2. Our Saviour Christ is the foundation of our salvation itself.—In that he purchased it by his death, and prepares and preserves it by his life; in which respect the apostle tells us, that none can lay any other foundation than that which is laid, which is Jesus Christ." (1 Cor. iii. 11.) 3. Grace is the foundation of the application of this salvation.-In that all the benefits which Christ hath purchased for us, and all the works which answerably thereunto he works by his Spirit within us, are all founded upon grace, upon which only they depend, the hearts of believers being hence said to be "established by grace." (Heb. xiii. 9.)

Now if they undermine or take away these foundation-truths from us, let them take all. It is howsoever observable, that the Protestants' opinions in these cases must needs be safe; for surely neither the word of God, nor the Son of God, nor the grace of God, can be reasonably challenged with any insufficiency, that they should need the additions and inventions of men to make them successful, in that especially which they are chosen and appointed unto by God. If God thought his word to be sufficient to enlighten us, his Son to redeem and intercede for us, his grace sufficient to sanctify and keep us unto salvation, we are content with his choice and allotment, and do not envy others who pretend to have more but it is to be feared that they who grasp at more, do lose all. And we would rather have our names cast out by them for not adding to the word of God, than that for our additions unto it God should "add unto us the plagues that are written in it." (Rev. xxii. 18.)

Neither may we be so much taken with the truths which in these and other particulars the church of Rome do retain, as that for their sake we should swallow the errors which they mix with those verities; and that, rather than to be separated from their communion, we might subscribe or assent to all the other articles that are proposed by them. That were to "do evil that good might come" of it. (Rom. iii. 8.) Besides, this retaining of some truths does stand them in good stead to put off many errors the better by. Few could vend defective wares, if they did not show some that were true-made together with them. We know that false or counterfeit money will hardly go off alone; neither is poison ordinarily taken singly, or by itself, but mixed with wholesome food; and by that means it deceives the sooner, and spreads the farther.

Were there then nothing but this, that we must believe all that is determined, or that shall be determined, by the church of Rome, (for they have lately made, and may still make, new articles of faith,) or else we must be accursed by them,- -we are rather to undergo all their separations and excommunications, than to assent to untruths, or seem to believe lies. Whosoever they be that propose anything to be believed by us, we may justly expect that they should prove one of these two things unto us; either,

TWO THINGS NECESSARY TO BE PROVED BEFORE WE CAN BELIEVE AUGHT THAT IS PROPOSED.

1. That the article proposed by them to be believed is part of "the faith once delivered unto the saints;" (Jude 3;) or,

2. That there may be now a new faith.

1. THAT IT WAS ONCE DELIVERED TO THE SAINTS.

The former of these, as to the points in controversy, they will never be able to prove; and that makes them speak so slightly of scripture, because they know it is not for their turn. Besides, if that we must contend for the faith that was then delivered, we must contend against the traditions, and all the superadded definitions, of their church, so far at least as they are contrary unto it, and reduce all again to the old test of "the law and the testimony;" (Isai. viii. 20 ;) which we would gladly do, but that they dare not abide by, but call out to the fathers and councils, though in vain, for help.

2. OR THAT WE MAY HAVE A NEW FAITH.

As for the latter, namely, the making of a new faith.-Whosoever makes a new faith, must make a new hope for us too; and from them that propound another way unto us, we may expect another heaven for us; for God's heaven must be attained in God's way. Yet this new faith was attempted to be made and propounded by some of them; witness the evangelium æternum [“ eternal gospel "] which the friars made and the pope favoured. In which new gospel they affirmed that the gospel of Christ was not the gospel of the kingdom, and that the Old and New Testament had lost their force, or should soon lose it: the time they set is now expired above four hundred years since.

But this device not succeeding, they have since been more reserved and cunning: not downright and all at once, but indirectly and by degrees, endeavouring to bring us to this their purpose; on the one hand decrying scripture and revealed truths as much as they can, and on the other hand magnifying as much those things whose truth and goodness (if they have any) are only derived from their church's recommendation. One passage of Cardinal Hosius must not be forgotten, who affirmed, that were it not for the church's authority interposed in the case, scripture were no better than Æsop's Fables. "O my soul, come not thou into their secret; and unto their assembly, mine honour, be not thou united." (Gen. xlix. 6.)

