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
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
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
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
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
three sonnes Shem Ham and Iapheth c. Genes 6 9 10. 3 Abraham the Father of the faithfull was Will any man say that any vnmaried man is more pure than was Abraham beeing maried maried as were also the other Patriarches 4 Dauid a man after Gods owne heart was maried and in state of wedlocke composed Psalms most acceptable to God being indued in a principall measure with the Spirit of God 5 Ezechiel the Prophet was maried Ezech 24 16. 18. 6 The high Priest who offered holy oblations to GOD might by the lawe of God marie a wife neither was he polluted by mariage bed to be made thereby vnfit for the Priests office And Aaron was commanded by God to burne sweetâ— incense euery morning in the tabernacle before the Arke of the Couenant as it is Exodus 30 7. Neither did the vse of mariage bed hinder him in this behalfe For he begate sonnes 7. And so were the rest of the Priests maried also 8. Zacharie and Elizabeth were both iust before God and walked in all the coÌ„maundements and ordinances of the Lord without reproofe and yet they were man and wife had Iohn Baptist to their son Luk 1 6. 2 In the newe Testament also there were Ecclesiasticall persons holy and religious that lived in wedlock 1 Peter had a mother in law and therefore a wife Math. 8 14. 2 Haue wee not power to leade about a wife being a sister as wel as the rest of the Apostles and as the brethren of the Lord and Cephas 1 Corinth 9 5. 3 Philip the Evangelist which was one of the seaven Deacons had foure daughters which did prophecie Acts. 21 8 9. 4. A Bishop must be vnreproveable the husband of one wife c. having children vnder obedience with all honestie 1 Tim. 3 2 4. 5. Let Deacons bee the husbands of one wife and such as can rule their children well and their owne housholds 1 Timo. 3 12. 6. The like appeareth by the examples of Spiridion and of others in the Primitive Church who being holy men and indued with singular gifts of the Spirit were maried and begat children And often times the legitimate sonnes of Bishops succeeded their Fathers in the Bishopricks Paul doth sharply reproue them which disgrace mariage saying In the latter daies some shal depart from the faith and shal giue heede vnto spirits of error and doctrines of Devils which speake lies through hypocrisie haue their consciences burned with an hot iron forbidding to marie 1 Tim. 4 1 2 3. Finally if matrimonie be a Sacrament if it do confer grace and that grace of the Sacrament causeth as Eckius saith the bed to bee vndefiled why are Ecclesiasticall persons polluted thereby Or why is a state otherwise impure and defiled reckoned among the Sacraments as matrimonie in the opinion of the Papists is Contrariwise our Aduersaries do dispute 1 The vse of Mariage bed after the fall is impure and not without lust Therfore priests who ought to bee pure must abstaine from wedlocke Ans 1 If the speech bee of the motions of concupiscence remaining after Originall sinne whereof the Psalmist maketh mention in his conception Psal 51 5 then is it a fallacie of an accident and that which agreeth to the accident to wit Originall sinne is transferred to the vse of Mariage bed which of it selfe is right lawfull and ordained by God And if because of this accident men should abstain from mariage as froÌ„ an impure state then should they abstain from all other states and workes because in all of them there concurreth somewhat of Originall sinne And because purenes becommeth all Christians therefore all should abstaine from mariage 2 But if the vse of mariage bed bee compared to vnlawfull lusts and aequall thereunto it is manifestly repugnant to these sentences of Scripture 1 In the Scripture the vse of mariage bed lust are opposed as contraries but contraries seeing they destroy one another are not the same 2 To auoide fornication let euery man haue his wife 1 Cor 7 2. and what may the remedy of lust impuritie be called lust Sâ— the sâ—n beames which are as it were the remedy of darknes should be called darkenes and impurity 3 Paul saith let the Husband giue vnto the wife due beneuolence he bids them also come together again 1. Cor. 7. 3 5. And what dooth Paul bid them follow after impuritie dooth he egge them forward to sinne 4 The bed betwixt the godly maried couple is vndefiled Heb. 13. 4. 