and therefore the place is fitly and properly translated There are diuersities of gifts 2 Wee haue receiued grace for grace Iohn 1 16. 1 This is a Doctour like exposition made of their meere Doctour like authoritie without reason wee haue receiued grace that is the grace of iustification for grace that is for the first preuenting grace but the meaning of Saint Iohn is because the sonne of God was in highest grace and fauour with his heauenly father therfore the father doth embrace vs also with his grace and louing kindnesse for his sonnes sake in whom we beleeue 2. That grace in this place is opposed vnto merites the wordes next following doe declare for the law was giuen by Moses but grace and truth came by Iesus Christ Heere Christ and Moses are opposed betwixt themselues as it were in the proper differences of their offices that is of wrath by the lawe and of grace by the Gospell 3 Grace is the gift of God Ephes 2. 8. therefore it is an infused and inherent habite Answere 1 It is a fallacie of composition and diuision arising from the construction of the words for the word gift is not simplie and alone construed with the word grace but with saluation by grace which if it might should haue been expressed in one word Brieffely plainely the Apostle saith not Grace is the gift of God but that ye are saued by grace that is the gift of God 2 and for the same cause the gift in this place is not a habite for gift is opposed there to workes and merites as being a thing that is bestowed of meere fauour 4 It is a good thing that the hart be established with grace Heb 13 9 Answere 1 It is a begging of the question because this is controuersed whether Grace doe in these wordes signifie an infused habite 2. In that very place the Apostle opposeth Grace to the vaine confidence of workes against them who put confidence in meates drinkes c. Therefore by the nature of contraries it appeareth that the worde grace is heere taken for the free fauour and mercy of God so the argument hangeth not together for in the Antecedent Grace is taken for the fauour of God in the consequent for an infused habite CHAP. 10. Of Iustification SEeing our aduersaries doe diuerse wayes wrâ—p and inuolue this disputation let vs devide it into certaine and distinct members and questions Question 1. And first of all whereas the word Iustification wrested to a wrong signification by our aduersaries as if to iustifie were of an vniust man to make one iust habitually or by a habite infused and seeing they hisse at imputed righteousnesse let vs consider the true signification of the word which is no other but to be absolved from the guilte of sinne that it bee not imputed but pardoned which appeareth to bee so by the reasons following Because the word Iustification is a borowed word from the court and place of iudgement which in his proper and naturall signification is vsed in the Scripture for to absolue acquitte from fault and guilte as 1 Wo to them that iustifie the wicked for a reward Isai 5 23. 2 The righteous shal bee iustified and the wicked condemned Deuter 25 1 3 Euerie man that hath a matter might come vnto me that I might iustifie him as the originall hath and is translated agreeable to the sense more plainely that I might doe him iustice 2 Sam. 15 4. 4 He that iustifieth the wicked and hee that condemneth the iust euen they both are abomination Note that the whole acte of Iustification is very liuely described in the scripture as a kind of iudiciall acte processe the person guilty is called to the barre is accused witnesses are brought he is condemned or acquitted c. to the Lord Prov. 17 15. So doth the same word keepe the same signification borowed from the court and iudicial proceedings in the Article of Iustification in the Scripture 1 Who shall laie any thing to the charge of Gods chosen It is God that Iustifieth who shall condemne c. Rom 8 33 34 heere yee see words and phrases borowed froÌ„ the court and Iudiciall proceedings to accuse to condemne to iustifie c. The equivalent termes of iustification or other words vsed to signifie iustification doth proue the same 1 Reconciliation is taken for Iustification Rom 5 9 10 2 Corinth 5 19 2 Remission of sinnes is taken for Iustification 1 Blessed is he whose wickednesse is forgiuen Psal 32 1 2 Iesus shall saue his people from their sinnes Matt. 1 21. 3 To giue knowledge of saluation vnto his people by the remission of their sinnes Luke 1 77 3 To cover sinnes is vsed for Iustification Blessed is he whose sinne is couered Psal 32 1 4 The holy Scripture doth describe Iustification by the words imputation reckoning accounting c as 1 God was in Christ and reconciled the world vnto himselfe not imputing their sinnes vnto them 2 Corinth 5 19. 2 Blessed is the man vnto whome the Lord imputeth not iniquitie Psal 32 2 3 As Dauid declareth the blessednesse of the man vnto whome God imputeth righteousnes without workes Rom 4 6 4 Abraham belieued God and it was counted to him for righteousnes Rom 4 â— 5 To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse Rom 4 5. 