17 11. Christ bids all in generall search the Scriptures Neither did hee giue this charge to the Priests alone but to others his hearers also Ioh 5 39. S. Peter willeth all euen Lay men too to be ready to giue an answer to euery man that asketh them a reason of the hope that is in them 1 Pet 3 15. which that they may do it is needfull that they learne it out of the Scripture Contrariwise our aduersaries reason thus 1 The Scripture hath many obscure things therefore the Lay people can reade it with profite Answ 1. Although all things be not to euery man plaine yet the people alwaies finde such things as they may vnderstand 1 those things which seeme hard by often reading become more easie 2 The Lay people by reading the Scriptures misvnderstood do easily fall into heresie it were better therefore they should refraine Ans 1. If they fall into heresie that comes accidentally not because they reade the Scriptures but because they read them not in such manner as they should do and doe preferre â—heir formerly conceiued opinions before the Scripture and wrest it to them 2 On the contrarie side good men and well minded hauing been deliuered froÌ„ herisie by reading the Scriptures haue returned to the truth 3 To whom it belongeth not to iudge of coÌ„trouersies to them neither doth it belong to read the Scriptures but it belongeth not to Lay-men to iudge of coÌ„trouersies therfore neither to read Ans 1 The Minor or second proposition is most false 2 Then had the Beraeans done amisse in reading and from thence deciding a controuersie then newely sprung vpp 3 Seeing euery one is bound to answer to God for himselfe it is needfull for euery Lay-man to proue all things and keepe that which is good 1 Thessa 5 21. 4 So should the order which discerneth betweene teachers learners be confounded Ans This we denie for a Lay hearer may try and examine those things he heareth by the Scripture remaine for all that a hearer still for he doth not therfore take vpon him the office of teaching in the church because he examineth the thinges which hee hath heard of his teacher by the touchston of the holy Scriptures As likewise the Beraeans became not therefore of the order of teachers because they iudged of the Sermons of Paul and Silas CHAP. 3 WHether the interpretation of the holy Scriptures bee to bee sought for from the Church of Rome This question arose from hence that the Papists seeing that wee did esteeme more of the holy Scripture than that we would suffer the authority thereof to be diminished and that the letter of the Scripture did manifestly make for vs did straight change the state of the question and said that the question was not of the authority of the Scripture but of the interpretation thereof the right of which interpretation they make to be so peculiar to the Church of Rome that they would binde vs to receaue any interpretations that should come from thence bee they neuer so absurd and false But we gainsay them herein and reiect the forged power wherby the Bishops of Rome make claime to the key of knowledge and interpretation as committed to them alone Reasons prouing our opinion Because the interpretations of the Papists contradict the euidences of holy Scripture as shall be most plainely prooued in his due place Because the greatest part of them are most vaine as for example that the eight Psalm is expounded by the Canonists as meant of the Pope which notwithstanding speakes of Christ alone as the Apostles and Christ himselfe haue interpreted it Because they affirme as by name Cusanus doth that if the minde and opinion of the Romane Church be changed that then the holy Ghost doth change his mind in the Scriptures too What an impious mad absurdity is this Many times they explaine not the Scripture but wrest it violently shamefully to vphold their own toyes contrary to the text of Scripture The gifts of God such as the interpretation of the Scripture is one are not tyed to certaine persons places for God distributes these his gifts to euery man as he will 1 Corinth 12 â—1 It is no where read that the whole Church is tied to the meaning of the Romaine Church but to the meaning of the holy Scripture which doth expound it selfe most clearely Contrariwise our Aduersaries doe argue 1 If we beleeue the Romane Church that it hath conuayed vnto vs the true proper books of the Bible and not counterfait and forged theÌ„ must wee belieue her also in the interpretation which she bringeth of the holy Scripture Ans 1. It is one thing to beare witnes of the truth of the sacred books and an other thing Simil â—t is one thing to acknowledge the Seals hanged to a Testament and another to expound it contrary to the Teuor of the letter to expound them So the Iewes are witnesses of the Canonicall books of the olde Testament yet we accept not of their Talmudicall interpretations 2 Moreover the interpretations of the Papists do contradict that same Scripture wherof they beare witnesse 2 The Scribes and Pharises sit in Moses chaire all therefore whatsoeuer they bid you obserue that obserue and do Mathew 23 2 3. Ans 1 The Pharisies were to be believed not simply in all things but when they sate in the chaire of Moses that is when they taught the truth out of the law of Moses It is therfore a fallacie from that which is spoken but in part and some respect to that which is absolutely spoken 2 They were to be hearkened vnto when they taught Moses but in the meane while Christ said also Take heede of the leaven of the Pharisies Now Christ by the leaven of the Pharisies meant their false doctrine as S. Mathew expressely witnesseth cap. 16 v. 12. that is Christ did reiect the Pharisies false interpretatioÌ„ of the Scripture So then wee must distinguish betweene the scripture it self which the Papists handle their false interpretatioÌ„ or humane traditioÌ„s wherwith they defile it 3 God would have theÌ„ punished with death which would not obey the judgment of the high Priest Devter 17 12. Ans 1 Moses speaketh not of matters of faith but of civill government betweene bloud and bloud betweene plea and plea betweene plague and plague as the wordes of Moses are verse 8 in which matters for publike peace sake it was necessary there should be some order appointed for ending of controversies For the high Priest at that time was the highest Iudge from whom no man might appeale 2 It was not in the high Priests choise to judge as hee pleased but hee was tyed to the lawe of the Lord according to which he gave sentence In like sort is the Popetyed to it too 4 The Priests lippes shall preserue knowledge they shall seeke the law at his mouth for he is the messenger of the Lord of Hosts c
Malach 2. 7. Ans 1 Malachie there shewes what is the dutie of the Priests But that the Priests did not their dutie the verie next words following declare But you are gone out of the waye you have caused many to fall by the lawe c. verse 8. 2 This argument changeth the manner of the speech for the words are a commandement teaching what the Priests should doe but the Papists do vniustly turne them into words of promise iust as if a man should say God hath sayde thou shalt not steale therefore no man stealeth CHAP 4. Of Traditions THE word Tradition often times is simply taken for anie kinde of doctrine whether it be written or delivered by word of mouth But by the name of Traditions are such things also meant which were not written but onely delivered by word of mouth and so have beene from hand to hand conveyed to our age These kinde of Traditions are of two sorts Some containe Ceremonies of nature indifferent and changeable according to the circumstances of place and time which though they be not expressed in Scriptures yet because they are not contrarie to the same and are retained in the Church as things indifferent are not called into question But there bee other sorte of Traditions in Poperie which are contrarie to the Scriptures and whereof there appeares not so much as one step in the Scriptures such as are the Canon of the Masse Holy water a set number of prayers holy Candells and an infinite number more which are commeÌ„ded to the World vnder the glorious name of Apostolicke Traditions to the observing whereof as being Apostolicke all Christians are bound if wee will believe the Papists The question The state of the question then is 1. Whether besides the Scriptures the Apostles delivered some things by word of mouth only 2 Whether they delivered those things by word of mouth onely which at this day the Papists bragg of as of Apostolick Traditions We deny both the former wherof wee prove by the sufficiencie of the holy Scripture which containes all things necessary to saluation Whereof we have intreated before the later wee prove by these reasons following Because these their Traditions are contrarie to the Scriptures which we wil prove clearely hereafter But we may not thinke that the Apostles writt some things and delivered by word of mouth other and those contrarie to their writings Because in Pauls time such Traditions began to bee suspected in the Church which appeares by the words of S. Paul 2. Thessal 2 2. Be not suddenly moved from your mind nor troubled neither by Spirit nor by Worde nor by letter as sent from vs. Because it may be proved out of histories that such traditions had their first beginning some ages after the Apostles death Wherof see in particular Polidor Virgill especially concerning the Canon of the Masse de Inuererum lib 5 cap 11 c. It is proved by many manifest reasons that those bookes and Canons wherby they indevour to procure authority and credit to their Traditions are forged and counterfaite such as are the Canons of the Apostles the Decretalls the Decrees of Popes the books of Clement and Dyonisius Areopagita Neither do our aduersaries doubt but that many such Canons bookes are counterfeits Such Traditions of men are condemned by the holy Scripture 1 Because they are in cause as Christ witnesseth that in the mean time the CoÌ„mandements of God are neglected Mat 15 3 2 Because God is worshipped in vaine by the doctrines and precepts of men verse 9. 