power receaued from God 3 The word heere vsed translated by the Latine Interpreter potuisti signifieth to be able to do any thing somtime to be of strength or to be strong in doing any thing the meaning of the prophet is the they kept no measure but with all their strength and power committed sinne 9 The just man might offend and hath not offended and do evill and hath not done it Eccl. 31. 10. Therefore c. Ans 1 There is more in the conclusion than in the premises For all that follows is this that the righteous man might reframe from transgressing but it doth not hence follow that he could doe it of himselfe 2. The Author speaketh of an outward matter name ly the outward vse of money Therefore it is nothing to the purpose 3 If it be meant of spirituall matters never so much yet the argument followes not from a righteous and regenerate man whose will is freed by the Holy-Ghost to a man vnregenerate 10 I will sacrifice freely vnto thee c Ps 54 6. Answere 1 Againe this argument proceedes from a regenerate man to an vnregenerate 2 and that this willingnesse and voluntarie service was not in David of himselfe it is plaine because he could not of himselfe acknowledge his sinn of adulterie and manslaughter vntill he was admonished therof by the Prophet 11 Cornelius could of his owne accord prepare himselfe to the grace of God and dispose himselfe to the acknowledgement of saluation Act 10. 4 c. Ans Cornelius was before amongst the lewes instructed out of the Scriptures concerning the Messias so that onely hee did doubt of the person of the Messias therefore it is sayd of him that hee was a deuoute man and one that feared God c. and prayed God continually Verse 2 therefore this argument proceedes from a regenerate man to an vnregenerate For Cornelius did alreadie believe the sayings of the Prophets concerning the Messias but did not yet know that those things were fulfilled in Iesus Christ of Nazareth 12. Euerie Man that hath hope in God pargeth himselfe 1 Iohn 3. 3. Answere 1 Hee speakes of the regenerate which have hope and trust in God by faith 2 Neither dooth hee speake of their conuersion but of their renouation or sanctification which followes conuersion and hath his growth and increasing in the regenerate vntill the end of their lives This argument therefore hangeth not together but hath foure termes 13. If anie man open the dore vnto me I will come in vnto him c. Revela 3. 20. Therefore a man may aforehand dispose himselfe vnto grace by his free-will Ans There is more in the Consequent than in the Antecedent For this onely is sayde what the Sonne of GOD will doo to him which openeth the dore vnto him but there is never a worde sayde by what power the heart of man is opened whether by his owne or such as he hath received frō an other 14 Hee that standeth firme in his heart that hee hath no neede but hath power over his owne will c. 1 Corinthians 7 37. Ans Hee speakes of things meerely externall of marrying or not marrying Therfore this is impertinent 15 Euerie man as he hath determined in his heart c 2 Corinth 9 7. Ans 1 The speech is of the regenerate 2. And of externall matters that is of giving of Almes There are therefore fiue termes 16 Yet not I to wit haue wrought but the Grace of God as the Papists expound it hath wrought with mee 1 Corinth 15 10. Therfore our strength doth worke in our conversion and not God alone Ans 1 Paul speakes not of his conuersion but of the labour of his Ministerie by which GOD did worke 2. The text speakes of Paul being regenerated 3 Paul disables himselfe in respect of all things even those that concerne his ministerie and ascribes them to God alone in the wordes going before where hee sayth By the grace of God I AMTHAT I AM and his grace which is in me was not in vaine c. yet not I but the grace of God which is with me Heere is therfore made a great confusion of the tearmes or words 1 with mee that is I and God by ioynt working 2 with mee that is in mee 3. the regenerate 4 the vnregenerat 5 conuersion 6. Ministerie 17 We are Gods Cooperarii fellow-workers 1 Corinth 3. 9. Ans 1 He speakes of his ministerie not of his conuesiron 2 And if it could be racked to his renued state yet were it then an argument from the regenerate to the vnregenerate 3 The Latine and Greeke phrase is ambiguous and may either signifie that we are fellow workers with God or we fellow workers amongst our selues are the workemen of God This later is the plaine meaning of the place and therefore to avoyde ambiguitie it is rightly translated we together are Gods labourers 18. If man be so enthralled vnto sinne that hee cannot conuert of himselfe he cannot iustly bee accused of sinne vnles God will accuse nature Ans 1 God doth accuse nature not simply as it is in it selfe but in some respect as it is corrupted 2 The first man before hee fell had the power of his free-will which hee should haue preserued Man therefore is neverthelesse iustly accused of his corruption There remaine yet besides this first now ended three other questions moe in this matter of free will which wee must needes discusse 1 of Originall sinne 2. of the works of infidells 3 of Grace QVESTION 1. Of Originall sinne The Iesuites at this day doe denie that Originall sinne in vs is truly and indeede sinne which they doe least they should be constrained to acknowledge the great and horrible corruption of the power of mans nature Wee on the contrarie side do affirme that Originall corruption is a sin that no little or light one but a verie great one and that for these reasons Because the holy Scripture giveth plainly the name of sinne vnto it 1. Behold I was borne in iniquity and in sinn hath my mother conceived me Psalme 51 5. 2. Thou hast set our iniquities before thee and our secret sinnes that is originall sinn in the light of thy countenance Psalm 90 8 3 I knew not sinne but by the Lawe for I had not knowne luste except the law had sayd c. Rom 7 7. 4. Now if I doo that I would not it is no more I that doe it but the sinne that dwelleth in me Rom 7 20. Because seeing it is the fountaine well-spring of all actuall sinnes Originall sinne by reason of which all the rest are sinns shall much more be such it selfe Because Originall sinn or concupiscence rebelleth against the Lawe of GOD and is not subject thereto Romans 7 23. and 8. 7. But sinne is the transgression of the Lawe 1 Iohn 3 4. See more hereof in the 13 Chap of Concupiscence Contrariwise our Aduersaries reason thus 1 Sinne is not sinne vnlesse it bee
