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
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
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
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
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
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
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
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
not have beene the true and Catholicke Church but the Arrians should have been the Catholick Church for that they far exceeded in nuÌ„ber the rest which were the true Christians In this sence therefore wee deny the consequence The Antecedent also is not true because as before I sayde the Church of Rome doth not consent with the Church of the Apostles nor yet with the Church of the Fathers And therefore they haue not that vniuersality of multitude whereof they boast 5 If the Church of Rome bee not the true Church then for some ages together Christ had beene without a spouse but Christ never was without a spouse Therefore c. An 1. From a speciall to a generall arguments are drawen only affirmatively It is no good consequence therefore the church of Rome consisting of Popes Cardinalls Bishops Priests and others of the same ranke who withstood the heauenly truth were not the spouse of Christ therefore Christ had no spouse 2. I deny the maior or first propositioÌ„ For there were also other Churches as the Greeke Church which alwaies gainsayd the Bishop of Rome and wherein Christ might haue his spouse The argument therefore proceedes from an insufficient enumeration or reckoning vp of the parts to the whole 3 In the visible erronious Church of Rome there was the spouse of CHRIST hidden to the eye of the World all glorious within Psal 45 13 or the inuisible companie of belieuers Ans so Christ neuerthelesse had his Spouse On the contrarie side that we haue the Church of God with vs we proue Because to us agreeth the definition of the church therefore the church which is the thing defined agreeth to vs also 1. For in our Church the vncorupt ministerie of the word and Sacraments dooth flourish for witnesse whereof wee haue the holy scripture nay our Aduersaries theÌ„selues who hither to coulde neuer shewe out the Scripture that there is any thing in our Ministerie doctrine or administration of the Sacramentes contrarie to Christ or his Apostles Therefore wee are the true Church Because our Church in respect both of the Word and Sacraments is comformable to the Church described in the writings of the New testament vnder the Apostles Contrariwise our Aduersaries do reason thus 1 The Protestants belieue not all thinges which the Church of Rome dooth Therefore they are not the true Church Ans 1. There is more in the Conclusion than in the premises For no more followeth thence than that we do not agree with the Church of Rome in all things which who will deny But wee may not for that cause be thought not to be the true Church 2 It is a begging of the question For whether they which gaine-say the Churh of Rome do gaine-say the true Church that is the thing in controversie 2 The Protestants Church dooth not agree with the Church of the Fathers in all thinges Therfore they are not the true Church of Christ Ans 1. This argument is too common and agrees to both sides For by the same reason it may be proved that the Papists are not the Church because their Church which they cannot deny hath much fallen away from the Church of the Fathers 2 the church of the Fathers is not the sampler of Churches but the Church of the Apostles to which it is sufficient that our Church is like 3 The Prodestants doctrine is new It is but few yeares agoe since it first sawe the light Therefore their Church is not the true Church Answ 1. This is a begging of the question For that same is the matter in controversie 2. Our doctrine is not new but renued 3. There are therefore foure termes in the Argument For in the Maior proposition the worde Newe is taken for that which is simply and altogether new in the Minor for the refined and renued ministerie of the Word reformed according to the rule of the most ancieÌ„t doctrine of the Prophets Christ and the Apostles 4 The Church ought to have vnitie but so hath not the Church of the Protestants for it is rent and devided into parts and schismes Ans 1 Heere be foure termes For in the Maior proposition by the word Church are meant those which in truth and deede are the Church in the minor those which are in the outward company of the Church or those which have mingled themselves amongst our Church when as in truth they be not of our opinioÌ„ And these sever themselues from the true Church of them who maintaine the truth and stirre vp Schismes Of such sort of men Saint Iohn saith They went out from vs but they were not of vs for if they had been of vs they would have continued with vs 1 Iohn 2 19 2 It is a fallacie taking that for a cause which is not a cause Because the Church is not the cause of tumults and schismes but Schismatickes are the cause therof Otherwise the Church of Corinth had not beene the true church seeing Paul writeth There must be heresies among you 1 Corinth 11 19. Question 2 Whether we must grant that there is an inuisible Church The Papists acknowledge onely a visible Church which same they tye to the Pope Cardinalls Bishops c. rather than to the hearers But wee in this visible companie of them that heare the Word and vse the Sacraments doe believe that there is an other companie inuisible to the eies of men not in respect of the members persons themselues but in respect of the inteÌ„t of their hart and their fayth which is only known vnto God And that for these reasons Because wee believe the holy Catholicke Church but faith is the ground and evideÌ„ce of things which are not seene Heb 11 1. Because those which are in the visible Church may a great part of them be hypocrites betweene such and the true beleeuers God alone doth discerne vnto vs the hearts of men are not knowne and the Church doth iudge of secret â—gings 1. Christ knowes his sheepe Ioh 10. 14 27 2 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his Timo. 2. 19. Because we haue the thing it selfe the invisible Church deciphered by examples in the holy Scriptures 1 For a long time hath Israel beene without the true God and without priest to teach and without law but there Christ was not altogether deprived of his Spouse but though the ministerie were corrupted he had his invisible Church 2. Chron. 15. 3. 4. 2 I will leaue vnto me saith the Lord seven thousand men in Israel which haue not bowed the knee vnto Baal 1. Ki. 19. 18. But this company could not then be perceived with bodily eyes but was invisible and only knowne vnto God as is gathered out of verse 10 and 14. â— At the time of Christs comming into thâ— world when the publick Ministerie of the Word was corrupted God had his inuisible Church Marie Ioseph Zacharie Elizabeth the wise men that came froÌ„ the East Simeon
erred Galath 2 11 14. All admonitions and predictions of the changes of the Church of taking heede of 1 Iohn 2 18 c 1 cor 11 1â— Math 7. 15 Act â—0 28 29 c 2 Thessal â— 2. 15. false teachers of diligent keeping of sound doctrine c were friuolous superfluous if â—t were impossible that the church shold err And why aboue all other Churches the Church of Rome whereof we now treate â—hould haue this speciall priuiledge that it â—annot erre there is not one sillable or title in â—he holy Scriptures Contrariwise our Aduersaries reason thus 1 The Church is the pillar and ground of truth 1 Timothie 3. 15. Therefore it cannot erre and consequently the Church of Rome neuer did erre An. 1. There are heer foure terms because the Antecedent speakes of the true Church in which alone is Saluation to bee had and which is the keeper of the writings of the Prophets and Apostles but the consequent speaketh of the Church of Rome which is indeede the company and Church of Babilon 2 It is a fallacie from that which is spoken but in some respect onely to the same taken absolutely Because the Church is the pillar and ground of truth that is so long as it maintaineth the truth followes the direction of Gods word But and if it swarue aside from the word of God it can no longer be called the pillar of truth 2 Christ promised to the Church the Spirit of truth Iohn 14 16 17 Therefore the Church cannot erre Answer 1. This promise did principallie pertaine to the Apostles in whom it was most exactly fullfilled and secondarily to the Church which holdeth the doctrine of the Apostles such as the Church of Rome is not at this day 2 It followeth not the holy ghost was given to the Church therefore the Church shall retaine it forever Or the spirit was given to the Church therefore the Church dooth alwaies follow the direction and guiding of the Spirit For neither did Christ so promise his holy Spirit that needs it must abide with the Church howsoever the Church behaue it selfe and turne aside from the revealed Word of God For so the Church of the Galatians coulde never haue been seduced 3 Christ prayed for the Church Father sanctifie them with thy truth c Ioh 17 17. therefore it cannot err Ans 1 Here bee foure termes The Antecedent speakes of the companie of the Elect or the inuisible as is plaine by the whole text the consequent of the visible Church 2. It is a fallacie from that which is spoken but in some respect to the same taken absoly For Christ speakes so adding withall a condition Thy Word is truth Therefore this promise is tyed to the obseruance of that worde as to a certaine condition 4 My Spirit which is vpon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede from henceforth for euermore Isai 59 21. Ans 1 If this promise had beene made without condition then it would follow that God had not kept his promise For these words doe immediately goe before They shall feare the name of the Lord from the West and his glory from the rising of the sunne or the East but the Easterne Churches have had a most miserable downe-fall long agoe This promise therefore is condtionall as if God should say I will not forsake thee for ever if thou forsake not me It is therefore a fallacy from that which is spoken but in some respect to the same taken absolutely 2 This promise belongeth to the Church which obeieth the word of God vnto which God will never be wanting with his spirit 5 The Comforter shall abide with you for ever Ioh 14 16. therefore the Church of Rome cannot erre Ans 1 What agreement is there between the Apostles witnesses against whom no exception can be taken the present Church of Rome as now it is vnder the kingdome of the Pope which differeth so much from the Church which Paul taught at Rome as light dooth from darkenesse 2 There is no good consequence from that which is spoken indefinitely to the same spoken definitely or determinately but in the Antecedent the speech is indefinite in the consequent definite There be therfore in this reason foure termes 6 Christ sayth that hee will abide with his Church vntil the end of the World Mat 28 20. Therefore the Roman Church cannot erre Simil. The Husband promised that hee would bee faithfull to his wife all his life loÌ„g therefore she caâ—not become an adultere Ans 1 There is more in the conclusion than in the Premisses for it followeth not Christ remaineth with his Church therfore the Church can in nothing swarue from Christ 2 Besides the Argument is from that which is spoken indefinitely to the same taken definitely 3. And there bee foure termes For Christ speakes of the true Church wherewith the present Church of Rome to which our Aduersaries wrest this promise hath no agreement besides the bare and naked name onely 7 The gates of Hell shall not overcome the Church Mat 16 18. Ans 1 Heere bee foure termes In the Antecedent the Church is meant which is built vpon Christ his Word and SacrameÌ„ts but in the consequent such a Church is meant as is built vpon the Pope and Traditions of men 2 As long as the Church remaineth vpon this Rocke that is Christ it is inuincible but not so if it make defection from the Gospell of Christ CHAP 8. Of the Bishop of Rome THe Papists being driven from their holds which have now beene treated of doe flee to the authoritie of the Pope as to a sure sacred anchor For they imagine 1 that Christ appointed Peter as his Vicar in the Church 2. And gave vnto him both the dominioÌ„ over the whole Church and also the dominion of faith 3 that Peter was Bishop at Rome and gave the same authoritie of dominion to that sea or place 4 That the Bishops of Rome are his successours both in Power and Office And that therefore whatsoeuer proceedes out of their mouth of any point of Religion must needes be infallibly true and that all the faithfull or all Christians are bound to obey them From this rope platted of sand arise moreover these questions 1 Whether Christ have need of any such Vicar on earth 2 Whether Christ gave Peter authority power whereby he should beare rule over the rest of the Apostles and have the dominion of faith 3. Whether Peter were at Rome and did there constitute this order 4 Whether the Bishops of Rome be the successors of Peter the Apostle Question 1 Whether Christ have neede of any visible head or Vicar in his Church on Earth The Papists affirme and wee denie it for these reasons Christ had ill provided for his Church if he had ordained a man vniversall Vicar which might erre as beeing a man as