3. Because the Traditions of men cannot reach into the minde of God for my thoughts are not as your thoughts neither are your waies as my wayes saith the Lord For as the Heavens are higher than the earth so are my waies higher than your waies and my thoughts above your thoughts Isay 55 8 9. Whence it commeth to passe that those things which men admire for their singular holinesse do most of all displease the Lord God 4. Because such plants as are not planted of the heavenly Father shall bee rooted out Mat 15 13. Because wee must rely our selues wholly on the Word of God in worshipping of God and that onely must we doe which he hath commanded Neither may we add or diminish anie thing there from Deut 12. 32 neither may we decline from the commandements of God either to the right hand or to the left Deuter 28 14. Because the Traditions of men are deceipts or trappes Beware sayth Paul least there bee anie man that spoyle you through Philosophie and vaine deceite through the Traditions of men according to the rudiments of the World and not after Christ Colos 2 8. Contrariwise our Aduersaries doe argue 1 Brethren stand fast and keepe the traditions which you haue been taught either by word or by our Epistle 2 Thessal 2 15. Therfore our Traditions to wit the Papisticall are to bee received and kept as Apostolike Traditions Ans 1. All the Propositions are particular and it is such a kinde of absurde reasoning as this The Apostles delivered some things by word of mouth we have some Traditions therefore our Traditions are Apostoâ—ike 2. It is a fallacie from a part to the whole for when Paul wrot these things fewe of those â—hings which appertaine to the Canon of the New Testament were then written That â—herefore which Paul meant in respect of â—hat time when as al were not yet written that the Papists vnderstand simply even of that â—ime when the Canon was perfected when as â—ow wee have all things in the Apostles wriâ—ings which are needefull to bee knowen for â—aluation 3. There are foure termes in the syllogisme in the Maior are vnderstood Traditions doctrinall Apostolicke in the minor forged Traditions inuented long after the Apostles time 2 Christ did not altogether reject the Traditions of the Fathers where he sayth these things ought you to have done and not to have left the other vndone Luke 11 42. Answe Christ there opposeth the strict obseruance of Moses his law not of mens Traditions in outward small matters as in â—ithing of cumime mint the neglect of the principal duties of the first second Table both which should have beene ioyned together obserued as being both the commandements of God This reason therfore 6 is like a rope of land 3 When Paul and Timothy went through the Citties Tradebanteis they delivered or gave them for Traditions the decrees to keepe which were ordained by the Apostles Elders which were at Ierusalem Act 16 4. Ans 1 It followes not The Apostles 7 deliuered somethings therfore the Papisticall Traditions are Apostolicke There is no coherence in this reason 2 Paul and Timothie deliuered not vnwritten verities but those things which were decreed of the Apostles and then comprized in writing sent to the Church of Antioch The Papists therfore dispute from a written to an vnwritten Tradition 4 Paul saith that hee deliuered
the Papall councels In that there were witnesses without all exception but in these men do meet among whom there bee many vnlearned wicked in parte Epicures and such as have sworne homage to the Pope In the councell at Ierusalem the decrees were made out of the Scripture but the papall councells make constitutions very often against the Scripture This is therefore a loose reason 2 In the councell of the Priests and Scribes Caiaphas by the holy Ghost prophecied that it was better that one should dye for the people than that all the people should perish Ioh 11 50 Therefore Councells speake by the holy Ghost and are therefore to be obeyed Ans 1. Although Caiaphas vnnwittingly spake the truth that that it was better that one man should dye then all the people perish yet the mind and meaning of Caiaphas was nothing so But the definitiue sentence of the High Priest and the Councell was that Christ was an hereticke a blasphemer a seducer of the People a wicked man and such as well deserued the shamefull death of the crosse This was the decree of that councell which if the Papists will subscribe vnto they shall bee reckoned impious and blasphemous Men. And by alleaging this devilish councell they shall gaine small credite to their owne 2 This argument proceeds from a particular to an vniversall Caiaphas minding an other thing and vnwittingly spoke a fewe true wordes therefore all the decrees of their councells are simply in all thinges from the Holy Ghost and cannot in any case erre 3. They might with as much truth and better reason conclude that Southsaiers when they are sought vnto to speake for a rewarde cannot speake an vntruth Because that Balaam being consulted with of Balak to speake against Israel did on the contrarie side by inspiration blesse them and which is more then is sayde of Caiaphas coulde not doe otherwise and whereas the prophesie of Caiaphas was onely in his wordes which hee spoke in an other sense Balaams prophesie was both in his words and his meaning Numb 22 and 23. 3 Thou shalt not remove the ancient bounds which thy Fathers have made Pro. 22 28. Therfore the decrees of Councells are to be kept Ans 1 Wee have to deale with Counsells whose decrees are contrarie to the holy Scriptures the ancientest boundes of all Therefore are the Councells themselues tyed to this precept 2 This is an argument drawen from the not changing of antient things well ordained vnto new things constituted the last day that against right too 3 And this doe wee at this day against the Papists we shew men the antient limites and bounds which the Prophets Christ and the Apostles have set but the Bishops of Râ—me haue overturned and cover those most antiâ—t bounds with their new-fangled opinions humane Traditions 4 Which hee commanded our Fathers to teach their children that the posteritie might know it Psal 78 6 7. Therefore councells declare to vs those things which they were enioyned by this coÌ„mandemeÌ„t to teach their childreÌ„ Answ 1. There is more in the Conclusion Simil. A Prince bidâ— his servantâ— be faithfull therefore none of the can bee vnfaithfull than in the premises for it followeth not God commaunded our Elders to deriue the truth to us therefore of certainty they did so 2 It is a changing of the manner of speach for the Antecedent containeth a commandement the consequent a storie or narration of the fulfilling of that commandement 5 Where two or three are gathered in my name there am I in the middest of them Math 18 20. Therefore the decrees of Counsels are sacred c. for they are gathered together in the name of Christ Answ 1. Heere be foure termes To be gathered together in the name of Christ is to be gathered according to his word and wil but this they apply to the companies of them which decree contrary to the word and will of Christ 2 It is a begging of the thing in question for this is the speciall doubt whether Counsels decreeing contrarie to the Scripture may be said to bee gathered in the name of Christ for it is not enough in counsels to bragg and make shew of the name of A protestation contrarie to theiâ— deeds Christ and to recite the wordes of the Apostolick Counsell It seemed good to the holy Ghost and to vs c. 6 In the assemblies of Counsels inuocation is made to the holy Ghost that hee would bee their guide Answ 1. That is done with Idolatrous rites It is as if a man should heare one aske aduice of a wise man but would not obay his aduice of the Papisticall Masse therefore their praiâ—rs are not heard nay such as their seruice is that is Idolatrous such is the Spirit which ruleth them 2 They obay not the Spirit whom they pray vnto neither doe they rest content with his pleasure comprised in the Scripture 7 But who would say that so many so great and so worthie men could all erre at once Answ 1. The Scripture saith that euerie man is a lyar therefore it is not a thing impossible Psa 116 11 that so many and so worthie men should erre 2 Wee cited before examples of famous Counsels which haue erred 3 There is no respect of persons with God 4 I giue thee thanks O Father saith Christ because thou hast hid these thinges from the wise Matthew 11 25 5 Not many wise men after the flesh not many mighty not many noble are called but God hath chosen the foolish thinges of the world to confound the wise 1 Corinthians 1 26 27 6 Onely one Prophet Micha spake the truth when in the meane time foure hundred false Prophets consented together in a lye 1 King 22. 