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
the vnmaried man wanteth many molestations whereunto they which liue in wedlocke are subiect They call Moonkish obedience vnder the rule of their founder the third evangelical counsell 5 Obedience but very shamelesly For they haue no one word whereby they can proue it vs out of the Scripture Because it is obedience performed not to Christ but to men Benedict Bernhard Francis Dominicke therefore it cannot receaue any reward of Christ True obedience commaunded in the word of God which is to be performed to God and men is heereby neglected for by this pretended obedience the obedience which is by vertue of the fift commaundement due to Parents and Magistrates is abolished and hath no place amongst Monkes They teach that these workes of supererogation Error 6 may bee communicated vnto others for a certaine summe of money or lands or other goods of the laitie which is false If one man might communicate perfection to another what neede was there of Christs incarnation Euery man shall giue an account for himselfe not for another Rom. 14. 12. Simonie is committed when heaven and heavenly goods are sold for money Acts. 8. 20. By this meanes the poore should bee debarred from salvation because they are not able to buy the Moonkes workes of supererogation whereas notwithstanding Christ preached the Gospell to the poore Matth 11 5. CHAP. 13. Of Renovation or Regeneration and the obedience which is begun in the iustified and the regenerate QVESTION 1. THE question is not heere whether the regenerated be bound to doe good workes for that is confessed by both sides but whether the good workes of the regenerate such as they be in this life in keeping of the law be so perfect that if God would deale with them in judgement hee could finde nothing in their good works which hee might rightly and justly condemne Our Aduersaries holde the affirmatiue wee defend the negatiue part vpon the grounds following The very nature of the lawe wherein the regenerate are exercised if it bee rightly and thoroughly waighed doth take away perfection from men even from the regenerate as they be in this life 1 The law is a burden that canot be born of any neither regenerate nor vnregenerate as peter saith the law is a yoak which neither our Fathers nor we namely the regenerate the Apostles were able to beare Act 15 10. 2. Christ did that which was impossible to the law Rom. 8 3. 3 Hee that keepeth the whole law and yet faileth in one point is guilty of all Iam 2 10. 4 The law is spirituall but I Paul regenerated am carnall sold vnder sinne Rom. 7 14 for Paul was not as yet in this life altogether spirituall 5. The lawe requireth the whole heart soule and all the powers of man which no man can performe Luke 10. 27. Deut. 6 5. 6. The law reckons Concupiscence in the Catalogue of sinnes which is not yet taken away but remaineth in the regenerate This is proved also by the complaints of regenerate men in the Scripture who complaine of the weakenes and corruption of the flesh which hindereth the perfection of good workes and doe therefore desire to auoide the iudgement of God 1. All our righteousnes is as filthy clouts Isai 64 6. 2. Enter not into iudgment with thy servant for in thy sight shal none that liveth Paul doth not only acknowledge that the first motions of Concupiscence are remaining in the regenerate but that they were also euils wherw t himselfe was cūbred when he saith the evill that I would not that do I. be iustified Psal 143 2. 3. Who can vnderstand his faults clense me from secret faults Psal 19 12. 4. I allowe not that which I doe for what I would that do I not but what I hate that doe I to will is present with mee but I finde no meanes to performe that which is good for I doe not the good thing which I would but the euil which I would not that doe I. c. O wretched man that I am who shall deliver me from this bodie of death Rom. 7 15 18 19 24. 5. Not as though I had alreadie attained to it c. Philip. 3. 12. 13. Where Paul doth manifestly affirme that he hath not as yet attained to full perfection 6 I know nothing by my selfe yet am I not thereby iustified 1 Corinth 4. 4. for God seeth many sinnes in vs which are vnknowne to vs but are not hid from God 7 My power is made perfect in weakenes 2 Cor. 12. 9. 8. If we say that we haue no sinne wee the regenerate Iohn and his auditors wee deceaue our selues and truth is not in vs. 1 Ioh. 1. 8. 