Peter also erred Galat 2 11 14. Neither could be present in all places Christ only is the head of the Church Eph. 1 22 4 15. But the Church is not a two headed monster The Heavenly Father commended onely Christ vnto vs that wee should heare him Matt 17 5. Contrariwise our Aduersaries reason 1 From a similitude A Prince that goes into an other Countrey hath neede to leave some man behinde him furnished with full and absolute power so wee must beleeve that Christ did when he was to depart from vs. Ans Heere be manie falshoods and ridiculous toyes 1 Similes doe some times illustrate but never prove 2 If it were never so true that Christ had appointed a Vicar yet it would not follow that the Pope should be hee 3 Neither is there absolute authority such as is falsely ascribed to the Pope granted to anie vicar but authoritie onely which is bounded and limited by lawes 2 It is needefull that some one watch for the whole Church Ans 1. Christ watcheth for the whole and for the parts and speciall members let everie Bishop watch amongst his Clergie 2. It is a thing impossible that anie one man should watch over and for the whole this reason therefore supposeth an impossibility 3 In the olde Testament God appointed a Vicar in deciding controversies to wit the high Priest that hee might bee a visible head in the Church Deut 17. An 1 They argue from a type the signification whereof was accomplished ended in Christ to the Pope Which maketh foure termes in the Syllogisme for the high Priest was not the type of the Pope â—ut of Christ 2 The Priest was Iudge in civill affaires between bloud and bloud c therefore from civill affaires to Ecclesiasticall no good consequence can be drawen vnlesse perhaps from the type of Christ to the Pope 4 It is needefull that there should be some Vicar of Christ to interprete coÌ„troversies which arise or fall out in the holy Scriptures Ans If this were granted to bee never so true which yet may not be granted it wold not therefore follow that the Pope should be that interpreter 2. The Holy Ghost sendeth vs back to the Scriptures which is that our firme word of the Prophets 2 Pet 1 19. 3 Wee doo not reiect anie Interpreter which shall speake according to the law and the testimonie that is which shall interprete the Scriptures according to the Analogie of faith But the Pope will never suffeâ— himselfe to be tyed to this condition 5 It is certaine there should be one and a certaine visible heade for the preseruing of the vnitie of the Church Ans 1 Christ is that heade which governeth his Church by the Ministerie of the Word and Sacraments to whom whosoever joyneth himself is made one bodie with the Church vnder one head 2 The Pope draweth vs from this vnitie whilest he sends vs away from the Scripture to the closer of his breast which doth very often crosse the holy Scripture directly 6. A Monarchie is the best state of gouernment but we must thinke that the Church is to haue the best state of gouernment therefore a Monarchie Ans 1. As concerning a visible head there â—s great difference betweene Ciuill and Ecclesiasticall gouernment And Christ himâ—elfe sheweth a very great vnlikenes between â—hem when he saith The Kings of the Genâ—iles raigne ouer them but you shall not be so Luk 22 25 26. 2 But as concerning an inâ—isible head we haue Christ the only true Monarch of his Church 7 In the Church all things ought to bee done Corinth 1. 14 40. â—â— order but all Ecclesiasticall Order is contaiâ—ed vnder the Pope Ans In the Antecedent proposition Paul â—eats not of the order of inferiour or superiâ—ur persons but of the outward order of Ceremonies which is to be obserued in the â—ssembly of the Church for comlinesse sake Such an order euery Church ought to obserue as the circumstances of time person and place shall require though they submit not themselues to the yoke of the Bishop of Rome The alleadging therfore of that saying of Paul makes nothing at all for the establishing of the Monarchie of the Bishop of Rome and so heere be foure termes in this argument Question 2. Whether Peter receiued 1 power of Dominion ouer the rest of the Apostles and 2 the dominion of faith We denie both and first we denie that Peter receiued Dominion ouer the other Apostles for these reasons Because it is no where taught in the holy Scriptures Because Peter doth no where testifie that hee receiued such power but behaued himselfe as equall to the rest in power 1. I which am a fellow-elder Consenior and witnes of the sufferings of Christ 1 Pe. 5 1. 2. Not as Lords ouer gods heritage but that yee may be ensamples to the flocke 3. Therefore he suffered himselfe to be sent of the other Apostles into Samaria with Iohn as his fellow equall Act. 8. 14. 4. He suffers himselfe to be accused for that hee had gone in vnto the Gentiles as being their equall cleareth himselfe before them Act 11. 2 3 c. 5. Hee endured himselfe to be reproued of Paul Galat 2 11 14. 6 Who is Paul who is Apollo 1 Cor 3 5 which wordes doe shew that there was no authoritie no superioritie among the Apostles one ouer another 7. When Iames and Cephas Iohn knew Note 1. Paul placeth Iameâ— in the first place 2 Hee saith not pillar but pillars 3. Hâ— calleth theÌ„ fellows of the grace of God that was giuen vnto me which are counted to be pillars they gaue to mee and to Barnabas the right hands of fellowship c Galat 2 9. Christ saith the Kings of the Gentiles raigne ouer them but yee shall not bee so Luk 22 25 26. When the Apostles stroue for superioritie Christ neuer preferred Peter but exhorted all and so Peter also to equalitie humilitie Contrariwise our Aduersaries doe reason 1. Math 10 2. Where the Apostles are reckoned vp in order Peter is said to be the first Ans There bee foure termes in the Antecedent the word first is taken for the order of counting or reckoning and in the Consequent for the order of dignitie or authoritie 2 Thou art Peter and vpon this rocke I will build my Church therefore Peter is the foundation of the Church and thereupon hath power ouer the rest Ans It is a fallacie of Composition because in the Papists argument those thinges iointly are spoken of Peter which Christ spoke distinctly and seuerally of himselfe of Peter 2 Because Christ spoke to all the Apostles vnder the person of Peter it would follow arguing as the Papists doe that euerie one of the Apostles was the Prince of the Apostles Nowe what an absurditie were this 3 Christ saith to Peter feede my sheepe c. Ioh 21 17. Therefore hee made him head of the Apostles Ans 1. Heere is the changing of an
indefinite proposition which in this place is but a particular into an vniuersall thus feede my sheepe therefore feede all my sheepe 2 Heere are foure termes The word feede in the Antecedent is to do the office of a Minister of the Gospell but in the Consequent it is to be a Prince and to exercise dominion 4 Christ payed tribute for Peter and not for the rest of the Apostles Matth 17 27 Therefore Peter was Prince of the Apostles An. This is a Doctor like exposition to pay tribute that is to make a Prince for Peter that is Peter These dotages of the Papists declare how absurdly for want of proofes they scrape together any thing to bleare the eies of the vnlearned 5 Peter after the manner of a Prince lifted vp his voice on the day of Pentecost when the rest of the Apostles held their peace as it were for reuerence sake to him Act 2 14 4 8. Ans This is a fallacie putting that for a cause which is not a cause because the Apostles might giue Peter this honour either for his age or eloquence and not because they acknowledged him for their Prince and head 6 In the Counsell of the Apostles Peter first of all gaue his voice Act 15 7 Therefore he was Prince of the Apostles Ans 1 The voice of Peter is described but whether he first of all gaue his voice or some other before him that is not written therefore there is more in the Consequent than in the Antecedent on this wise Peters voice is the first that is mentioned therefore no man gaue any voice before him 2 It seemeth rather that others spake before him by these words next going before When there had been great disputation c. Whence it appeareth that some had spoken their mindes before Peter 3 out of this place it might rather be proued that Iames was the Prince of the Apostles for that he their voices being gathered gaue the definitiue sentence the argument therefore of the Papists is most fond 7. The Fathers and Writers of the Church haue acknowledged Peter to bee the Prince of the Apostles Answer If any of them did so they had it frō vncertaine reports contrarie to the meaning of the Scripture Neither ought the error of a few to be any preiudice to the truth 2 They gaine-saide the Primacie of Peter Augustine on the 16 of Matthew Cyprian in his Epistles Gregorie the great others Now in the second place let vs treate also of Dominion of faith with the Papists is that power or prerogatiue whereby the Pope may as please him determine and iudge of articles of Religion the power of knowledge or dominion of faith Wee denie that such a power was granted by Christ to Peter or any other man and that for these reasons Because it is Christ alone of whom the heauenly Father hath said heare him Math. 3 17 and 17 5 and there is one Maister or Doctor Math 23 8. Though that we or an Angell from heauen should preach vnto you otherwise than that which we haue preached vnto you let him be accursed Galat 1 8. Christ and Paul had not done well in sending their hearers vnto the Scriptures wheras rather they should haue sent them vnto Peter if wee must stand to the Popes iudgement Peter himselfe sends vs to the word of the Prophets and teacheth vs to attend to the word and not to himselfe as for any personall priuiledge 2 Pet 1 19. Peter in his Sermons and Epistles neuer taught any thing by such an absolute peculiar power or authoritie but confirmed all his assertions out of the holy Scripture as is to be seene Act. 2 4 10 and 15 Chap. By this meanes there had beene no neede of the Counsell of the Apostles but Peter alone should haue beene asked what hee would infallibly define Paul would not seeme to haue receiued anie thing from Peter as concerning his doctrine wherein hee had offended if the dominion of faith had beene committed to Peter Galat. 1 11 12 c. It may not be thought that such a dominion on of faith was committed vnto Peter because that hee was blame worthie and went not the right way to the truth of the Gospel Galat. 2 11 14. Contrariwise our Aduersaries reason thus 1 I will giue vnto thee the keyes of the Kingdome of heauen Matth 16 19 Therefore Peter had the key of knowledge and the dominion of faith Ans 1. There is more in the Consequent than in the Antecedent for it followeth not the keyes were given to Peter therefore power was given him to appoint and constitute what he pleased in doctrine faith 2 There are foure termes In the Antecedent the keyes are taken for that part of the ministery which consisteth in binding and loosing of sinnes in the consequent it is mistaken for authority to determine and constitute any thing what seemeth good in doctrine 3 The keyes did not only belong to Peter but to the rest of the Apostles also vnto whom Christ promised the keyes vnder the person of Peter who had answered for all And Christ gave authority alike to all to retaine to remit sinnes Mar 18 18 Ioh 20 23 which Panormitan also doth aduertise vs of 2 Christ prayed for Peter that his faith should not fayle Luke 22 32 therefore Peter received the Dominion of fayth Ans 1 Christ speaketh of Peters denying of him from which by his prayer for him he reclaimed Peter and did not suffer him to perish with Iudas To argue then from a particuler case to all the actions of Peter is very absurde 2 If to pray for a mans perseverance be all one as to give him the dominion of faith then because Christ prayed for the perseverance of all those that should heare and believe in him through the preaching of the Apostles Ioh 17 20 it would follow that he had committed vnto all them the dominion of faith which is absurde There are therefore in this argument foure termes 3 Christ sayd to Peter when thou art conuerted strengthen thy brethren Luke 22 32. Therfore the dominion of faith was given to Peter Ans 1 Christ speakes of such a strengthening whereby he that hath beene tempted knowes how to strengthen them which are tempted in the like manner But concerning the dominion of Faith there is not one title Againe therfore heer are foure terms 2 Every man that strengtheneth his brother should by the same reason as the Papists heer argue have the dominion of faith assured vnto him 3 And so also Peter could not have beene blame-worthy if hee had Gal 2 11 14. obtained the dominion of faith but hee ought rather to have chid Paul that reproved him 4 Vpon this Rocke I will builde my Church and the gates of hell shall not overcome it Math 16 18. Therefore it must needes bee that Peter received an infallible dominion of Faith Ans 1 If Peter had beene that most firme and sure Rock then
that would follow But we have shewed the contrarie therto before Chap 8 quest 2 obiect 2. this is therfore rotten stuffe 2 Now that Peter is not that rocke and foundation of the Church wherof Christ speaketh in this place is proued by these reasons 1 Because the gates of hell prevailed against Peter 1 When hee denyed Christ in which his So the gates of hel preuailed against Pope Marcellinus who sacrificed to Idols against Liberius who sell in to Arianisme denying doubtlesse he had perished vnlesse by the merites of Christ he had been pulled from the iawes of hell Mat 26. 2 when he was worthie to be blamed being deceived of Satan to flatter them that were conuerted of the Iewes to offend them that were conuerted of the Gentils Galat 2 3 When Christ called him Satan Ma 16 23. Then he would have hindred the passion of Christ which was no small sinne Because Christ is the Corner-stone not Peter 1 Christ is the Chiefe Corner-stone elect and pretious Peter speakes this of Christ and not of himselfe 1. Pet. 2 6. 2 Other foundation can no man lay than that which is layed which is Iesus Christ 1 Corinth 3 11. 3 Yee are built vpon the foundation of the Apostles Prophets Iesus Christ himself beeing the chiefe corner-stone Ephes 2 20. Isay 28 16. Psalm 118 22. Matt 21. 42. Question 3 Whether Peter left his authority and power behind him to his successors at Rome We denie it because it cannot be certainly prooved not so much as that Peter was aâ— Rome We hold it more probable that heâ— was never at Rome for these reasons Because it agrees neither with the accounâ— of times in the Scripture nor with the account of other histories 1. It crosseth the account of the Scriptures For about the yeare of Christ 37. Paul first returned to Ierusalem Galat 2. 18. and found Peter abiding there About the yeare of Christ 51 fourteene yeares after Galat 2 1 Paul went vp againe to Ierusalem and found Peter there Now add thereunto â— yeares onely which Peter should haue â—pent in travailing into Galatia Pontus c. 37 14 3 25 79 â—not reckoning the yeares in which he is reâ—orted to have governed the Church of Anâ—ioch and there amounteth the â—4th yeare of Christ Add to these 25. yeares which he â—s sayde to have beene Bishop of Rome and â—here ariseth the yeare of Christ 79. But it is â—eported by the Ecclesiasticall historiaÌ„s that â—eter was martyred in the last yeare of Nero â—hich was the 70th yeare of Christ So by his reckoning Peter should have beene Biâ—hop of Rome 9 yeares after he was dead 2. It crosseth the account or chronoloâ—ie of Ecclesiasticall writers but first we preâ—ppose See Euseb lib 2 cap. 25. take for granted that there were â— yeares after which Paul founde him at â—erusalem and so there ariseth the yeare of Christ 51. Add then 7 yeares for the space â—â— which Ecclesiasticall historians do write that Peter was Bishop at Antioch 5 more which they say he spent in iourneying and there ariseth the yeare of Christ 63. Add hereunto 25 yeares and there ariseth the yeare of Christ 88 and so Peter should have taught preached 18 yeares after his death The Papists will not see these absurdities but passe ouer the truth hood wincked 3 If any man shall say that we must reckon backward from the end of the years of Nero Peter then it wil follow that Peter was in prison not at Rome but at Ierusalem in the 24 th yeare before his death and in the second yeare of his being Bishop at Rome Act 12. For in the 45 th yeare Peter was cast in prison by Herode After which time Paul found him still as yet at Ierusalem If Peter had gone to Rome he had done contrary to the covenant he made with Paul that Paul should preach the Gospell to the Gentills and Peter to the circumcision Ga 2 9. Paul writing an Epistle to the Romans at that time when Peter is sayd to have binâ— there and saluting many brethren by name maketh no mention at all of Peter When Paul came to Rome hee was receaved of the brethren yet Luke sayth nothing that hee was received of Peter the mentioning of whom should not surely have beene omittted if he had beene there Act 28 15. When Luke writeth that Paul abode 2 yeares in his hyred house yet hee dooth say nothing at all of Peter that hee had any dealing there with Paul in any thing Actes 28. 