6 It is not written for him onely that it was imputed to him for righteousnes but also for vs to whom it shall be imputed for righteousnes which beleeue in him c. Rom. 4. 23 24 Contrariwise our aduersaries do reason 1 To iustifie by force of grammaticall composition of the word is all one as to make a man iust of one who before was not iust therefore to iustifie is to make iust Ans 1 Heere be foure termes in the Antecedent the signification of the word iustificatioÌ„ is taken grammatically in the consequent it is taken according to that signification which belongeth properly to Diuinitie 2. The true signification of the word is to be sought for in the proper science wherin the question is contained 2 By his knowledge shall my righteous seruant iustifie many Esai 53. 11 therefore hee doth iustifie them by an infused habite Ans It is a fallacie called ignoratio elenchi for the necessarie determination or limitation is omitted which followeth in the next words for he shal beare their iniquities which wordes declare that iustification is to bee vnderstoode heere by imputation for they are iustified by his bearing their sinnes as if themselues had borne and wyped away their owne sinnes 3 Holinesse shall preserue and iustifie the heart that is shall cause that the heart bee made iuste Ecclesiastic 1. 17. Answere 1 The booke is not Canonicall and therefore in a point of such moment his authoritie is not sufficient â— in the Greeke text the word iustification is not found 3 Neither if to iustifie in this place
13. 13. Therefore Charitie doth iustifie An. 1 Paul compareth loue or charity with faith not in respect of iustification but of duration and continuance Therefore this is a fallacie from that which is spoken in some respect to the same taken absolutely and in all respectes 2 Faith dooth not iustifie as it is a vertue or habit for it own worth but as it is considered respectively in respect of Christ whose merits it applyeth vnto vs and so doth iustifie vs for his sake There are therefore in this argument more than three tearmes and it hangeth together like a rope of sande 16 If iustificatioÌ„ be takeÌ„ away froÌ„ good works no man will thence forward bee mooued to doo good workes Ans 1. It is a fallacie supposing that for the cause which is not the cause for the true doctrine of iustification is not the cause why some men doe not good workes 2 Neither may we doe evill that good may come of it that is we may not falsely ascribe iustification to works that men may thereby be stirred vp to good works 3 There are notwithstanding many most waighty causes besides why we should doe good works although iustification be not ascribed vnto them Question 4. Our Aduersaries denie that wee are justified by faith alone but to faith they joine hope and charity We on the contrary side ascribe justification to faith in Christ alone for these reasons Because in the former question all works are excluded from the acte of iustification and therefore faith onely is left Romanes 3 4. and 11 Chapter and a man is not iustified but by faith Galathians 2 and 3 Chapter 2 Timoth 1 Tit 3 Psalm 32 as the remooving of all other thinges hath sufficientlie beene proued by these places in the former question Because the holy Scripture wheresoeuer it speaketh of Iustification doth so describe it that it mentioneth none either work or affection but onely faith in Christ Let vs then briefly runne over the places of the new Testament 1 The Gospell of Iohn 1. As many as receaued him to them hâ—e gaue power to bee the sonnes of God even Let our Aduersaries shewe aniething but faith alone in all these sayings of Scripture to them that beleeue in his name Iohn 1 12. 2. As Moses lift vp the serpent in the wildernes c. That whosoeuer beleeueth in him should not perish but haue eternall life Iohn 3 14 15. 3 So God loued the world that hee hath giuen his onely begotten sonne that whosoeuer beleeveth in him should not perish but haue euerlasting life Ioh. 3 16. 4. Hee that beleeueth in him shall not bee condemned Ioh 3. 18. 5. Hee that beleeveth in the sonne hath euerlasting life Ioh 3 36. 6. The Iewes demaund what shall we do that wee might worke the works of GOD Christ answereth This is the worke of God that yee beleeue in him whom he hath sent Ioh. 6 28. 29. 7. This is the will of him which hath sent mee that euery one which seeth the sonne and beleeveth in him should haue euerlasting life Ioh 6. 40. 8. Verily verily I say vnto you he that beleeveth in me hath life euerlasting Ioh. 6. 47. 9. These things are written that yee might beleeue that Iesus is the Christ the sonne of God and that in beleeving yee might haue life through his name Ioh. 20. 31. 2 The Acts of the Apostles 1. To him gaue all the Prophets witnesse that through his name all that beleeue in him should receaue remission of sinnes Act. 10 43. 