The reasons follow First , because without faith no ▪ action is not can be good or acceptable , as witnesseth the Authour to the Hebrewes , Without faith it is impossible Heb. 11. 6. to please God . If God accept any worke , it is through Christ● 〈◊〉 which worke there is required , not onely the doing , but the well doing , vnto the which there is needfull , sound ma●er , a right maner , and a good end , the Lord Iesus himselfe being not onely adiutor , but also a Doctor to his Church . The materiall tabernacle must be framed , and fashioned , and Exod. 25. 9. furnished according to the Lords owne direction : there must likewise be neither addition nor abstraction from those ten words deliuered in the Mount , as it is written in Deuteronomy , Take heed therfore Deut 5. 32. that you do as the Lord your God hath commanded you , turne not aside neither to the right hand nor to the left . The Iew and Papist they worship the true God , but Wil-worships were euer abhominable before the Lord . not according to that manner the Lord requireth : therefore their seruices are not of faith : and if not of faith , not acceptable . Christ and his Father are one , so are their lawes ; therefore whatsoeuer we ask the Father in his name , he heareth vs . Yea ( saith the Apostle ) whatsoeuer we aske , we receiue of him , because we keepe his 1. Iohn 3. 22. commandements , and do those things which are pleasing in his sight : but without faith we cannot please God , therefore without faith there can be no acceptance : for whatsoeuer is not of faith , is sinne .

Reason 2 My second reason is taken from the infallibilitie and truth of Scriptures . We haue ( saith the Apostle ) a most true word of the Prophets ; which may appeare , first from the I●di●●r : For no prophesie in Scriptures is of any priuate motion , but 2. Pet. 1. 20. verse 21. holy men of God spake as they were moued by the holy Ghost . Looke we at Moses and the Prophets , Christ and his Apostles , and we shall finde their tongues to be Esay 6. 7. Scriptures without errour . touched with coles from Gods Altar , and the spirit of Elijah to be doubled vpon Elisha ; yea they were all filled with the holie Ghost , and spake as the Spirit gaue them Acts 2. 4. vtterance . What words of grosse impiety , or rather blasphemy , dare the Papists vtter , concluding these sacred writings , without the authoritie of the Church as not authenticall ? Yea they authorize Canons to be as orthodoxal as the Scriptures . O palpable blindnesse , nay , horrible blasphemy ! But let vs proceed . As the truth of Scripture appeareth by the Inditer , so also by the matter it selfe there in The pure word of God surpasseth all humane learning . That which man by his wisedome cannot do , God by his word and spirit can do . contained . How doth it discouer sinfull mans particular thoughts , lusts & affections , which humane reason was neuer able to discerne , nor any Philosopher by humane wisedome able to declare ? Besides , what articles of faith , although not against reason , yet aboue reason ? For in naturall vnderstanding God is not all iustice and no mercie , but if there were not a Redeemer it should be so : therfore , although reason can teach , that he must be God that must satisfie the infinite iustice of God for sinne , yet that this Redeemer should be God and man , is aboue reason . For this cause is his name called Wonderfull . Vnspeakeable was the Esay 9. 6. worke of creation , and wonderfull the worke of redemption : This is the Lords Psal. 118 23. doing though it be maruellous in our eyes : and , Let him that glorieth glorie in the Iere. 9. 24. Lord . Besides , nothing but this word is able to minister comfort and reliefe in all distresses of body and minde . The sweet promises of the Gospell will onely reuiue and raise vp the wearie soule , and giue it ful contentment and satisfaction . Athanasius concludeth more perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athanas . de Synod . to be in the Scriptures then all the Synods : he therefore that beleeueth God ▪ must beleeue the Scriptures , for whatsoeuer is not of faith , is sinne .