9. Therefore the children and Saints of God pray forgiue vs our trespasses and therefore because thou hast pardoned my sinne in hope of the like by mine example shall euery one that is godly make his prayer vnto thee in a time when thou mayest be found Psal 32. 6. Because there remaineth still in the regenerate the flesh which desireth fleshly and carnall thinges but carnall desires doe not agree with the law of God 1 But I am carnall Rom. 7 14. 2. I doe not the evill but the sinne that dwelleth in me doth it Rom. 7. 17. 3. I know that in me that is in my flesh dwelleth no good thing Rom. 7 18. 4. If I doe that I would not it is no more I that doe it but the sinne that dwelleth in me Rom. 7 20. 5. I see another law in my members rebelling against the law of my minde and leading me captiue vnto the law of sinne which is in my members Romaines 7. 23. 6 I my selfe Paule regenerated in my minde serue the law of GOD but in my As much as is added to vs so much is taken frō Christ Not we but Christ did those things which belong to the perfect keeping of the law flesh the law of sinne Rom. 7 25. Because the doctrine of our perfect fulfilling of the law is contrarie to the full and perfect merite and obedience of Christ for 1. If wee could haue perfectly kept the law what neede was of Christ and why should Paul abandon all his owne righteousnes Philip 3 8 9. c. 2. That that was impossible to the law in as much as it was weake because of the flesh see our imperfection God sending his sonne in the similitude of sinfull flesh c. Rom 8. 3. 3. After our first recōciliation with God Christ should be vnto vs vnprofitable and fruitlesse because they who were reconciled and alreadie regenerated might by themselues satisfie God that they should not haue any more any neede of a Mediatour and intercessour which to say is in Scripture absurd Contrariwise our Aduersaries doe dispute 1. He that loveth his neighbour hath fulfilled the lawe and loue is the fulfilling of the lawe Romanes 13. 8. 10. but the regenerate haue loue therefore they do perfectly fulfill the law Ans 1. It is one
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
hath beene sufficiently declared in the article of Iustification and the sayings of Scripture Acts 4 12. 1 Ioh 1 7. 2 1 2. doe witnesse 2 Errour They appoint a certaine measure to contritiâ— on and do teach that vnlesse it be sufficient there is no remission of sinnes granted We reiect this doctrine of sufficient contrition Because it breedeth a perpetuall doubting of the remission of sinnes the repentant sinner being alwaies in suspense and neuer knowing whether he be so contrite and sorrowfull as the measure of his sins do require therfore will alwaies be in doubt and anxiety whether his sinns be forgiuen Neither can his Confessor free him from this doubt For how shall he know certainly that the penitent mans contrition is sufficient for the greatnes and multitude of his sinnes And so at length he should thrust his penitent into the depth of desperation because he sendeth him to his owne sufficient contrition and not to the all-sufficient satisfaction of Christ By this doctrine of sufficient contrition the soule of maÌ„ is led to a thing simply impossible For how is contrition for all sins possible seeing the knowledge of all and euery sin in particular not only contrition for them is impossible and vnknowen vnto vs 1 Who can vnderstand his faults clense me from my secret faults Psal 19 12. 2 Thou hast set our secret sins in the light of thy countenance Psal 90 8. 3 Error They require satisfaction in their repentance or penance not the satisfaction of Christ but their owne which the priest receiuing confession must lay vpon him that confesseth that heereby satisfaction may be made to God by the sinner for his sinne Which same also cannot stand with the one alone satisfaction of Iesus Christ nor with the article of free iustification nor with the imperfeâ—tion of our good works Add heereto that those workes of satisfaction are for the most part works of their owne deuising which for that very respect are hatefull to God Which seeing they haue beene sufficiently handled before in their proper place it is not needefull now to repeate the same Let it suffice onely to note and reckon vp their errours The explication thereof the Readershall finde before in their due place 4 Errour In reckoning the parts of repentance they omit faith and take awaie as it were the soule or life of true Repentance For Contrition without faith is desperation as wee are taught by the most woefull examples of Cain and Iâ—das Iscarioâ— Whatsoeuer is not of faith is sinn Rom 14 23. Therefore Repentance without faith cannot please God that sinnes may beforginen Repentance without faith profited Esau nothing Heb 12 17. 