2 If Mariage bed were so pure then would not Paul bid them abstaine in the time of prayer and fasting Answ 1 Hee speaketh not of all sorts of prayers but of solemne prayers 2 Neither doth he bid them therefore abstaine because the vse of mariage bed is impure and would pollute their prayers but that they may giue themselues to prayer and their prayers may be the more feruent c. Euen as in the time of solemne prayers we leaue of the exercise duties of our proper honest calling that wee may attend to prayers and sermons Heere is then committed a fallacy taking that for the cause which is not the cause 3 I was borne in iniquity c. Psalm 51 5. There Dauid confesseth the impuritie of mariage therefore c. Answ 1 Hee speaketh not of the vse of mariage bed in his parents as if that were of it selfe a sinne but he sheweth that lumpe or masse so to speake of which he was created euen then to haue been polluted with sin for the whole substance of man was corrupt with sinne not by reason of the act of mariage bed but by reason of originall sinne which doth accidentally concur there with heere is then committed the fallacy of an accident 2 Whereas our question heere is not concerning originall sinne whether it be in the regenerate and doe concurre also in their good workes but whether there be in matrimony of it selfe anie impurity our Aduersaries change the state of the question play the Sophisters 4 They that are in the flesh cannot please God Rom 8 8. But those which are maried are in the flesh Therefore c. This is pope Syricius his argument Answ 1 What it is to bee in the flesh Paul expoundeth Gal 5 19. Where he reckoneth vp the fruites of the flesh to wit sins and crimes but there is no mention of mariage but of the contraries thereto 2 To liue in the flesh with Paul is to liue in sinne but with our aduersaries to liue in the flesh is to liue in the state of matrimony Therefore there are foure termes in this argument 5 Yea but many doe vse mariage bed intemperately which is not without impurity Answ 1 This is the fallacy of an accident For this is a thing that accidentally agreeth to mariage besides the right vse and that but amongst some onely â— Neither is a thing which is of it selfe laweful to be condemned because some vse it
any other worke but by faith alone Doubtlesse neither single life nor mariage doth make vs either the more or the lesse accepted with God Paul doth so compare mariage and single life together that hee doth detract nothing from mariage before God 1 Cor. 7. 1 It is better to marrie than to burneâ— verse 9. 2 As the Lord haâ—h called every one so let him walke and so ordaine I in all Churches verse 17. 3 Let everie man abide in the same vocation wherein hee was called verse 20. And againe 4 Brethren let every man wherein hee was called therein abide with God verse 24. 5. Art thou bound to a wife seeke not to be loosed verse 27. 6 If thou takest a wife thou sinnest not and if a virgine marrie shee sinneth not verse 28. 7 If any man thinke it is vncomelie for his virgine if shee passe the flower of her age and neede so require let him doe what he will he sinneth not let them be married verse 36. 8. So then hee that giveth her to marriage doth well but hee that giveth her not to mariage doth better verse 38. Moreover when as Paul doth seeme to preferre single life before mariage he doth it not in this respect that it is more acceptable with God but in a particular respect because of the present necessitie and of the impediments of serving God more readily for at that time persecutions were riâ—e which were more troublesome to the married than to those which lived single and this appeareth by thâ—se places out of the same Chapter 1 I suppose this be good for the present necessitie I meane that it is good for a man so to be verse 26. 2. Such that is those that be maried shall haue trouble in the flesh but I spare youâ— verse 28. 3 I would haue you without care verse 32. 4. This I speake for your commoditie not to tangle you in a snare but that yee follow that which is honest and thâ—t yee may cleaue fast vnto the Lord without separation verse 35. 5. But she a widowe is more blessed if shee so abide in my iudgement verse 40. Now he speaketh heere of temporall happines There is no difference of respect before God either of those that bee single or those that be maried 1. God is no accepter of persons but in everie Nation hee that feareth him and worketh righteousnes is accepted with him Act 10. 32. 2. As Circumcision is nothing nor vncircumcision is nothing but the keeping of the commandements of God 1 Cor. 7 19. So is it rightly said of single life and marriage seeing wee doe not please God either because wee liue single or because wee are married but because wee are in Christ by faith 3. Their is neither Iewe nor Grecian there is neither bond nor free there is neither male nor female for yee are all one in Christ Iesus Galat. 3 28. Married persons haue so great promises in mariage as our Aduersaries will never shew were made to single life 1 The woman shall bee saved through bearing of children if they continue in faith and loue and holines with modestie 1 Tim. 2 15. 