8 All herisies at what time soeuer they haue sprunge vppe haue still beene ouerthrowne by Counsels therefore this honour is as yet due to Counsells Answere This is a fallacie putting that for the cause â—hich is not the cause for Councells not as For example so the Samâ—ritans speak vnto the woman wee do not now beleeue because of thy words but because we haue heard him our selues Ioh. 4. 42. Counsells barely considered vnder the name of Councells but as prouing the truth by the word of God haue troden vnder foote and ouerthrown herisies Had the Papists such couÌ„cells we would of our owne accord willingly giue them the honour due vnto them for their â—rue and right alleaging and expounding of Scriptures CHAP. 7. Of the Church FVrther yet the Papists seeke an other shift for the defending of their humane Traditions and Doctrines whiles boasting of the name of the Church with open mouth they tell vs that the true Church was of olde time at Rome and that the Bishop of Rome with his band are at this day that Church and that the Church cannot erre and that therfore all whatsoeuer is deliuered vnto vs from the Church of Rome is to be helde for most certaine and
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
volume of Controuersies betweene the Protestants and the Papists CHAP. 1. Of the holy Scriptures The holy Scripture alone is the Iudge of all controuersies which arise in the Church and the most certaine rule of truth REASONS THE Prophet Isaie sendes vs in deciding of coÌ„trouersies of Religion to the law and to the testimonie Isai 8. 20. that is to the holy Scripture Christ in the controuersie of his person â—nd doctrine saith to the Pharisies Search â—he Scriptures c. they are they which teâ—tifie of mee Ioh. 5 39. Saint Paul greatly commendeth the holy Scriptures vnto vs saying The whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct and instruct in righteousnes that the man of God may bee absolute being made perfect vnto euery good worke 2 Timoth 3 16 17. The Citizens of Beraea iudged of Pauls Sermons opinions out of the Scriptures whether Paul taught such things as were agreeable to the holy Scriptures and are for that cause commended Act 17 11. Christ answered out of the Scriptures to the questions of the Pharisies Matthew 19 4 c. of the Sadducees Matth 22 31 c. of the perfect fulfilling of the law Luke 10. 26 27. of his diuinitie out of Psalme 110 Matthew 22 43 44. Whereas hee might haue confuted and confounded them with his miracles alone The Apostles confirmed all their assertions out of the Scriptures as did also the Euangelists Matthew speaketh often of the fulfilling of the Prophets and so decides the greatest controuersie that euer was concerning the Messias out of the writings of the Prophets So Peter also prooueth out of the holy Scripture that Iesus is the promised Messias the Sauiour of the worlde Acts 2 25 c. And Chapter 3. verse 18 c. and Chapter 4 verse 11 25 c. and Chap. 10 verse 43 Stephen fighteth against his aduersaries the Priests Pharisies Scribes with the weapons of the Scripture Acts 7. Paul in the controuersie of Religion which he had with the Iewes prouokes to the law and the writings of the Prophets Acts 24 14 and 26 22 27. The same Paul gathered the doctrine of Iustification out of the Scripture Romanes 1 2 3 4 and 10 Chapters Galath 3 and 4 Chapter and cleareth the controuersie of the person of our Sauiour out of the Scriptures Ephesians 4. Peter draweth Baptisme 1 Peter 3. 21 And other controuersed points betwixt the Iewes and the Christians out of the Scripture of the old â—estament The Epistle to the Hebrewesis wholly heerein occupied to proue the greatest controuersie of his time concerning Christ the only true high Priest out of the Scripture of the old Testament The same did likewise the ancient Fathers in the Church of God who confuted the Heretikes out of the holy Scripture and the ancient godly Counsels ouerthrew the Heretikes not by the opinions of men but by testimonies of the holy Scripture dulie waighed The Position of our Aduersaries The holy Scripture alone cannot be the Iudge of controuersies Their reasons are Because it is insufficient and containeth not all things which pertaine to faith Because it is obscure Because it is vncertaine and may be drawne either to this or that side Hence arise these questions following The first question Whether the Scripture be insufficient They affirme we denie that it is insufficient and that for these testimonies following These things are written saith Iohn that you might beleeue that Iesus is the Christ the Sonne of God and that in belieuing you might haue life through his name Ioh. 20. 31. Therefore those which belieue may attaine euerlasting life by those thinges which are left writteÌ„ in the holy Scriptures and so the Scripture is sufficient for the saluation of men Thou hast knowne the holy Scriptures of a childe saith Paul to Timothie which are able to make thee wise to saluation 2. Timothie 3. 15. All things that I haue heard of my Father haue I made knowne to you Iohn 15 15. The holy Scripture doth mâ—ke â—he man of God absolute and perfect to euery good worke 2 Timo 3 17. I kept back nothing but shewed you all the counsell of God Act 20 27. There can be moued no controuersie of Religion for which the Scripture hath not afore hand prouided a deciding or determining sentence therefore Saint Paul in the controuersie of Iustification calleth the Scripture prouident or fore-seeing Galath 3 8. Contrariwise our Aduersaries reason thus 1 The Apostles taught many things which are not written Answer 1. This is a begging of the question for this same thing is it which is denied Now a doubtfull thing ought not to bee proued by an other as doubtfull 2 The contrarie heereto is contained in the places of Scriptures before alleadged 3 The Apostles should heereby be conuinced of vnfaithfulnes as hauing kept back things necessary to saluation 4 Moreouer there is extant not one onely writing of an Apostle or Euangelist but more that that which is not contained in one may plainely be seene in other of the Apostles writings 2 I haue yet many thinges to say vnto you but you cannot beare them now Ioh. 16 12 Answer 1. It is a fallacie from that which is saide in some particular respect to the same spoken absolutely and generally in all respects for Christ speaketh of his Apostles not yet illuminated by his holy Spirit but he speaks not of them as beeing endued with the holie Ghost in the day of Pentecost That which the worde Now dooth plainely declare 2. While our Aduersaries argue from the Apostles not enlightened to the Church instructed by the writings of the Apostles there arise in the Syllogisme foure termes 3 Besides it was one manner of knowledge which the Apostles had before the day of Pentecost and an other after the receiuing of the holy Ghost therefore these different thinges ought not to bee confounded 3 Other thinges saith Saint Paul will I set in order when I come 1 Corinthians 11 34 therefore Paul did not write all things Answer Paul speakes of indifferent Ceremonies in the Church not of articles of Religion necessarie to saluation Their Argument therefore as the saying is is from the staffe to the corner 4 Manie thinges are not contained in the holy Scripture which are necessarie to faith Ans 1. This we denie it is the very thing in question therefore it is a begging of the question 2. Our Aduersaries play with the word Faith for they meane not a true and sauing faith whereof our question is but in a large sence they take the word Faith vnfitlie wrapping in the word Faith euery friuolous toy long after the Apostles time as it were yesterday obtruded vpon the Church of Christ and so from the two-fold signification of the word Faith there arise foure termes which hinder that there can be no iust conclusion 5 The Scripture saith nothing of Christs descension into hell Answere That is most false for the