bestowed Roma 6. 23 doron a gifte Ephe. 2 8. kecharistai Ho Theos God gaue it freely Galathians 3 18. 19. 3. The word One by the grace of one Rom 5 15 with one offering c Heb 10 14. 4 Without the Law Rom 3 21 not by the lawe Galat 2 21 3 11. 5 The exclusion of workes without works Romans 4 6. not by workes Titus 3 5 not according to our workes 2 Timo 1 9. not of your selues Ephes 2 8. Not hauing mine owne righteousnesse Philip 3. 9. going about to stablisâ— their own righteousnesse haue not c. Rom 10 3. 6 The word Imputation which is opposed vnto merites Rom 4 3 4. 6 c. 7 The forgiuenesse of sinnes and the not recompensing for them by workes Psalm 32 1 Rom 4 7. 8 Not but by the faith of Iesus Christ Gala 3 16. The force of which exclusiue what it is is plaine by the like Phrase and manner of speech Ioh. 6 44. No man commeth vnto mee except the Father drawe him and No man commeth to the Father but by Mee Ambro in Epist ad Roma ca. 3 14. August in Ps â—8 et in Ioh. tract 42. et de â—empore Ser. 68. Basil homil de Humil. Chrys in Epist ad Gal. cap 3 c. Therfore exclusiue words which exclude all things in vs from iustification but faith are fully contained in Scripture Neither can it be denied but the Fathers have vsed the word onely by faith or by faith alone 10. If iustification be ascribed to faith alone there will be made too too easie a way to eternal life Ans 1. To belieue is not so easie a thing For faith is the gift of GOD and it is not in the power of man to belieue when he will 2 We require good workes to saluation as necessarie conditions but not as causes of iustification or saluation 3 Nay the Papists do make the way to HeaueÌ„ much more easie while first they place it in the free-will of man and then expounde it that Heauen is to bee purchased with money QVESTION 5. Our Aduersaries moue vs a fift question while they seeke for themselues a starting hole affirming that by the workes of the lawe in the places before cited Paul vnderstandeth the Ceremoniall law onelie and not the morall And secondlie that the workes of the Lawe are opposed to the workes of the Gospell as if the commandements of the Gospel were diuerse from those which are contained in the ten commandements The places of the Scripture following do most manifestlie contradict this opinion The righteousnesse of the Lawe is denied vnto Abraham Rom 4 where doubtles the Ceremoniall law cannot be vnderstood for that it had then no being but the morall law is meant Paul vseth the word Works absolutely without anie restraint as Ephes 2 9. Rom 4 6. and 11 6 c. in which places the nature of the thing will not suffer the word works to bee restrained to the Ceremoniall lawe onely So in like sorte he reiected the workes of Righteousnesse Tit. 3 5. Hee convinceth the Iewes to be sinnefull by the morall lawe as before hee conuicted the GENTILES by the morall lawe written by nature in the heart of man Paul decreede the morall lawe to be the rule of good workes euen in the regenerate also Therefore he doth vnderstand not the Ceremoniall onely Wee establish the lawe sayth Paul Romans 3 31. But the Ceremoniall lawe is not established for it is abrogated by the Gospell By the lawe commeth the knowledge of sin which seeing it is a general speech appertaining as well to vs as to the Iewes it cannot be vnderstood of the Ceremoniall but of the morall law Rom 3 20. 8 I knew not sinne but by the lawe but what law was that heare some particular commandement by way of instance out of that lawe I had not knowne lust except the law c. Rom. 7. 7 but the Ceremoniall law containeth nothing concerning lust It is evident therefore that Paul doth speake principally of the morall law although hee doe sometimes adioyne the Ceremoniall law too but hee bereaueth both morall and Ceremoniall of all power to iustifie Contrariwise our Aduersaries do reason 1 Paul maketh an opposition beetweene the law of workes and the law of faith Rom 3. 27. therefore we are to accept of this distinction Answere Paul doth in that place vse the worde law in a generall signification for a doctrine And whilest he denieth iustification to the law of workes hee doth certainly denie it to works therefore this is nothing to the purpose And our Aduersaries doe not or wil not vnderstand the phrase and manner of speach of the Hebrewes whereby the word law Thorah is taken for a doctrine 2 Paul speaketh of some things that are Ceremoniall as of the Sabbaoth of the new moones of Circumcision in the Epistle to the Galatians therfore he vnderstandeth not the morall lawe Ans 1 Paul passeth sometimes from the particular to the generall and sometime from the generall to the particular that hee may make it manifest that no workes of the whole law doe iustifie a man 2. Wee haue alreadie proued that he speaketh of all parts of the law and not only of the Ceremoniall 3 In the Acts of the Apostles Chap 15 the Ceremoniall lawes only are handled Ans 1 Be it neuer so true that the Ceremoniall law is there only haÌ„dled yet we may not argue thus Iustification is denied to the Ceremoniall law therefore it is not denied to the morall Now in that place the mention was of the Ceremoniall lawe because there was expressely moued a coÌ„trouersie coÌ„cerning the keeping of ceremonies 2 And yet that that place doth not only treate of the Ceremonial law is prooued by these words which wee were neither able to beare neither our fathers amongst whom the fathers that liued before Moses without the Ceremoniall lawe may be understood but we beleeue through the grace of the Lorde Iesus Christ to be saued euen as they Act 5 10 11. In which words Saint Peter had reference to the fathers which were not able to beare the burden of the morall law so that they might perfectly satisfie and fulfill the same And Peter doth expressely oppose the grace of Iesus christ and faith in Christ to the fulfilling of the lawe that which the whole course and order of the place doth manifestly declare to be true CHAP. 11. Of Faith Question 1. IT is no marvaile that our Aduersaries doe deny iustification by faith alone seeing they doe not acknowledge faith and those which bee the necessarie conditions thereof Wherefore now let vs treat of the conditions of faith what they be wherein our aduersaries doe dissent from vs. We consider faith not as our Aduersaries doe Condition 1 as a worke vertue habite or qualitie but we vnderstand it relatiuely according to the meaning of the Scriptures as it hath respect and relation vnto Christ and iâ— grounded vpon him * that