30. In the Epistles written from Rome to the Galatians Ephesians Philippians Colossians Timothie Philemon the Apostle Paul dooth never mention Peter so much as in one worde I have no man sayth Paul like minded who will faithfully care for your matters For all seeke their owne and not that which is Iesus Christs Philippians 2 20 21. Heere if Peter had beene at Rome hee had beene accused of vnfaithfulnesse At my first answering no Man assisted mee sayth Paul but all forsooke mee I praye GOD that it may not bee layde to their charge 2 Tim 4 16. Which but to suspect of Peter were very harde if he had been then at Rome Contrariwise our Aduersaries reason thus 1 Ecclesiasticall writers and the Fathers doe with one consent agree that Peter was at Rome An 1 Because these Writers doo agree neither amongst themselues for neither doo the Iesuites denie but that they disagree very much concerning the time when Peter came to Rome seeing I say that they neither agree amongst themselues nor with the holy Scriptures let their authoritie carrie as much waight as may bee so that lesse bee not ascribed to the truth of the Scripture than to them 2 One of them transcribed and took it out of an other as if a man should tell to others the reports which he hearde 3 Irenaeus the most ancient Ecclesiasticall Writer of all whose writings are helde for not-counterfeits dooth affirme indeed that Peter was at Rome but hee lived in the yeare after the birth of Christ 185. that is 150 yeares after Christs ascension into Heaven Neither was hee the Schollar of Iohn the Euangelist who is held to haue liued the longest of all the Apostles but Polycarps Schollar Wherefore it is no wonder if Irenaeus Who was so farre off from the Apostles times were somewhat deceaued in the storie of Peter 2. The Church which is at Babylon saluteth you 1 Pet 5 13 There Peter calls Rome Babilon Ans 1. This is to gather euery thing of anie thing to change Babilon into Rome 2 Hieron in his Epistle to Marcella We grant that Rome at this day is Babilon but that purple coloured whore as S. Hierom also thinketh But out of question the Papists will boast but a little of this appellation of Babilon Question 4. Whether the Popes of Rome be Peters successors this wee denie for these reasons Because this ordinarie succession tottereth immediatly after
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
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
power receaued from God 3 The word heere vsed translated by the Latine Interpreter potuisti signifieth to be able to do any thing somtime to be of strength or to be strong in doing any thing the meaning of the prophet is the they kept no measure but with all their strength and power committed sinne 9 The just man might offend and hath not offended and do evill and hath not done it Eccl. 31. 10. Therefore c. Ans 1 There is more in the conclusion than in the premises For all that follows is this that the righteous man might reframe from transgressing but it doth not hence follow that he could doe it of himselfe 2. The Author speaketh of an outward matter name ly the outward vse of money Therefore it is nothing to the purpose 3 If it be meant of spirituall matters never so much yet the argument followes not from a righteous and regenerate man whose will is freed by the Holy-Ghost to a man vnregenerate 10 I will sacrifice freely vnto thee c Ps 54 6. Answere 1 Againe this argument proceedes from a regenerate man to an vnregenerate 2 and that this willingnesse and voluntarie service was not in David of himselfe it is plaine because he could not of himselfe acknowledge his sinn of adulterie and manslaughter vntill he was admonished therof by the Prophet 11 Cornelius could of his owne accord prepare himselfe to the grace of God and dispose himselfe to the acknowledgement of saluation Act 10. 4 c. Ans Cornelius was before amongst the lewes instructed out of the Scriptures concerning the Messias so that onely hee did doubt of the person of the Messias therefore it is sayd of him that hee was a deuoute man and one that feared God c. and prayed God continually Verse 2 therefore this argument proceedes from a regenerate man to an vnregenerate For Cornelius did alreadie believe the sayings of the Prophets concerning the Messias but did not yet know that those things were fulfilled in Iesus Christ of Nazareth 12. Euerie Man that hath hope in God pargeth himselfe 1 Iohn 3. 3. Answere 1 Hee speakes of the regenerate which have hope and trust in God by faith 2 Neither dooth hee speake of their conuersion but of their renouation or sanctification which followes conuersion and hath his growth and increasing in the regenerate vntill the end of their lives This argument therefore hangeth not together but hath foure termes 13. If anie man open the dore vnto me I will come in vnto him c. Revela 3. 20. Therefore a man may aforehand dispose himselfe vnto grace by his free-will Ans There is more in the Consequent than in the Antecedent For this onely is sayde what the Sonne of GOD will doo to him which openeth the dore vnto him but there is never a worde sayde by what power the heart of man is opened whether by his owne or such as he hath received frō an other 14 Hee that standeth firme in his heart that hee hath no neede but hath power over his owne will c. 1 Corinthians 7 37. Ans Hee speakes of things meerely externall of marrying or not marrying Therfore this is impertinent 15 Euerie man as he hath determined in his heart c 2 Corinth 9 7. Ans 1 The speech is of the regenerate 2. And of externall matters that is of giving of Almes There are therefore fiue termes 16 Yet not I to wit haue wrought but the Grace of God as the Papists expound it hath wrought with mee 1 Corinth 15 10. Therfore our strength doth worke in our conversion and not God alone Ans 1 Paul speakes not of his conuersion but of the labour of his Ministerie by which GOD did worke 2. The text speakes of Paul being regenerated 3 Paul disables himselfe in respect of all things even those that concerne his ministerie and ascribes them to God alone in the wordes going before where hee sayth By the grace of God I AMTHAT I AM and his grace which is in me was not in vaine c. yet not I but the grace of God which is with me Heere is therfore made a great confusion of the tearmes or words 1 with mee that is I and God by ioynt working 2 with mee that is in mee 3. the regenerate 4 the vnregenerat 5 conuersion 6. Ministerie 17 We are Gods Cooperarii fellow-workers 1 Corinth 3. 9. Ans 1 He speakes of his ministerie not of his conuesiron 2 And if it could be racked to his renued state yet were it then an argument from the regenerate to the vnregenerate 3 The Latine and Greeke phrase is ambiguous and may either signifie that we are fellow workers with God or we fellow workers amongst our selues are the workemen of God This later is the plaine meaning of the place and therefore to avoyde ambiguitie it is rightly translated we together are Gods labourers 18. If man be so enthralled vnto sinne that hee cannot conuert of himselfe he cannot iustly bee accused of sinne vnles God will accuse nature Ans 1 God doth accuse nature not simply as it is in it selfe but in some respect as it is corrupted 2 The first man before hee fell had the power of his free-will which hee should haue preserued Man therefore is neverthelesse iustly accused of his corruption There remaine yet besides this first now ended three other questions moe in this matter of free will which wee must needes discusse 1 of Originall sinne 2. of the works of infidells 3 of Grace QVESTION 1. Of Originall sinne The Iesuites at this day doe denie that Originall sinne in vs is truly and indeede sinne which they doe least they should be constrained to acknowledge the great and horrible corruption of the power of mans nature Wee on the contrarie side do affirme that Originall corruption is a sin that no little or light one but a verie great one and that for these reasons Because the holy Scripture giveth plainly the name of sinne vnto it 1. Behold I was borne in iniquity and in sinn hath my mother conceived me Psalme 51 5. 2. Thou hast set our iniquities before thee and our secret sinnes that is originall sinn in the light of thy countenance Psalm 90 8 3 I knew not sinne but by the Lawe for I had not knowne luste except the law had sayd c. Rom 7 7. 4. Now if I doo that I would not it is no more I that doe it but the sinne that dwelleth in me Rom 7 20. Because seeing it is the fountaine well-spring of all actuall sinnes Originall sinne by reason of which all the rest are sinns shall much more be such it selfe Because Originall sinn or concupiscence rebelleth against the Lawe of GOD and is not subject thereto Romans 7 23. and 8. 7. But sinne is the transgression of the Lawe 1 Iohn 3 4. See more hereof in the 13 Chap of Concupiscence Contrariwise our Aduersaries reason thus 1 Sinne is not sinne vnlesse it bee
and therefore the place is fitly and properly translated There are diuersities of gifts 2 Wee haue receiued grace for grace Iohn 1 16. 1 This is a Doctour like exposition made of their meere Doctour like authoritie without reason wee haue receiued grace that is the grace of iustification for grace that is for the first preuenting grace but the meaning of Saint Iohn is because the sonne of God was in highest grace and fauour with his heauenly father therfore the father doth embrace vs also with his grace and louing kindnesse for his sonnes sake in whom we beleeue 2. That grace in this place is opposed vnto merites the wordes next following doe declare for the law was giuen by Moses but grace and truth came by Iesus Christ Heere Christ and Moses are opposed betwixt themselues as it were in the proper differences of their offices that is of wrath by the lawe and of grace by the Gospell 3 Grace is the gift of God Ephes 2. 8. therefore it is an infused and inherent habite Answere 1 It is a fallacie of composition and diuision arising from the construction of the words for the word gift is not simplie and alone construed with the word grace but with saluation by grace which if it might should haue been expressed in one word Brieffely plainely the Apostle saith not Grace is the gift of God but that ye are saued by grace that is the gift of God 2 and for the same cause the gift in this place is not a habite for gift is opposed there to workes and merites as being a thing that is bestowed of meere fauour 4 It is a good thing that the hart be established with grace Heb 13 9 Answere 1 It is a begging of the question because this is controuersed whether Grace doe in these wordes signifie an infused habite 2. In that very place the Apostle opposeth Grace to the vaine confidence of workes against them who put confidence in meates drinkes c. Therefore by the nature of contraries it appeareth that the worde grace is heere taken for the free fauour and mercy of God so the argument hangeth not together for in the Antecedent Grace is taken for the fauour of God in the consequent for an infused habite CHAP. 10. Of Iustification SEeing our aduersaries doe diuerse wayes wrâ—p and inuolue this disputation let vs devide it into certaine and distinct members and questions Question 1. And first of all whereas the word Iustification wrested to a wrong signification by our aduersaries as if to iustifie were of an vniust man to make one iust habitually or by a habite infused and seeing they hisse at imputed righteousnesse let vs consider the true signification of the word which is no other but to be absolved from the guilte of sinne that it bee not imputed but pardoned which appeareth to bee so by the reasons following Because the word Iustification is a borowed word from the court and place of iudgement which in his proper and naturall signification is vsed in the Scripture for to absolue acquitte from fault and guilte as 1 Wo to them that iustifie the wicked for a reward Isai 5 23. 2 The righteous shal bee iustified and the wicked condemned Deuter 25 1 3 Euerie man that hath a matter might come vnto me that I might iustifie him as the originall hath and is translated agreeable to the sense more plainely that I might doe him iustice 2 Sam. 15 4. 4 He that iustifieth the wicked and hee that condemneth the iust euen they both are abomination Note that the whole acte of Iustification is very liuely described in the scripture as a kind of iudiciall acte processe the person guilty is called to the barre is accused witnesses are brought he is condemned or acquitted c. to the Lord Prov. 17 15. So doth the same word keepe the same signification borowed from the court and iudicial proceedings in the Article of Iustification in the Scripture 1 Who shall laie any thing to the charge of Gods chosen It is God that Iustifieth who shall condemne c. Rom 8 33 34 heere yee see words and phrases borowed froÌ„ the court and Iudiciall proceedings to accuse to condemne to iustifie c. The equivalent termes of iustification or other words vsed to signifie iustification doth proue the same 1 Reconciliation is taken for Iustification Rom 5 9 10 2 Corinth 5 19 2 Remission of sinnes is taken for Iustification 1 Blessed is he whose wickednesse is forgiuen Psal 32 1 2 Iesus shall saue his people from their sinnes Matt. 1 21. 3 To giue knowledge of saluation vnto his people by the remission of their sinnes Luke 1 77 3 To cover sinnes is vsed for Iustification Blessed is he whose sinne is couered Psal 32 1 4 The holy Scripture doth describe Iustification by the words imputation reckoning accounting c as 1 God was in Christ and reconciled the world vnto himselfe not imputing their sinnes vnto them 2 Corinth 5 19. 2 Blessed is the man vnto whome the Lord imputeth not iniquitie Psal 32 2 3 As Dauid declareth the blessednesse of the man vnto whome God imputeth righteousnes without workes Rom 4 6 4 Abraham belieued God and it was counted to him for righteousnes Rom 4 â— 5 To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse Rom 4 5. 6 It is not written for him onely that it was imputed to him for righteousnes but also for vs to whom it shall be imputed for righteousnes which beleeue in him c. Rom. 4. 23 24 Contrariwise our aduersaries do reason 1 To iustifie by force of grammaticall composition of the word is all one as to make a man iust of one who before was not iust therefore to iustifie is to make iust Ans 1 Heere be foure termes in the Antecedent the signification of the word iustificatioÌ„ is taken grammatically in the consequent it is taken according to that signification which belongeth properly to Diuinitie 2. The true signification of the word is to be sought for in the proper science wherin the question is contained 2 By his knowledge shall my righteous seruant iustifie many Esai 53. 11 therefore hee doth iustifie them by an infused habite Ans It is a fallacie called ignoratio elenchi for the necessarie determination or limitation is omitted which followeth in the next words for he shal beare their iniquities which wordes declare that iustification is to bee vnderstoode heere by imputation for they are iustified by his bearing their sinnes as if themselues had borne and wyped away their owne sinnes 3 Holinesse shall preserue and iustifie the heart that is shall cause that the heart bee made iuste Ecclesiastic 1. 17. Answere 1 The booke is not Canonicall and therefore in a point of such moment his authoritie is not sufficient â— in the Greeke text the word iustification is not found 3 Neither if to iustifie in this place