5 Errour Mens Consciences also with our Aduersaries are most miserably tormented while they driue them that confesse to a particular rehearâ—ing of all and euery of their sinnes and that with euery circumstance of the facte fondly affiâ—ming that this same particular confession is meritorious by reason of the shame that is ioyned with it which vexing of mens consciences in the Church of God is not to be borne with for these reasons â— Because it hath no precept nor example of Christ or his Apostles Such auricular confession as they call it hath no promise of grace in the Word of God The Gospell is turned into the law whiles the desert of remission of sinnes is placed in the reckoning vp of offences as it were out of the tables of the law The Conscience is brought into perpeâ—uall doubting and at length into desperation on while a man feareth lest he haue forgotten some of his sinnes or lest he haue not rehearsed his sinnes with all circumstances necessarie to the remission of his sinnes And therfore he must alwaies doubt of the remission of his sins which how terrible a tormeÌ„t of Conscience it is men of conscience may easily iudge Hence it came to passe that superstitious men in Popery coulde scarse euer make anie end of confessing and yet still there arose new prickes of conscience Agaiâ—â— mens workes which cannot stand in Gods iudgment are placed in the roome of Christs satisfaction and the free forgiuenesse of sinns whileâ— such confession is made meritorious The doubtfull consâ—ience is driâ—en to an impossibility as before was cited out of Psal 19 12. 90. 8. Contrariwise our Aduersaries do dispute 1 In the Primitiue Church publike confession of â—innes by circumstances was required Answere 1 It was a part of ecâ—lesiasticall discipline which was woont to be performed before the whole Church by such persons as had grieuously fallen before the Church had any Christian Magistrates But that popish auricular confession was vnknowen to all antiquity There are therefore foure termes 2 God exercised priuate confession in Adam when he sayd Adam where art thou in Cain when hee asked where is Abel thy brother Gen 3 9 4 9. Answ 1. Those places prooue nothing lesse For Neither did Adam nor Cain reckon vp their sinnes but endeuour to cloke them But to preaâ—h to the impenitent the acknowledging of their sinnes to receiue confession in the care are things very far different 2. Neither did either Adam or Cain deserue anie thing by that confession which was with much a doe wrunge from them For Caine despaired and Adam belieuing on the promised seede of the woman was saued by faith not by the confession of his sinne The Argument then hangeth not together 3 Hee that hideth his sinnes shall not prosper but hee that confesseth and forsaketh them shall haue mercy Prou. 28 13. When I held my tongue my bones coÌ„sumed Psal 32 3. If we acknowledge our sinnes c. 1. Ioh. 1 9. therefore Auricular confession is grounded on the Scripture Ans 1. Seeing there is not one onely manner of confession but diuers they argue from that which is spoken indefinitely to the same taken definitely from a particular as from an vniversall for there is a confession before God there is a generall confession there is a particular before the Ministers before the Church before our brethren whom we haue offended c. All these things our Aduersaries do fondly confound together 4. The Iewes were baptized of Iohn and confessed their sinnes therefore he speaketh of Auricular confession Math. 3 6 Answer 1 There is more in the conclusion than in the Premisses for it followeth not they confessed themselues to be sinners therfore they confessed every one of their sinnes on the Popish manner 2 The text saith that Ierusalem all Iurie all the region about Iordan went out vnto Iohn c. of how much time then and how many tenne yeares had Iohn neede of if hee would haue heard the particular and secret enumeration of all and every their sinnes nothing therefore followeth 5. Christ saith Whosesoever sinnes yee remit they are remitted vnto them and whosesoevers sinnes yee retaine they are retained Ioh. 20 23. That it may therefore bee knowne what sinnes ought to be retained what not