Reason 3 The third reason is taken from the sufficiencie 2. Tim. 3. 15. of them , they being able to make a man wise to saluation , through the faith which is in Christ Iesus . But , saith the Aduersary , they are imperfect , therefore they require a supply from the Apostolicall Decre●alls of the Church . O proude Babel that dare offer strength to him who is strength and sufficiencie it selfe , and prop his omnipotent power and incomparable worke with the reeds of Aegypt ! Basil saith , that the Scriptures Scriptura commune promptuarium bonorum documentorum . Basil . mag. in psal. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iren. li. ● . ca. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theod. dial . ● . cap. 6. are the rich treasury of the King of glory , full of pearles and precious stones , wherein the Christian may furnish himselfe with necessaries , either for his general or particular calling . Yea , how haue the ancient Fathers , Tertullian , Irenaeus , Theodoret , Augustine , made them their stay , confessing them to be the vnmoueable ground of faith , the pillar of truth ? How haue they commended them by their example & doctrine to all succeeding ages , as sufficient to make the man of God absolutely perfect vnto euerie good worke ? Nay further , how haue they expresly published vnto posterities , Hieronym in Mat. 23 Quod de Scripturis authoritatem non habet , eadem facilitate contemnitur qua probatur , that is , Whatsoeuer is not authorised by the holy Scriptures , it may as easily be reiected as receiued . Wherfore , although such Babylonish and Satanicall spirits , in their height of pride dare attempt to weaken that which the strength of Israel by his owne finger hath so confirmed and established to be both perfect and sufficient , Psal. 19. 7. yet let all that feare the Lord , conclude with my Text , that Whatsoeuer is not of faith , is sinne .

Reason 4 My fourth reason is taken from the present and future expectation of a blessing and comfort through faith in the promise , from the worke truly and sincerely Faith onely the ground of sound assurance and comfort . wrought , the which cannot be truly and constantly expected of me , without full assurance in my soule ▪ and conscience , that I haue throughly endeuoured to obey God in all things according to his will ; being truly humbled at the sight of my manifold failings and imperfections . For euangelical perfection consisteth in these graces , faith , vnfained humiliation , with an earnest endeuour , God in his Sonne accepting the truth of our endeuours as perfect works . The which euidently appeareth by the testimony of the Apostle , who although he delighted in the law of God concerning the inner man , yet was he constrained to cry in the bitternesse of his soule , O wretched man that I am ! Were our actions Rom. 7. 22. 23 24 perfect , what necessitie were there either of humiliation or faith ? but Euangelicall righteousnesse requireth both , humiliation to bring vs to faith , & faith for the apprehending of that imputed righteousnesse which is by Christ . Hence then is disclosed the naturall estate of many , who bragge of an endeuour to serue God , but wanting the cleare sight No discerning of imperfection , no endeuouring after perfection , of imperfections in their best actions , they come not to the grace of sound humiliation , and so remaine carelesse , neglecting the meanes of grace , as constant hearing , praying , conferring , meditating , whereby more knowledge , and greater strength is to be obtained ; they being ignorant of an vniuersall and renewed obedience enioyned the people of God . Since therefore his will must be our will , and his word an absolute rule for the squaring and ordering of our generall affaires , in the courses of true pietie , and vnmixed holinesse : how fraile Hope with ▪ out faith but a vanishing shadow . and comfortlesse is that vanishing hope , which is not supported with this staffe of Faith ? What comelinesse ▪ were it to preferre the daughter before the mother , but that groundlesse actions must needes end in fading vanities , & seeming shewes in base hypocrisie ? Now the Scriptures tell vs , that we are saued by faith , and vnto this grace belongeth the promises ; for that grace which bringeth vs Christ , bringeth vs all things : what then can surely Rom. 8. 32. be expected without the life of Faith ? Dauid therefore first layeth the ground , and then applieth : I shall not be confounded , Psal. 119. 9. when I haue respect , vnto all thy commandements . And Paul gaineth his assurance , and triumpheth in his expectation from this vnmoueable ground , I haue fought a good fight , I haue finished my course , 2. Tim. 4. 7. 8. I haue kept the faith ; from henceforth is laid vp for me a crowne of righteousnesse : He therefore that will be fr●e from the guilt of sin , and enioy the promises , must constantly , without wauering , practise the workes of faith , for Whatsoeuer is not of faith , is sinne .