the vnmaried man wanteth many molestations whereunto they which liue in wedlocke are subiect They call Moonkish obedience vnder the rule of their founder the third evangelical counsell 5 Obedience but very shamelesly For they haue no one word whereby they can proue it vs out of the Scripture Because it is obedience performed not to Christ but to men Benedict Bernhard Francis Dominicke therefore it cannot receaue any reward of Christ True obedience commaunded in the word of God which is to be performed to God and men is heereby neglected for by this pretended obedience the obedience which is by vertue of the fift commaundement due to Parents and Magistrates is abolished and hath no place amongst Monkes They teach that these workes of supererogation Error 6 may bee communicated vnto others for a certaine summe of money or lands or other goods of the laitie which is false If one man might communicate perfection to another what neede was there of Christs incarnation Euery man shall giue an account for himselfe not for another Rom. 14. 12. Simonie is committed when heaven and heavenly goods are sold for money Acts. 8. 20. By this meanes the poore should bee debarred from salvation because they are not able to buy the Moonkes workes of supererogation whereas notwithstanding Christ preached the Gospell to the poore Matth 11 5. CHAP. 13. Of Renovation or Regeneration and the obedience which is begun in the iustified and the regenerate QVESTION 1. THE question is not heere whether the regenerated be bound to doe good workes for that is confessed by both sides but whether the good workes of the regenerate such as they be in this life in keeping of the law be so perfect that if God would deale with them in judgement hee could finde nothing in their good works which hee might rightly and justly condemne Our Aduersaries holde the affirmatiue wee defend the negatiue part vpon the grounds following The very nature of the lawe wherein the regenerate are exercised if it bee rightly and thoroughly waighed doth take away perfection from men even from the regenerate as they be in this life 1 The law is a burden that canot be born of any neither regenerate nor vnregenerate as peter saith the law is a yoak which neither our Fathers nor we namely the regenerate the Apostles were able to beare Act 15 10. 2. Christ did that which was impossible to the law Rom. 8 3. 3 Hee that keepeth the whole law and yet faileth in one point is guilty of all Iam 2 10. 4 The law is spirituall but I Paul regenerated am carnall sold vnder sinne Rom. 7 14 for Paul was not as yet in this life altogether spirituall 5. The lawe requireth the whole heart soule and all the powers of man which no man can performe Luke 10. 27. Deut. 6 5. 6. The law reckons Concupiscence in the Catalogue of sinnes which is not yet taken away but remaineth in the regenerate This is proved also by the complaints of regenerate men in the Scripture who complaine of the weakenes and corruption of the flesh which hindereth the perfection of good workes and doe therefore desire to auoide the iudgement of God 1. All our righteousnes is as filthy clouts Isai 64 6. 2. Enter not into iudgment with thy servant for in thy sight shal none that liveth Paul doth not only acknowledge that the first motions of Concupiscence are remaining in the regenerate but that they were also euils wherw t himselfe was cūbred when he saith the evill that I would not that do I. be iustified Psal 143 2. 3. Who can vnderstand his faults clense me from secret faults Psal 19 12. 4. I allowe not that which I doe for what I would that do I not but what I hate that doe I to will is present with mee but I finde no meanes to performe that which is good for I doe not the good thing which I would but the euil which I would not that doe I. c. O wretched man that I am who shall deliver me from this bodie of death Rom. 7 15 18 19 24. 5. Not as though I had alreadie attained to it c. Philip. 3. 12. 13. Where Paul doth manifestly affirme that he hath not as yet attained to full perfection 6 I know nothing by my selfe yet am I not thereby iustified 1 Corinth 4. 4. for God seeth many sinnes in vs which are vnknowne to vs but are not hid from God 7 My power is made perfect in weakenes 2 Cor. 12. 9. 8. If we say that we haue no sinne wee the regenerate Iohn and his auditors wee deceaue our selues and truth is not in vs. 1 Ioh. 1. 8. 9. Therefore the children and Saints of God pray forgiue vs our trespasses and therefore because thou hast pardoned my sinne in hope of the like by mine example shall euery one that is godly make his prayer vnto thee in a time when thou mayest be found Psal 32. 6. Because there remaineth still in the regenerate the flesh which desireth fleshly and carnall thinges but carnall desires doe not agree with the law of God 1 But I am carnall Rom. 7 14. 2. I doe not the evill but the sinne that dwelleth in me doth it Rom. 7. 17. 3. I know that in me that is in my flesh dwelleth no good thing Rom. 7 18. 4. If I doe that I would not it is no more I that doe it but the sinne that dwelleth in me Rom. 7 20. 5. I see another law in my members rebelling against the law of my minde and leading me captiue vnto the law of sinne which is in my members Romaines 7. 23. 6 I my selfe Paule regenerated in my minde serue the law of GOD but in my As much as is added to vs so much is taken frō Christ Not we but Christ did those things which belong to the perfect keeping of the law flesh the law of sinne Rom. 7 25. Because the doctrine of our perfect fulfilling of the law is contrarie to the full and perfect merite and obedience of Christ for 1. If wee could haue perfectly kept the law what neede was of Christ and why should Paul abandon all his owne righteousnes Philip 3 8 9. c. 2. That that was impossible to the law in as much as it was weake because of the flesh see our imperfection God sending his sonne in the similitude of sinfull flesh c. Rom 8. 3. 3. After our first recōciliation with God Christ should be vnto vs vnprofitable and fruitlesse because they who were reconciled and alreadie regenerated might by themselues satisfie God that they should not haue any more any neede of a Mediatour and intercessour which to say is in Scripture absurd Contrariwise our Aduersaries doe dispute 1. He that loveth his neighbour hath fulfilled the lawe and loue is the fulfilling of the lawe Romanes 13. 8. 10. but the regenerate haue loue therefore they do perfectly fulfill the law Ans 1. It is one
