Nor may it seeme burdenous to me , or for yee vnprofitable , that I follow their example , for the like occasion vnto theirs being offered me . When we had last the Epistle of S. Paule to the Hebrewes in hand , and of that Epistle these words ; In Hob. 1. V. 2. these last daies he hath spoken vnto vs by his Sonne : After we had thence collected the nature of the visible Church of Christ ; & had defined it to be a community of men ᵃ sanctified through the profession of the truth which By sanctification I mean a separation from others , not professing as they doe . For true holines consisteth not in professing , but in obeying the truth of Christ . God hath taught the world by his Son ; and had declared , that the scope of Christian doctrine is the comfort of them whose harts are overcharged with the burden of sin ; and had proved that the doctrine professed in the Church of Rome , doth bereaue men of comfort both in their liues and in their deathes : the conclusion in the end , wherevnto we came was this ; the church of Rome being in faith so corrupted as shee is , and refusing to be reformed as shee doth , we are to sever our selues from her . The example of our fathers may not retaine vs in communion with that church ; vnder hope , that we so continuing , may be saved as well as they . God I doubte not , was mercifull to saue thousands of them , though they lived in Popish superstitions , in asmuch as they sinned ignorantly . But the truth is now laide before our eies . The former part of this last sentence , namely these wordes , I doubt not but God was mercifull to saue thousands of our fathers living in popish superstitions , in as much as they sinned ignorantly : this sentence I beseech you to marke , and to sift it with the severity of austere iudgement ; that if it be found to be golde , it may be sutable to the precious foundation , whereon it was then laid : for I protest , that , if it bee hay or stubble , my owne hand shall set fire to it . Two questions haue risen by reason of this speech before alleaged . The one , whether our fathers infected with Popish errors and superstitions ▪ may be saved . The other , whether their ignorance be a reasonable inducement to make vs thinke , they might . We are then to examine : first , what possibility ; then , what probability there is , that God might be mercifull vnto so many of our fathers .

10 So many of our fathers living in popish superstitions , yet by the mercie of God to be saved ? No ; this could not be : God hath spoken by his angell from heaven , vnto his people concerning Babilon ( by Babilon we vnderstand the church of Rome ; ) Go out of her my people , that you be not pertaker of her plagues . For answere Apocal. 18. 4. wherevnto , first , I doe not take the words to bee meant only of temporall plagues , of the corporal death , sorrow , famine , & fire , wherevnto God in his wrath hath condemned Babilon ; and that to saue his chosen people from these plagues , he saith , Go out , with like intent , as in the Gospel , speaking of Hierusalems desolations , he saith , Let them that are in Iudaea fly vnto the mountaines , Math. 24 16. and them that are in the midst thereof depart out ; or , as in the former times to Lot , Arise take thy wife , & thy daughters Gen. 19. 15. which are there , lest thou be destroied in the punishment of the Cittie : but for as much as here it is said , Go out of Babilon ; we doubt , their everlasting destruction , which are partakers therein , is either principally meant , or necessarily implied in this sentence . How then was it possible for so many of our fathers to bee saved : sith they were so far from departing out of Babylon , that they tooke her for their mother , and in her bosome yeelded vp the ghost ?

11 First for the plagues being threatned vnto them that are partakers in the sinnes of Babylon , wee can define nothing concerning our fathers , out of this sentence : vnlesse we shew what the sinnes of Babylon bee , and what they bee which are such partakers of them , that their everlasting plagues are inevitable . The sinnes which may bee common both to them of the Church of Rome , and to others departed thence , must bee severed from this question . He which saith , Depart out of Babylon , least you be partakers of her sinnes : sheweth plainly , that he meaneth such sinnes , as , except we separate our selues , we haue no power in the world to avoid , such impieties , as by the law they haue established , & wherevnto all that are among them , either doe indeed assent , or else are by powerable meanes , forced , in shew and apparance , to subiect themselues . As for example , in the Church of Rome it is maintained , that the same credit and reverence that wee giue to the Scriptures of God , ought also to be given to vnwritten verities ; that the Pope is supreame head ministeriall over the vniversall Church militant ; that the bread in the Eucharist is transubstantiated into Christ ; that it is to be adored , & to be offered vp vnto God as a sacrifice propitiatorie for quicke and dead ; that Images are to bee worshipped ; Saints to be called vpon as intercessors , and such like . Now , because some heresies doe concerne things only beleeved , as the transubstantiation of the sacramentall elements in the Eucharist : some concerne things which are practised and put in vre , as the adoration of the elements transubstantiated : wee must note , that erroniously , the practise of that is sometime received ; whereof the doctrine that teacheth it , is not heretically maintained . They are all partakers in the maintenance of heresies , who by worde 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 bee heresie , do notwithstanding in worldly respects , make semblance of allowing that , which in hart & iudgment they condemne : but heresie is heretically maintained , by such as obstinately hold it , after holesome admonition . Of the last sort , as of the next before , I make no doubt , but that their condemnation , without an actual repentance , is inevitable . Least any mantherefore should think , that in speaking of our fathers , I should speak indifferently of them all : let my words I beseech you bee wel marked ; I doubt not but God was merciful to saue thousands of our fathers : which thing I will now by Gods assistance set more plainely before your eies .