Reason 5 Fiftly and lastly , the example of the Lords Worthies confirme the truth of our proposed doctrine . Abraham walked Genes. 17. 1. Genes 5. 24. Genes. 6. 9. Acts 13. 22. Iosh. 1. 2. before God , Henoch with God , Noah by Gods owne testimony , was an vpright man , Moses was his seruant , Dauid a man after his owne heart ; how could this be , but that by faith they obeyed sincerely the word of faith ? Hence the Apostle dare affirme , that As many as Galat. 6. 16. walke according to this rule , peace shall be vpon them and mercy . Therefore , without all controuersie it may be concluded , that there can be no sound life but the life of faith : for Whatsoeuer is not of faith , is sinne .

I trust , by this time , easie passage is made for further prosecution of the point : proceede we therefore briefly to application .

Vse 1 In the first place therefore it giueth vs to vnderstand , that he must be more then a naturall man , that groundeth his actions ordinarily vpon the word , for the naturall man perceiueth not the things 1. Cor. 2. 14. of the Spirit of God , neither can he know them : the Apostle giueth two reasons , the one taken from his owne corruptions , They are foolishnes vnto him ; the other from the excellencie of the thing● themselues , the which vnsanctified nature cannot be capable of : for as they are spirituall , so they must be spiritually discerned . The vnregenerate man The life of faith not walked by the gifts of Nature onely . may be enriched with many and singular gifts , as knowledge , approbation of the best things , yea with inclination towards sincerity . What a glistering speculatiue image of holinesse may the natural man be couered with ? how pregnant in diuine and humane histories ? He may be stored with varietie of the greatest gifts that Nature can afford him , and expresse in action Aristotles morall vertues , yet neuer come to be ruled vniuersally by the word , but as a bondslaue guided and ruled by his enlightened and checking conscience . Achitophels counsell was 2. Sam. 16. 23. like as one had asked counsell at the Oracle of God : yet was he without diuine and supernaturall illumination and sanctifying graces of the Spirit . So it is that many can speake of God , but not in that Euery seruice of god discerneth manner as well as matter . holy manner as of God , with reuerence and feare . Others can talke of the word , Sabboth and Saints , but without humility , delight , affection ; that as good meate may be marred in the making , so good words in speaking : for Gods word directeth , not onely for matter but maner . If any man speake ( saith the Apostle ) 1. Pet. 4. 1● let him speake as the words of God . And. Paul commendeth the Thessalonians for receiuing the Gospell , not as it was the word of man , but as it was indeede , the 1. Thess. 2. 13. word of God . Hence it is that the regenerate man feareth to vndertake any seruice or worship due vnto his God , without an exact preparation : that is , he summoneth his whole fabricke , euery facultie of soule and body ; insomuch that he saith with Cornelius , We are all here in Acts 10. 33. the presence of God . He leaueth not vnexamined his faith and loue , committing a seuerall office to his seuerall faculties ; lest his sacrifice should smell vnsauourie in the nostrils of the Almightie , no better Esay 66. 3. respected then the cutting off of a dogges necke , or the offering vp of swines bloud . He forgetteth not that spirituall actions must be done in a spirituall manner , lest that wofull prophesie be verified in him , as it was in the Pharises ▪ This people come neare vnto me with Matt. 15. 8. their lippes , but their hearts are farre from me . Thus , although the carnall Ciuilist dare rush into Gods ordinances and holie seruices , as the horse into the battell , neuer respecting like the carelesse seruant , how his maisters worke be done , so it be done : yet the tender affected sonne of Adoption , sanctified with the graces of Gods Spirit , remembreth and registreth that grounded watch-word , Take heede to thy foote , that is , Examine Eccles. 4. 17. thy thoughts and affections , for , whatsoeuer is not of faith , is sinne .