A MANVELL Or briefe volume of Controuersies of Religion betweene the Protestants and the Papists wherein the Arguments of both sides are briefely set downe and the Aduersaries Sophismes are plainely refuted Written in Latine in a briefe and perspicuous method by LVCAS OSIANDER and now Englished with some additions and corrections At London Printed by Humfrey Lownes 1606. TO THE READER AS their part is the chiefest in defeÌ„ding the truth vvho do sifte the full state of Controuersies explicating the question maintaining reasons for the truth and answearing the opposite arguments at large as the nature of euery one doth require for the full setling of mens iudgments vvho with singlenesse of heart desire to bee throughly satisfied so is their labour requisite also who do contract those larger disputations into a briefe and compendious summ For it helpeth the memory in calling to minde that vvhich hath beene reade in larger discourses before it furthereth the iudgment by giuing grounds of arguments answeares which may afterward by the learned Reader be further enlarged by his owne meditations as occasion shall require it may serue for some good taste in the knowledge of controuersies for such as haue not the leisure other opportunities means to read the larger disputations and lastly being coÌ„prised in a small volume it may easily be caried abroad if â—e desire to read such things vvhere wee cannot haue not the greater volumes VVhich reasons moued our Author to pen this briefe Manuell in a perspicuous methode and it vvere to be wished that some of our Countrey men whoÌ„ God hath furnished with iudgment and other necessaries for such a purpose would endeuour to do the like in our vulgar tongue in this briefe and plaine order In the meane time the translation of this present worke shall bee I trust neither vnprofitable nor vnwelcome Some things are altered vvhich I iudged might bee offensiue or othervvise hinder the Reader but they bee such aâ—d no moe than I hope who so shall compare the translation with the Originall vvith indifferencie will confesse there vvas reason to doe so Some things also vvhere neede seemed to require I haue added and vvhereas the Author in testimonies alleadged out of the Scripture quoted the chapter onely I haue generally throughout for the ease of the reader annexed the verses also as the case required The censure heereof I leaue to the indifferent reader and commend the successe to God vvhose Name be glorified for euer Amen A Table of the Chapters and Questions CHAP 1 Of the holy Scripture 1 VVhether it be vnsufficient 2 Whether it be obscure 3 Whether it be vncertaine or plyable to any sense CHAP 2 VVhether the Scripture be to be reade of the lay people CHAP. 3 Of the interpretation of the holy Scripture CHAP. 4 Of Traditions CHAP 5 Of the Letter and the Spirit CHAP. 6 Of councells CHAP 7 Of the Church 1 Whether our Church or the Church of Rome bee the true Church 2 Whether it be to be granted that there is an inuisible Church 3 Whether the church may erre CHAP 8 Of the Bishop of Rome 1 VVhether Christ haue neede vpon earth of any Vicar or visible head 2 Of the power and authority of Peter 1 Ouer the rest of the Apostles 2 In the rule and dominion of faith 3 VVhether Peter were at Rome and there instituted an ordinarie succession 4 VVhether the Bishops of Rome be Peters successors 1 In Doctrine 2 In Manners 5 That the pope is Antichrist CHA 9 Of free-will 1 VVhether vnregenerat men can of themselues by vertuâ— of their free-will bâ—gin their conuersion 2 Whether Originall sinne haue in it the nature of sinne 3 Of the workes of Infidels 4 Of Grace CHAP 10 Of Iustification 1 Of imputed righteousnesse or of the signification of the word Iustification 2 Whether the grace of Iustification bee aequally alike in all 3 Whether we be iustified by good workes 4 Whether we be iustified by Faâ—th alone 5 Whether Paul doe deny Iustification by the workes of the Ceremoniall lawe onely 1 CHAP. 11 Of the true conditions of faith 1 Whether Faith be taken respectiuely or habitually 2 Whether Faith bee onely a bare knowledge and assent 3 Whether Faith be also in wicked men 4 Whether true Faith may be voide of good workes 5 Whether Faith be informed by charitie CHAP 12 Of good workes 1 Whether good workes please God ex opere operato 2 Of Will-worship in generall 3 Of workes of supercrogation or Councells in particular 1 Of Pouerty 2 Of single life 3 Of Obedience 4 That good workes cannot be communicated to others CHAP 13 Of Renouation or imperfect Obedience 1 Whether our obedience begun in this life be perfect 2 Whether Concupisceace remaining in the regenerate be a sinne 1 CHAP 14 Of the Number of the Sacraments in generall 2 A particular examination of the fiue falsely supposed Sacraments 1 Of Confirmation 2 Of Penance 3 Of Orders 4 Of Matrimony 5 Of extreame vnction CHAP 15 Of Transsubstantiation in the Eucharist CHAP 16 Of inclosing carying about and adoring of the Sacrament 1 Whether the Eucharist out of the vse thereof bee a Sacrament 2 Whether the Eucharist be to be adored 3 Whether the Eucharist be to be inclosed caried about 1 CHAP 17 Of the Masse in generall whether it be a propitiatory Sacrifice 2 An appendix of the abuses in the masse 1 Priuate masse 2 The wresting of the masse to other affaires 3 Simonie in the Masse 4 The mingling of water with wine 5 A sinke of Ceremonies 6 The nouelty of their ceremonies 7 The errors and fooleries of the canon of the Masse 8 The masse sayd in Latine 9 Masse for the deade CHAP 18 Of Communion vnder both kindes CHAP 19 Of Purgatorie 1 Whether there be a purgatory 2 Whether the dead be relieued by the suffrages of the liuing GHAP. 20 Of Inuocation of Saints 1 Whether Latria be giuen to Saints in popery 2 Whether Saints be to be prayed vnto 3 Whether Papists commit idolatry in worshipping of images CHAP 21 Of the Vow of single life in ecclesiasticall persons 1 Whether mariage be a state that defileth a man 2 Whether single life haue any prerogatiue in Gods sight before mariage 3 Whether it be in a mans choise to vow single life CHAP 22 Of the errors of popish fastes 1 Of choise of meates 2 Of the tying of fastes to certaine and set times 3 VVhether fasting be meritorious 4 Of the fast of Lent 5 The keeping of fastes is more straightly vrged by the Papists than the keeping of Gods commandements 6 Mockeries in popish fastes 7 The iudgment of the holy ghost of the fastes of hypocrites CHAP. 23 Of Repentance and of the errours which the papists bring into this place of Repentance 1 Of the merite of contrition 2 Of the sufficiency of contrition 3 Of popish satisfaction 4 Of omission of faith 5 Of Auricular confession 2 Conclusion A Manuell or briefe