2. By him euery one that beleeueth is iustified Act. 13. 39. 3. By faith the heart is purified Act 15 9. 4. The Iaylor asketh Sirs what must I doe to bee saved and they saide beleeue in the Lord Iesus Christ and thou shalt be saved thine houshold Act. 16 31 32. 3 The Epistle to the Romanes 1 The righteousnes of God by the faith of Iesus Christ vnto all and vpon all that belieue Rom. 3 22. 2 Wee conclude that a man is iustified by faith without the works of the lawe Rom. 3 28. 3 Abraham beleeved GOD and it was counted to him for righteousnes Rom. 4 3. 4 To him that worketh not but believeth in him that iustifieth the vngodly his faith is counted for righteousnes Rom 4 5. 5 Therefore it is by faith that it might come by grace and the promise might bee sure to all the seede Rom 4 16. 6 This is written for vs also to whom it shall bee imputed for righteousnes which beleeue in him that raised vp Iesus our Lord from the dead Rom 4 24. 7 Being iustified by faith wee haue peace toward God Rom 5 1. 8 If thou shalt confesse with thy mouth the Lord Iesus and shalt belieue in thine heart that God raised him vp from the dead thou shalt be saued Rom 10 11 9 VVith the heart man belieueth vnto righteousnes Rom 10 10 4 The first Epistle to the Corinthians It pleased God by the foolishnes of preaching to saue them that beleeue 1 Corinth 1 21. 5 The Epistle to the Galatians 1 We know that a man is not iustified by the works of the law but note that he saith but or except by the faith of Iesus Christ and wee have beleeued in Iesus Christ that wee might be iustified by the faith of Christ and not by the works of the law Galathians 2. 16. 2 They which are of faith the same are the children of Abraham Galathians 3. 7. 3. God doth iustifie the Gentiles through faith Gal 3. 8. 4. They which bee of faith are blessed with faithfull Abraham Gal. 3 9. 5. The iust shall liue by faith Galathians 3 11. 6. The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be given to them that beleeue Gal 3 22. 7. The law was our school maister to bring vs vnto Christ that we might be made righteous by faith Gal 3. 24. 8. Yee are all the sonnes of God by faith in Christ Iesus Gal. 3 26. 6 The Epistle to the Ephesians By grace are yee saved through faith not of works least any man should boast Ephes 2 8 9. 7 The Epistle to the Philippians That I might be found in him not having mine own righteousnes which is of the law but that which is through the faith of Christ Philip 3 9. 8 The Epistle to the Hebrewes 1. By faith Abell obtained witnesse that he was righteous God testifying of his gifts by the which faith also hee being dead yet speaketh Heb 11. 4. 2. By faith was Enoch taken away that he should not see death Heb 11 5 3 He that commeth to God must beleeue that God is c. Heb 11 6 Finally that whole Chapter is spent in the commendation of faith alone Nowe whereas in these sayings of Scripture there is handled the way and meanes to attaine salvation iustification everlasting life forgiuenes of sinnes a testimonie of righteousnes c. Why if any other
simply absolutely spoken 2 And Christ would that the young man should have tryall of the weakenesse of his strength in fulfilling the law 5 Not everie one that saith vnto me Lord Lord shall enter into the kingdome of Heauen but hee that dooth my fathers will which is in Heaven Matthew 7. 21. Therefore wee are justified by workes which we are to doo Answ 1 This is my Fathers will that every one that seeth the Son and belieueth in him should haue eternall life sayth Christ The Heavenly Father therefore willeth that we believe in his Sonne and by faith obtaine eternall life For this is the worke of GOD which is required at our hands that wee believe in him whom the Father hath sent Ioh 6 29 2. Wee denie that those which bragg of their faith in Christ and yet doo no good workes are the heires of eternall life because they haue not true faith which worketh by love Galat 5 6. But it dooth not hereof follow that we deserue eternall life by our good workes For we are saved by grace not of workes least anie man should boast Eph 2 8. 9. And good works are not pleasant to God but onely in them which bee iustified 6 VVorke out your saluation with feare trembling Philip. 2 12. Ans Hee speakes of sanctification or renovation in men alreadie regenerate And warneth them that they doo not through securitie let goe the meanes of their saluation but inure themselues dayly to the exercise of piety and the works of sanctification Now to apply this to iustification is to confound iustification with sanctification The argument therefore hangeth not together 7 With such sacrifices God Promeretur is promerited Heb 13 16. Ans 1 The Author of that Epistle speaketh of men which are iustified they doe then wrongfully wrest it to men which are to be iustified 2 That translation is corrupt For the text according to the Greeke is with such sacrifices God is well pleased which is not all one as to be iustified For good works doo please God as beeing a begunne and vnperfect obedience in them which are iustified although those workes doo not iustifie 8 God is not vnrighteous that hee should forget your worke and labour of loue c Heb 6. 