Scripture saith thou wilt not leaue my soule in hell Psalm 16 10. The sorrowes of hell compassed mee about Psalm 18. But that these Psalmes speake not of Dauid but of Christ our Aduersaries themselues cannot denie seeing the former is alleaged of Saint Peter expreslie in his Sermon of Christ Acts 2 27. 6 The Scripture sayth nothing of the perpetual Virginitie of Marie of a certainty Therefore it is insufficient Ans 1. Be it neuer so much that the scripture say nothing at all of the perpetuall Virginitie of Marie yet might it not therefore be said to be insufficient to our saluation for we are not hereby saved because we believe that Marie after the birth of Christ remained a Virgin but because we believe in Christ who according to the Scripture Isai 7. 14 was borne of a Virgin 2. The perpetuall Virginitie of Marie may bee shewed by the phrase of Scripture where it sayth And hee knew her not Vntill She had brought forth The word Vntill doth note also perpetuitie as the Raven returned not vntill the waters were dried vp vpon the Earth Genesis 8. 7. which Raven yet never returned at all 7 Manie things are rightly believed although they be not contained in the Scriptures as the words Trinitie Essence Person c. Ans 1. A thing is sayd to bee contained in the Scriptures two manner of waves according to the letter and according to the sâ—nse by a good consequence Or sometimes the things onely sometimes together with the things the wordes signifying the things are expressed also So the thing of Trinitie and Persons in the Deitie the Scripture expresseth Mat 3 16 17 28 19. Althogh the very words be not coÌ„tained there 2 We are not heerby saved for that wee vse and approve these words which were invented for a more easie and plaine waye of teaching but for that we steadfastly believe the thing it self which is found in the scriptures 8 There are many bookes lost as the Epistle to the Laodiceans c. Therefore the Scripture cannot be sufficient to saluation Ans 1 There are yet remaining other bookes which are sufficient 2 S. Iohn sayth of his Gospell alone that it containeth all things necessarie to saluation Ioh 20 31 9 The Canon of the holy Scripture which is a thing necessarie to saluation is not contained in the holy Scriptures Ans 1. The Canon is a thing necessary not of it selfe but by an accident to wit because heritickes had forged certaine counterfaite bookes which if they had not done there had been no need of a Canon 2 The true Canon is the perpetuall rule of truth which is comprised in the Scripture For therfore false counterfaite bookes are not received because they contradict the Scripture and the truth neither do agree with the authenticke Canonicall bookes 3 And the Church of Christ could for 300. yeares almost discerne the true Scriptures froÌ„ the counterfaite before the Fathers had composed the Canon and catalogue of holy writte The Canon therefore is not simply necessary and is contained after a sort in the Scripture 10 Hee shall bee called a Nazarite Mat 2 23. but this is not contained in the writings of the olde Testament Ans Yes this is typically spoken of Christ in the person of Sampson Iudg 13 5. And our Aduersaries if they be well in their witts will not reiect the types of Christ set out in the olde Testament Question 2. Whether the Scripture be obscure We deny they affirme We say it is plain for these reasons The Lawe of the LORD is perfect conuerting the soule the testimonic of the Lord is sure and giveth Wisedome to the simple Psalm 19 7 Nothing of all which the Scripture could effect especially to the simple if it were obscure The commandement of the Lord is pure and giveth light to the eyes verse 8 Thy Word is a Lanterne to my feete and a Light vnto my path Psal 119 105. Wee have a most sure worde of the Prophets to the which you doe well that you take heede as vnto a light that shineth in a darke place c. 2 Pet. 1. 19. Contrariwise our Aduersaries reason thus 1 Many sayings in the Scripture are very obscure Ans 1. We may not dispute from a part to the whole saving only particularly and of meere particulars no conclusion wil follow 2. Some things be obscure in the Scripture not of themselues but accidentally and the vaile that covers the eyes of the Iewes and other infidels is the cause thereof the word 2 Co 3 15 is not the cause 3. That which is spoken more obscurely in one place is explained more clearely in an other And so by conference of places the clearenes of the Scripture appeareth 2 Saint Peter sayth that in Pauls Epistles there be some things hard to bee vnderstood 2. Pet. 3. 16. Ans 1. Some things are hard to bee vnderstood therefore not all Heere the former answere fits this obiection that is that those things which are written of Paul more briefely and some what obscurely in one place are in other places most fully explained 2. Peter layes the fault of the obscurity vpon the vnlearned and vnstable which wrest and peruert the Word of God Now nothing was ever so plainly delivered which may not bee wrested by the frowarde to a wrong sence which is apparent in the outragious dealings of Heritikes Neither yet is the Scripture for that cause to be accused of obscuritie 3. Over and besides the greek text saith not that either the Epistles of Saint Paul or the maner of his teaching which he vseth in his Epistles is obscure but only thus much it sayth that Paul doth intreate of not onely such things as are plaine and easie for everie one to conceive but that he doth not let passe in handling of things necessarie to beknoweÌ„ such things as have in them some difficultie Which to bee so the nature of the Greeke Article En Hois which cannot answere or agree with the Antecedent En autais but with peri Toutoon accordingly also as Xantes Pagninus and Arias Montanus both of them Papists and Men very skilfull in the tongues have translated this place 3 In the Scripture are handled many things most obscure and such as cannot be found out by the wit of man to reason seeme very absurde Ans 1. They be obscure absurd to the reason of the naturall man but not to faith 2 It is not all one to say obscure things are haÌ„dled in the scriptures things are handled in the scriptures obscurely For theÌ„ by the same reason euery explication of an obscuritie should be it selfe nothing else but obscurity 4 The Greeke Hebrue Phrases breed obscurity Ans 1 To them that know not the tongues they be obscure Therefore that is but accidentally 2 This inconuenience is easily remedied by the knowledge of the tongues 3 Therefore the Primitive Church had the gifts of tongues And at this day by the singular
Answer 1. The Epistle to the Hebrewes cap 8 vers 10 doth so expound these words that hee compareth together the constraint or coaction of the law of Moses to wit the involuntarie and enforced obedience and the renovation of the mind by the Spirit of the Gospell whereby the beleeuers by the Sanctification of the Spirit wrought by the preaching of the Gospell doe performe a willing voluntary obedience to God the wil of man being set at liberty by the Spirit of God and doe delight in the Law of â—od and haue no more stony hearts but fleshly tractable to performe obedience vnto their Lord. 2 What priuiledge soeuer is graunted by this gratious promise the Pope Cardinalls and the rest of that Hierarchie haue no reason to challenge it as proper to themselues seeing the Apostle applyes it as doth also the Prophet to all euen the least of Gods children They shall no more teach euerie man his neighbour saying know the Lord for they shall all know mee from the least to the greatest of them as it followeth in the next words Ierem. 31 34 and Heb. 8 11. 3 Yee are the Epistle of Christ ministred by vs and written not with inke but with the Spirit of the liuing God not in tables of stone but in the fleshy tables of the heart 2 Corinthians 3 3. Answ 1. Paul compares the commendatorie letters whereby some of the falâ—e Apostles did glory in their ministerie and the worke it selfe which ought to commend the work-man and shewes that he hath no neede of letters of commendation because the effect of his preaching in the Corinthians did testifie that his Ministerie ioyned with the holy Spirit was powerfull and effectuall It will by no meanes therefore hence follow that there is one inward and an other outward Scripture 2 The contrary doth rather follow hereof because the holy Ghost was powerful by the meanes of Pauls ministerie that therfore it was a mediate and not immediat word wherby it pleaseth him to save those that believe Rom 1 16. 4 Yee have no neede that any Man should teach you but as the same annointing teacheth you all things c. and you have an oyntment from him which is holy and yee haue knowen all things 1 Ioh 2 20 27. Therefore we must have recourse not to the Scripture but to the annointing of the Spirit Ans 1 That Saint Iohn speaketh of the annointing which Christians receive by the preaching of the Gospell these wordes do shew Let therfore abide in you the same which yee have heard from the beginning verse 24. Also I write no new commandement vnto you but an old commandemeÌ„t which ye have had from the beginning c. verse 7. Therefore S. Iohn dooth not teach that there is a two-fold Scripture but declareth that they were inlightned by the publike ministery of the Word endued with the Holy ghost that now they do know by those thinges which they had heard how they ought to behave theÌ„selues in all things 2 It is therefore no good conclusion from the publike mediate ministerie to the immediate writing of the Spirit seeing there bee foure termes 3. If such an inwarde writing had been sufficient what need had there bin of Iohns outward writing 5 All thy Children shall be taught of God Isai 54 13. Ioh 6 45. Ans 1. The Prophet Christ do speake of the knowledge of Christ which should be more plentifull in the new Testament than is was in the olde but never a whit of the inward and outward Scripture 2. If they mean an immediate teaching then fall they into the absurditie of the Enthusiasts Schwenfeldians if they meane a mediate teaching let them know that the holy Scripture is that medium that meanes which is able to instruct vs to Saluation 2 Timoth 3 17. 