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
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
Christ did not send the Thiefe vpon the Crosse to Purgatorie though hee had done many ill deedes but calleth him directly to heaven Luk 23 43 Paul would not haue Christians to be ignorant of the estate of theÌ„ which are dead in Christ there he doth not only say nothing of Purgatorie but hath arguments also against it 1 Thes 4 13. c. 1 He saith the faithfull departed do sleepe not they are tormented in purgatorie ver 13. 2 He speaketh it for our comfort But there would be no comfort if we should know that our friends religiously departed were in paine and torments and such as bee extreame ver 13. 3 Christ will bring with him at his coÌ„ming the faithfull departed hee will not then at length cal them to him out of Purgatorie ver 14. The Popish purgatorie whereby wee should bee purged from sinnes after death doth crosse and twhart the one only and true purgatorie of Christians which is the merit and bloud of Christ layed holde on by faith 1 Mens hearts are purged by faith not by the fire of purgatorie Act. 15 9. 2 The bloude of Iesus Christ the Sonne of God purgeth vs from all sinne 1 Ioh 1 7. 3 Be not deceiued neither fornicatours nor idolaters nor adulterers nor wantons c shal inherit the kingdoÌ„e of God And such were some of you now see their purgatorie what it was but ye are washed but ye are sanctified but ye are iustified in the name of the Lord Iesus and by the spirit of our God 1 Cor. 6 9 10 11. It twharteth also the perfect satisfaction and perfect merite of CHRIST if no we after all wee must make satisfaction in the paines of purgatorie 1 For so the passiue righteousnesse of Christ shall be thrust out of dores 2 Christ is the reconciliation for the sinnes of the whole World 1 Ioh. 2 2. 3 Surely hee hath borne our infirmities c. I say dooth in one place refute Purgatorie by many arguments Hee was wounded for our transgressions c. with his stripes we are healed c. the Lord hath layde vpon him the iniquity of vs all c. The chastisement of our peace the punishment of our sinnes was vpon him c. Hee hath caried our sorrowes Isay 53 4 5 6. It is contrarie to the article of the Christian faith 1 We belieue the remission not the compensation of sinnes 2 Wee belieue eternall life Heere is no mention of Purgatorie The opinion of our Aduersaries concerning Purgatorie hath no waight 1 For they confesse that there was no purgatorie in the time of the olde Testament 2 They cannot auoyde the absurditie concerning them which shall bee founde aliue at the latter day and haue deserued Purgatory what shall be done with them whether God will pardon them those punishments or whether they must bee tormented for a time after the finall sentence of the last â—â—dgment 3 The grounds of this opinion were taken from Plato and Virgil lib 6. Aened Contrariwise our Aduersaries do reason 1 Because all men haue not perfect and firme faith therefore all after this life cannot perfectly beâ—aued Ans 1 Christ when he saith that faith is the instrumentall cause of saluatiâ—n hee speaketh of faith generally and excludeth neither weake nor imperfect faith 2. Christ layed holde on by faith cannot be deuâ—ded that he should be said to be laied hold on but in part and they which lay holde on him to be saued but in part but whole Christ is apprehended as well by a weake as by a strong faith 3 It is a fallacie taking that for a cause which is no cause For the strongnesse or weakenesse of faith or an accident of faith is not the cause of apprehending saluation but of retaining it Now that which is spoken of retaining that ouâ— Aduersaries do wrongfully apply to the apprehending thereof 2 No vncleane thing shall enter into the kingdome of Heaâ—en Reuel 21 27. Therfore needs they must be purged by purgatorie Answ 1 There bee foure termes in the argument For the purging from the filth of sinne in the Antecedent is taken for the iustification of faith whereby all that belieue are washed are sanctified are purified 1 Cor 6 11 1 Ioh 1 7. Acts 15 9. in the consequent it is taken for a clensing in purgatorie neither knowen to God nor to the Scriptures 2 There is more in the Consequent than in the Antecedent For it followeth not the heires of eternall life are vncleane therefore they are purified onely by the fire of Purgatorie and not by any other means such as these which concurre together are faith the bloud the merite of Christ 3 In the name of Iesus shall euerie knee bow both of things in Heauâ—n and things in earth and things vnder the earth Philip. 