10. An 1 There is more in the consequent than in the Antecedent for it followeth not God will recompense the good workes of them which are justified in the life to come Therefore those good workes deserue iustification 2 It is a fallacie making many questions where there is but one For it is one question whether good workes doe iustifie and an other whether God will reward the good workes of the iustified 9. Redeeme thy sinnes by almsdeedes and thine iniquities by mercy to ward the poore Dan 4. 24. Ans 1 Hee speaketh of the escaping of temporall punishments and not of the manner of iustification His words haue this sense Repent and bee mercifull to the poore that God may turne from thee the temporall punishments of thy sinnes which now hang over thy head 2 His speech is a Sermon of Repentance which doth include faith in it by the figure Synechdoche 3 The place is corruptly translated The proper signification of the word true meaning of the place is rightly rendred thus Breake of thy sinnes by righteousnesse c. that is cease thy woonted sinnes and begin a new life c. 10 Almes do deliuer from all sinne and from death and will not suffer the soule to come into darknesse Tobit 4 11. Answ 1 The booke of Tobit is Apocriphall and therefore can prooue no point in controversie 2 He speaketh not of iustification but of temporall death and of the temporall punishments of sinne which are meant in this place by the word Sinne after the phrase of the Hebrues And he teacheth here the same that is in Psal 41 1. Blessed is hee that iudgeth wâ—â—ely of the poore the Lord c. 3. By a Synechdoche faith is included also in the wordes going before set the Lord God alwaies before thine eyes c. Verse 6 4. The worke cannot please God vnlesse it bee done of one that is iustified 11 The hearers of the Lawe are not righteous before God but the doers of the Lawe shall be iustified Rom 2 13. An It is a fallacie from that which is spoken but in some respect only to the same taken absolutely and in all respects For Paul speakes vpon supposition If iustification be by the law then not the hearers but the doâ—ers of the Lawe shall be iustified and so hee expresseth represseth the insolencie of the Iewes who would be iustified whereas notwithstanding they kept not the law as if he should say If iustificatioÌ„ be by the law then not the hearers but the dooers of the lawe shall bee iustified But there can no man bee found either amongst the Iewes or the heathen which is a perfect doer or keeper of the lawe as Paul prooves it in the first second third Chapters to the Romans therefore if iustification be by the lawe no man liuing shall be iustified looke the placeâ— Euen as Paul also doth ouerturne this supposition Gala 3. Therefore this sophisme of our Aduersaries falleth to the ground 12 VV as not Abraham our Father iustified through workes Iames 2 21. Ans If the words bee vnderstoode as they sound according to the letter they are repugnant to other Scriptures 1. in the meaning because they speake cleane contrarie concerning the iustification of Abraham Romans 4 3. Genesis 15. 6. Secondly in the historie Because Iames saith thaâ— Abraham was iustified after the offering vp of his sonne whereas it appeareth by the former places that hee was iustified about some twentie fiue yeares before The meaning then of Saint Iames is that they which are iustified are not without good workes but that they doo so manifest their faith by their workes that by the effects they may bee knowne of others to be iustified which is nothing els but to bee declared iust or righteous 13 Loue couereth the multitude of sinnes 1. Peter 4 8. Answ In the proper place whence this sentence is cited Prou 10 12. it appeares that it is meant of that hiding of sinns which is before men not before God Therefore it is impertinently alleadged for iustificatioÌ„ 14 Many sinnes are forgiuen her for shee loved much Luke 7. 47. Therefore loue meriteth forgiuenesse of sinns Answ 1. In the Parable going before Christ sheweth that wee may gather by the love that followeth in the partie who hath had manie sinnes forgiuen and who fewe in their iustification going before seeing hee will loue more for the time to come to whom manie than he to whom few sinnes have beene forgiven This is therefore a changing of the consequent into the Antecedent and of the effect and that which followes after into the cause and that which goes before 15 The chiefest vertue dooth chiefely iustifie But Charitie is preferred before faith 1 Cor