blessing of God there are many excellent men indued with the knowledge of the tongues who do fitly properly expound the Phrases of the Scriptures 5 There be some customes of the former ages vnknowen vnto vs as that which is said 1 Cor. 15 29. of them which are baptized for dead Ans 1. Some therefore not the whole Scripture The argument therefore goes from a part to the whole 2 Those things pertaine not to faith but to some speciall Ceremonies of the Ancients which faith is never a whit the worse if it know not 6 The Scripture handleth heavenly and high matters such as our reason cannot comprehend Ans 1. By faith wee believe the heavens were made Heb 11 3. 2. The Scripture as much as may be descendeth downe and applieth it selfe to vs and our capacitie 3. Many things are simply to be believed which in this life wee know but in parte but in that which is to come wee shall know fully 7 Some things are handled mistically as the Revelation Ans 1 Such are not Articles of faith therefore wee may be ignorant of them without losse of Saluation 8 Some cannot beare strong meate Therefore in the Scripture some things are plaine and some things are not plaine Ans 1. This is an Argument from a particular to a Generall on this fashion Some things are not vnderstood of all therefore all the Scripture is to be accused of obscuritie 2. Because the weaker sort cannot beare stroÌ„g meate the faulte is not in the meate but in their weakenesse Therefore heere is the fallacie whcih Logicians call fallacia accidentis And the stronger in tracte of time may expound the obscure things to the weaker Question 3. Whether the Scripture bee vncertaine and pliable to any sense Our Aduersaries affirme wee denie it Because If the Scripture bee plyable to any side then it will follow that either God coulde not or would not speake more distinctly that his minde might bee vnderstood Neither of which can bee sayde without great blasphemy Wee have a most sure word of the Prophets not flexible and vncertaine 2 Peter 1. The Word of our God shall stand for ever Isay 40 8. But we could not rely vpon the word of God as most true most certain if the Scripture were flexible Heauen and Earth shall passe away but my word shall not passe away Luke 21 33. If wee must belieue this word then doubtlesse it must not be flexible doubtfull and mutable Contrariwise our Aduersaries reason thus 1 In expounding of the sayings of Scripture the best Interpreters the fathers of the church doe not agree therefore the Scripture may bee drawne into diuers sences and meanings Answ The Scripture is not the cause thereof which remaines alwaies the same both for Simil. As if the motion of the stars should therfore be said to varie to change for that Alphonsus Pâ—olomie haue not hit vpoÌ„ the truest motion words meaning but the cause is the weaknes of mans iudgement Whence it coÌ„meth that one vnderstands more than an other that one hath more clearenes of iudgment than an other that one is more or lesse furnished with knowledge of tongues than an other or doth lesse diligently compare places of Scripture together and waigh the things themselues by their necessary circumstances antecedents coÌ„sequents what went before what comes after so then the Scripture is not flexible but mans iudgment is diuers therfore let vs chuse the better and refuse the worse 2 But all Heretiks do alleage for themselues the Scriptures Ans I answer 1 as to the former obiection 2 That happens not by the fault of the Scripture but the fault is in Heretikes as S. Peter saith for that they wrest and offer violence to the Scriptures haling their opinions into the Scriptures 3 Vnlesse the Scripture were certaine and free from flexibilitie it could not confute any heresie therfore it is not vncertaine 3 The Copies of the bookes of Scripture might be corrupted by the Scriueners and such as copied them out or by the Iewes Answer From what may be to what is is no good argument 2 By comparing of ancient Copies as also by the Analogie of faith if any be corrupted they may be amended 3 Againe heere is the fallacie which they call fallacia accidentis wheras the Scripture seemes to be flexible and vncertaine but of it selfe it is not but by an accident to wit through some mens negligence 4 But the Hebrue Copy in many places agrees not with the translation of the seuenty Interpreters therfore it is corrupted by the Iewes Ans That disagreeing hinders not the certainty of the Scriptures for the translation of the seuentie Interpreters is not of absolute authority in the Church of God neither is to bee compared or opposed to the Hebrew Bible whereto as to the fountaine in the diuersitie of translations we must euer haue recourse And who can assure vs that that which comonly goes now a-daies vnder their name is the right translation of the seuentie wheras it may euidently be shewed that a great part of the Latine translation of the Bible is not Hieroms which notwithstanding is thrust vpon the Church of God vnder the name of S. Hierome for this the barbarousnes of the Latine translation and ignorance of the Hebrew tongue as also the diuersitie of the stile in diuers places compared together doe apparently in many places conuince CHAP. 2. VVHether the Scriptures ought to bee read of the Lay-people Our Aduersaries denie and wee affirme it for these reasons Because the Scripture dooth make a man â—bsolute perfect to euery good work Lay men haue need of it for this purpose as well â—s the Clergie 2 Timoth 3 17. The Lord commanded that the King who is a ciuill person should read in the book of the law all the daies of his life Deut. 17. The Epistles of the Apostles were written not onely to Bishops and Clergie men but to Lay men too as appeareth by the Epistle of Paul to the Galatians wherein he warneth his Hearers that they discerne betweene false and true teachers So both the former and later Epistle to the Corinthians speaketh manie things to Lay men So likewise the Epistle of S. Iohn where the Apostle saith I write vnto you litle children c. I write vnto you fathers c. I write vnto you young men I write vnto you Babes c. 1 Iohn 2 12 13 14. Peter wrieth to the Elect strangers dispersed abroad If therfore Epistles bee written to Lay men why should they not also be read of Lay men The brethren of the rich glutton were Lay-men whoÌ„ notwithstanding Abraham sendeth to Moses and the Prophets Luke 6. 29. This was fore-told by Isay They shall be all so Lay men too taught of God Isai 54 13. We haue examples hereof in the Scriptures 1 of the Eunuch who reade Isai the Prophet Act 8 28. 2 Then of the Beraeans Act