sufficient to Iustification that wee might know that we are truly and sufficiently iustified 2 Euill doers which are drawne to death and haue done none or without doubt very few good workes such as the thiefe was Luke 22 should by this meanes despaire whereas notwithstanding God desireth not the death of him that dieth Ezech 18 32. The holy Scripture doth take away the power of iustifying from workes as well by sayings of Scripture as by examples 1 In his sayings it takes away iustification from works 1 To him that worketh not but believeth in him that iustifieth the vngodly his faith is counted for righteousnes Rom. 4 5. 2 By the works of the law no flesh shall bee iustified in his sight Rom. 3 20. 3. We conclude that a man is iustified by faith without the works of the Law Rom. 3 28. 4 If it be of grace it is no more of works or else grace were no more grace Rom. 11 6. 5 We know that a man is not iustified by the works of the law Gal. 2 16. 6. As many as are of the works of the law are vnder the curse Gal 3 10. 7 Not of workes least any man should boast himselfe Ephes 2 9. 8. According to the power of God who hath saued vs and called vs with an holy calling not according to our workes 2 Tim. 1 9 9. Not by the workes of righteousnesse which we had done but according to his mercy he saued vs Tit. 3 5. 2 The same is declared vnto vs by the examples of others such as is 1 The example of Abraham who was not iustified by works 1 If Abraham were iustified by works he hath whereof to reioice but not with God Rom 4 2 2 Abraham beleeued God and it was imputed to him for righteousnes Nowe to him that worketh the wages is not counted by favour but by debt Rom 4 3 4 Gal 3 6 Now it is not written for him onely but for vs c. Rom 4. 23 2 The example of Dauid 1. As Dauid declareth the blessednes of the man vnto whom God imputeth righteousnes without works Psa 32 1 Rom 4 6. 2 Enter not into iudgement with thy servant Psal 143. 2. Now he is the servant of God that doth the will of the Lord and walketh in his waies Psal 119. 3 The example of the Patriarck Iacob Not by workes but by him that calleth Rom. 9 11. 4 The example of Paul 1 I knowe nothing by my selfe yet am I not thereby iustified 1 Cor 4 4. 2 If any other man thinketh that he hath whereof hee might trust in the flesh c. touching the righteousnes which is in the law I was vnrebukeable but the things which were vantage vnto mee the same I counted losse for Christs sake c. for whoÌ„ I haue counted all thinges losse and doe iudge them doung that I might winne Christ and might be found in him not having mine owne righteousnes which is of the lawe but that which is through the faith of Christ Philip 3 4. 6 c. 3 Wee to wit Peter and Paul which are Iewes by nature knowe that a man is not iustified by the works of the Law c. and we haue believed in Iesus Christ that we might bee iustified by the faith of Christ and not by the works of the law Galat. 2 15 16. 5 The example of the man sicke of the palsie to whom without any his good works before done Christ saith Thy sinnes are forgiven thee Math 9 2. 6 The example of the Thiefe vpon the Crosse Luk 23. 43. 7 The example of the Publican Luke 18. 8 The example of the sinnefull woman Luke 7. 9 The example of the Iewes converted by the Sermon of Peter Acts 2 37 41 c. Moreover works doe therefore not iustifie because they are vnperfect in the regenerate also Contrariwise our Aduersaries do argue thus 1 Euill works doe condemne therefore good works doe iustifie Answere The opposition is vnperfect therefore no good consequence can bee grounded thereon for euill workes are perfectly euill but good workes are not perfectly good therefore they cannot iustifie for wee doe not the good thing that we would but the euill which wee would not that doe wee Rom 7 19. 2 Eternall life which abideth in them that be iustified is called a reward Matth. 5. 12. and 20. 1. 2. c. Luk 6 35 therefore by good works we deserue eternall life Answere i. The worde Reward is taken two manner of waies 1 In the Antecedent The word Reward is diuerse in the Law in Divinitiâ—â— of this argument for a reward that is due and answereth in a iust and exact proportion to the worke wrought Secondly it is taken otherwise in the Scripture namely for a free It is as if a father shold promise a reward to his son for his paines where as notwithstaÌ„ding all the fathers goods do bv right of inheritance come to the son and the son doth owe obedience to his father although his father promise him no reward gift and heereof it is that euerlasting life is called a gift Ephes 2 8 an inheritance Gal. 4 7 and that whereunto no proportion of desert doth answere but the elect themselues doe esteeme the reward greater than their labour or deseruing Matth. 25 37 there are therefore in this Syllogisme foure termes 2 The word reward is vnderstood many times not of life eternall it selfe but of the increase of glory in life eternall as Math 5 and Luke 6 for the glory of the blessed Saints in the life to come shall be different Once againe therefore heere be foure termes for the middle terme Medius terminus is one while taken for life euerlasting it selfe and an other while for a special and singular recompence in life eternall 3. Christ shall frame the judiciall sentence at the last judgement from their good works Mat. 25 34. 35 c. He will reward every man according to his works Rom 2. 6. Ans 1. Christ dooth reason from sanctification to iustification going before as from that which is better knowen vnto vs for in that last iudgment he will make manifest the faith of his Electe even before men also he concludes as it were froÌ„ the effect to his cause froÌ„ the fruit to the tree froÌ„ the later to the former In this argumeÌ„t therfore they turne the later into the former the effect into the cause 2 These verie same workes if Faith bee not there before are of none account neither doe they deserue any spirituall blessings as was before sayde when we treated of the workes of infidells 4 If thou wilt enter into life keep the Commandements Mat 19 17. Ans 1 It is a fallacie from that which is spoken but in some respect onely to the same taken absolutely and in all respects for that which Christ spoke in a particular respect that is to beate backe the perswasion of perfection in the young man that our Aduersaries take as
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
thing be required but faith alone why I say is it not once so much as in one word at the least insinuated by so great and worthie Authors in so many and so serious sayings of theirs therefore faith alone doth iustifie Contrariwise Infidelity alone is the cause that sinners doe not obtaine forgiuenes of sinnes and so are condemned whereas no sinne is vnpardonable where faith is 1 He that beleeveth not is condemned alreadie because hee beleeveth not in the name of the only begotten sonne of God Ioh 3 18 2 He that obeyeth not the sonne or that * The word in the latine translatioÌ„ is incredulus that beleeueth not the originall Hâ— Apâ—â—thoÌ„ signifieth hâ— that beleeueth not or he that obeieth not how soeuer it bee taken heere it is certaine it is opposed to faith and beleeuing as appeareth by the wordes next going before beleeveth not on the sonne shall not see life but the wrath of God abideth on him Ioh 3 36 3 Except yee beleeve that I am hee yee shall die in your sinnes Ioh 8 2. 4. The holy ghost shall reproue the world of sinne as if this were the sinne by an excellencie aboue other because they beleeue not in me Ioh 16. 8 9. 5 If any man heare my words and beleeue them not c. hee hath one that iudgeth him Ioh 12. 47 48. 6. Hee that will not beleeue shall be condemned Mark 16. 16. 7 The sinne of the Iewes for which they were reiected was their vnbeliefe Rom. 11. 20. 8. Christ is to them that beleeue not a stone to stumble at and a rock of offence 1 Pet. 2 8. 9 He that beleeueth not God hath made him a lyar 1 Ioh. 5 10 10 Hee that hath not the sonne now the sonne is had by faith hath not life 1 Ioh. 5 12. 11. Without faith it is vnpossible to please God Heb 11 6 Contrariwise our Aduersaries doe argue 1 As a gift is receaued not with one finger but with the whole hand so we doe not receaue iustification by faith alone but by hope charitie together with fairh Ans Similitudes haue no force to proue a thing And yet a gift may be receiued with one finger too as for example a gold chaine may This is therefore a most fonde argument although it were sometime alleadged in a famous place and companie by a Iesuite a man of no small authoritie and account 2 We are saued by hope Rom 8 24. Therfore we are not saued by faith alone Ans 1 Paul speakes not of iustification but of the future possession of euerlasting life which in this life wee possesse in hope only and this is all he saith that we are truly blessed through faith but we doe waite for the reuelation of that our blessednesse in hope And therefore because to bee saved is in this place taken of S. Paul in one sense and of our Aduersaries in an other sense in the conclusion there arise in the argument foure termes 3 Goe and teach all nations c. not only to belieue but to obserue all things whatsoeuer I haue commanded you Math. 28. 20. Therefore faith alone sufficeth not Ans Vnto Renouation whereof Christ speaketh in the obseruing of those things hâ— Our Aduersaries make no difference betweene SanctificatioÌ„ iustification commanded it sufficeth not onely to believe but to worke is required also But as concerning iustification in the very same instruction of the Apostles Christ sayth he that shall believe and be baptized shall be saued without making mention of charitie or any other workes Marke 16 16. 4 It was not enough for the blinde man that his eies were annoynted but it was needfull Eckius that he should goe to the poole Siloam Ioh. 9 6. 7. that is faith sufficeth not but workes are required also to iustification Ans Wee may not determine of controuersed points by such Allegories as haue no ground in scriptures 5 If I had all faith so that I could remoue mountaines and had not loue I were nothing c. 1. Cor 13 2. Ans 1 Paul speaketh of the necessitie of loue or charitie not as pertaining to iustification but to vnitie and the profite of the Church It is therefore a fallacie from that which is spoken in some respect to the same taken absolutely and this saying of the Apostle is wrongfully wrested to iustification 2 Neither doth he speake of iustifying faith but of the faith of miracles Heere be therefore fiue termes in this argument 6 To you it is giuen for Christ that not onely yee should belieue in him but also suffer for his sake Philippians 1 29. Heere Paul ioyneth faith and workes together Answ 1 Heere is not anie thing meant of iustification onely the Apostle sheweth that they that belieue should beare all things patiently for Christs sake and that it is the gift of God and not of the strength or abilitie of man that they doo patiently suffer aduersitie for Christs sake 2 He speaketh that of those that be iustified which our Aduersaries expound of them that are to be iustified There are therefore fowre termes 7 Faith is effectuall or worketh by loue Gal 5 6. therefore faith alone doth not iustfie but loue or charitie together with faith An 1. There is more in the conclusion Roffensis faith ful of good workes doth justifie before it bringes forth the good workes than in the premisses For there dooth no more follow but that faith which is voide of charity is a dead faith but that charity which follloweth faith doth iustifie here is not one sillable 2 The question is not what vertues are linked or ioyned with others but what is the peculiar propertie of euerie one of it selfe Heere is therefore a fallacie in workes making manie questions for one 8 Seest thou not that the faith wrought with his workes and through the works was the faith made perfect Iames 2 22. and yee see then that of workes a man is iustified and not of faith onely Verse 24. and faith without workes is dead Ver 26 Shew me thy faith by thy workes I will shew thee my faith by my workes Verse 18. Ans 1. Hee speaketh of a dead faith which we reiect in the article of iustification also 2 The meaning is that our iustification is to bee delared before men by our workes according to that which our Sauiour sayth Let your light so shine before men that they may see your good workes c. Mat 5 16 3 works are not good vnlesse they be done by them which are iustified 9 This word Onely by faith or by faith alone is found no where in the Scripture Therfore we are not iustified by it alone Answ Exclusiue particles equiualent to the word alone are found in the holy Scripture 1. The word Grace Ephes 2 8 Rom 11. 5 6. Tit 3 7. 2 Timo 1. 9. 2 The word freely with other of the same signification Roman 3 24 charisma a gifte freely