2 10 Reuel 5 13. But the deuills hate Christ and doe not bow the knees vnto him Therefore there are soules in purgatorie and consequently there is a purgatorie Ans 1 The bowing of the knees in this place is the same that subiection in which sense euen the Deuils though they tremble doe in outward cariage confesse subiection to Christ 2 It is an error taking that which is spoken indefinitely of al sorts of creatuâ—es whether reasonable or vnreasonable as iâ— it were spoken definitely of a certaine sort of men of whom notwithstanding there is no certaintie in Scripture 3 As concerning the place Reuelat 5 3 13. where there is mention made of such as are vnder the earth I answeare 1 If there were a purgatory yet were it not certaine that it were vnder the earth 2 Vnder the earth are both the creatures vnder the earth also the dead which are buried which shall appeare before Christ at the resurrection and shall testifie their subiection 4 If anie mans worke burne hee shall suffer losse but he shall be safe himselfe neuerthelesse yet as it were by the fire 1 Câ—rin 3 15. Therefore there is a Purgatorie Ans 1 It followeth not the fire shall â—ye it Therefore purgatorie fire shall trie it 2 Paul saith the worke shall burne not the person but our Aduersaries imagine the persons and soules shall burne 3 If Paul speake of purgatorie then the Saints shall be thrust into purgatory which is proued by the vniuersall particle Eueriâ— mans worke c. 4 He speaketh of the fire of tribulation affliction and tentation against which stubble may not be opposed but faith which is more precious than golde 5. So then while they confound the worke that shall burne and the persons that shall burne and also the fire of tribulation and the fire of purgatorie there arise not foure but fiâ—e termes 5 Of the sinne against the Holy-ghost it is sayd it shall neither bee forgiuen in this World nor in the World to come Matth. 12 32. Therefore there remaineth a place after death wherein sinnes are forgiuen Answere 1 CHRIST speaketh of the World to come but our Aduersaries themselues
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
Monkes will never be perswaded to practise 2 Error Whereas in the Church of God it is left at libertie for any man to fast at any fit time yet the Papists are so bound to their fastes by lawes at sette times that he may incurre the danger of his head who shall breake his fast at those times Which also is repugnant to Christian liberty Let no man condemne you in meate or drinke or in respect of an holy day or of the new Moone or of the Sabbath dayes Colos 2 16. 3 Error The Papists teach that fasting hath the nature of a merite and that it is a satisfaction for actuall sins and punishments This is repugnant to the doctrine of the merite and one only satisfaction of our Saviour and to the article of Iustification as was declared in his proper place Contrariwise our Aduersaries do dispute 1 The Ninivites and others haue by fasting obtained a mitigation of punishments therefore fasting is meritorious Ans 1. They that obtained the spirituall grace of God obtained it by faith for without faith no man can please God Heb. 11. 6. 2 And whereas others obtained a mitigating or deferring of temporal punishments it belongeth not to this disputation wherein the question is not of temporall grace but of the grace of iustification So the wicked King Ahab by fasting and humbling himself in sack-cloath obtained the deferring of temporall evils but escaped not eternall punishments 1 King 21 29. 4 Error Heere in the Papists erre also that of a wrong zeale they thrust vpon the Church the fast of Lent without any authoritie from God Contrariwise our Aduersaries doe reason 1. Christ fasted forty dayes Matth. 