certaine precepts to the Corinthians which they did well that they obserued them 1 Corin. 11 2. Answ The same answer which was giuen to the first obiection fits this too that is that there is no sound proofe of all particulars The Papists should prooue that those Traditions proceeded from the Apostles which they bragge so fast to bee Apostolicke 5 The Fathers testifie that certaine Traditions came from the Apostles to them Answ 1. The Fathers many times by the name of Traditions vnderstand such things as are contained in the Scripture according to the sence and meaning thereof though not according to the Letter And in this sence there bee in the reason foure termes the Fathers vnderstanding Traditions contained in the Scriptures the Papists Traditions not at all there contained 2 The Fathers by Traditions Apostolick vnderstand sometimes generall customes and rites of indifference which was in the liberty of the Church to alter as occasion should require 3. If any of the Fathers haue maintained other sort of Traditions as Apostolick then the question is whether they did well in accepting such Traditions for Apostolicke which were not Apostolick neither did coÌ„sent with the holy Scripture 6 That infants should be baptized that the Eucharist should bee deliuered to women c. wee haue receiued from vnwritten Tradition onely Answ 1. The Antecedent is not true for concerning the former wee haue Scripture that Baptisme is needfull for all and that it doth belong vnto Infants Iohn 3 5. Mark 10 14 15 16. 1 Corinthians 1 16 c. 2 The Trent Catechisme proueth the Baptisme of Infants by diuers places of Scripture Part 2. cap. 2 quaest 26. As for the latter that the Eucharist belongeth to the whole Church and so vnto women wee haue Christs commandement Math 26 26 27 28. Mark 14 22 c. Luk 22 19 20. 1 Cor 11 26 27 28. 7 The obseruation of the Lords day is not found in the Scripture Ans Seeing it is acknowledged by both sides by the Papists as well as by the Protestants that to set a certaine time a part for Gods seruice is a morall and immurable law and that the Apostles left to the Church the first day of the weeke which is the Lords day in Parte tertiâ— ca. 4 quaest 4. steede of the seuenth day which the Iewes obserued as the Trent Catechisme proueth out of 1 Corint 16 2 and Reuel 1 10 We ought to acknowledge it as a precept of God grounded on the Scriptures CHAP. 5. Of the Letter and the Spirit THE Papists seeke themselues an other starting hole when as they cannot proue See Fran. Coster in his Enchiridion of CoÌ„trouersies Cap 1 of thâ— holy Scripture out of the holy Scripture many their Idolatrous and superstitious opinions to say that the Scripture is a dead and killing letter but the Spirit that is the meaning of the Scripture is contained in the liuing tables of the heart of the Church that therefore all things ought to be iudged determined not out of the Scrip but by the consent of the Church So for examples sake whereas nothing is found in the letter of the Scripture concerning the worshipping of Images that say they is to bee sought for in the hearts of the faithfull that is of the Pope Cardinalls c Wherein the holy Spirit hath written it that Images are to be worshipped As for vs we acknowledge no other Scripture wherein God doth by writing reueale his will beside the sacred bookes of the Bible and this spirituall Scripture of the Papists we reiect Because the holy Scripture described and comprised in letters deserueth this praise that it can make a man perfect therefore vnto There is one manner of Spirit in the outward Scripture another in the inward which are coÌ„trary one to another concerning the authoritie of the Scripture Note heere the Spirit of Christ and Antichrist perfection there is no neede of any other new spirituall Scripture 2 Because that spirituall Scripture which the Papists forge doth disanull the authoritie of the holy Scripture penned in paper by the instinct of the holy Ghost But the holy Ghost cannot be so contrarie to it selfe as to commend highly the Scripture by the Apostles and Prophets and to diminish the authoritie of the same by an inward Scripture 3 Because this inward Scripture is manifestly proued to bee often ontrarie to the outward Therefore the holâ— Ghost if he be the Author of both should â—â— conuicted either of falshood or inconstanie By this meanes we should it open a wide gap to all errours whiles euey man would brag of the inward writing oâ— the holy Spirit and would compare it witâ— and preferre it before the holy Scripture Besides this sauours strongly of the error of the Enthusiasts and Schweneldians on this wise This inward Scripture or writing is either mediate or immediate if mediate then the Scripture keepes his old standing to be the meanes and Rule of this inward writing if immediate then they manifestly fall into the error of the Enthusiasts but our Aduersaries accept not of the former therfore of the later All the paines which the Euangelists and Apostles did take in penning the Scriptures were bootlesse if wee should take no more heede to their writings than to such a like inward Schwenfeldian writing Contrarily our Aduersaries doe argue 1 The Letter killeth but the Spirit giueth life 2 Corin 3â— Therefore we are not to heede the Scripture wâ—tten with inke but the inward Scripture of thâ— Spirit sealed in the heart of the Church Ans 1. Tâ—â—t Paul doth not speake of any inward or oâ—tward distinction of writing but of the diference of the law and the Gospell the wâ—rdes immediatly going before A view of a Doctour like exposition proceeding froÌ„ the inward writing of the heart doe shew â—od saith S Paul hath made vs able Ministâ—rs of the new Testament not of the â—etter bâ—t of the Spirit 2 So then there are fiue terâ—es taking the word Letter in the Antecedent or former proposition according to Paules meaning for the Lawe and in the consequent or later proposition for the whole body of the holy Scripture according to the Papists meaning and vnderstanding the word Spirit in the Antecedent for the Gospell and in the consequent for Enthusiasme or immediate inspiration from God the argument therefore hangeth together like sand Now S. Paul calleth the law a killing letter because that no man can bee iustified and saued by the law but the Lawe doth rather condemne and spiritually kill But he calls the Gospell Spirit because the Gospel receiued by faith doth giue the holy Spirit which doth quicken our harts create them a new stir them vp to good workes 2 I will put my Lawe in their inward parts and write it in their harts c. Ierem 31 33. therfore the will of GOD is to bee learned not out of the outward but inward Scripture or writing