thing to fulfill the law in a certaine manner and after a sort that is according to the measure of begun and imperfect obedience and another thing to fulfill it perfectly Whereof this latter agreeth to Christ alone the other to the regenerate therefore there is more in the conclusion than is in the premisses For if our Aduersaries can shewe vs perfect loue in anie of the regenerafe such a loue as is required Luke 10 27 Deuteronomium 6. 5. then will we willingly yeelde vnto them the perfect fulfilling of the lawe 2 God commanded not impossibilities therfore Simile A rich merchant buyeth a tower of a Noble man at a great pricâ— Now before the buyer pâ—iâ— the mony he looseth all his wealth by gaming may hee that soâ—ld it now beâ— accuseâ— aâ— if hâ—e had made a coÌ„tract with the merchant which heâ— was not able to performe wee may perfectly keepe the Commandements of God Answ God commanded not impossibilities but to whom were they not impossible to man before his fall in the integritie â—f nature and endued with the Image of God But Paul sayth that the lawe was impossible to man after he had fallen Romans 8 3. Therefore God is not to be accused as is hee had commaunded things impossible to bee done but wee are to bee accused who haue lost the abilitie and power to performe them 3 His Commandements are not grieuous 1 Ioh 5 3. and my yoke is easie and my burden is light Matt 11 30 Ans 1 The Commaundements of Christ are easie to the faithfull because the regenerate doo obeye them with a willing motion of the Holy-ghost and not by constraint c. It is therefore a fallacie from that which is spoken but in some respect onely to the same taken absolutely 2 There is more in the conclusion than in the premisses For thus much onely followeth the Commandements are easie therefore Christians doe them not with griefe And yet this willing and readie obedience dooth not comprise in it absolute and full perfection 4 Those things which are burden some and impossible in the law doe not pertaine anie longer to the regenerate neyther are they tyed to them but to the possible things onely Answer 1. Seeing that this is sayde without Scripture wee may denie it with the same facilitie that it is affirmed 2 Paul acknowledgeth himselfe to be bounde to the Lawe of Concupiscence that forbiddeth luste which is one of the impossibilities in the lawe Therefore the Antecedent proposition is false 5 There bee in the Scriptures examples of perfect men as Hezekiah walked with a perfect heart 2. King 20. 3 the heart of Asah the King was perfect 2. Chron. 15 17. Answ 1 Perfection there is opposed vnto hipocrisie It is therefore perfection not absolutely but in some respect 2. This perfection of those Kings was imperfecte For Hezekiah is in the same Chapter accused of sinne and the punishments for sinne are denounced against him And of Asah it is recorded that he cast the prophet of the Lord into prison and that he trusted more in the helpe of the Phisitians than in the Lord c It is then a bad sequele to conclude from perfection in some respect and sort to absolute perfection which is without all spot 6 Zacharie and Elizabeth were both iust and walked in all the Commandements and ordinances of the Lord without reproue Luke 1. 6 Ans 1. It followeth not they are sayde to bee iuste therefore they are sayd to be iust by the workes and perfecte fulfilling of the lawe 2 For they are sayde to bee iuste in some respect that is for Christs merite 3 Their righteousnes in a holy conuersation is opposed to hypocrisie 4 They liued without reproofe before men but they were sinners before God For Zacharie sinned through vnbeliefe and therefore was made dumbe Therfore this reason is many waies faultie 7 If thou wilt be perfect c. Matth 19 21 Simile A sicke man thinketh himselfe â—ound and yet cannot stand vpon his feet his Phisitian to let him â—ee his disease bids him walke therfore he can walke therefore we may be perfect Answ Christ in this place by these wordes conuinceth the young man of imperfection so farre is he from decreeing and saying that perfection is possible as was declared before Chap 12. 8 The regenerate are called perfect Let vs as manie as be perfect be thus minded Philip 3 15. Among them that are perfect 1 Corin 2 6 The Scripture maketh a man perfect 2 Timoth 3 17. Ans 1 Paul speaketh of them which do acknowledge Christ not hypocritically but truly and are inflamed not with an hypocriticall but with a true zeale of amending their life and he speakes of such a perfection as befalleth the Saints of God who yet carie about with them the corrupt flesh There are therefore foure termes seeing that perfection in this argument is taken two manner of waies first for sinceritie opposed to hypocrisie and then for absolute and full perfection in everie point 2 As concerning the place For example the law is holy the law is proposed to sinners Therefore sinners also are holy 2. Timoth 3 17. the Scripture containeth perfect instruction of a holy life But it doth not hereof follow that the regenerate are perfect For no man liueth in all things according to the rule of the Scripture 9 The sinnes of the regenerate are veniall sinnes therefore they hinder not their perfection Answer 1 They doe not therefore become no sinnes because they be veniall sins neither doe therefore cease to be contained vnder sinne as their genus because they become of an other species than other sinnes bee 2 They are euen hereby conuicted of imperfection because they be veniall haue neede of pardone 2 No sinnes are veniall in the Papists sense QVESTION 2. The fond euasion of our Aduersaries doth giue occasion to this second question whilest they denie that Concupiscence and the first motions thereof be sinnes or haue the nature of sinne for they cannot but confesse that they remaine in the regenerate Wee on the contrarie side affirme that both Concupiscence it selfe and also the first motions thereof are sinnes in the regenerate and that for these reasons following To whatsoeuer thing the definition of a thing agreeth to the same agreeth the thing defined but the definition of sinne agreeth to Concupiscence therefore the thing defined which is sinne agreeth to it too 1 Sinne is the transgression of the lawe 1 Iohn 3 4. But Concupiscence swarueth from the lawe Therefore Concupiscence is sinne 2. The wisedome of the flesh is not subiect to the lawe of GOD neither indeed can bee Romans 8 7. But concupiscence rebelleth against the lawe of God Rom. 7 23. therefore it is a sinne The name of sinne is expressely attributed to concupiscence 1 Whilest it is forbidden in the tenth Commandement 2 Let not sinne raigne in your mortall body that yee should obey it in the lusts thereof
Note Paul calleth concupiscence sin Rom. 6 fiue times Rom 7. six times Rom 8 thrise Rom 6 12. 3 I knew not sinne but by the lawe for I had not knowen lust or concupiscence except the lawe had said thou shalt not lust Rom 7. 7. 4 Sinne tooke occasion by the commaundedement and deceiued me Rom 7 8 11. Because termes aequiualent to sinne are attributed to Concupiscence 1. An euill present with vs Rom 7 8 21. 2 A thing not good Rom 7 18. 3. The flesh lusteth against the spirit Galat 5. 17. which is enimitie against God Rom 8 7. 4 Therefore Paul teacheth vs to crucifie Concupiscence or the luste of the flesh Galathians 5 25. The first motions of luste or concupiscence and other bad affections are condemned as sinnes 1 Of anger Christ saith whosoeuer is angrie with his brother vnaduisedly shall bee culpable of iudgment Matthew 5 22. 2. Of hatred whosoeuer hateth his brother is a Man-slayer 1 Ioh. 3 15 3 Of the first motion of Concupiscence vnto wantonnesse Christ sayth whosoeuer looketh on a woman to lust after her hath committted adulterie with her alreadie in his heart Mat. 5 18. Contrariwise our aduersaries doe reason thus 1. There is nothing that bringeth damnation in them which are in Christ Iesus Rom. 8. 1. But sinne is a thing that causeth damnation Therefore sinne is not in the regenerate and consequently Concupiscence seeing it is in the regenerate is no sinne Ans All sinne deserueth damnation but it bringeth not damnatioÌ„ to any in whom it is pardoned as it is in all the children of God that is Paules meaning that there is nothing that shall cause damnation in them which are in Christ Iesus because that which is damnable in them of it selfe is made veniall for Christs sake 2 Christ hath purged all our sinnes Heb. 1. 3. Therefore concupiscence in the regenerate is not sinne Ans This is a monstrous and misshapen reason for by the like argumeÌ„t because Christ hath purged all sinnes therefore neither adulterie nor manslaughter should bee sinnes any more 3 Christians regenerate are sanctified and washed from their sinnes and offences 1 Cor 6 11. therefore they haue no sinne and consequently Concupiscence in them is no sinne Ans 1. There is more in the Conclusion than in the premisses for this only doth follow they are washed and sanctified therefore their sins are not imputed to them For if they were not sinnes they had no neede to bee washed from them 2. Washing from sinnes doth not cause tâ—at they should not be but it respecteth the guilt of sin which is taken away otherwise the regenerate should not sin any more which sauoureth of the error of the Anabaptists And maruaile it is that our Aduersaries daâ—e come into the light with such toyish fooleries The Anabaptisme of the Papists 4 Concupiscence if it be ouercome as it is in the regenerate giueth but matter of victorie and glorie vnto them therefore it is not sinnne Ans 1 It were a shamefull argument for by the like reason Satan should not sinne because if hee be ouercome hee doth but yeeld vs matter of reward 2. It is a fallacie from that which is a cause by accident not of it selfe for we may not say that Concupiscence is not sinne by his owne nature because the conquest of it yeeldeth vs matter of glorie 5 If concupiscence be sinne then all sinnes bee equall and be a like sinnefull Answere 1. Though we keepe the iust degrees of sinnes yet sinnes of the lowest degree cease not to be sinnes and qualities in the smallest degrees doe not because of their smallnesse cease to be such qualities as they by nature are 2 The consequence of the argument should bee this If concupiscence be a sinne then all men are sinners before God but this conclusion liketh not our Aduersaries 6 Sinnes are not sins vnlesse they bee voluntarie but Concupiscence is not voluntarie therefore c. Ans 1 The theologicall knowledge of By this reason originall sinne should be no sinne sinne is not to be learned out of Aristotle or Baldus but out of the holy Scripture which reckoneth Concupiscence and inuoluntary sins amongst sinnes 2 And according to this definition of the Papists Concupiscence is a sinne for though it be not done by the consent and will of the spirit yet it is voluntarie in respect of the flesh Rom 7 25 3 It is a proposition Ethic. Nâ— com lib. â— c. 5. deliuered by Aristotle himselfe that those things be done of vs willingly the beginning cause whereof was in our selues as if a drunken man coÌ„mit any fault in his drunkenes when he knoweth not what hee doth and cannot auoid it yet he is to be accounted to doe it willingly because himselfe was the cause of his ignorance disabilitie so by nature God made vs able to keepe his lawe wee through our fault haue lost this abilitie haue brought vpon our selues a necessitie of sinning which is therefore voluntarie in vs because our selues were the cause thereof 7 Concupiscence when it hath conceiued bringeth forth sinne Iames 1. 15. therefore Concupiscence it selfe is not sinne but the cause thereof Ans 1 Iames speaketh of actuall sinne and in the meane while he doth not acquitte concupiscence of the name of sinne for if therefore concupiscence be not sinne because that which springeth from it is by Saint Iames called sinne then neither can concupiscence bee a sinne in the vnregenerate which is absurde 2 Seeing euery thing doth beget and bring forth his like to insist in the metaphore of S. Iames certainely concupiscence which bringeth forth sinne is it selfe sinne also And that which maketh another to be so is it selfe much more so but concupiscence doth tempt and entise vs to sinne as saint Iames saith in the same place therefore c 8 Concupiscence is in the Scripture called sinne improperly as Christ also is called sinne 2. Cor. 5. 21. Ans 1. Why wee should not take the worde sinne in his proper signification in the place alledged 2 Cor 5. 21 the text giueth vs reason when it saith That God made him to be sinne for vs which knew no sinne but there bee noe reasons why when wee speake of concupiscence wee should change the proper signification of the word into an improper 2. Neither is it in the place of Paul an improper speech but a manner of phrase borowed from the Hebrewes wherein the worde sinne is taken for a sacrifice for sinne therefore our Aduersaries doe bewraie their great ignorance 9 Blessed is hee in whose spirit there is no guile Psal 32 â— therefore Concupiscence is not a sinne in the righteous Ans 1. To be without guile is opposed vnto hypocrisie and nothing els is meant but that the righteous are of a single vpright heart 2. It is a fallacie of diuision whiles the thinges that goe before are seuered from those that follow after for the whole verse is
this Blessed is the man to whome the Lord imputeth not iniquitie and in whose spirit there is noe guile therefore if sinnes be not imputed yet they are in the man though they be not imputed vn to him 10 The fathers denie that concupiscence is a sinne Ans They denie it to be sinne according to the ciuill definition where the will consenting and the act performed and consummated is vnderstood not according to that definition which is taken out of Diuinitie CHAP. 14 Of the Number of the Sacraments VVe denie not but that the ancient writers did vse the word Sacrament some times but in a very general signification to note other things by than Baptisme the Lords supper partly for reuerence partly for some misterie in the thing But the question is of the more stricte and most proper signification of the word Sacramēt in such sort as it agreeth to the Lords Supper and to Baptisme Hereuppon the question is whether the other fiue papistical Sacraments to wit Confirmation Penance Extreme Vnction Order and Matrimony be to be receiued vnto the number of Sacraments in such sort as that they may haue the like autoritie the same definition of a Sacament with the other vndoubted Sacraments and most properly so called Our Aduersaries contend for the number of their seauen Sacraments but we admit not of that number for these reasons Because that number of 7 Sacraments is no where mentioned in holy Scripture Neither can there be any of the ancient fathers shewed who did precisely reckē 7 Sacraments and neither moe nor fewer Wheras it is the power of God to ordain Sacraments none of the other fiue Sacraments haue the words of Sacramentall institution contained in the Scripture Our Aduersaries themselues cannot although their schoolemen haue toyled in it many waies but al in vaine they cānot I say giue a general definition of a Sacrament which is not larger thē the thing defined that is so that it doth not admitte within the definition other things besides those 7. Sacraments or els which is not straiter than the thing defined whiles they endeuour to exclude other things which besides their 7. Sacraments doe arise out of their larger definition that is which is so framed that there be not some of the 5 counterfeit Sacraments excluded by that definition Heere our Aduersaries doe sticke in doubtfull plight whiles they make the definition of a Sacrament either too large or too straite Seeing those two vndoubted Sacraments the Lords Supper and Baptisme doe admitte the same definition and may be contained vnder one generall definition so that whatsoeuer in that generall definition agreeth to the one the same agreeth to the other also why should the other 5 controversed Sacraments if they be truely and properly Sacraments why shold they want this proprietie of a common definition and why should they not be pertakers of the same definition Contrariwise our aduersaries doe reason 1 As there are 7 spirituall diseases so there must bee 7 remedies and Sacraments And as there be 7 cardinall vertues so there must be 7 Sacraments which conferre the same Answere 1. These diseases and these vertues what euer they be were in the time of the old Testament also If therefore 7 Sacraments be necessarily concluded from the 7 diseases and 7 vertues it will likewise follow that in the olde testament there were neither moe nor fewer than seauen but because the cōsequent is false therfore the Antecedent is false also 2 Besides those diseases and vertues may either bee restrained to fewer or extended to moe these are therfore ropes of sande 2 The number of seauen in the Scripture is an holy number and is oftentimes vsed in mysteries the 7 Seales Reuel 5. 