the Virgin Marie thus Ora Filium iuum suppliciter praeâ—ipe sublimiter c. pray thy Sonne humbly and command him loftily that in the euen tide of the World he would bring vs to eternall ioyes How great are these abhominations But they haue dealt the like with other Saints also giuing vnto them the titles of See their Breuiaries hymnes yet not caÌ„celled in the popish kingdome you shall meeâ—e with many such for the things following cannot bee denied seeing they are foÌ„g in many places vntil this day Christ and crauing of them those things which it is not lawefull to craue of any but of Christ alone 1 O holy Virgin Dorothie make vs happy by thy vertue create in vs a new heart In the olde Missals 2. He saue vs from sinne that we may rest with the blessed soules in Heauen Of Saint George 3 All haile preâ—ate Augustin heare vs calling vpon thee and after death bring vs triumphing into the heauenly Kingdome Of S. Augustin 4. O Francis brightsome light chiefest crucified Martyr now thou triumphest with CHRIST in the companie of celestiall wights Be thou to vs the way of life shew thou to Christ for vs alwaies thy godly wounds Of S. Francis 5 All haile glorious Agnes keepe thou me in the true faith sweete and dearely beloued Virgin I heartily beseech thee granâ— to all men religiously to serue GOD by whom thou art elected with perfect charitie 6 Loose the guilte of my polluted lippes 5. Iohn 7 O reuerend Bishop a religious and present worke-man to them which with a faithfull heart doe seeke to thee in their perills Take away the damages of death giue vs the wages of life that after this departing of the flesh wee may bee with thee in glory Of S. Nicholas 8 Giue hee vnto vs the heauenly armour when tentation is at hand let him fighting for vs hand to hand put the harmefull enemy to flight of S. Martin In diseases and other perils and dangers they were wont to pray vnto fourteene Helpers or Relieuers whereas these things were to be begged of God So they assigned saints as so many guardian gods to euerie particular arte workemanship and countrey wherin the names vsed in paganisme onely were changed not the things themselues For as of olde time Mars Mercurie Hercules Minerua c. were worshipped of the Gentils so in their steed the Papists do now worship George Nicholas Martin Katherin c. Out of this short narration thus now I reason Whosoeuer praieth to a creature for that which is to be begged of God alone he doth not onely reuerence that creature but placeth him in the steed of GOD committeth idolatrie But the Papists do so As was proued a while agoe Therefore they do not onely reuerence the Saints but place them in Gods steed commit idolatry And whosoeuer giueth to a creature the titles of God and the glory of God signified by the same titles hee committeth idolatry as is most certaine in the Scripture but that the Papists do so hath bin alreadie proued Therfore they do not barely reuerence Saints but they worship them as Gods giue vnto them diuine honor and so commit idolatry Contrariwise our Aduersaries do dispute 1 Wee make not Gods of Saints because wee worship them with a lower degree of worship than is Latrîa or the worship proper to God namely the saints wee worship with Dulia the Virgin Mary with Hyperdulîa c. Ans 1 This is the same as was the diuine worship of the heathen who as Plato witnesseth did worship one God that is Iâ—piter for the chiefest God the rest they called lesser Gods and worshipped them with a lower degree of worship 2 There needeth no protestation where the thing itselfe is euident Now the thing it selfe proclaimeth as before was shewed that diuine worship is giuen vnto Saints It is in vaine then to make any protestation 3 Suppose the names of a thing be changed and if the thing remain the same no man can heereby defende his facte 2 Austin brought in the distinction betweene Dulia and Latria Therefore the inuocation of Saints is iustly defended by this distinction Answ 1 Augustin by this distinction distinguisheth the obedience of the first and second table or our obedience towards God and our obedience toward our parents and Magistrats granting that obedience is due to both but in a lower degree to the Magistrate than to GOD as it is Act 5 29. Now this is nothing to the inuocation of Saintâ— whereof Austin sayth nothing in this his distinction Moreouer Austin speaketh of obedience to be yelded to the liuing but our Aduersaries of the inuocation of the deadâ— 2 The Scripture vseth the words Latreuein and douleuein without difference Douleâ—ein is referred to God also Rom 7 25 as also 1. Thes 1 â— so also douleâ—â—n to â—uriâ— Acts 20. 19. and latreuein in the translation of the seuentie interpreters is vsed to signifie seruile workes also Leu. 23 8 28. 18. 