3. It were strange If the Papists would attribute this inward writing and gift of vnderstanding Scriptures which they claime by these places to the common lay people among them yet all these places are meant of all the faithfull vnder the gospell as it is evident by the words circumstances of the places cited CHAP. 6. Of Councells THE Papists in defence of their errors obiect vnto vs the authority of certain CouÌ„cells as sacred and such as may not bee gaine sayde We willingly imbrace those Councells whose decrees speake out of the holy scripture alleaged in his true meaning but if any where they swarue from the truth we think they ought to bee examined by the rule of the holy Scripture and do believe that no faithfull man is bound to stand to their authority if they decree any thing against Scripture But above all we detest their Idolatrous councells And that which I have sayd is built on these grounds following We reade in the holy scriptures that some Councells have erred 1 The Councell which was for the condemning of Christ Mat 26 27. 2 The Councell which condemned Peter and Iohn Act 4 5. 3 The councell which condemned Stephen Act 7. 4 The Councell that was gathered against Paul Act 22 23. Certain Councells celebrated in the time of the antient Fathers and afterwards have erred for example 1 Manie Councells forbade the Ministers of the Church to marrie contrary to the expresse Word of God 2 The Councell of Constance admitted the mangling of the Lords Supper 3 The Trent Councell hath confirmed Carte loads of errors So some other councells which for brevity sake I passe over in silence have either decreed false opinions or have approved them being inuented of others before Which to bee so our Divines have plainely proved in their severall Treatises Becavse some Councels disagree one with an other in their whole constitutions which See Erasmus in his annotatioÌ„s on the 1 Corinth 7 no man can deny who hath read and compared together the decrees of all the Councells Reade but the decrees of Gratian and thou shalt often times finde diverse and contrarie Canons concerning one and the same matter alleaged of him in the same distinctioÌ„ The Papists themselues receive not all things nor all Canons in all Councells Take for example the Canons which are caried about vnder the name of the Apostles Manie Canons of Councells are countersaite For the Bishops of Rome have beene conuicted of forgerie for corrupting the Canons of the Councell of Nice In one and the same Councell in divers copies the words number of the Canons are different Look the Tomes of the councells They be men that are gathered together in Councells and seeing they be men why may they not bee deceived and lye as the Scripture speaketh Psalm 116 11. for neither is the Spirit of God tyed to those persons Contrarily thus our Aduersaryes reason thus 1 All the faithfull were bounde to the obseruation of the Councell of Ierusalem Acts 15. Therfore they be bound to keepe the councels of Bishops Ans There is great difference between the Councell of the Apostles and
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
is faith is not that righteousnes in it selfe whereby wee are iust before God but it is that instrument whereby we lay hold vpon Christ his righteousnes which being by faith made and accounted with God as ours we stand iust by the righteousnes of Christ before God and this we proue 1 Because the Scripture speaketh still of faith relatiuely as it respecteth and is referred vnto Christ as He that beleeueth in Christ in him on him the faith of Christ c. Ioh. 3 15 and 6 40 47 Act 10 43 and 15 11 Galat 2 16 Rom 3 22 26 and 4 24 and infinite moe such like Contrariwise our aduersaries doe reason 1 Faith is the gift of God but the gifts of God are qualities therefore faith is a qualitie Ans 1 We denie not but it is a qualitie but it doth not iustifie as a qualitie but because it layeth hold on Christ 2. Faith is called in the Scripture a gift not that it should be defined as a quality but that we might vnderstand that it is freely giuen vs. 2 Faith is oftentimes in the Scripture vsed absolutely without determination or reference to any other thing as Hee that shall beleeue and bee baptized c. Mark 16 16 if yee beleeue not surely yee shall not be established Isai 7. 9. Ans The obiect of faith is alwaies understood by the figure Synecdoche for without it faith doth neither beleeue neither is it faith 2 The Apostles taught their hearers to beleeue not absolutely without reference to Christ but to beleeue in Christ in whom they were bid to beleeue and to be baptized in his name Matt 28 19 3 Faith is a worke Iohn 6 29 therfore it iustifies as a worke Ans 1 The question is not whether faith may be called a worke but how it is considered in the verie act of IustificatioÌ„ This how it is to be considered Christ declareth in the words next following This is the worke of God that yee beleeue in him See there is the relatiue or respectiue acception whome he hath sent 2 Besides in this argument there is more in the conclusion than in the premisses for the collection they make is such like as this faith is in some sorte a worke therefore it iustifieth as a worke Our aduersaries doe acknowledge nothing in faith but a bare and general knowledge and assent Condition 2 making it only an historicall faith but wee as wee presuppose knowledge and assent so wee affirme that in faith there is required a trust or confidence whereby we relie and depende vpon God that for these reasons Because truste or confidence is the essential and proper difference whereby the faith of Christians is distinguished from the faith of Diuels for that Diuells though they certainely beleeâ—e that Christ died for the sinnes of mankinde yet they doe not put their trust in him seeing that benefite doth not belong vnto them Because the Scripture when it speaketh of faith doth expressely vse such wordes as be token trust or confidence 1 By Christ wee haue bouldnesse and entrance with confidence by faith in him Eph 3 12 2 Let vs goe bouldly vnto the throne of grace Heb 4 16 3 Seeing that by the bloud of Iesus we may be bould to enter into the holy place let vs drawe neare with a true heart in assurance of faith Hebrewes 10 19 22 4 Herein is loue perfect in vs that wee should haue boldnes in the day of iudgement c. There is no feare in loue but perfect loue casteth out feare for feare hath painefulnes and he that feareth is not perfect in loue 1 Ioh 4 17 18. In this saying the excluding of feare presupposeth a trust in Christ 5. Sonne be of good comfort thy sinnes are forgiuen thee Matth 9 2. 6 Daughter be of good comfort thy faith hath made thee whole Matt 9 22. 7 Bee of good comfort I haue ouercome the world Ioh. 16 33. Contrariwise our aduersaries reason Iames acknowledgeth no other faith but that which consisteth of a meere knowledge and assent Iam. 2. Ans 1 This holdes not Iames founde no other faith in the Diuels therefore neither did hee finde any other in true Christians 2. Neither doth this follow Iames intreateth only of one kind of faith to wit of historicall faith therefore the Scripture teacheth none other kind of faith Our Aduersaries affirme that faith may bee in Condition 3 impenitent and wicked men in Epicures and adulterers c. but we denie that faith can be in such men for these reasons Being iustified by faith we haue peace towards God Rom. 5 1 but euery one that committeth sinne is of the Deuill 1 Ioh 3 8 therefore hee hath not peace towards God consequently hee wanteth true faith All men haue not faith 2. Thessal 3 2 The hearts of the beleeuers are purified by faith Acts 15 9 therefore true iustifying faith is not in a wicked and impure heart which is polluted and laden with sinne Paule speakes of the wicked ones after an other manner than our Aduersaries doe 1 That as concerning faith they haue made shipwracke 1 Timoth 1 19 of those which haue bid all conscience farewell 2 That they haue erred from the faith 1 Tim 6 10 of couetous men 3 That they haue denied the faith 1 Tim 5 8 of such as are without naturall affection Contrariwise our aduersaries do reason thus 1 Wicked men haue wrought miracles in the name of Christ by faith Matt. 7. 22 23 therefore there is faith in the wicked ones Ans They haue the faith of miracles but not iustifying faith 2 Satan himselfe hath faith Iames 2 19. Ans Satan hath an historicall faith but our question is of a iustifying faith therefore seeing one kinde of faith is meant in the Antecedent and an other in the consequent there bee foure termes 3 Simon Magus beleeued whose heart notwithstanding was not right Act 8 13. 21 Answere He was conuicted in conscience that the miracles of the Apostles were not magicall but deuine as the forcerers of Egypt acknowledged the finger of God Exod 8 19 Simon therefore beleeued as Saint Luke saith but it was an historicall faith onely and not a true iustifying faith Our Aduersaries dreame that true faith may be without workes but wee maintaine that a true iustifying Condition 4 faith cannot want his fruites and that for these reasons A good tree cannot bring forth euill fruite Matt 7 18. Faith worketh by loue Galat. 5 6 Faith without workes is dead Iames 2 26 Because Christ shall proue our faith by our workes as by the in fallible effects therof Matt. 25. Contrariwise our aduersaries doe reason 1 Shew me thy faith without workes Iam. 2. 18 therefore faith may be without workes Ans That translation is faultie for according to the Greek it should be translated shew me thy faith by or out of thy works 2 vnlesse S. Iames thought true faith to be effectual working by loue he would not