Furthermore , it is required in diuinitie , although not in humane learning , as philosophie , that not onely our actions Gods word , mans heart , and his actions must sympathize . must agree with our mindes , but our minds must agree with the truth it selfe : for it is not enough that a man walke before God , but that he walke truly and vprightly with his God . For this cause hath our gracious God granted and vouchsafed his Pillar of a Cloud , and his Pillar of fire for our certaine guiding in the way of happinesse . What better and surer conducts can we haue then his Word and Spirit ? for what reason cannot do , faith can do . Wherefore in Christians must be a double truth , truth in affection & matter ; the one to manifest gods truth ; the other our owne . Gracelesse men may speake as they thinke : their words manifesting the abundance of their hearts ; but naturall men can neuer speake Gods truth truly . What grounds then hath imaginary supposition in the seruice of God , or that doctrine of Equiuocation and mentall reseruation hatcht in the Romish Synagogue , detested Non etenim falsum i●rare peierare est : sed quod ex animi tui sententia iuraueris . Cic. de of offic. libr. 3. of the very heathens ? Periury ( saith one ) is not so much swearing a thing false , as swearing it falsely , when heart and words agree not . But the parti-coloured Papist may haue out of his Rubricke , a tongue for the Prince , and an heart for the Pope . But let all which set their faces towards Sion , know , that without knowledge the minde is not Prou. 19. 2. good ; and that truth is required , not onely in the doer , but also in the worke it selfe , farre surpassing the choisest gifts of nature , for Whatsoeuer is not of faith , is sinne .

Againe , the secure Naturalist that can shew his gilded Armes painted with the colour of ciuil honestie , and the formall hypocrite that is soa●ed vp to an high pitch of confused holinesse : these and The life of faith exceedeth pharisaicall righteousnesse , and formalitie . such like haue framed a repentance of their owne , not grounded vpon the Scriptures . Many take some paines in the outward performance of religious duties , & can concurre with Gods faithfull Minister in the strict censures of hellish sinnes ; yet examine them thorowly in the ground of regeneration , I feare , in respect of true and liuely experience , they will be found as ignorant as Nicodemus , yea as vaine as Demas : sound mortification will be held martyrdome with their carnall affections , whence proceedeth wearinesse , dulnesse , deadnesse , yea fearefull backesliding , the cursed mother of scandall to the glorious Gospell of Iesus Christ . Nay they liue in the bosome of the Church , yet miserably blinde and naked , destitute of those sauing graces , true humilitie , godly simplicity , ioy in the Crosse , patience , faith ; being in bondage vnto the law and conscience . But the sanctified Christian , who hath well learned Christ , whose heart faith hath thorowly purified : this man Act● 15. 9. is not vnacquainted with the first be ginnings of sauing repentance , as namely , godly sorrow , indignation , with an holy reuenge vpon his vile affections . For , what seede is quickened except it die ? yea we 1. Cor. 15. 36. Rom. 6. 4. are buried with Christ in baptisme . See then the miserable and vngrounded estate of the vnregenerate , though neuer so holie in his owne iudgement and other mens , yet being ignorant of Christian buriall and death of sinne , he is like a house vppon a sandy foundation , subiect to the violent temptations of that prying and raging Serpent , ready to be tossed with the waues of his owne corruptions , and drawne aside by worldly enticements . From whence proceed so many euill surmisings , small care in bearing with , & couering the infirmities of the weake , yea Christians must examine well their mortification that wofull sinne of spirituall pride , but from vnmortified humours , and vnexamined consciences ? Many thinke , if they beleeue the Trinity with a generall confession of their sins ; all that God requiquireth they haue performed ; others , if they haue had some pangs of sorrow ; others , if they be brought to leaue their grosse sinnes , they are not so bad as the worst , therefore they imagine themselues to be equall with the best .