1. the 7 trumpets Revel 8. 6 the 7 starres Candlestickes Reuel 1 13 16 the 7 loues Matt 15 34. the 7 eyes vpon one stone Zachar 3. 9. and such like both in the old new testament concerning the number of seauen therefore there are 7 Sacraments Answere 1. If our Aduersaries would make a perfect syllogisme thus it should be framed wheresoeuer in Scripture there is the number of seauen there the 7 Sacraments are prefigured c. But this proposition as is cannot be proued so it is ridiculous and therefore our Aduersaries keepe it close 2 Yea not 7. but 70 Sacraments might by the same reason bee proued seeing that the number of Seuentie is often vsed in Scripture The captiuitie of Babilon endured 70 yeeres there were 70 palme trees in Elim Exod 15. 27 the patriarches descended into Egypt with 70 soules there were 70 Elders of the people there are 70 yeares of our life Psal 90 10. Christ chose 70 disciples we must pardon our brother that sinneth against vs seuentie times seauen times in one day c It is therefore a fallacie taking that for a cause which is no cause whereof followeth no conclusion 3 There are 7 principall orders in the Church The first is of them that enter into it whereto answeareth Baptisme The second is of them that warre and plaie the souldiers and to this confirmation answereth The third of them that resume strength and refreshing in the Euchariste the fourth of them that arise after a fall by pennance The fift is of them that depart out with extreame vnction The sixt of them that minister and doe seruice in the Church and heereto belong holy orders The seuenth is of them that bring in newe souldiers by matrimonie therefore needes it must be that there be 7. Sacraments and neither more nor lesse Answere These distinctions of orders diseases vertues are speculations of idle braines which cannot beget vs any Sacraments for it should be proued by the holy Scriptures that all these things haue the force and propertie of Sacraments 2. Neither may the counterfeit Dionisius in his Ecclesiasticall Hierarchie rest content with this number of 7 for such reason as these be 4 The fathers haue giuen the name of Sacramēt vnto other things beside Baptisme and the Supper Ans 1. Yet did they neuer precisely define the number of 7 Sacraments to be necessarie 2. Neither did they name other thinges Sacraments in the like sorte as they did Baptisme and the Lords Supper but either they called them so for renerence of the things or for some mystery in them A particular Examination of the fiue Papisticall Sacraments Whether that the other 5 Popish Sacraments be to be called properly truly Sacraments seeing that the word Sacrament is not contained in the Scripture we can not better learne than if the true properties of Sacraments be fetched from the definition and nature of the two proper and vndoubted Sacraments baptisme and the Lords supper Wherby afterward the agreeing or disagreeing of the rest of the Popish Sacramēts wil be made manifest For this is a groūd without cōrrouersie so that it neither can nor ought to bee refused of either side Now the properties of a true Sacrament
as they are taken out of Baptisme the Lords Supper be these There is required on outward signe or visible materiall and corporall element which may by a certaine and set rite and gesture be handled vsed and giuen It is required that the Element and the rite haue an assured divine commandement and institution That it be an institution and commandemēt of the New testament That it be such an institution or ordinance which is to last not only for a time but to the ende of the world That there be some promise of God of the grace fruite and effect of the Sacrament That that promise bee not bare and naked but ioyned vnto and as it were clothed with that Sacramentall signe That the promise be not of any forte of blessings either Corporall or Spirituall but of Iustification Reconciliation and the whole benefite of Redemption That it be not a generall promise only but such as respecteth euery one euen euery particular man that vseth the Sacraments These properties and conditions seeing they agree to both the vndoubted Sacraments in all things it must needes bee that the other if they be true Sacraments agree with them in the properties rehearsed Contrariwise our aduersaries doe reason 1 The Apologie of the Augustane Confession doth admitt absolution and orders into the number of Sacraments therefore themselues the Autors of the Apologie doe not obserue the properties proposed Ans 1 They admitte them for Sacraments in a general acception of the word sacrament according to which acception the fathers called all those things Sacraments whereby the generall promises of God were applied to euery seuerall man in which the Ministerie may be called a Sacrament It is therefore a fallacy from that which is spoken but in some respect onely to the same taken absolutely in all respects 2 But because Absolution and Orcers doe want the visible Element the Apologie doth protest that it can endure they should be called by the name of Sacraments so that they be not made equall to Baptisme and the Lords Supper Therfore the Apologie doth not speak of that signification of the worde Sacrament where of wee heere dispute And therefore there be foure termes in the argument 2 The same Apologie protesteth that they will not contend about the word Sacrament therefore it is friuolous to dispute thereof so exactlie Ans Because the worde Sacrament is a thing not contained in Scripture therefore the autors of the Apologie doe not brawle about the word In the meane time the controuersie of the matter and thing signified by it is not layd aside that is whether there bee one and the same reason and dignitie of Baptisme and the Lords Supper as of the other which ouer and besides these two are by our Aduersaries graced with the name of Sacraments They doe therefore but dallie by a fallacie from that is spoken in some respect only to the same taken absolutely Nowe then let vs compare and examine the 5 popish Sacraments seuerally euery one by it selfe by the proposed properties 1 Confirmation We cannot allow Confirmation for a Sacrament for these reasons following Because it hath no cōmandement frō God for there appeareth not so much as any steppes of commandement or example in the holy scripture wherby it may be certaine that the faithful were annointed by the Apostles with the oile of confirmation and that magically exorcized or coniured 1 Philip is not said to haue confirmed the treasurer of Candace Act 8 27 c. 2 Neither is it written that Peter did it to the three thousand Iewes that were conuerted Act 2 40 41 c. 3 Neither is it read that Paul confirmed any of the beleeuers with oile or Chrisme in all the storie of the actes of the Apostles ◠There are abominations in the Popish confirmation 1 That Exorcizing or coniuring of Chrisme is altogether magicall whereby some legions of Diuels are coniured from the oile superstitions the signe of the Crosse and others being annexed thereto 2 It turneth to the disgrace of Baptisme as if more grace were receiued in confirmation than in Baptisme according to the doctrine of the Papists Contrariwise our Aduersaries doe dispute 1 In confirmation there is the matter or element oile and the word of the Lord In the name of the Father c. it is therefore a Sacrament Answere 1. There is no commaundement of God whereby wee are enioined to vse oile to confirme the mindes of the faithfull 2 By the same reason when wee say grace at dinner there is the matter meate and the forme the word of blessing it or giving thanks therefore by the same reason wee should eate and drinke nothing but Sacraments 3. There wanteth also the commaundement of God whereby the word of blessing and consecration is appointed and tyed to the visible element It is therefore a fallacie taking for a cause that which is no cause and heere bee brought partiall causes not totall part of those thinges that are required to a Sacrament but not all 2 The Apostles Peter and Iohn confirmed the Samaritanes and Paul the Ephesians Act. 8 15 17 and 19 6. Ans 1. We reade not one word that they confirmed them with exorcized oile or giving a blow on the eare which is the Popish ceremonie 2. The places alleaged do speake of the wonderfull gifts of the holy Ghost which are ceased in the Church but Sacraments ought not to cease but and if our Aduersaries can bestow the admirable gifts of the holy Ghost by their confirmation wee will also receaue their confirmation 3. Christ instituted the Sacrament of Confirmation and the consecration of the Chrisme the day before he suffered Ans 1. Let them if they can shew vs one sillable heereof in the whole storie of the Gospell 2. Certaine writings wherein such traditions are recorded as beeing receaued from Christ which are thrust vpon vs vnder the name of antiquitie are counterfaits neither are they warrant inough to make a new Sacrament 4 Certaine persons were annointed with oile in the old Testament therfore Christians ought to be confirmed with it Ans 1. Our Sacraments ought by their beginning to be Sacraments of the new Testament 2. Oile in the olde Testament was a shadowing of the holy Ghost but shadowes are alreadie ceased therefore this is an inconsequent argument 3 And if oile may be translated out of the olde Testament into the new why should not also all other the ceremonies of the Leviticall law which Christ hath abrogated at his comming 5. The beleevers were confirmed by the imposition of the hands of the Apostles Answere 1. The Apostles laied their hands on the beleevers that they might receaue the wonderfull gifts of the holy Ghost as was aforesaid besides it was to last but for a time neither was it vsed towards all for there were many thousands of Christians on whom the Apostles laied not their hands for those wonderfull gifts were not bestowed on all Christians And what is this
of a spirituall sacrifice saying let vs offer the sacrifice of praise vnto God c. verse 15. and to doe good and to distribute forget not for with such sacrifices GOD is well pleased verse 16. 4 Daniel prophecieth of Antichrist that hee shall take away the daily sacrifice Dan 8 11 and 11 31. But that cannot be vnderstood of spirituall sacrifices of praise and thanksgiuing which Tyrants cannot raze out of the hearts of men but of the outward and visible sacrifice which is the Masse Answer 1. Daniel speaketh principally of Antiochus who having defiled the lawfull worship of God did abolish the daily sacrifice for the space of three yeeres and an halfe allegorically he speaketh it of the Antichrist of Rome who hath abolished the true and sincere publicke service of God and in the place thereof hath set his Idoll service 2 There is more in the conclusion than in the premisses for it followeth not Antichrist shall abolish the daily sacrifice therefore that sacrifice can bee none other but the sacrifice of the Masse whereas notwithstanding there be other and farre truer sacrifices of Christians which are abrogated and corrupted by antichrist as the daily sacrifice was of old by Antiochus such as are godly praiers which are called sacrifices Heb 5 7. Reu The Popes of Rome are very carefull of the fulfilling of this prophecie which notwithstaÌ„ding themselues haue fulfilled long since very diligently 5 8. and 8 4. which the Antichrist of Rome hath robbed Christ of and commaunded them to be offered to Saints such as are also the sincere preaching of the Gospell and the right administration of the Sacraments all which are in such horible sort turned vpside downe mangled and corrupted by the Bishop of Rome that it may well bee said that they are abolished and that this prophecie of the abolisâ—ing of the spirituall true and most acceptable sacrifices to God the daily sacrifices of Christians is of a truth fulfilled in him 5. The types of the olde Testament of the dailie Sacrifice did decipher the daily sacrifice of Christians to wit the Masse Answer The Sacrifices were types of that one and onely sacrifice of Christ but not of the ministerie of the newe Testament saue onely spiritually Hebr 7 and 9 and 10 chapter But heere in this matter of the Masse there is no strife concerning spirituall sacrifices therefore the argument is of no force seeing it hath foure termes 6. FroÌ„ the rising of the sunne to the going down of the same my name is great among the Gentiles and in euery place Incense shall bee offered vnto my name and a pure offering Malachie 1 11. But there can be no purer offering than the body and blood of Christ therefore the Prophet speaketh of the sacrifice of the Masse Answere Paul biddeth men lift vp cleane and pure handes in praier euery where 1 Tâ— 2 8. which is the same with that sacrifice of praier invocation of Davids Psal 141. 2. There are therfore other spirituall sacrifices which are also called cleane Heere is then a fallacie a non distributo ad distributum arguing by two particulars as if the one were contained vnder the other as a particular vnder his generall for there bee moe sacrifices of the new Testament none of which is that one which our Aduersaries catch at for beside that one onely sacrifice of Christ there bee these also reckoned in the holy Scriptures 1. The Ministerie of the Gospell Rom 15 16. 2. The conuersion of the Gentiles Rom. 15 16. Phil. 2 17. 3 The Praiers of Christians Hebr 5 7 Revel 5 8 and 8 4. 4 The sacrifice of praise and thanksgiving Heb 13 15 5 Liberality towards the poore and for the maintenance of the Ministerie Heb 13 16 Phil 4 18 6 Mortification of the olde man and renovation Rom 12 1. 