2. Blessed is every one that feareth the Lord and walketh in his waies c. thou Blessings of godly marriage shalt be blessed and it shall bee well with thee c. Loe thus the man is blessed that feareth the Lord the Lord out of Sion shall blesse thee and thou shalt see the Spirituall blessing out of Sion wealth of lerusalem all thy life thou shalt see peace vpon Israel thy wife shall be as the fruitfull vine Psal 128. Contrariwise our Aduersaries do dispute 1. I would that all men were even as I my selfe â—m 1 Cor. 7 7. Ans The Apostle doth not say this as if single men were more perfect or acceptable before God but as Paul saith I spare you because of the tribulation of the flesh It is therfore a fallacie from that which is spoken but in part and some respect to the same taken absolutely and in all respects 2. It is good for a man so to bee that is vnmarried 1 Cor 7. 26. Ans 1. Good is not there opposed to euil for then this should be the conclusion Single life is good therefore marriage is evilll but this would turne to the contumely of the Author of Matrimonie 2 Heere bee foure termes for the Antecedent speaketh of a corporall felicitie or good the consequent of a spirituall 3. Art thou loosed froÌ„ a wife seeke not a wife 1. Cor. 7 27. Answer 1. Paul addeth forthwith If thou take a wise thou sinnest not therefore the single man is not more perfect than the married 2. Still they commit the fallacie of taking that absolutely which is spoken but in part and some respect onely neither do they consider the words of Paul where hee saith for the present necessitie not for any future excellencie in heaven 4 They which haue wiues let theÌ„ be as though they had none 1 Cor. 7 29. Ans Paulspeaketh not in this place of the companie of man wife but admonisheth the married that in those perilous times wherein the confession of the truth of the Gospell is required they should not haue more care of their wiues than of Gods glorie and their owne salvation 5. The vnmaried careth for the thinges of the Lord how he may please the Lord but he that is married careth for the thinges of the world howe he may please his wife 1 Cor. 7 32. Ans 1. Hee speaketh not of perfection or imperfection before God but of commodities and discommodities or certaine Impediments which vse to happen in marriage for that the maried hath care and charge of providing necessary things of this life for his family which care who so might bee freed from without some greater or as great inconvenience on the other side might haue the more time and opportunity to bestowe himselfe wholly on heavenly Meditations but the like doth befall in all other estates wherein menne haue to deale with the affaires of this life So the Magistrate because of his great businesse in the commonwealth hath not so much liberty to apply himselfe to religion 2 A maried man may also serâ—e God neuerthelesse Otherwise Zacharie Elizabeth could not haue beene called iust before God Luke 1 6. Neither doth eâ—ery conueniency in a state make it by and by a more perfect state for else riches were a more perfect state than pouerty because a man hath meanes to prouide necessaries for his profession the more liberty to intende matters of religion and may bee liberall tâ— the poore yet the papists wil not say that the state of rich men is a state of greater perfection than the state of poore men 6 The vnmaried woman careth for the things of the Lord that she may be holy both in body spirit 1 Cor 7 34. Answ 1 This obiection is all one with that which went next before therfore let
the former answere serue for it also 2 In the meane time let the vnmaried papists which vaunt so of their single life remember that they are commanded to be holy in body and Spirit that they doe not burne with lustfull cogitations 7 He that giueth her to mariage doth well but he that giueth her not doth better 1 Corinth 7 38. Ans 1 It is a fallacy taking that absolutely which is spoken but in part and some respect For it is not of it selfe simply better but with a restriction it is better and more commodious for the present necessity that they may cleaue to the Lord without hindeâ—ance In the meane while it is say de to all Christians He that cannot containe let him mary and it is better to mary than to burne 8 Shee a widow is more blessed if shee so continue 1 Cor 7 40. Answere Shee is more blessed with a temporall blessing as Christ calleâ—h the barren blessed Luk 23 29. There are therefore â—oure termes 9 The barren is blessed which is vndefiled knoweth not the sinnefull bed she shall haue fruiâ— in the visitation of soules Wisd 3 13. Therefore single life is before God more blessed than maâ—rimony Ans 1 The text speaketh of a maried woman that is barren but our Aduersaries speake of one that is vâ—maried for there caâ— bee knowen no barrennesse where there hath not been the companie of man and woman 2 The text speaketh of a womaâ— which refraineth from adultery this is shewed by the words She knoweth â—ot the sinnâ—full bed Our aduersaries speake of a woman which abstaineth from lawefull mariage There is therfore a confusion of many terms which â—ang not together and a fallacie taking that absolutely which is spoken