8 c and 51. 16. Where the true sacrifices are not defined by the worke wrought but such as come from a person contrite and humbled and which is in favour with God Contrariwise our Aduersaries doe reason 1. Though the person bee not in favour yet the worke it selfe is good Answere The worke hath a double respect either as it is considered in it selfe whereof wee speake not heere or as it is considered in an other According to this latter respect the worke is considered together with the worker and so the work which is good in it self is polluted by the impure and impenitent worker Whereof we spoke more afore 2. The worke of Ahab though an hypocrite pleased God when he humbled himselfe 1 Kin. 21 29. Ans As Ahab did not truly repent so neither was there any thing meant as concerning eternall salvation but onely of the diminishing and mitigating of temporall punishments Now our question is of workes which as our Aduersaries thinke merite everlasting life they argue therefore verie fondly Question 2. Whether workes and services of mans choise and tradition having no warrant in the holie Note The state of the Controuersie is not of things indifferent such as pertaine to order in the Church but of the true manner of worshipping God Scriptures doe please God and be to be observed as necessarie to justification Our Adversaries hold this affirmatively laying so great a necessitie vpon those traditions that often times a man shall be judged to haue sinned more greevously for transgressing one of those traditions than for neglecting some of Gods commandements but wee out of the word of God doe reject these wil-worships Hitherto may be applied those arguments which were brought before chap. 4. against traditions Because to appoint and define the service of God belongeth to God alone and not to any creature whatsoeuer 1 Hence it is that the Lord doth set this preface before the 10 Commandements as it were to procure authority to them I am the Lord thy God Exod 20. 2. 2. God not wee hath ordained good workes that wee should walke in them Ephes 2 10. 3 Proue what is the good and acceptable and perfect will of God not of men Rom 12. 2. 4. Teaching them to obserue all things whatsoeuer I haue commaunded you Math. 28 20. The will of God is perfectly declared in the holy Scriptures that wee haue no neede to make choise of new services for him 1 For the Scripture doth instruct a man that he may be absolute being made perfect vnto all good workes 2 Timothie 3 17. God will not haue any man to depart from this his revealed will or to adde any thing thereto or to frame or invent any new things beside 1. Yee shall not doe euery man whatsoeuer seemeth him good in his owne eyes but whatsoeuer I commaund you take heede yee doe it Thou shalt put nothing thereto nor take ought there from Deut. 12. 8. 3◠2. Take heede that yee doe as the Lord your God hath commaunded you turne not a side to the right hand nor to the left Deut. 5 32. 3 Seeke not after your owne heart nor after your owne eyes Numb 15 39. 4 Thou shalt not turne away frō the law to the right hand nor to the left Iosu 1 7. Because GOD doth witnesse that such works are very displeasing vnto him 1 By the example of the Israelites who of a good intent did erect for Gods glory Groues Temples high places Altars c. 2 So those who would without the cōmaundement of God imitate the fact of Abraham in offering vp his sonne are most sharply reproued by God 2 King 16 3 and 17 17 and 21. 6. and 23. 10 c 3. Saul in sacrificing without the commaundement of God offended 1 Sam 13. 9. 10. 11. 4. In vaine they worship mee teaching for doctrines the precepts of men Matth. 15 9. By these services of mens choise and devising it commeth to passe that the commandements of GOD are neglected as Christ shewes by examples Math 23 16 Contrariwise our Aduersaries doe reason 1. VVhatsoever is done with a good intent cannot displease God but the service of God of mans choise and invention is done with a good intention therefore c. Ans In the first proposition is the begging of the thing in question for that proposition is not onely controversed but also it is very expresly condemned in the places of Scripture before alleaged 2. The holy Ghost which is promised to the Church will not commaund those things which are contrarie to Gods will but those services of God are deliuered of the Church from the mouth of the holy Ghost therefore c. Answere 1. If the CHVRCH did ordaine those things by the instinct of the holy Ghost then would wee graunt them the whole reason but seeing that this same thing is a matter in controversie heere is a begging of the thing in question 2 Christ saith of the holy Ghost hee shall bring all thinges to your remembrance that I haue tolde you Iohn 14 26 Nowe let our Adversaries proue that ever Christ tolde such thinges and wee will beleeue them Likewise the holy Ghost shall glorifie Christ Iohn 16 14 but these services doe obscure Christ with his merites 3 Neither may wee impute that to the Church of Christ whatsoeuer certaine superstitious men haue broached vnder the title and name of the Church bringing heereby the true Church of Christ into bondage and vexing them with the observation of mens traditions 3. Christ saith of his Apostles he that heareth you heareth mee Luke 10. 16. therefore it is all one as if Christ had deliuered those seruices of God with his owne mouth Ans 1. What agreement is there betweene Christ and Belial betweene the Apostles and the Prelates of the Roman Antichrist 2 It is a fallacie of diuision because those necessarie words which are part of the instruction that Christ gaue to his Apostles are omitted to wit teach them to obserue whatsoeuer I haue commanded you Matthew 28. 4 As the doctrine of the Scribes and Pharises sitting in the chaire of Moses was approoued so the constitutions of the Prelates of the Church concerning the seruice of God are to be approued and ratified Answ 1 To sit in Moses chaire is not to frame new deuises of GODS seruice but to teach MOSES It is therefore a fallacie from that which is spoken in some respecte onely to the same taken absolutely and in all respectes For then the Pharises fate in Moses chaire when they taught the law of Moses but not when they broached superstitious and false conceits wherof Christ saide Beware of the leauen of the Pharises meaning their doctrine Matth 16 6 12 2. There is more in the conclusion than in the premisses For there followeth no more but this that the Ministers of Christ that teach well and liue ill are to bee heard if in the meane while they teach that which is truth But