7 Endurance of persecution or martirdome for the name of Christ Philip 2. 17. Therefore if there were no where in the World anie popish or idolatrous massing sacrifice yet the prophecy of Malachie should be neuerthelesse fulfilled among Christians by these spirituall sacrifices Now the spiritual sacrifices of Christians are called cleane because our heauenly Father dooth accept them for cleane and perfect for Christs merits sake 7 The Pascall Lambe was a type of the holy supper But the Lambe was not onely eaten but also offered So it is requisite in the Eucharist also not onely to eate but also to offer Answ 1 Thence this onely followeth that our Lambe CHRIST IESVS was to be sacrificed But that we should offer him that bâ— the type which was fulfilled in Christ cannot be proued 2 Wee haue before declared that the rite of sacrificing yearely was abolished by the one onely sacrifice of the true Lambe 3 If all things that belonged to this type should be applied to the Lords Supper then because it was needefull that the Lambe should bee killed they shall make themselues a bloudy sacrifice in the masse which our Aduersaries themselues holde absurd 4 Yea and that which is more we reade no where that the Paschall Lambe was offered or sacrificed but that it was killed For both the Hebrew word and the Greeke word which Paul vseth 1 Cor 5 7 doth not alwaies signifie to sacrifice but to kill Therefore the Popish argument falleth to the ground 8 There shall bee a handfull of corne in the papists in their scarcitie of arguments are driuen to 〈◊〉 to the Rabbiâ—â— the earth euen in the top of the mountaines c. Psal 72 16. Rabbi Salomon expoundeth these words of a kinde of Cakes in the daies of the Messias Therefore the Psalme speaketh of the eleuation of the masse wherein the breade is lifted vp aboue the shâ—uen crowne of the Priest An This is a scuruie argument to drawe the spirituall fertility and plentifulnesse of the Church to the propitiatorie sacrifice of the masse But such as the matter is such be their arguments 9 Christ saith facite hoc but facere doth sometimes in the scripture signifie to sacrifice Therefore it is all one as if Christ had sayde facite that is sacrifice hoc this that is my body Answ 1 They bee meere particulars whence nothing will follow 2 The word facere when it is put absolutely without expresse mention of a sacrifice doth never signifie to sacrifice except in that verse of Virgils Bucolicks Cum faciam vitula pro frâ—gibus ipse veâ—ito But Virgill will not stablish a massing sacrifice 3 And if the word facere in the holy supper doe signifie to sacrifice and Christ spoke those wordes to all Christians Hoc facite in mei Commemorationem Doe this in remembrance of Mee it will follow that all Christians ought to offer the massing sacrifice and so all shall be Priests though they be not oyled and shauen 10 Christ saith Hoc facite Doe this to wit that which you see mee doe But Christ offered Himselfe then to his heauenly Father Therefore he
miraclâ—s done about the Masse 〈◊〉 seldome and those most false too the Papists at this day are ashamed of the books wherein those miracles are reported 2 The comming of Antichrist shall be with all power and signes and lying wonders 2 Thess 2 9 as Paul prophecied of him 3. Miracles without the word of God are not sufficient to prooue articles of religion as wee reade Deut 13 1 2 3. 27 Luther doth confesse the deuill suggested arguments vnto him against the masse Therfore to impugne the masse is diuelish Ans 1 Luther describeth the conflict of Luther dimisâ—a priuata his conscience wherein Satan after his manner laying a truth for his ground endeuoured to build thereupon falsehood and desperation Euen as the deuill tempting Christ alleadged the holy Scripture which vndoubtedly is true But it doth not therefore follow that simply euery thing is a lye which Satan bringeth in his tentations For when hee obiecteth our sinnes against vs certainely he speaketh a truth 2 We oppose not against our Aduersaries either the authoritie of Luther or the tentation of Satan but the Word of God Now the testimonies of Scripture which ouerthrow the masse cannot be termed deuilish suggestions Let them then answere vnto them if they can 28 Our Aduersaries seek a shift to wind themselues out of the danger of the thunderbolts of the Epistle to the Hebrues say that Christs bodie alwaies remaineth one therfore though it be daily offered yet it is alwaies the same and but one only and so it doth not anie waiet whart the Epistle to the Hebrues Answ 1. That is not the question whether Christs bodie be one and the same But here is the controuersie whether that bodie which is one and the same be often to bee offered to God seeing the Apostle to Hebrewes witnesseth that that bodie was once onely offered and that the offering thereof may not be iterated There is then no connexion of the Antecedent consequent in this paralogisme 2 But neither do they offer the same bodie of Christ which was offered vpon the Croffe but an other bodie which within a moment of time before was breade if all bee true which they faine of Transsubstantiation But the true bodie of Christ was not breade Therefore neither doo they offer one and the same body of CHRIST An appendix of other abuses of the Masse The followers of Antichrist have transformed 1 Abuse priuate masse the Masse into a priuate action wherein there is no communion but the masse-maker onely receiueth the sacrament whilest others that be present onely looke on who are perswaded that such a masse benifitteth them neucrthelsse though they communicate not But wee reject this priuate masse fos these reasons Because the Lords supper by those priuate masses which neuer were instituted by Christ is changed into an action altogether diuerse and different from the first institution Christ gaue not onely a bare spectacle to his disciples in his first supper but distributed his bodie and bloud to them to be eaten and druncken Priuate masses therefore haue no agreement with the action of Christ That appellation of the Lords Supper vsed by the Apostles the breaking of breade which is nothing els but by a hebrue phrase the distribution of it sheweth that in the primitiue Church in the celebration of the supper there was a communicating that priuate masse was altogether vnknowen The same is meant by the wordes of Paul we are all partakers of the same bread 1 Cor 10 17 If the Corinthians were partakers then doubtles they were not bare beholders of some priuate masse That which Paul speaketh of the abuse of the Supper among the Corinthians euery man taketh his owne supper afore one is hungrie and an other is drunke 1 Corin. 11 21. May not vnfitly be applyed to the priuate masse for a certaine likenesse betwixt them For what more like to this abuse than is the priuate masse wherein the looker on hungreth the masse-maker hath his priuate banquet though he be not drunken vnlesse perhaps of the former dayes ryot Contrariwise our aduersaries do dispute 1 There is mention made of a priuate communion euen in the histories of the primitiue Church Ans 1 Priuate communion at that time was a thing much differing froÌ„ priuate masse now a dayes For from the beginning whilest persecution did still rage and the Christians were therfore inflamed with great zeale the whole Church did vse to celebrate the Supper euerie day But after persecution ceased the zeale of Christians was by little and little abated so that afterwards they did coÌ„municate onely vpon the Lords day In the meane while they of the cleargy and the ministers of the Church kept the custome of the dayly communion And this Communion when they of the laitie were absent began to be called a priuate Communion and that which was celebrated on the Lords day was called a publicke CoÌ„munion It is therefore a frivolous argument altogether froÌ„ the purpose whilest our Aduersaries argue from the priuate receiuing of the Lords supper to the priuate sacrifices of the Masse so making foure termes 2 Those which are the lookers on in priuate masse do communicate spiritually Therfore they want not the fruite of the masse Ans 1. We speake of the sacrament and sacramental eating our Aduersaries alleadge spirituall eating There are therefore in this argument foure termes 2 That spirituall communion may bee by faith alone euen out of the masse and communion Therefore it is nothing to the masse 3 This is the nature of the ministerie that the benefits of God bee by it applyed vnto men But priuate masse is a part of the ministerie Therfore by it there is application Made to the standers by Ans 1 The minor proposition is falâ—â— It suffiseth not that a Preacher preach to himselfe without hauing any hearers so neither sufficeth it that the masse-maker alone communicate for others becavse our aduersaries cannot free their publicke masse much lesse their priuate masse from idolatrie and how shall idolatrie then be a part of the ministerie 2 Sacramentall application doth not consist in a bare spectacle but in the vse and fruition as it is not sufficient to saluation that an vnregenerate man bee a beholder of Baptisme vnlesse himselfe also bee baptized 4 Priests that doe masse are the mouth of the Church Therefore if the Priest communicate it is all one as if the whole Church had communicated Ans 1 The Antecedent hath no ground in the scripture 2 Neither doo the Papists themselues belieue this which they say otherwise the priuate coÌ„munion of the Priest would bee sufficient for theÌ„ that they should neuer haue neede of anie publicke communion 3 The mouth of the Church should bee an impure one when the Priest is polluted with adulterie whoredome and such other wickednesse The Priests in the Olde Testament did sacrifice for others the laitie being present so in priuate masse the
the Virgin Marie thus Ora Filium iuum suppliciter praeâ—ipe sublimiter c. pray thy Sonne humbly and command him loftily that in the euen tide of the World he would bring vs to eternall ioyes How great are these abhominations But they haue dealt the like with other Saints also giuing vnto them the titles of See their Breuiaries hymnes yet not caÌ„celled in the popish kingdome you shall meeâ—e with many such for the things following cannot bee denied seeing they are foÌ„g in many places vntil this day Christ and crauing of them those things which it is not lawefull to craue of any but of Christ alone 1 O holy Virgin Dorothie make vs happy by thy vertue create in vs a new heart In the olde Missals 2. He saue vs from sinne that we may rest with the blessed soules in Heauen Of Saint George 3 All haile preâ—ate Augustin heare vs calling vpon thee and after death bring vs triumphing into the heauenly Kingdome Of S. Augustin 4. O Francis brightsome light chiefest crucified Martyr now thou triumphest with CHRIST in the companie of celestiall wights Be thou to vs the way of life shew thou to Christ for vs alwaies thy godly wounds Of S. Francis 5 All haile glorious Agnes keepe thou me in the true faith sweete and dearely beloued Virgin I heartily beseech thee granâ— to all men religiously to serue GOD by whom thou art elected with perfect charitie 6 Loose the guilte of my polluted lippes 5. Iohn 7 O reuerend Bishop a religious and present worke-man to them which with a faithfull heart doe seeke to thee in their perills Take away the damages of death giue vs the wages of life that after this departing of the flesh wee may bee with thee in glory Of S. Nicholas 8 Giue hee vnto vs the heauenly armour when tentation is at hand let him fighting for vs hand to hand put the harmefull enemy to flight of S. Martin In diseases and other perils and dangers they were wont to pray vnto fourteene Helpers or Relieuers whereas these things were to be begged of God So they assigned saints as so many guardian gods to euerie particular arte workemanship and countrey wherin the names vsed in paganisme onely were changed not the things themselues For as of olde time Mars Mercurie Hercules Minerua c. were worshipped of the Gentils so in their steed the Papists do now worship George Nicholas Martin Katherin c. Out of this short narration thus now I reason Whosoeuer praieth to a creature for that which is to be begged of God alone he doth not onely reuerence that creature but placeth him in the steed of GOD committeth idolatrie But the Papists do so As was proued a while agoe Therefore they do not onely reuerence the Saints but place them in Gods steed commit idolatry And whosoeuer giueth to a creature the titles of God and the glory of God signified by the same titles hee committeth idolatry as is most certaine in the Scripture but that the Papists do so hath bin alreadie proued Therfore they do not barely reuerence Saints but they worship them as Gods giue vnto them diuine honor and so commit idolatry Contrariwise our Aduersaries do dispute 1 Wee make not Gods of Saints because wee worship them with a lower degree of worship than is Latrîa or the worship proper to God namely the saints wee worship with Dulia the Virgin Mary with Hyperdulîa c. Ans 1 This is the same as was the diuine worship of the heathen who as Plato witnesseth did worship one God that is Iâ—piter for the chiefest God the rest they called lesser Gods and worshipped them with a lower degree of worship 2 There needeth no protestation where the thing itselfe is euident Now the thing it selfe proclaimeth as before was shewed that diuine worship is giuen vnto Saints It is in vaine then to make any protestation 3 Suppose the names of a thing be changed and if the thing remain the same no man can heereby defende his facte 2 Austin brought in the distinction betweene Dulia and Latria Therefore the inuocation of Saints is iustly defended by this distinction Answ 1 Augustin by this distinction distinguisheth the obedience of the first and second table or our obedience towards God and our obedience toward our parents and Magistrats granting that obedience is due to both but in a lower degree to the Magistrate than to GOD as it is Act 5 29. Now this is nothing to the inuocation of Saintâ— whereof Austin sayth nothing in this his distinction Moreouer Austin speaketh of obedience to be yelded to the liuing but our Aduersaries of the inuocation of the deadâ— 2 The Scripture vseth the words Latreuein and douleuein without difference Douleâ—ein is referred to God also Rom 7 25 as also 1. Thes 1 â— so also douleâ—â—n to â—uriâ— Acts 20. 19. and latreuein in the translation of the seuentie interpreters is vsed to signifie seruile workes also Leu. 23 8 28. 18. 3 Wee doe not pray vnto but mention and name the Saints Ans The contrarie hath beene alreadie proued 2 This compellation or naming them hath no ground in Scriptures QVESTION 2. Whether we may pray vnto Saints Ouâ— Aduersaries holde the affirmatiue parte but we the negatiue for these reasons By the confession of our Aduersaries who confesse that the inuocation of Saints hath no commandement of God for it as appeareth by these words of Eckius The inuocation of Saints sayth he is not expressely coÌ„manded in the holy Scripture Not in the Olde Testament where the people were otherwise prone to idolatrie and the Fathers were as yet in Limbus not glorified Isai 63 16. Abraham is ignorant of vs and Israel knoweth vs not Vnder the Gospell also it was not commanded least the Gentiles conuerted to the faith should thinke that they were brought again to the worship of earthly things that aâ—ter their olde manner they should worship Saints not as Patrons but as Gods as at Lycaonia they would haue sacrificed to Paul and Barnabas Moreover if the Apostles and Euangelists had taught that Saints should be worshipped it would haue beene counted arrogancie in them as if they themselues had sought that glorie after their death The Holy-ghost therefore woulde not by expresse scriptures teach the worshipping of Saints but those which were strong in the faith hee taught them by miracles and the helpes receiued from Saints when prayers were powred out vnto them that the Saints were to bee worshipipped c. Thus farre Eâ—kius Ouâ— of this confession these corollaries following are to bee noted 1 That inuocation of Saints wâ—s vnknowen in the time of the Apostles in the time of Christs Ministerie vpon earth Where is now the antiquity of the Apostolicke doctrine among the Papists 2 That the Apostles did not only not write but that they would not write of the worshipping of saints least themselues should seeme to hunt after that honour because in