11. WE ARE SEPARATED FOR CHRIST'S INSTITUTED WORSHIP'S SAKE.

II. The difference between the Protestant and now Roman church is as considerable about religious worship. They separate us, and cast out our names, because we desire to keep to the purity and simplicity of worship, so often commanded by God, and so highly recommended by Christ; (John iv. 24;) and they on the other side do add in matters of divine worship according to the inventions of their own hearts, and the humours of every fanciful pope.

Now this we are the more careful about, because that they who worship any thing beside the true God, or who worship him any other way than according to his own appointment, are, in the second commandment, declared by God to be haters of him; that is, in a more eminent manner than any other sinners whosoever. We find also will-worship to be such a leaven, as that (where it is joined with otherwise right and well-directed devotion) it leavens the whole lump, and makes the whole but one con

tinued provocation, in God's account. Those that swear by the Lord and by Malcham, are esteemed as if they had not sworn by God at all, but by Malcham only. (Zeph. i. 5.) As wicked as Ahaz is recorded to be, he is not charged for not retaining the altar of the Lord; but for bringing another altar from Damascus, and placing of it by God's altar at the temple of Jerusalem. (2 Kings xvi. 10-16.)

One would think that washing of hands, and the wearing of broad phylacteries, were matters so indifferent, as that they could not be displeasing unto God, especially when commanded by the church, and recommended too by tradition; yet our Saviour assures us, (though they thought to please God the better by them,) [that] it made all the rest of the Pharisees' worship but vain and unacceptable. (Matt. xv. 9.)

Worship is indeed the marriage-duty which the church of God is to pay unto none but unto Him who is married unto her; (Jer. iii. 14;) and God hath declared himself to be "a jealous God," and that he will not permit any creature to partake that marriage-rite together with him. (Exod. xx. 5.) Hence it is that idolatry is so often called "adultery," and a "going a-whoring from God." (Ezek. xxiii. 30.) And in this, amongst other things, to be sure they agree,—that as amongst men for every fault, though heinous ones too, there cannot be a separation between man and wife, but for adultery there may; so God is pleased not to give a bill of divorce to any church or people for any sin so much as for idolatry. When once they become overspread with that sin, then it is that God says unto them, "Lo-ammi, Ye are not my people." (Hosea i. 9.)

If we must then either be bidden by the church of Rome to depart from her for not worshipping what she pleases, and as she lists, or that God should depart from us, by the withdrawing of his word and Spirit from us, and bid us to depart from him, because we did not worship him according to his prescribed will, but preferred man's will before his will, it is easy to determine which we should most dread, and labour to avoid. Nay, let them again and again bid us to depart from them here, that God may not bid us to depart from him hereafter. Their censure of excommunication is lighter than the small dust in the balance, if compared with his sentence of condemnation.

I know that this harlot, with the adulterous woman in the Proverbs, (xxx. 20,) "wipeth her mouth, and saith, I have done no wickedness." Yet I shall take it for granted, that if she gives and requires religious or Divine worship to be given to any creature, she is guilty of idolatry, or else there is no such thing as idolatry in the world: this being confessedly the worst kind of false worship, and that for which God gave the Heathens over unto such "strong delusions" and "vile affections." (Rom. i. 25, 26; 2 Thess. ii. 11.)

*

I shall not insist upon the particulars of Divine worship; which is either internal, the worship of the heart; or external, the worship of the body. Faith and hope are the homage which the heart pays unto God: it believes in him, as true and faithful, and ho pesin him, as good and gracious, in the highest degree. Adoration and service are the tribute which the body owes unto God. Now I could easily evince, that the church of Rome gives any or all of these to creatures; for whilst they AQUINAS, Secunda Secundæ, quæst. xciv. art. 3.

pray to saints, whether real or imaginary ones, they must hope and believe in them; for "how can they call upon them in whom they have not believed?" (Rom. x. 14.) And whilst they prostrate themselves before their very images, whilst they build altars and churches and keep festivals or observe days unto them, they give them whatsoever the outward man is able to perform to God himself. Yet all this worship they think that, calling of it by another name, (dovλsia,) they can justify.

Not to insist upon that which hath been so often proved by others, that the words dovλsia and Aaтpeia are promiscuously used; and that if there be any difference, dovλsia imports the more servile offices of the two. Alas! the common people break the cobweb-thread of such nice distinctions, which they are not able to skill of, and, as some amongst themselves have feared, fall into downright idolatry.

NOT DARING TO GIVE DIVINE WORSHIP.