Christ did not send the Thiefe vpon the Crosse to Purgatorie though hee had done many ill deedes but calleth him directly to heaven Luk 23 43 Paul would not haue Christians to be ignorant of the estate of theÌ„ which are dead in Christ there he doth not only say nothing of Purgatorie but hath arguments also against it 1 Thes 4 13. c. 1 He saith the faithfull departed do sleepe not they are tormented in purgatorie ver 13. 2 He speaketh it for our comfort But there would be no comfort if we should know that our friends religiously departed were in paine and torments and such as bee extreame ver 13. 3 Christ will bring with him at his coÌ„ming the faithfull departed hee will not then at length cal them to him out of Purgatorie ver 14. The Popish purgatorie whereby wee should bee purged from sinnes after death doth crosse and twhart the one only and true purgatorie of Christians which is the merit and bloud of Christ layed holde on by faith 1 Mens hearts are purged by faith not by the fire of purgatorie Act. 15 9. 2 The bloude of Iesus Christ the Sonne of God purgeth vs from all sinne 1 Ioh 1 7. 3 Be not deceiued neither fornicatours nor idolaters nor adulterers nor wantons c shal inherit the kingdoÌ„e of God And such were some of you now see their purgatorie what it was but ye are washed but ye are sanctified but ye are iustified in the name of the Lord Iesus and by the spirit of our God 1 Cor. 6 9 10 11. It twharteth also the perfect satisfaction and perfect merite of CHRIST if no we after all wee must make satisfaction in the paines of purgatorie 1 For so the passiue righteousnesse of Christ shall be thrust out of dores 2 Christ is the reconciliation for the sinnes of the whole World 1 Ioh. 2 2. 3 Surely hee hath borne our infirmities c. I say dooth in one place refute Purgatorie by many arguments Hee was wounded for our transgressions c. with his stripes we are healed c. the Lord hath layde vpon him the iniquity of vs all c. The chastisement of our peace the punishment of our sinnes was vpon him c. Hee hath caried our sorrowes Isay 53 4 5 6. It is contrarie to the article of the Christian faith 1 We belieue the remission not the compensation of sinnes 2 Wee belieue eternall life Heere is no mention of Purgatorie The opinion of our Aduersaries concerning Purgatorie hath no waight 1 For they confesse that there was no purgatorie in the time of the olde Testament 2 They cannot auoyde the absurditie concerning them which shall bee founde aliue at the latter day and haue deserued Purgatory what shall be done with them whether God will pardon them those punishments or whether they must bee tormented for a time after the finall sentence of the last â—â—dgment 3 The grounds of this opinion were taken from Plato and Virgil lib 6. Aened Contrariwise our Aduersaries do reason 1 Because all men haue not perfect and firme faith therefore all after this life cannot perfectly beâ—aued Ans 1 Christ when he saith that faith is the instrumentall cause of saluatiâ—n hee speaketh of faith generally and excludeth neither weake nor imperfect faith 2. Christ layed holde on by faith cannot be deuâ—ded that he should be said to be laied hold on but in part and they which lay holde on him to be saued but in part but whole Christ is apprehended as well by a weake as by a strong faith 3 It is a fallacie taking that for a cause which is no cause For the strongnesse or weakenesse of faith or an accident of faith is not the cause of apprehending saluation but of retaining it Now that which is spoken of retaining that ouâ— Aduersaries do wrongfully apply to the apprehending thereof 2 No vncleane thing shall enter into the kingdome of Heaâ—en Reuel 21 27. Therfore needs they must be purged by purgatorie Answ 1 There bee foure termes in the argument For the purging from the filth of sinne in the Antecedent is taken for the iustification of faith whereby all that belieue are washed are sanctified are purified 1 Cor 6 11 1 Ioh 1 7. Acts 15 9. in the consequent it is taken for a clensing in purgatorie neither knowen to God nor to the Scriptures 2 There is more in the Consequent than in the Antecedent For it followeth not the heires of eternall life are vncleane therefore they are purified onely by the fire of Purgatorie and not by any other means such as these which concurre together are faith the bloud the merite of Christ 3 In the name of Iesus shall euerie knee bow both of things in Heauâ—n and things in earth and things vnder the earth Philip. 2 10 Reuel 5 13. But the deuills hate Christ and doe not bow the knees vnto him Therefore there are soules in purgatorie and consequently there is a purgatorie Ans 1 The bowing of the knees in this place is the same that subiection in which sense euen the Deuils though they tremble doe in outward cariage confesse subiection to Christ 2 It is an error taking that which is spoken indefinitely of al sorts of creatuâ—es whether reasonable or vnreasonable as iâ— it were spoken definitely of a certaine sort of men of whom notwithstanding there is no certaintie in Scripture 3 As concerning the place Reuelat 5 3 13. where there is mention made of such as are vnder the earth I answeare 1 If there were a purgatory yet were it not certaine that it were vnder the earth 2 Vnder the earth are both the creatures vnder the earth also the dead which are buried which shall appeare before Christ at the resurrection and shall testifie their subiection 4 If anie mans worke burne hee shall suffer losse but he shall be safe himselfe neuerthelesse yet as it were by the fire 1 Câ—rin 3 15. Therefore there is a Purgatorie Ans 1 It followeth not the fire shall â—ye it Therefore purgatorie fire shall trie it 2 Paul saith the worke shall burne not the person but our Aduersaries imagine the persons and soules shall burne 3 If Paul speake of purgatorie then the Saints shall be thrust into purgatory which is proued by the vniuersall particle Eueriâ— mans worke c. 4 He speaketh of the fire of tribulation affliction and tentation against which stubble may not be opposed but faith which is more precious than golde 5. So then while they confound the worke that shall burne and the persons that shall burne and also the fire of tribulation and the fire of purgatorie there arise not foure but fiâ—e termes 5 Of the sinne against the Holy-ghost it is sayd it shall neither bee forgiuen in this World nor in the World to come Matth. 12 32. Therefore there remaineth a place after death wherein sinnes are forgiuen Answere 1 CHRIST speaketh of the World to come but our Aduersaries themselues
truth it did not belong vnto them 3 That after the canon of the Scripture was perfected yet neuerthelesse the inuocatioÌ„ of Saints was vnknowen and that yet notwithstanding Christians might beelâ—ued as Iohn witnesseth of his Gospel â—ap 20 ver 31. 4 Seeing the Apostles wrote all things necessary to saluation Act 20 27. Ioh 20 31 and the holy Scripture is such as maketh a man perfect to euery good work 2 Timoth 3 17. It followeth heereof that either these things are not true which are heere spoken of the scripture or that it is a lye that inuocation of saints is necessary to saluation 5 It followeth that inuocation of Saints hath none other grounds than lying miracles froÌ„ which God dehorteth vs De 13 2 3. 2 Thes 2 9. Isay 8 19. 6. It followeth also that all those papists doe impudently and against their conscience which being of Eckius his minde do go about to proue inuocation of saints by sayings of the Scripture 7 It followeth also that because inuocation of Saints is not contained in Scripture were it neuer so voidâ— of sinne yet no man were bound to accept of it The Scripture biddeth vs worship and pray vnto God alone 1 Thou shalt worship the Lord thy God him only shalt thou serue Mat 4 10 Deut 6. 13. and 10 20. 2. Call vpon Mee in the day of trouble Psa 50 15. 3. I will not giue My glory vnto an other Isa 48. 11. 4. Christ bid vs pray Our Father c. Matt. 6. 9. 5 Come vntoâ—e all ye that are weary c. Matth 11. 28. Hee is to be prayed vnto whom we may call vpon in faith But faith is by the Word of God Rom 10 17. Therefore because we haue no word to stir vp our faith with promise of being heard or to command vs so to do nay because it is an horrible sinne and religion forbiddeth vs to belieue on Saints doubtlesse it is vnlawfull also to pray vnto them But neither may wee pray vnto Saints as to mediatours because the holy Scripture doth ascribe the glory of mediation to none but to Christ alone 1. So he is called the Mediatour of the New Testament Heb. 9 15. 2. There is one GOD and one Mediatour betweene God and man which is the man Christ Iesus who gaue himselfe a ransome for all men 1 Timo 2 5 6. Now 1 This vnity is taken away if there be erected moe Mediatours 2 And the saintâ— gaue not themselues a ransome for vs therefore c. â— If any man sin we haue an Aduâ—cate with the Father Iesus Christ the iâ—st 1 Ioh 2 1. But Saints are noâ— Iesus Christ the Iâ—st â— Verily verily I say vnto you whatsoeuer ye shall aske the Father in My Name Hee will giue it you Ioh 14 13 16 23. â— No man commeth vnto the Father but by Me Ioh 14 6. By the doctrine of the inuocatioÌ„ of Saints Christians are bereaued of that confidence in the loue mercy of Christ the Sonne of God in trust whereof they ought to pray as if Christ were not truly a brother toward vs as if He were not mercifull and a louer of mankinde but such a one as would not be appeased and a fearefull Iudge euen to the repentant vnlesse hee were first pacified by some Intercessour or Saint The contrarie whereof is proued in Scripture 1 In all things it became him to bee made like vnto his brethren that he might bee As the Priest was a mediator betweene God and the peoplâ— so Christ in one and the same word is called a Priest a Mediator He. 2 17 18 mercifull a faithfull High Priest in things concerning God that he might make reconciliation for the sinnes of the people for in that He suffered and was tempted Hee iâ— able to suâ—â—ouâ— them that are tempted 2 Seeing then that wee haue a great high Priest which is entred into heauen euen It 〈◊〉 â—lâ—â— Sonne of God let vs holde â—aâ—â— our profession For we haue not an higâ— Prâ—est which cannot be touched with the feeling of our infirmities but was in alâ— things tempted in like sort yet without sinne Let vs therefore goe bouldly vnto the throne of grace that we may receiâ—â— merâ—y and finde grace to help in time oâ— neede Heb. 4 14. 