But the sacred Scriptures teach the ground of true repentance to be farre otherwise , differing from this speculatiue mortification , both in qua●titie and continuance . To mortifie , in the Scriptures , is to crucifie , or apply that which will make dead ? It is one thing to get sinne asleepe , but it is another thing to get it dead : for sleepe may be procured without paine , but death cometh not ordinarily without sorrow and perplexitie . This mortifying therefore is a destroying of the whole body of sinne , an extinguisting of the power and vigour of it . We Rom. 656. are grafied with Christ ( saith the Apostle ) into the similitude of his death : which he in the next verse expoundeth to be a crucifying of the old man , and destroying of the whole body of sinne . Now this crucifying or destroying is expressed by diuers degrees : first , there is the wounding of sin , when the sinner is pricked with remorse by the law : So were those Conuerts at Peters Sermon said to be pricked in their hearts , Acts 2. 37. whereupon they cried , What shall we do to be saued ? Secondly , a condemning of sinne , when the sinner examineth and iudgeth himself guilty before the Lord : and thus hath it bene with the Lords peculiar from time to time , as may appeare in Dauid , Daniel , Iob , the Prodigall , and Dan. 9. 7. the Publican , who humbled themselues as lyable to the iustice of the Almighty . Thirdly , the crucifying of sin , when the sinner racketh his owne soule by godly sorrow , driuing in the nayles of Gods threatnings , restrayning his flesh thorow a spirituall reuenge : for some of the 2. Cor. 7. 11. effects of godly sorrow that causeth repentance neuer to be repented of , are indignation and reuenge : Fourthly , the killing of sinne , when the sinner putteth off the body of sin , and forsaketh his euill wayes . The Apostle forbiddeth lying , and he addeth an vndeniable reason , Yee haue put off the old man with his workes . Coloss. 3. 9. Yea he enioyneth not a partiall , but a thorowout mortification , shewing that he which is not inwardly and thorowly mortified , was neuer truely mortified . Mortifie your members ( saith he ) which are on the earth , fornication , vncleannesse , inordinate Where sinne is truly mortified , there is no liking of it in the affections . affection , euill concupiscence , and couetousnesse , which is Idolatrie . Here the Apostle would haue the conceptions and first inclinations to sinne crucified , because they are the originall of all vngodlinesse . Hence we see , as also lamentable experience testifieth , that many build vpon seeming shews and vaine perswasions ; for that alteration that true repentance maketh , cannot be found , and all for want of found mortification . For as there must be renouation in euery facultie vnto all graces , so there must be mortification of all sinnes in euery facultie : whereas it is otherwise in Agrippa-like Christians and carnall Gospellers , who vpon the quieting of conscience , and absence of a powerfull Ministery , dare fashion themselues according to the courses and customes of the times in apparel and communication , not respecting the The mortified Christian watcheth against sinnes of omission . Phil. 2. 12. vrgent necessitie of daily watchfulnesse , with the constant practise of holy duties . But the crucified Christian , who seeketh and endeuoureth to worke out his saluation with feare and trembling , vpon his daily sinnes executeth daily mortification , concluding the necessity of renewed repentance from the sacred Scriptures , and his owne corruptions , and Whatsoeuer is not of faith is sinne .

Thus fa●re haue we waded in the first vse , proceed in order to the second .