strife a dead letter 2. Christ condemneth the Traditions of men Matth 15 3 c. But the Pope diggeth out of their graves Traditions long since buried commendeth them highly and bindeth mens consciences vnder the paine of excommunication to obserue them 3. Christ saith out of the heart proceede evill thoughts Matth 15 19. so that the heart is as a corrupt fountaine The Pope saith man is not so corrupted by the fall of our first parents but that hee hath still free-will as well to good as to evill 4. Christ so expoundeth the lawe that it is impossible for vs to keepe it Luke 10 27. with all thy soule with all thy strength c. But the Pope saith the law of GOD may be fulfilled by man 5. Christ received them which believed as Thy faith hath made thee whole Luke 7 50. But the Pope contendeth that faith alone iustifieth not but that we have neede of good workes to our iustification 6. Christ saith when yee have done all that is commanded you say wee are vnprofitable seruants Luk 17 10. The Pope saith consecrated persons over and aboue the fulfilling of the law do also workes of supererogation which they may bestow vpon others as having no neede of them themselves 7. Christ saith verely verely I say vnto you hee that believeth in me hath life everlasting loh 6 40 47. But the Pope layeth at him with a curse who perswadeth himselfe that hee ought certainely to believe without doubting that he is the heire of eternall life 8 Christ sayth that that goes into the mouth defileth not a man Matth 15 11. The Pope saith that a man is defiled by eating the meates which he hath forbidden 9. Christ sayth Drink ye all of this Mat 26 27. The Pope saith Drinke not all but onely Priests So likewise the life of Christ the Pope are directly opposite but wee will not treate of that now Because hee exalteth himselfe against all that is called God For he takes vpon him to alter the Word of God and the Sacraments as is prooued in this whole booke throughout The Pope sits in the Temple of God as a tyranne captiuating Emperours Kings Princes and the Consciences of men vnder his tyrannie The Pope sheweth himselfe as if he were God which hee hath done in accepting of the flatteries of his retainers which are contained in the Canon Lawe and in the books of the Canonists as followeth 1. That the Pope can doe all things above law contrarie to lawe and without lawe Bald. ad caput cum super num 1o. Extr de caus posses et propt 2. That he hath the same consistorie and the See Baldus in C. cum super de causa Propt et pos Lib cerem Pon. 1 li. tit 7. same tribunall seate with God 3. That to him is given all power in Heaven and in earth 4. If the Pope neither respecting his owne nor his brethrens saluation should by heapes drawe innumerable soules with him into the pit of hell c. yet may no man say vnto him what doest thou Distinct 40 cap Si Papa 5 The Pope is god Felinus as also in the Canon lawe Distinct 96 cap. Satis 6 The Pope is the Christ or anointed of the Lord. 7 The Pope may change the forme of the Sacraments delivered by the Apostles Archidiaconus 8 The Pope can doo those things on earth which God can doo in Heaven August Berovius in C. cum tu num 1 de vsuris 9 The Pope hath no peere but God the same Berovius in Rubric de offic de leg n. 10. And many other things which it were ouerlong to rehearse If the Pope approove not these glozing flatteries why doth he not condemne them why doth hee not forbid them why doth hee not accurse them As Herod therfore which rejected not the impious acclamations of the people was therefore guiltie of their blasphemies before God and perished very miserably so the Pope in that he condemneth not the impious flatteries of the Canonists he approueth them is guiltie of eternall damnation and shall bee tormented with Herod for ever in Hell The comming of the kingdome of Poperie is by the working of Satan with miracles and lying wonders whereof all Popery hath been and yet is full as wee reade that manie such lying wonders haue beene of old descried and punished by the Magistrates The Pope worshippeth his God Mauzzim that is the masse with gold silver pretious stones as Daniel prophecied of Antichrist And if the hire of money were denied the masse would fall to the ground of his owne accord The Pope cares not for the desires of Women but forbiddeth mariage vnto Priests And therefore maintaineth a doctrine of deuills 1 Tim 4 3. Hee hath taken away the daily sacrifice withdrawing those praiers froÌ„ Christ which he hath caused to be offered vnto Saints And hath defiled the true worship of God with mens traditions and superstitions and intolerable idolatrie This was doubtles to abolish the daily sacrifice These and such other things declare that the Pope is not the successour of Peter nor the Vicar of Christ but the Antichrist whoÌ„ the Lord Iesus shall consume with the spirit of his mouth c. 2 Thessal 2 8. Hitherto therefore we have maintained the authority of the holy Scriptures against the vaine Traditions of the Papists against Enthusiasmes or inspirations councells not rightly celebrated the counterfaite name of the Church and the falsely pretended authoritie of the Pope of Rome The Popes them selues then are not the Iudges of controuersies but the partie accused before the tribunal of the Church the Church is the Iudge the voice of the Church is the Scripture which alwaies speaketh by the rule whereof â—ll whosoever they bee are bound to give â—nswere and make their account vnto God â—t is therefore good reason that no other rule â—f truth should bee accepted of sauing the â—cripture according to which all opinions â—nd constitutions are to bee examined and â—dged in the Church CHA. 9 Of Freewill QVESTION 1. OVR Aduersaries that they might the more strongly vrge iustificatioÌ„ by works doe falsely affirme 1 that a man not regenerated or conuerted 2 even after the fall of Man hath remaining in him so much power 3. in his will vnderstanding 4. in matters spirituall and such as pertaine to the saluation of the soule that he can begin his conuersion 5 of and by himselfe and so deserue a more plentifull grace of iustification This we denie for these reasons ensuing Because the Scripture calleth vnregenerate men dead men 1. And you that were dead in sinnes and trespasses c. Ephesians 2 1. 2. When we were dead by sinnes hee quickned vs. verse 5. 3. Give your selues vnto God as they whicâ— are alive from the dead Rom 6 13. Because the Scripture compares our will vnto servitude 1. Impenitent sinners are holden captiue of Sathan at his will 2 Tim. 2 26. 2. If you continue in my