3 Wee doe not pray vnto but mention and name the Saints Ans The contrarie hath beene alreadie proued 2 This compellation or naming them hath no ground in Scriptures QVESTION 2. Whether we may pray vnto Saints Ouâ— Aduersaries holde the affirmatiue parte but we the negatiue for these reasons By the confession of our Aduersaries who confesse that the inuocation of Saints hath no commandement of God for it as appeareth by these words of Eckius The inuocation of Saints sayth he is not expressely coÌ„manded in the holy Scripture Not in the Olde Testament where the people were otherwise prone to idolatrie and the Fathers were as yet in Limbus not glorified Isai 63 16. Abraham is ignorant of vs and Israel knoweth vs not Vnder the Gospell also it was not commanded least the Gentiles conuerted to the faith should thinke that they were brought again to the worship of earthly things that aâ—ter their olde manner they should worship Saints not as Patrons but as Gods as at Lycaonia they would haue sacrificed to Paul and Barnabas Moreover if the Apostles and Euangelists had taught that Saints should be worshipped it would haue beene counted arrogancie in them as if they themselues had sought that glorie after their death The Holy-ghost therefore woulde not by expresse scriptures teach the worshipping of Saints but those which were strong in the faith hee taught them by miracles and the helpes receiued from Saints when prayers were powred out vnto them that the Saints were to bee worshipipped c. Thus farre Eâ—kius Ouâ— of this confession these corollaries following are to bee noted 1 That inuocation of Saints wâ—s vnknowen in the time of the Apostles in the time of Christs Ministerie vpon earth Where is now the antiquity of the Apostolicke doctrine among the Papists 2 That the Apostles did not only not write but that they would not write of the worshipping of saints least themselues should seeme to hunt after that honour because in
excessiuely Otherwise men should be forbidden wine because some be druncken 6 I speake this by permission or indulgence not by commandement this to wit that the maried do not defraud one an other but that they come together againe as man and wife 1 Cor 7 6. But those things which are honest and good haue no need of permission and pardon Answ 1 Paul granteth leaue and pardon to those which are too incontinent which appeareth by these words going before that Satan tempt you not for your incontinencie but what is this to the lawfull vse of matrimony and to them which vse the mariage bed moderately 2 And if permission or leaue be granted them which exceed how much lesse shall they be defiled thereby which vse it temperately 3 If Satans way be stopped as Paul heere sayth by the vse of wedlocke is then Satan driuen from vs by luste and impurity 4 For this very reason the vse of mariage bed is lawfull and without impurity euen because it is permitted vnlesse we wil say that God permitteth and granteth vnhonest things Neither durst the Apostle of Christ haue granted anie libertie to sinne 5 And seeing they play with the ambiguity of the word indulgence as sometimes for the pardoning of an offence and some times for the permitting of a lawefull thing there arise foure termes in the argument 7 These are they which are not defiled with women Reu 14. 4. Therfore the companie with women is a filthie thing Answ 1 If the words be taken properly and without a metaphore then he speaketh not of defiling by wines but generally by women that is of fornication and adultery and it is a fallacie from that which is spoken indefinitely and in generall to the same taken definitely and for one set part 2 But if the place be taken metaphorically as the circumstances of the text do altogether euince then the text speaketh of Idolatry which the Holy ghost in the Scripture vseth to describe by fornications and adulteries And so the argument is as a rope of sand 8 If a mans issue of seede depart from him hee shall wash all his flesh in water and be vnclean vntill the Euen Leuiticus 15 16. Therefore the companie of man and wife is not without pollution Answ 1. The text speaketh expressely not of the lawfull companying of man and wife but of the issuing out of the seede which is done in sleepe when the seede is cast forth without the vse of mariage bedd as the whole course of the speech dooth there declare There are therefore foure termes seeing the word issue of seede is ambiguous 2 Legalâ— impurities and pollutions by the ceremonial law of Moses are not pollutions in manners else hee should sinne that toucheth a deade corps Leuit 21. 