4 2. but every action of Christ is our instruction therefore c. Ans 1. This fast was miraculous neither is there any thing in it which agreeth with the Popish fast But and if every action of Christ be our instruction then we must worke miracles too 2. We should also in like manner abstaine 40 daies altogether from all meate 3 We haue no commandement to imitate this fact of Christ 4. And if we must imitate every action of Christ in particular then wee should with a whip scourge the Popish Merchants of holy things out of the temples But woe to the Pope with his Simoniacal mates if this dealing should be vsed 2. Moses and Elias fasted 40 daies Ans 1 If their example should bind others to imitate them then the fast of Lent should haue beene instituted in the olde Testament also which seeing it was not done the vanitie of this argument is apparent 2 Both their fastes were miraculous and vnimitable 3 Lent fast is the tithing of the daies of the yeare Therefore it was well ordained of the Church Ans These be fictions of idle braines without the word of God Will-worships therefore to be condemned 4 The Canons of the Apostles doe commend the fast of Lent Ans 1 They be counterfait Canons which our Aduersaries themselues dare not altogether denie vnlesse they they be without both iudgement and shame 2 There are many things in those Canons which the Papists themselues at this day doe reiect 5 Error He that violateth the law of fasting or of Lent is sorer punished amongst our Aduersaries than he that transgresseth the law of God Why doe yee transgresse the commandement of God for or by your tradition Mat. 15 3. 6 Error There are many mockeries in this Popish Lent fast They permit most delicate fishes to bee eaten which are more dainty than any beefe or veale such as are Pikes Sea-pikes Salmonds Giltheads Gudgions Lampreyes Eeles Oysters c. These meates may bee and vse to bee daynties manie times in the more costlie banquettes of rich men or perhaps of noble personages It is a fit course forsooth to tame the flesh by dainties In the meane while they refraine not from wine but reserue the strongest wine for Lent time taming the flesh if it please you with strong wine according to that of the Proverbs Prou. 23 31 33. That the hypocrites may seeme to fast till evening they sing their Evensong at dinner time that afterward they may freely banquet and take their repast as if God did not know the houre of the day but by their service and singing In the evening they make a Collation so they call it with divers delicate sawces confections spices almonds and wine and in the mean time they beare the world in hand that they fast notably They sell Indulgences for money to eate butter flesh egges white meates c. in Lent time committing Simonie and making way for advaâ—ntage and gaine by fastes The iudgment of the holy Ghost of such manner of Fastes Crye aloude spare not lifte thy voice like a Trumpet and shewe my people their transgression and to the house of Iacob their sinnes Yet they seeke me dayly and will know my wayes euen as a nation that did righteously and had not forsaken the statutes of their God they aske of me the ordinances of iustice they will drawe neere vnto God saying wherefore haue we fasted and thou seest it not c. Is it such a fast that I haue chosen that a man should afflict his soule for a day and to bow downe his head as a bulrush and to lye downe in sackcloth ashes wilt thou call this a fasting or an acceptable day to the Lord Is not this the fasting that I haue chosen to loose the bands of wickednesse c. Isay 58. 1 2 c. When ye fast looke not sowre as the hypocrites for they disfigure their faces that they might seeme to men to fast Verely I say vnto you they haue their rewarde Matth. 6 16. Bodily exercise profiâ—eth little 1 Tim 4 8. Where Paul doth not speake of the exercises of the body vndertaken for healths sake but of abstinence from those things which are in themselues left free and indifferent and such exercises he maketh no great reckoning of A Popish shifte The Pope doth not say that meates are euill Therefore the place of Paul 1 Tim 4 1 3. belongeth not to him Answ 1. Neither dooth Paul say that erroneous spirits shall say that meats are euill but that they shall bring in an abstinence froÌ„ certaine meates vnder what preâ—ense of Religion soeuer it bee done 2 And the place Coloss 2 20 c which we cited is more cleare than that it can bee shifted off The Pope therefore remaineth a Doctor that teacheth the doctrine of deuils CHAP. 23. Of Repentance WHereas the Pope of Rome hath thrust his errours into the article of Repentance also wee will likewise briefely propose them 1 Error Contrition which otherwise neither ought nor can be excluded from repentance is required by our Aduersaries not simply in Repentance but they teach that sinnes are blotted out and satisfied for by contrition which wee ascribe to Christ alone who was wounded for our transgressions Isa 53 5 according as the Scripture teacheth vs as