12 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 dishonor him . This was their error : but the heresie of the church of Rome , their dogmatical positions opposite vnto Christian truth , what one man amongst ten thousand , did ever vnderstand ? Of them which vnderstand Romane heresies , and allow them , all are not alike 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 cleare & free from this . Of them which maintain popish heresies , not as authors , but receivers of them from others , all mainetaine them not as masters . In this are not the people partakers neither , but only the predicauts and schoolemen . Of them which haue beene partakers in this sinne of teaching Popish heresie , there is also a difference ; for they haue not all Ver. 22. beene teachers of all Popish heresies . Put a difference , saith S. Iude ; haue compassion vpon some . Shall wee lay vp all in one condition ? Shall we cast them all headlong ? Shall we plunge them all into that infernall and everlasting flaming lake ? Them that haue beene partakers of the errors of Babylon , together with them which are in the heresie ? Them which haue beene the authors of heresie , with them that by terror and violence haue beene forced to receiue it ? Them who haue taught it , with them whose simplicitie hath by sleights and conveiances of false teachers , beene seduced to belieue it ? Them which haue beene partakers in one , with them which haue bin partakers in many ? Them which in many , with them which in all ?

13 Notwithstanding I graunt , that , although the condemnation of them , bee more tollerable then of these : yet from the man that laboureth at the plough , to him that sitteth in the Vatican ; to all partakers in the sinnes of Babylon ; to our Fathers , though they did but erroneously practise that which the guides heretically taught ; to all , without exception , plagues were due . The pit is ordinarily the end , aswel of the guid , as of the guided in blindnesse . But wo worth the houre wherein we were borne , except wee might promise our selues better things ; things which accompany mans solvation , even where we knowe , 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 finde to escape the iudgement of God , but onely by appealing to the seate of his saving mercy ? Which mercy , with Origen , wee doe not extende to divells and damned spirites . God hath mercy vpon thousandes , but there bee thousands also which he hardeneth . Christ hath therefore sette the bounds , he hath fixed the limittes of his saving mercy , within the compasse of these tearmes : God sent not his Ioh. 3. 17. owne sonne to condemne the world , but that the world through him might be saved . In the third of S. Iohns Gospel mercy is restrained to beleevers ; He that beleeveth shall not be condemned ; he that beleeueth not , is condemned already , because he heleeued not in the Sonne of God . In the 2. of the Revelation , mercy is restrained to the penitent . For of Iesabell and her sectaries , thus he speaketh ; I gaue her space to repent and she repented not . Behold I wil cast her into Rev. 2. 22. a bed , and them that commit fornication with her , into a great affliction , except they repent them of their workes , & I will kill her children with death . Our hope therefore of the Fathers , is , if they were not altogether faithlesse & impenitent .

14 They are not all faithlesse that are weake in assenting to the truth , or stiffe in maintaining things any way opposit to the truth of Christian doctrine . But as many as hold the foundation which is pretious , though they hold it but weakely , and as it were with a slender thread , although they frame many base and vnsutable things vpon it , things that cannot abide the tryall of the fire , yet shall they passe the fierie triall and be saved , which indeed haue builded themselues vpon the rocke 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 faithlesse . If many of them held it , then is therein no impediment , but many of them might be saved . Then let vs see what the foundation of faith is and whether we may thinke , that thousands of our fathers , being in Popish superstitions , did notwithstanding hold the foundation .

15 If the foundation of faith doe import the generall ground , wherevpon we rest , when wee doe belieue the writings of the Evangelists , and the Apostles are the foundation of the Christian faith , Credimus quia legimus , saith S. Ierom : o that the Church of Rome did as * * They misinterpret , not only by making false and corrupt glosses vpon the scripture , but also by forcing the olde vulgar translation as the only authenticall : howbeit they refuse no booke which is Canonicall though they admit sundry which are not soundly interpret these fundamentall writings , wherevpon we build our faith , as shee doth willingly hold and imbrace them .