1. and Num. 5 2. Where there is the same commandement concerning vncleanenesse by touching the dead as by the issuing of seede 9 Abiâ—elech sayd to Dauid if the young men bee cleane from women they may eate 1 Sam. 21 4. Ans 1 Cleanenesse in the Antecedent is taken for Leuiticall cleanenesse and the speech was of the hallowed breade which was lawfull for the priests only to eate in the consequent it is taken for cleanenesse before God which as yet hath place among Christians There are therefore foure termes 2 Now the shadowes of the Leuiticall Law are not to bee brought againe into the cleere light of the Gospell 10 Dauid deuided the Leuites into 24. companies that they might do their office by course least they should be driuen to minister when they were polluted 1 Chro 24. Answ 1 It is a fallacie taking that for the cause which is not the cause for we doe no where read that this was the cause of the diuision but it is apparant to bee done for excellencie and order and comelinesse sake as also that none of the Leuites should be quite excluded from the ministerie 2. Neither doe wee reade that those companies had neede to purifie themselues before their turnes came 3. And if the Papists bee so much delighted to bring the old Testament into the new by the same reason let them be circumcised by the same reason let them forbid their Priestes the vse of wine when they haue the charge of the ministerie 11 Yee husbands dwell with your wiâ—â—s according to knowledge c. that your prayers be not interrupted 1. Pet. 3. 7. Ans Hee speaketh not of the company of man and woman but of tyrannous husbands which handle their wiues in seruile violent manner liuing in continuall discord Now that their prayers are hindered by reason of their heart full of anger hatred and enuie Christ teacheth Matth. 5. 23 24 25. It is then a falâ—acie taking that for the cause whiâ—h is not the cause â—12 Bee yee cleane Isal 52. 11. without spot Ephes â— 27 c. therfore Priests ought to abstaine from mariage Ans 1. These places speake of that cleanenes which ought to bee coÌ„mon to all Christians that they be pure and cleane from wickednes and sinnes If these places then doâ— rightly conclude then generally all Christians should abstaine from mariage 2 Or if in the place of Isaie there be enioined any Leviticall purification beside to the Levites that belongeth not to Christians Therefore the lawfull companying of man and wife is not a polluted thing and so neither is Matrimonie it selfe impure or polluted but lawfull holy vndefiled honourable and vnspotted Heb. 13. 4. Albeit all men be polluted and infected with original sinne which pollution the holines of Christ imputed by faith vnto vs doth cover so that the heavenly Father doth acknowledge vs for pure and holy Question 2. The quâ—stion is whether before God especially in the article of Iustification single life bee more holy and doe desâ—rue more than the state of Matrimonie Our Aduersaries doe so much admire and extoll single life that in the meane while they doe debase the state of Matrimonie And in former time the Schoole men haue taught by writing that the least and meanest works as standing sitting eating drinking and such as follow heerevpon which are done by Monkes in single life are more acceptable to GOD than are the greatest works of the first and second table which are done by maried men Wee doe no way disallow honest single life neither doe wee denie but that it is in many thinges more commodious and happy than Matrimonie if a man haue the gift of continencie but we allow not of that superstitious loud extolling of single life but we do beleeue that both the single and the married men are before GOD accepted with like favour by faith in Christ and that no man meriteth any thing more by single life than those that liue godlily and faithfully in wedlock Because as before was said the holy men of God Abraham Enoch Noah lived in maried state and begot children who were neverthelesse most acceptable to God Because we are not iustified by single life nor
any other worke but by faith alone Doubtlesse neither single life nor mariage doth make vs either the more or the lesse accepted with God Paul doth so compare mariage and single life together that hee doth detract nothing from mariage before God 1 Cor. 7. 1 It is better to marrie than to burneâ— verse 9. 2 As the Lord haâ—h called every one so let him walke and so ordaine I in all Churches verse 17. 3 Let everie man abide in the same vocation wherein hee was called verse 20. And againe 4 Brethren let every man wherein hee was called therein abide with God verse 24. 5. Art thou bound to a wife seeke not to be loosed verse 27. 6 If thou takest a wife thou sinnest not and if a virgine marrie shee sinneth not verse 28. 7 If any man thinke it is vncomelie for his virgine if shee passe the flower of her age and neede so require let him doe what he will he sinneth not let them be married verse 36. 8. So then hee that giveth her to marriage doth well but hee that giveth her not to mariage doth better verse 38. Moreover when as Paul doth seeme to preferre single life before mariage he doth it not in this respect that it is more acceptable with God but in a particular respect because of the present necessitie and of the impediments of serving God more readily for at that time persecutions were riâ—e which were more troublesome to the married than to those which lived single and this appeareth by thâ—se places out of the same Chapter 1 I suppose this be good for the present necessitie I meane that it is good for a man so to be verse 26. 