in part onely 3 And the booke is Apocriphall 10 Let not the Eunuch say Beholde I am â— dâ—y tree For thus sayth the Lord to the Eunuches that keepe my Sabbaths choose the thing that pleaseth me and take holde on my couenant as if priests monkes were Eunuches did not rather fil the world with bastards euen vnto them will I giue in mine house within my walles a place c. Isay 56 3 4 5. Theâ—fore single life is before God more excellent thaâ— mariage Ans 1 It is a fallacy taking that absolutely which is spoken but in part only In the olde Testament those that were barren thought themselues neglected of GOD. These the Prophet comforteth because before GOD there is no difference betweene the barren and the fruitfull for that all which belieue are indifferently receiued into the Kingdome of God Now that which the Prophet sayth shall not hinder them that our Aduersaries do fondly turne into a prerogatiue 2 The contrary rather followeth from this place to wit that both the fruitfull and the barren the maried and the vnmaried are alike esteemed of God if they belieue on the Messias and take holde of the Lords couenant 11 There is no weight to be compared to the continent minde Eccles 26 15. Ans The whole text speaketh of an honest chaste maried woman who doth not defile her bed with adulterie This is then a rope of sande 2 And the booke is Apocriphall 12 Who sayde to his Father and to his Mother I know you not and to his brethren I am ignorant of you and they knew not their owne sons c These haue kept thy Word Deut 33 9. Answ 1. The translation is false Which according to the hebrue is thus Who that is Leui sayde vnto his Father and to his mother I haue not seene him neither knew he his brethren nor knew his owne children For they obsâ—rued thy Word and kept thy couenant they shall teach Iacob thy iudgments That is the Leuites were inflamed with such a zeale against the transgressours of Gods law that they neyther spared kindred noâ— parents nor brethren nor their owne sonnes but killed them as though they had not seene them or knowne them And that for this exploite whereby God was appeased they were fit men to whom the ministery should bee committed in their generations for euer As the story whereunto Moses alludeth is at large described Exod 32 26 27 28. c. 2 He sayth not they begate not sonnes but they knew them not that is they had no respect of persons 3 And with all this is taught vs that those are fit ministers worthy commendation that throughly manfully do their dutie in the Church with great zeale not passing for it that they bring sorow or losse of goods by reason of persecutions arising thereupon to their parents wife or children But what is this to popish single life This argument then hangeth together like sande 13 Marie sayth I know not man Luke 1 34. as hauing respect to the vow of perfection to wiâ— single life Ans 1 The text sheweth the contrarie saying that she was affianced to a man Luk 1 27. and so that Mary and Ioseph should haue come together Maâ—â—hew 1 18. vnlesse God had forbidden it because our Sauiour was to be borne of Mary 14 Some have made themselues chaste for the Kingdome of Heauen Matth 19 12. Answ The Kingdome of God signifieth the dispensing of the Gospell in performing whereof that they might bee lesse hindered some remained vnmaried as Paul But this is nothing as concerning any prerogatiue with God neither is single life therefore of it selfe more holy before God than is honest matrimony Heere follow certaine other generall arguments of our Aduersaries for the prerogatiue of single life 1 Paul biddeth the maried to abstaine from companying together for a time that they may giue themselues to prayer 1 Cor 7 5. But priesâ—s and monasticall persons â—ught to giue themselues at all times to prayer Therfore they ought alwaies to abâ—â—aine from mariage Answ 1. Paul there speaketh not of ordinary and dayly but of â—olemne prayers in the time of perills of imminent persecutions For which praiers sake the maried priest may abstaine for a time no lesse then the laick 2 Though the Laickes also ought as well to pray alwayes for pray alwaies continually sayth Paul Ephes 6 18. 1 Thes 5 17. yet they are not bidden therfore to remaine alwaies vnmaried 3 Heere is a fallacie taking that for the cause which is not the cause For Paul bids theÌ„ not abstaine for a time by reason of any vncleannes in matrimony but that being hindred with none other outward or wordly thing they might more conueniently giue themselues to prayer 2 No man that warreth entangleth himselfe with the affaires of this life because hee would please him that hath chosen him to be a Souldiour 2 Timo 2 4. But priests are Gods Souldiours Answ 1. Heere onely is reprooued that carefulnesse whereby Christians doe ouer much meddle with worldly affaires 2 Maried men also are Gods Souldiours though they liue not single For which warrefare Paul dooth arme all Christians with spirituall weapons Ephesian 6 3 And