sufficient to Iustification that wee might know that we are truly and sufficiently iustified 2 Euill doers which are drawne to death and haue done none or without doubt very few good workes such as the thiefe was Luke 22 should by this meanes despaire whereas notwithstanding God desireth not the death of him that dieth Ezech 18 32. The holy Scripture doth take away the power of iustifying from workes as well by sayings of Scripture as by examples 1 In his sayings it takes away iustification from works 1 To him that worketh not but believeth in him that iustifieth the vngodly his faith is counted for righteousnes Rom. 4 5. 2 By the works of the law no flesh shall bee iustified in his sight Rom. 3 20. 3. We conclude that a man is iustified by faith without the works of the Law Rom. 3 28. 4 If it be of grace it is no more of works or else grace were no more grace Rom. 11 6. 5 We know that a man is not iustified by the works of the law Gal. 2 16. 6. As many as are of the works of the law are vnder the curse Gal 3 10. 7 Not of workes least any man should boast himselfe Ephes 2 9. 8. According to the power of God who hath saued vs and called vs with an holy calling not according to our workes 2 Tim. 1 9 9. Not by the workes of righteousnesse which we had done but according to his mercy he saued vs Tit. 3 5. 2 The same is declared vnto vs by the examples of others such as is 1 The example of Abraham who was not iustified by works 1 If Abraham were iustified by works he hath whereof to reioice but not with God Rom 4 2 2 Abraham beleeued God and it was imputed to him for righteousnes Nowe to him that worketh the wages is not counted by favour but by debt Rom 4 3 4 Gal 3 6 Now it is not written for him onely but for vs c. Rom 4. 23 2 The example of Dauid 1. As Dauid declareth the blessednes of the man vnto whom God imputeth righteousnes without works Psa 32 1 Rom 4 6. 2 Enter not into iudgement with thy servant Psal 143. 2. Now he is the servant of God that doth the will of the Lord and walketh in his waies Psal 119. 3 The example of the Patriarck Iacob Not by workes but by him that calleth Rom. 9 11. 4 The example of Paul 1 I knowe nothing by my selfe yet am I not thereby iustified 1 Cor 4 4. 2 If any other man thinketh that he hath whereof hee might trust in the flesh c. touching the righteousnes which is in the law I was vnrebukeable but the things which were vantage vnto mee the same I counted losse for Christs sake c. for whoÌ„ I haue counted all thinges losse and doe iudge them doung that I might winne Christ and might be found in him not having mine owne righteousnes which is of the lawe but that which is through the faith of Christ Philip 3 4. 6 c. 3 Wee to wit Peter and Paul which are Iewes by nature knowe that a man is not iustified by the works of the Law c. and we haue believed in Iesus Christ that we might bee iustified by the faith of Christ and not by the works of the law Galat. 2 15 16. 5 The example of the man sicke of the palsie to whom without any his good works before done Christ saith Thy sinnes are forgiven thee Math 9 2. 6 The example of the Thiefe vpon the Crosse Luk 23. 43. 7 The example of the Publican Luke 18. 8 The example of the sinnefull woman Luke 7. 9 The example of the Iewes converted by the Sermon of Peter Acts 2 37 41 c. Moreover works doe therefore not iustifie because they are vnperfect in the regenerate also Contrariwise our Aduersaries do argue thus 1 Euill works doe condemne therefore good works doe iustifie Answere The opposition is vnperfect therefore no good consequence can bee grounded thereon for euill workes are perfectly euill but good workes are not perfectly good therefore they cannot iustifie for wee doe not the good thing that we would but the euill which wee would not that doe wee Rom 7 19. 2 Eternall life which abideth in them that be iustified is called a reward Matth. 5. 12. and 20. 1. 2. c. Luk 6 35 therefore by good works we deserue eternall life Answere i. The worde Reward is taken two manner of waies 1 In the Antecedent The word Reward is diuerse in the Law in Divinitiâ—â— of this argument for a reward that is due and answereth in a iust and exact proportion to the worke wrought Secondly it is taken otherwise in the Scripture namely for a free It is as if a father shold promise a reward to his son for his paines where as notwithstaÌ„ding all the fathers goods do bv right of inheritance come to the son and the son doth owe obedience to his father although his father promise him no reward gift and heereof it is that euerlasting life is called a gift Ephes 2 8 an inheritance Gal. 4 7 and that whereunto no proportion of desert doth answere but the elect themselues doe esteeme the reward greater than their labour or deseruing Matth. 25 37 there are therefore in this Syllogisme foure termes 2 The word reward is vnderstood many times not of life eternall it selfe but of the increase of glory in life eternall as Math 5 and Luke 6 for the glory of the blessed Saints in the life to come shall be different Once againe therefore heere be foure termes for the middle terme Medius terminus is one while taken for life euerlasting it selfe and an other while for a special and singular recompence in life eternall 3. Christ shall frame the judiciall sentence at the last judgement from their good works Mat. 25 34. 35 c. He will reward every man according to his works Rom 2. 6. Ans 1. Christ dooth reason from sanctification to iustification going before as from that which is better knowen vnto vs for in that last iudgment he will make manifest the faith of his Electe even before men also he concludes as it were froÌ„ the effect to his cause froÌ„ the fruit to the tree froÌ„ the later to the former In this argumeÌ„t therfore they turne the later into the former the effect into the cause 2 These verie same workes if Faith bee not there before are of none account neither doe they deserue any spirituall blessings as was before sayde when we treated of the workes of infidells 4 If thou wilt enter into life keep the Commandements Mat 19 17. Ans 1 It is a fallacie from that which is spoken but in some respect onely to the same taken absolutely and in all respects for that which Christ spoke in a particular respect that is to beate backe the perswasion of perfection in the young man that our Aduersaries take as