16 But if the name of foundation do note the principall thing which is believed : then is that the foundation of our faith , which S. Paul hath to Timothy ; God minifested in the flesh , iustified in the spirit , &c. that of Nathaniel , Thou art the sonne of the living God , thou art the king of Israel ; that of the inhabitants of Samaria ; 1. Tim. 3. 16. Iohn 1. 49. This is Christ the Saviour of the world : he that directly denieth Ioh 4. 42. this , doth vtterly rase the very foundation of our faith . I haue proved heretofore , that although the Church of Rome hath played the harlot worse then ever did Israel , yet are they not as now the Synagogue of the Iewes , which plainely deny Christ Iesus , quite and cleane excluded from the new covenant . But as Samaria compared with Hierusalem is tearmed Aholath , a Church or Tabernacle of her owne ; contrariwise , Ierusalem , Aholibath , the resting place of the Lord : so whatsoever we tearme the Church of Rome , when we compare her with reformed Churches , still we put a difference , as then betweene Babylon and Samaria , so now betweene Rome and the heathenish assemblies . which opinion , I must , and will recall . I must graunt , & will that the Church of Rome , together with all her children , is cleane excluded . There is no difference in the world betweene our fathers , & Saracens , Turks , & Paynims : if they did directly deny Christ crucified for the salvation of the world .

17 But how many millions of them were known , so to haue ended their mortall liues , that the drawing of their breath hath ceased with the vttering of this faith , Christ my Saviour , my redeemer Iesus . Answere is made that this they might vnfainedly confesse , and yet be farre enough from salvation . For behold , saith the Apostle , I Paul say vnto you , that if you bee circumcised , Gal. 5. 2. Christ shall profit you nothing . Christ in the worke of mans salvation is alone : the Galathians were cast away by ioining Circumcision , and the other rites of the law , with Christ : the Church of Rome doth teach her children to ioine other things likewise with him ; therefore their faith , their beliefe , doth not profitte them anye thing at all . It is true that they doe indeed , ioine other things with Christ : but how ? Not in the worke of redemption it selfe , which they graunt that Christ alone hath perfourmed sufficiently for the salvation of the whole world ; but in the application of this inestimable treasure , that it may bee effectual to their salvation : how demurely so ever they confesse that they seeke remission of sinnes , no other wise then by the blood of Christ , vsing humbly the meanes appointed by him to apply the benefite of holy blood ; they teach , indeed , so many things pernicious in Christian faith , in setting downe the meanes , whereof they speake , that the very foundation of faith which they hold , is thereby * * Plainely in all mens sight whose eies God hath enlightned to behold his truth . For they which are in errour are in darknes & see not that which in light is plain . In that which they teach concerning the natures of Christ , they hold the same which Nestorius fully , the same which Eutiches about the proprieties of his nature . plainely overthrowne , and the force of the blood of Iesus Christ extinguished . Wee may therefore dispute with them , vrge them even with as dangerous sequels as the Apostle doth the Galatians . But I demand , if some of those Galatians hartily imbracing the gospell of Christ , sincere and sound in faith ( this one only errour excepted , ) had ended their liues before they were ever taught how perilous an opinion they held : shall we thinke that the damage of this error did so overway the benefit of their faith , that the mercy of God might not saue them ? I graunt they overthrew the very foundation of faith by consequent : doth not that so likewise which the a a The opinion of the Lutherans though it be no direct deniall of the foundation , may notwithstanding bee damnable vnto some : and I doe not thinke but that in many respects it is lesse damnable , as at th●● day some maintaine it , then it was in them which held it at first , as Luther and others , whom I had an eie vnto in this speech . The question is not whether our error with such and such circumstances : but simply , whether an errour overthrowing the foundation do exclude all possibilitie of salvation , if it bee recanted and expresly repented of . Lutheran Churches doe at this day so stifly and so firmely mainetaine ? For mine own part I dare not here deny the possibility of their salvation , which haue beene the chiefest instruments of ours : albeit they caryed to their graue a perswasion so greatly repugnant to the truth . Forasmuch therefore as it may be said of the Church of Rome , shee hath yet a little strength , shee doth not directly denie the foundation of Christianity : I may I trust without offence perswade my selfe , that thousands of our fathers in former times living and dying within her wals , haue founde mercy at the hands of God .