2. Such that is those that be maried shall haue trouble in the flesh but I spare youâ— verse 28. 3 I would haue you without care verse 32. 4. This I speake for your commoditie not to tangle you in a snare but that yee follow that which is honest and thâ—t yee may cleaue fast vnto the Lord without separation verse 35. 5. But she a widowe is more blessed if shee so abide in my iudgement verse 40. Now he speaketh heere of temporall happines There is no difference of respect before God either of those that bee single or those that be maried 1. God is no accepter of persons but in everie Nation hee that feareth him and worketh righteousnes is accepted with him Act 10. 32. 2. As Circumcision is nothing nor vncircumcision is nothing but the keeping of the commandements of God 1 Cor. 7 19. So is it rightly said of single life and marriage seeing wee doe not please God either because wee liue single or because wee are married but because wee are in Christ by faith 3. Their is neither Iewe nor Grecian there is neither bond nor free there is neither male nor female for yee are all one in Christ Iesus Galat. 3 28. Married persons haue so great promises in mariage as our Aduersaries will never shew were made to single life 1 The woman shall bee saved through bearing of children if they continue in faith and loue and holines with modestie 1 Tim. 2 15. 2. Blessed is every one that feareth the Lord and walketh in his waies c. thou Blessings of godly marriage shalt be blessed and it shall bee well with thee c. Loe thus the man is blessed that feareth the Lord the Lord out of Sion shall blesse thee and thou shalt see the Spirituall blessing out of Sion wealth of lerusalem all thy life thou shalt see peace vpon Israel thy wife shall be as the fruitfull vine Psal 128. Contrariwise our Aduersaries do dispute 1. I would that all men were even as I my selfe â—m 1 Cor. 7 7. Ans The Apostle doth not say this as if single men were more perfect or acceptable before God but as Paul saith I spare you because of the tribulation of the flesh It is therfore a fallacie from that which is spoken but in part and some respect to the same taken absolutely and in all respects 2. It is good for a man so to bee that is vnmarried 1 Cor 7. 26. Ans 1. Good is not there opposed to euil for then this should be the conclusion Single life is good therefore marriage is evilll but this would turne to the contumely of the Author of Matrimonie 2 Heere bee foure termes for the Antecedent speaketh of a corporall felicitie or good the consequent of a spirituall 3. Art thou loosed froÌ„ a wife seeke not a wife 1. Cor. 7 27. Answer 1. Paul addeth forthwith If thou take a wise thou sinnest not therefore the single man is not more perfect than the married 2. Still they commit the fallacie of taking that absolutely which is spoken but in part and some respect onely neither do they consider the words of Paul where hee saith for the present necessitie not for any future excellencie in heaven 4 They which haue wiues let theÌ„ be as though they had none 1 Cor. 7 29. Ans Paulspeaketh not in this place of the companie of man wife but admonisheth the married that in those perilous times wherein the confession of the truth of the Gospell is required they should not haue more care of their wiues than of Gods glorie and their owne salvation 5. The vnmaried careth for the thinges of the Lord how he may please the Lord but he that is married careth for the thinges of the world howe he may please his wife 1 Cor. 7 32. Ans 1. Hee speaketh not of perfection or imperfection before God but of commodities and discommodities or certaine Impediments which vse to happen in marriage for that the maried hath care and charge of providing necessary things of this life for his family which care who so might bee freed from without some greater or as great inconvenience on the other side might haue the more time and opportunity to bestowe himselfe wholly on heavenly Meditations but the like doth befall in all other estates wherein menne haue to deale with the affaires of this life So the Magistrate because of his great businesse in the commonwealth hath not so much liberty to apply himselfe to religion 2 A maried man may also serâ—e God neuerthelesse Otherwise Zacharie Elizabeth could not haue beene called iust before God Luke 1 6. Neither doth eâ—ery conueniency in a state make it by and by a more perfect state for else riches were a more perfect state than pouerty because a man hath meanes to prouide necessaries for his profession the more liberty to intende matters of religion and may bee liberall tâ— the poore yet the papists wil not say that the state of rich men is a state of greater perfection than the state of poore men 6 The vnmaried woman careth for the things of the Lord that she may be holy both in body spirit 1 Cor 7 34. Answ 1 This obiection is all one with that which went next before therfore let