Vse . 2 In the second place it taxeth those vnwritten verities in the Sea of Rome , equalized and ballanced with the truth of sacred Scriptures . But seeing that Dagon Popery not able to withstand the Scriptures . is fallen before the Arke , the fanne of the glorious Gospell hauing already winn●wed the chaffe from the wheat : the mists of darknesse being expelled by the Sunshine of righteousnesse , and the power of B●bell displayed by the banners of him which rideth vpon the white horse , infinite in wisedome , and inuincible in power and maiestie : it is not my purpose therefore to be very large in this vse of confutation : although my text would beare me out against all the proud brags of that Antichristian Synagogue . Well may we know that Papists , together with the rabble of croking lesuites they are no babes , they can speake for themselues , or rather Baall● Though their speeches resemble the ordinarie qualities and conditions of deceiptfull trades-men , who when their wares for insufficiency cannot sell themselues , their glozing tongues can get quicke and speedy sale for them : but for all their iugling , glozing , and dissembling , they shall neuer cleare themselues from Christs sentence against the Pharises : In vaine Matth. 15. 9. they worship me , teaching for doctrines the precepts of men . This appeareth by Papists build vpon man , but Christians vpon God . their sandy vnsound foundations whereupon they build , as namely , humane Consistories , lying oracles , Decretals apostaticall , preferring darkenesse before light , shadowes before substances , Traditions before commandements , yea the creature before the creator . What can God do and the Pope cannot do ? Nay , the Church is to iudge of the truth of the Scriptures . Tremble Babel , for the pride of the Church hath euer bene the ruine of the Church . But to insist and search more narrowlie , and to manifest more clearely the rotten ground-worke of this Romish building , the Rhemists themselues comment vpon our text , and tell vs that the proper sence is , That euery thing that a man doth against his knowledge and conscience , is a sinne , but they shew the ground neither for knowledge nor conscience : something must be vnderstood which is not expressed , or else the consequent must conclude , that a man can neither erre in iudgement nor conscience : which well may be gathered from some of their propositions , as namely this one ; Ignorance the mother of deuotion . For it is neither against knowledge nor conscience , when that faith will serue which is fixed vpon the Church , although that Church be grounded vpon the diuell himselfe .

Againe , other stones there are which Iustificatio est actus indiuiduus ac simul totus . belong to this brittle foundation , as namely , that second iustification by workes , as if there were a first and a last in the act of iustification ; whereas it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a free acceptation of a mans person , yea a iustifying of the vngodly , as the Apostle witnesseth : But to Rom. 4. 5. him that worketh not , but beleeueth in him that iustifieth the vngodly , his faith is counted for righteousnesse . If any regenerate man might haue merited any thing in the matter of iustification , it could not haue bene but Dauid and Paul , who were so abounding in the worke of the Lord , might haue gained something for themselues ; but it is farre otherwise , as appeareth by their owne testimonies in facred Scripture . Lord , saith Psal 143. 2. 1. Cor. 4. 4. Iustificatio exprimitur in Hebraico Hizdik Pro. 17. 15. & in Graeco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dauid ▪ enter not into iudgement with thy seruant , for in thy sight shall no flesh liuing be iustified . The Apostle likewise saith , I haue in all good conscience serued God vnto this day , neither know I any thing of my selfe : yet am I not thereby iustified . Besides , the word , to iustifie , is opposed in the Scriptures to condemning , signifying an absoluing or imputatiue iustice , It is God that iustifieth , who can condemne , Yea the blessed Apostle Rom. 8. 33. 34. Isai. 50. 8. Act. 13. 39. Paul is no● a●●aid to publish in the Synagogue of the Iewes at Antioch , that From all things from which they could not be iustified by the Law of Moses , by him , that is , by Christ ▪ euery one that beleeueth is iustified . Well saith Bernard to this purpose , Bern. in fest. Omnium Sanct. Serm. 1. Vaehominum iustitiae quantumvis laudabili , si remota misericordia Dei iudicetur , that is , Wo to the righteousnesse of man were it neuer so laudable , if God setting aside mercy enter to iudge it . For this cause holy Iob is not ashamed to confesse , that if he would dispute with God , yet Iob. 9. 