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
excessiuely Otherwise men should be forbidden wine because some be druncken 6 I speake this by permission or indulgence not by commandement this to wit that the maried do not defraud one an other but that they come together againe as man and wife 1 Cor 7 6. But those things which are honest and good haue no need of permission and pardon Answ 1 Paul granteth leaue and pardon to those which are too incontinent which appeareth by these words going before that Satan tempt you not for your incontinencie but what is this to the lawfull vse of matrimony and to them which vse the mariage bed moderately 2 And if permission or leaue be granted them which exceed how much lesse shall they be defiled thereby which vse it temperately 3 If Satans way be stopped as Paul heere sayth by the vse of wedlocke is then Satan driuen from vs by luste and impurity 4 For this very reason the vse of mariage bed is lawfull and without impurity euen because it is permitted vnlesse we wil say that God permitteth and granteth vnhonest things Neither durst the Apostle of Christ haue granted anie libertie to sinne 5 And seeing they play with the ambiguity of the word indulgence as sometimes for the pardoning of an offence and some times for the permitting of a lawefull thing there arise foure termes in the argument 7 These are they which are not defiled with women Reu 14. 4. Therfore the companie with women is a filthie thing Answ 1 If the words be taken properly and without a metaphore then he speaketh not of defiling by wines but generally by women that is of fornication and adultery and it is a fallacie from that which is spoken indefinitely and in generall to the same taken definitely and for one set part 2 But if the place be taken metaphorically as the circumstances of the text do altogether euince then the text speaketh of Idolatry which the Holy ghost in the Scripture vseth to describe by fornications and adulteries And so the argument is as a rope of sand 8 If a mans issue of seede depart from him hee shall wash all his flesh in water and be vnclean vntill the Euen Leuiticus 15 16. Therefore the companie of man and wife is not without pollution Answ 1. The text speaketh expressely not of the lawfull companying of man and wife but of the issuing out of the seede which is done in sleepe when the seede is cast forth without the vse of mariage bedd as the whole course of the speech dooth there declare There are therefore foure termes seeing the word issue of seede is ambiguous 2 Legalâ— impurities and pollutions by the ceremonial law of Moses are not pollutions in manners else hee should sinne that toucheth a deade corps Leuit 21. 1. and Num. 5 2. Where there is the same commandement concerning vncleanenesse by touching the dead as by the issuing of seede 9 Abiâ—elech sayd to Dauid if the young men bee cleane from women they may eate 1 Sam. 21 4. Ans 1 Cleanenesse in the Antecedent is taken for Leuiticall cleanenesse and the speech was of the hallowed breade which was lawfull for the priests only to eate in the consequent it is taken for cleanenesse before God which as yet hath place among Christians There are therefore foure termes 2 Now the shadowes of the Leuiticall Law are not to bee brought againe into the cleere light of the Gospell 10 Dauid deuided the Leuites into 24. companies that they might do their office by course least they should be driuen to minister when they were polluted 1 Chro 24. Answ 1 It is a fallacie taking that for the cause which is not the cause for we doe no where read that this was the cause of the diuision but it is apparant to bee done for excellencie and order and comelinesse sake as also that none of the Leuites should be quite excluded from the ministerie 2. Neither doe wee reade that those companies had neede to purifie themselues before their turnes came 3. And if the Papists bee so much delighted to bring the old Testament into the new by the same reason let them be circumcised by the same reason let them forbid their Priestes the vse of wine when they haue the charge of the ministerie 11 Yee husbands dwell with your wiâ—â—s according to knowledge c. that your prayers be not interrupted 1. Pet. 3. 7. Ans Hee speaketh not of the company of man and woman but of tyrannous husbands which handle their wiues in seruile violent manner liuing in continuall discord Now that their prayers are hindered by reason of their heart full of anger hatred and enuie Christ teacheth Matth. 5. 23 24 25. It is then a falâ—acie taking that for the cause whiâ—h is not the cause â—12 Bee yee cleane Isal 52. 11. without spot Ephes â— 27 c. therfore Priests ought to abstaine from mariage Ans 1. These places speake of that cleanenes which ought to bee coÌ„mon to all Christians that they be pure and cleane from wickednes and sinnes If these places then doâ— rightly conclude then generally all Christians should abstaine from mariage 2 Or if in the place of Isaie there be enioined any Leviticall purification beside to the Levites that belongeth not to Christians Therefore the lawfull companying of man and wife is not a polluted thing and so neither is Matrimonie it selfe impure or polluted but lawfull holy vndefiled honourable and vnspotted Heb. 13. 4. Albeit all men be polluted and infected with original sinne which pollution the holines of Christ imputed by faith vnto vs doth cover so that the heavenly Father doth acknowledge vs for pure and holy Question 2. The quâ—stion is whether before God especially in the article of Iustification single life bee more holy and doe desâ—rue more than the state of Matrimonie Our Aduersaries doe so much admire and extoll single life that in the meane while they doe debase the state of Matrimonie And in former time the Schoole men haue taught by writing that the least and meanest works as standing sitting eating drinking and such as follow heerevpon which are done by Monkes in single life are more acceptable to GOD than are the greatest works of the first and second table which are done by maried men Wee doe no way disallow honest single life neither doe wee denie but that it is in many thinges more commodious and happy than Matrimonie if a man haue the gift of continencie but we allow not of that superstitious loud extolling of single life but we do beleeue that both the single and the married men are before GOD accepted with like favour by faith in Christ and that no man meriteth any thing more by single life than those that liue godlily and faithfully in wedlock Because as before was said the holy men of God Abraham Enoch Noah lived in maried state and begot children who were neverthelesse most acceptable to God Because we are not iustified by single life nor
cannot be broken vpoÌ„ any preâ—ense of not being able to containe Answer 1 It cannot by any one word bee prooved that these widowes made vowes that they would not afterward marrie this place then is wrongfully wrested to Popish vowes of continencie 2 These widowes are not reproved for that they marrie but for that they secretly play the harlots and then seeke for marriage for a pretense to cover their naughtinesse 3 The first faith is not any vowe but the first faith that was given to Christ in Baptisme this is the first faith which they breake while they make the members of Christ the members of an harlot 4 And Paul biddeth these younger widowes marrie in the same place hee should then bid them breake their vowe if these widowes had made any vow which our Aduersaries will not willingly graunt 5 If this place be vnderstood of vowes it followeth against the Papists that they offend in laying vowes vpon theÌ„ which are not yet come to threeâ—core yeeres of age for Paul would haue such chosen as be threescore yeeres old 4. The vowe which Priests make of chastitie is a free vow of their owne accord neither doth any man compell them to it Ans 1. This wee denie for those that will be admitted into holy Orders haue none other entrance but by vowing A man that is admitted if he marrie is removed from his calling and is punished in his body what a kinde of liberty is this It is therefore a loud lie 5 Paul 1 Timo. 4 1 3. doth not speake of the Pope that he holdeth the doctrine of Devils but he meaneth the Tatianâ— and Encrâ—tiâ—ae herâ—tikes Ans 1. Paul saith of them forbidding to marrie but the Pope forbiddeth to marrie therefore c. 2 It followeth not the Tatiani forbad marriage therefore the Pope which forbiddeth it too is not to bee reprooved There is the like iudgement of like things 3 Though the Pope doe not forbid mariage to all persons yet hee forbiddeth it and therefore hee is rightly condemned by Paul with the Tatiani and Encratitae CHAP. 22. Of the Popish Fastes IN this chapter the controuersie is not whether Christians ought to fast For none of our side doth denie that but the question is whether the popish fastes such as are in vse amongst our Aduersaries bee to be approued and necessarie to be obserued But because so many things meete together in the popish fastes which are repugnant to the holy Scripture let vs treate of them all seuerally 1 Error 1 And first of all our Aduersaries do place their fastes not in sobriety or temperance in meate and drink neither in a totall abstaâ—ing from all meate and drinke for a certaine time which was vsed of the Auncients but in abstinence from flesh and white meates c. onely putting a difference betwixt meates And they presse that difference to be obserued with such seuerity that amongst them he is accounted to commit a more hainous crime who should taste flesh vpon the dayes forbidden than hee that should be taken in adulterie or other wickednesse And in some places especially of Italy and Spaine men are in greater danger for tasting flesh vpon the dayes inhibited than for committing capitall crimes Wee disallow and reiecte this obseruation and preposterous choise of meates for these reasons Because there is not any either commandement or example in the whole Scripture of the new Testament of this difference and choise of meates and therefore it is rightly reiected as a meere will-worship 1 Teach them to obserue all things that I haue commanded you Matt 28 20. 2 Of such like obseruations Christ sayth In vaine they worship mee teaching for doctrines mens precepts Matth 15 9. In the Newe Testament those Leuiticall differences of meates are taken away which after a sorte are brought in againe of our aduersaries 1 The things that God hath purified pollute thou not Act 10 15. 2 Whatsoeuer is set before you eate 1 Cor 10 27. 3 That which goeth into the mouth defileth not the man Matth 15 11. 4 Meate maketh vs not acceptable to God for neither if we eate haue we the more neither if we eate not haue we the lesse 1 Cor 8 8. 5 The Kingdome of God is not meate nor drinke but righteousnesse and peace and ioy in the Holy ghost Rom 14 17. 6 It is a good thing that the heart bee stablished with grace and not with meates which haue not profited them that haue beene occupied therein Heb 13 9. By this difference and choise of meates layed vpon the Church as if it were necessarie Christian libertie is impugned 1 In the latter times some shall departe from the faith and shall giue heede vnto spirits of errours and doctrines of deuills which speak lyes through hipocrisie and haue their consciences burned with an hote iron forbidding to marrie and commanding to abstaine froÌ„ meats which God hath created to be receiued with giuing thaÌ„ks of theÌ„ that belieue know the truth for euery creature of God is good and nothing ought to bee refused if it be receiued with thankesgiuing 1. Tim 4 1 2. c. 2 Let not him that eateth despise him that eateth not let not him that eateth not iudge him that eateth Rom 14 3. 3 Let no man condemne you in meate or in drinke c. Colos 2 16. 4 If ye be deade with Christ from the ordinances of the World why as though yee liued in the World are ye burdened with traditions As touch not taste not handle not Which all perish with the vsing and are after the commandements doctrines of men which things haue indeed a shew of wisdome in voluntary religion and humblenes of minde and in not sparing the body neither haue they it in any estimation to satisfie the flesh Coloss 2 20 c. 5 Vnto the pure are all things pure Titus 1 15. 6 Whatsoeuer is soulde in the shambles eate yee and aske no question for conscience sake 1 Corinth 10 15. Contrariwise our Aduersaries doe reason 1 Obedience is due to the Church but the Chuâ—ch hath ordained such fasts Therefore c. Answer 1 In customes and indifferent ceremonies for orders sake obedience is to be performed to the Church but not in matters of necessity and articles of our beliefe vnlesse it be vpholden by the authority of the scripture whereof we haue spoken in the beginning of this booke Thither we referre the Reader 2 Neither is that rightly ascribed to the Church which is tyrannously obtruded to be obserued of Christians by superstitious men vnder the name of the Church 2 Hee that is weake eateth herbes Rom. 14. 2. Therefore the eating of flesh may rightly be forbidden for the weake ones sake Answ 1 Paul speaketh of those that be weake but the Church respecteth not the weake but onely their owne tyranny which they would establish by such superstitious precepts 2 Paul addeth presently vpon it let not him that eateth despise him that eateth not