But Aarpeia itself, or that worship which they acknowledge to be divine, and of the highest kind which can be given to God himself, yet,

1. TO THE CROSS.

1. They give it to the cross, as Aquinas and Bonaventure, who are sainted amongst them, and a many others, do affirm.*—And Aquinas proves that the cross may be adored with divine adoration, because they put the hope of their salvation in it; and to that purpose he cites a hymn of that church, wherein it calls the cross its only hope. Not to speak of crosses as they are painted or carved, unto which also they give the same honour; though it is more than probable that, as they are usually made, they do not so much as resemble the cross upon which Christ suffered. But granting that the true cross upon which Christ suffered may be worshipped, (which yet we abhor to grant,) may they not be mistaken in the wood of that cross? It is certain [that] there is more wood worshipped for the wood of the cross than Simon of Cyrene (or their giantlike saint, Christopher) could ever bear. And in such a case, when they worship a piece of ordinary wood, and perhaps without its due figure to enhance it, themselves must grant that they are idolaters. But supposing that they be not mistaken, it is a wonder that they should have such a veneration for the cross, and spears, and nails by which Christ suffered, whilst that all Christians have the other instruments of his suffering (as Judas and Pilate are) deservedly in so great an execration.

2. TO THE HOST.

2. They adore the host, that is, the consecrated bread in the sacrament of the Lord's supper; and that with a divine worship, the very same which they would give to God or Christ himself.-And the council of Trent do accurse all that think this ought not to be done, and that the sacrament ought not thus to be worshipped. It is strange, what they say, that a priest should make his Maker; but it is stranger yet, that as soon as he is made by him, he should fall down immediately and

AQUINAS, Pars Tertia, quæst. xxv. art. 4; BONAVENTURA in Tertiam Sentent. dist. ix. quæst. iv. † Concil. Trident. sess. xiii. cap. 5.

worship the workmanship of his own hands: which made Averroes say, that he never saw so foolish a sect of religion as the Christians were, who with their teeth devoured the God [which] they had adored. So that, to excuse themselves from being idolaters, the best plea [which] they do use proves them worse than cannibals: for these devour but men like themselves; but Papists, if we believe this their excuse, do devour the flesh of the Son of God.

It is not my intention to speak unto that monstrous and truly senseless opinion of transubstantiation; but supposing of it to be true, yet, the church of Rome holding the intention of the minister to be necessary toward the efficacy of every sacrament,* (and by consequence that unless the priest, whilst he speaks those five transubstantiating words, Hoc enim est corpus meum, ["For this is my body,"] do intend by them to change the bread into the body of Christ, &c., that then there is no change wrought by them,) what a miserable danger of idolatry must all the people be in, in the mean while! They certainly cannot tell the mind of the priest; and if he be not intent, as too often they are not, upon that business, all that worship that host must be most gross idolaters, were all the opinions of their leaders granted them to be true.

3. TO THE VIRGIN MARY.

3. The last instance that I will give of their idolatry shall be in their worshipping of the Virgin Mary.-They call this worship which they give unto her updovλeia and they make it a middle sort betwixt the other two formerly mentioned. But they might call it, if that they pleased, úspλaτpsia for they say unto her and attribute unto her more than unto Christ himself. Nay, they petition her to command her Son by her motherly authority; little considering that she herself called him. "God her Saviour," though according to the flesh he was her Son. (Luke i. 47.)

Now though this, and much more which might be said, do very plainly prove that their worship hath got the plague-spot of idolatry upon it, and therefore that it is by no means to be meddled withal: yet they are so devoted unto it, as that they have commanded all such passages to be left out in the editions of the fathers which speak for adoration as due or to be given only unto God.† Nay, the very second commandment hath not escaped them; but they have put it out of the number of the commandments, that they of their communion might not be self-condemned when they reflect upon it.

I know that some amongst them do sew other fig-leaves together to hide this their nakedness, but in vain; for how can there be a subaltern or subordinate religious worship, unless there be a subordinate deity too? There are, and ought to be, degrees of civil respects, which are given diversely unto men, according to the various degrees of worth or authority in the objects unto whom they are paid; but the honour or worship of God, and whatsoever is due unto him as God, can no more be shared by the creature, than his infinite essence and majesty from which it flows. Neither will it serve their turn, that they say they do not worship his image with the same mind and affection wherewith they

• Concil. Trident. sess. vii.

Index Expurgatorius, Madriti, anno 1612.