3. could he not make answer vnto one of a thousand . Thus you see with what rubbish the foundation of the Romish Church is laid , of which a workman would be ashamed , yea neuer aduenture so great a building with so slippery a ground-worker but that the prophecy must be fulfilled in them as well as in other , namely Christ to be a stone to stumble at , and a rocke of offence , euen to them which stumble at Esay . 8. 14. 1. Pet. 2. 8. the word , being disobedient , vnto the which things they were euen ordained . Were it not so , how could they withstand so plaine euidences of the spirit in sacred Scriptures , as namely iustification only by faith without the works of the Law , figured & recorded by Moses & the Prophets , Christ and his Apostles ? Either it must be of grace , or of debt , but if debt , then were Eph. 2. 8. grace no more grace . In like manner they stand vpon Peters prerogatiues aboue the other Apostles , which were a thing impossible to humaine reason , were they not giuen vp to diabolicall delusions ; for no other Apostle we reade of , that fell so often and grieuously as this man did . They tel vs that he walked vpon the water , so did none of the rest . But what supernaturall act was this ? for herein by the testimony of the Euangelist he bewraied diffidence and much weakenesse , and had not Christ caught him by the hand he had suncke . What vnity Matth. 14. 30. therefore or vniformity can there be betwixt the Church of Christ and the Church of Antichrist , when there is so Rome cannot stand , for it wan●eth a sound foundation . great difference in the principles ? Furthermore besides all this , other stories there are , or rather vanishing rubbish , which prop and vphold this Romane Hierarchy , neither of Christs or any of his Apostles getting or laying ; as namely that vngrounded doctrine of Transsubstantiation lately hatched and decreed at the Councell of Lateran being 1215 yeares after Christ , vnder Pope Innocentius the third : neuer taught by those Fathers of great antiquity , namely , Irenaeus , Tertullian , Cyprian , Augustine . Yea the Euangelists themselues , Marke and Matthew , are sufficient witnesses of Christs owne words , who said that he would drinke no more of the fruite of the vine , Matth. 26. 29. Marke . 14. 25. which was not bloud but wine , as Chrysostome and Cyprian both affirme . These things being considered , who can iustly Cal. lib. Insti● . cap. 13. blame M. Caluin , thogh he say the mother & organ of popish traditions was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an erronious zeale and preposterous humour deriued from Satan the father of lies and vngrounded Axiomes . And were not poore ignorant and deluded soules bewitched through the deceits of Satan and vanity of their minds , drawne aside with those speculatiue shewes of Antichristian piety , and withall blinded The doctri●● of the Romish Church cannot be maintained by Scripture . with those false perswasions of admired Cardinals , how could it be but they should relinquish such impious falsities and counterfet holinesse , grounded vppon nothing but mans inuention ? I could proceed in shewing the insufficiency and weaknesse of this declining Babell , the head corner stone which should vphold the building being cast aside : but their apparent folly I ceasse to speak of , it being sufficiently manifested to the Church of God by the faithfull witnesses of the Almightie . Let Iesuits therefore , or rather He that preacheth Christ truly cannot but preach good work● . Iebusites , maintaine their faithlesse doctrines , as of free will , workes of super●rogation , with such like ; yet let Sion fly to the Law and the Testimony ; and if they speake not according to this word , it is , as the Prophet saith , because there is no light in them . And although they falsely Esay . 8. 20. charge the Embassadors of Christ as enemies vnto good workes , let them set them no higher then the Scriptures , and they shall set them no higher then we . For we are his workemanship , created in Ephes. 2. 10 Christ Iesus vnto good workes that we should walke in them . Besides , The weapons of our warfare are notcarnall , but spirituall , mighty through God to cast downe 2. Cor. 10. 4. 5. holds , casting downe the imaginations and euery high thing that is exalted against the knowledge of God , and bringing euery thought into captiuity vnto the obedience of Christ . But where the Lord hath not a mouth to speake , there his peculiar people may not haue an eare to heare ; for Whatsoeuer is not of faith is sinne .