1â— 16. 3. Wherfore he is able also perfectly to save them which come vnto God by him seeing he euer liueth to make intercession for them Heb 7. 25. 4 The Lord is gracious and mercifull slowe to anger and of great mercie Psal 145 8. Num 14 18. Yea and God the Father also is mercifull towards repentant sinners for the intercessioÌ„ of his Sonne so that there is no â—â—â—dâ— of the intercession of Saints 1. The Lord is ful of compassion mercie slow to anger of great goodnes He will not alway chide nor keepe his anger for euer He hath not dealt with vs after our sins nâ—râ—â—warded â—s according to our iniquities Heere the implacable popish god is not proposed vnto vs to whom wee should not daâ—e to come but by the medâ—ation of Saints For as high as the heauen is aboue the earth so great is his mercy toward theÌ„ that feâ—â—e him As far as the â—ast is fâ—oÌ„ the west so far hath he remoued our sins fâ—oÌ„ vs. As a father hath compassion on his children so hath the Lord compassion on them that feaâ—e him Psal 103. 8 9 c. 2 Hereto belong all the penitentiall fermoÌ„s of the prophets wherein God openeth his ready and willing minde Ezech 18 33 chap. and many other places 3 Paul in the 8 th to the Romans is wholy herein busied to shew vs with what confidence we should cometo God by his Son with the â—roâ—â—ings of the holy Spirit â—so that we should nothing doubt of the fauor of God toward vs. The â—iâ—â—â—cation of Saints is for this cause not to be â—oâ—n with be â—â—â—se the saints heare vs not yea they know not what is done on earth 1 Though Abraham be ignorant of vs Israel know vs not yet thou art our Father Isai â—3 â—6 â— Thus dooth the Prophet comfort Iosias Thou shalt bâ—â— put in thy graue in peace and thine eyes shall not see all the euill that I will bring vpon this placeâ— King 22 20. And because the most seruent prayers are often made without the voice or motion of the mouth and lippes but in the entralls of the heart and in the spirit if prayer bee directed to Saints hereby is deuine honour giuen vnto them as if they vnderstoode the thoughts of the heart which is proper to God alone 1 Thou alone knowest the hearts of all the Children of men 1 King 8 39. 2 I the Lord search the heart and trye the reines Ier 17 10. and â—0 12 Reu. 2 23. There are manie also in the popish catalogue of Saints of whom there is great doubt they be not glorified in Heauen And many of them
Peter neither can they certainly say who was his successor the different opinions are these 1. Platina Sabellicus Epiphanius reckon thus 1. Peter 2 Linus 3. Cletus 4. Clemens 5. Anacletus 2 Eusebius Irenaeus Hierom reckon them thus 1. Peter 2. Linus 3. Anacletus 4. Clemens 5. Of Cletus they say nothing 3. Damasus the Tomes of the Counsels Mariaâ—â— Scotus Caranza doe reckon them thus 1 Petrus 2 Clemens 3 Anacletus 4. Onuphrius reckoneth them thus 1 Peter 2 Linus 3 Clemens 4 Cletus 5 Anacletus Caranza saith In a matter so intricate I leave the defining therof to the iudgment of the Reader Summa concil pa 13. Amongst the Ecclesiasticall Writers some doe reckon fewer some reckon moe Bishops so that they agree not in the nuÌ„ber Because the Church of Rome in respect of this succession hath not anie where in â—he holy Scriptures any prerogative given her aboue other Churches They are not the sonnes of the Saints as â—he Canon lawe confesseth which possesse â—he roomes of the Saints but they that pracâ—se their works nether doth the See make a Biâ—â—op but a Bishop maketh the See as also the â—ace doth not sanctifie the man but the man both sanctifie the place Distinct 40 cap â—ulti Sacerdotes c. But the Pope is not the â—ccessor of Peter neither in doctrine nor in â—anners 1. Not in doctrine Peter taught thus There is giuen no other name vnder heaven whereby we must be saued but by Iesus Act. 4 12. The pope hath other names that men may bee saued by the merites of Saints the virgin Mary Iohn Baptist the holy Martyrs as also Francis Dominicus c. Peter To him that is Christ gaue all the Prophets witnesse that through his name all that belieue in him shall receiue remission of sinnes Act 10 43. The pope Sinnes committed after Baptisme are not remitted but are recompenced for by vs not because we belieue in Christ but in our works Peter acknowledgeth one onely foundation of the Church euen Christ the corner stone Math 16 16 1 pet 2 6 The pope placeth himselfe for the foundation and corner stone of the Church Peter Submit your selues to all manner of ordinance for the Lords sake whether vnto the King or vnto Gouernours c 1 peâ— 2 13. The pope would haue all Kings and Emperours subiect to him Peter ascribes vnto Christ that hee is the Shepheard and Bishop of our soules 1 Pet. 2 25 and the chiefe or head Shepheard 1 Pet. 5 4. The pope takes it to himselfe that hee is the pastor of all soules and the head Shepheard Peter Baptisme is the stipulation or taking to witnesse of a good conscience 1 pet 3. 21. The pope The state of Monkerie is equall See Aquiâ— as lib 4 〈◊〉 distinct 4 art 3. to Baptisme and Christians that haue fallen into any sinne after Baptisme cannot comfort their consciences by their Baptisme although they repent Peter If any man speake let him talke as the words of God 1 pet 4 11. The pope If any man speake let him speake our Traditions of men Peter Feede the flock of God not for filthie Venalia nobis Templa Sacerdotes Altaria Sacra Coronae Ignis Thura preces Coelum est venale deusque Mautuâ—n lukers sake 1 pet 5 2 The Pope Wares of all sorts are heere to be sold Buy what yee will for money downe told Churches Priests Altars Offerings Crowns We passe for quicke sale all Cities and townes Fire frankincense Dirges pardons froÌ„ paine Hell HeaveÌ„ God the Devil we give al for gain 1 Peter not as though ye were Lords over Gods heritage 1 Pet 5 3. The Pope will bee Lord over Angells Church and Christian Monarchies c. Peter Resist the devill steedfast in the faith 1 Pet 5 9. The Pope Resist him by consecrated candles holy water the signe of the Crosse moonkish weede c. Peter Make your calling and election sure by holines and good workes 2 Pet 1 10. The Pope seeke for your iustification before God by good workes Peter we followed not deceivable fables when wee opened vnto you the power and comming of our Lord Iesus Christ 2 Pet 1 16. The Pope hath canonized the fabulous Bookes of Dominick and the conformitie of Saint Francis as also the lying Legends are yet set abroade to sale And more over hee hath gone about to confirme the most of his trash by fables Peter we haue a most sure word of the Prophets to which ye do well that yee take heede 2 Pet 1 19. The Pope dooth no otherwaies runne away from the scripture than the devill is supposed to doe from the signe of the crosse But and if we would further compare the Popes decrees with the doctrines and writings of the other Apostles we should finde that they differ as farre as Heauen and hell 2 Peter and the Bishops of Rome differ very much in manners Peter inueigheth against them which live luxuriously delighting themselues in their deceiuings c. having eyes full of adulterie 2 Pet 2 13 14. The Pope feedes a great number of such massing seruants of his owne Peter lived in humilitie The Pope in more than Ruffian-like ryot Peter carried himselfe as a Minister or seruant to others The Pope behaueth himselfe as Lord of Lords Peter caried about a wife with him i. Corinthians 9 5. The pope abhorreth mariage in priests Peter condemned Simonie Act. 8 20 c The pope for money selleth Indulgences Bishoprickes Palles Bulls and all thinges are ordered for the scraping of money and the wiping of others of their substance See the popes a A book openly set to sale wherein is the price of absolutioÌ„ for most hai nous sinnes whereof Espencaeus coÌ„plaineth most pittifuâ—ly in Tit. cap. 1. Digress 2. taxa paenitentiaria 6 Peter was godly holy honest chaste c. The pope hath in the Genealogie of his succession Thieues Magicians Southsaiers Witches Adulterers WhoremoÌ„gers Warriours and what not Contrariwise our Aduersaries doe reason The Fathers called the Bishops of Rome the successors of Peter Answer 1. They were better Bishops then than they bee nowe a-daies The ancient Bishoppes of Rome the most of them were holy Martyrs the late ones voluptuous persons 2 And all godly and good Bishops are the successors of the Apostles in office not only the Bishop of Rome if he were good and godly 3 The Fathers also called Rome the purple colored whore Hieron to Marcella and Augustin â—â— Ciuit. Dei lib 8 cap 22 and other An other or the first Question coincident with the former Who the Pope is I Answere He is Antichrist Because all things which are foretolde of Antichrist in the holy Scriptures are fulfilled in the Pope Hee is called in the Scriptures an Aduersarie that opposeth himselfe against Christ Now the Pope opposeth himselfe against Christ manie wayes as for examples sake 1. Christ commends the holy Scripture Ioh 5 39. The Pope calleth it the matter of