thing be required but faith alone why I say is it not once so much as in one word at the least insinuated by so great and worthie Authors in so many and so serious sayings of theirs therefore faith alone doth iustifie Contrariwise Infidelity alone is the cause that sinners doe not obtaine forgiuenes of sinnes and so are condemned whereas no sinne is vnpardonable where faith is 1 He that beleeveth not is condemned alreadie because hee beleeveth not in the name of the only begotten sonne of God Ioh 3 18 2 He that obeyeth not the sonne or that * The word in the latine translatioÌ„ is incredulus that beleeueth not the originall Hâ— Apâ—â—thoÌ„ signifieth hâ— that beleeueth not or he that obeieth not how soeuer it bee taken heere it is certaine it is opposed to faith and beleeuing as appeareth by the wordes next going before beleeveth not on the sonne shall not see life but the wrath of God abideth on him Ioh 3 36 3 Except yee beleeve that I am hee yee shall die in your sinnes Ioh 8 2. 4. The holy ghost shall reproue the world of sinne as if this were the sinne by an excellencie aboue other because they beleeue not in me Ioh 16. 8 9. 5 If any man heare my words and beleeue them not c. hee hath one that iudgeth him Ioh 12. 47 48. 6. Hee that will not beleeue shall be condemned Mark 16. 16. 7 The sinne of the Iewes for which they were reiected was their vnbeliefe Rom. 11. 20. 8. Christ is to them that beleeue not a stone to stumble at and a rock of offence 1 Pet. 2 8. 9 He that beleeueth not God hath made him a lyar 1 Ioh. 5 10 10 Hee that hath not the sonne now the sonne is had by faith hath not life 1 Ioh. 5 12. 11. Without faith it is vnpossible to please God Heb 11 6 Contrariwise our Aduersaries doe argue 1 As a gift is receaued not with one finger but with the whole hand so we doe not receaue iustification by faith alone but by hope charitie together with fairh Ans Similitudes haue no force to proue a thing And yet a gift may be receiued with one finger too as for example a gold chaine may This is therefore a most fonde argument although it were sometime alleadged in a famous place and companie by a Iesuite a man of no small authoritie and account 2 We are saued by hope Rom 8 24. Therfore we are not saued by faith alone Ans 1 Paul speakes not of iustification but of the future possession of euerlasting life which in this life wee possesse in hope only and this is all he saith that we are truly blessed through faith but we doe waite for the reuelation of that our blessednesse in hope And therefore because to bee saved is in this place taken of S. Paul in one sense and of our Aduersaries in an other sense in the conclusion there arise in the argument foure termes 3 Goe and teach all nations c. not only to belieue but to obserue all things whatsoeuer I haue commanded you Math. 28. 20. Therefore faith alone sufficeth not Ans Vnto Renouation whereof Christ speaketh in the obseruing of those things hâ— Our Aduersaries make no difference betweene SanctificatioÌ„ iustification commanded it sufficeth not onely to believe but to worke is required also But as concerning iustification in the very same instruction of the Apostles Christ sayth he that shall believe and be baptized shall be saued without making mention of charitie or any other workes Marke 16 16. 4 It was not enough for the blinde man that his eies were annoynted but it was needfull Eckius that he should goe to the poole Siloam Ioh. 9 6. 7. that is faith sufficeth not but workes are required also to iustification Ans Wee may not determine of controuersed points by such Allegories as haue no ground in scriptures 5 If I had all faith so that I could remoue mountaines and had not loue I were nothing c. 1. Cor 13 2. Ans 1 Paul speaketh of the necessitie of loue or charitie not as pertaining to iustification but to vnitie and the profite of the Church It is therefore a fallacie from that which is spoken in some respect to the same taken absolutely and this saying of the Apostle is wrongfully wrested to iustification 2 Neither doth he speake of iustifying faith but of the faith of miracles Heere be therefore fiue termes in this argument 6 To you it is giuen for Christ that not onely yee should belieue in him but also suffer for his sake Philippians 1 29. Heere Paul ioyneth faith and workes together Answ 1 Heere is not anie thing meant of iustification onely the Apostle sheweth that they that belieue should beare all things patiently for Christs sake and that it is the gift of God and not of the strength or abilitie of man that they doo patiently suffer aduersitie for Christs sake 2 He speaketh that of those that be iustified which our Aduersaries expound of them that are to be iustified There are therefore fowre termes 7 Faith is effectuall or worketh by loue Gal 5 6. therefore faith alone doth not iustfie but loue or charitie together with faith An 1. There is more in the conclusion Roffensis faith ful of good workes doth justifie before it bringes forth the good workes than in the premisses For there dooth no more follow but that faith which is voide of charity is a dead faith but that charity which follloweth faith doth iustifie here is not one sillable 2 The question is not what vertues are linked or ioyned with others but what is the peculiar propertie of euerie one of it selfe Heere is therefore a fallacie in workes making manie questions for one 8 Seest thou not that the faith wrought with his workes and through the works was the faith made perfect Iames 2 22. and yee see then that of workes a man is iustified and not of faith onely Verse 24. and faith without workes is dead Ver 26 Shew me thy faith by thy workes I will shew thee my faith by my workes Verse 18. Ans 1. Hee speaketh of a dead faith which we reiect in the article of iustification also 2 The meaning is that our iustification is to bee delared before men by our workes according to that which our Sauiour sayth Let your light so shine before men that they may see your good workes c. Mat 5 16 3 works are not good vnlesse they be done by them which are iustified 9 This word Onely by faith or by faith alone is found no where in the Scripture Therfore we are not iustified by it alone Answ Exclusiue particles equiualent to the word alone are found in the holy Scripture 1. The word Grace Ephes 2 8 Rom 11. 5 6. Tit 3 7. 2 Timo 1. 9. 2 The word freely with other of the same signification Roman 3 24 charisma a gifte freely
argument then is this hunger is alaied with bread therefore the lay-people may communicate vnder one kinde onely 10. In the Church of the Apostles the faithfull communicated vnder one kinde of bread onâ—ly Act. 2 42 Ans 1. The breaking of bread in that somwhat The connsel of CoÌ„stmâ—e doth conâ—es in expresse words that in the Primitiue Church this Sacrament was vsâ—d to be receaved of the faith full vnder both kinds obscure place may as well bee vnderstoode of the communitie of goods and rereceaving the poore into their fellowship as of the Communion in the Supper for by the circumstances it should rather be meant that their bread was broken in their houses and not in the Church that is that the Christians lived of their goods in common neither is this interpretation or sence absurd 2 But bee it granted that the speach is there of the Supper yet it being a Synecdochicall speach where the whole is signified by a part it will not exclude the Cup. 11. Christ bad vs pray Giue vs this day our daily bread c. therefore the lay people ought tâ— communicate vnder one kinde Answere 1. The Priests say the same prayer let them then abstaine also from the Cup. 2 The word Bread in the Antecedent is taken for food and rayment in the consequent for Communion vnder one kinde so there are foure termes 12. The Fathers when they speake of the Supper doe oftentimes mention the bread onely and not the Cup also Ans 1. They name the Supper so by a figure Synecdoche from the more principall part signifying the whole but the figure Synecdoche hath not an exclusiue power but vnder one part includeth the other two â— The counsell of CoÌ„stance doth grant that in the Primitiue Church in the time of the Fathers the Communion was vsed vnder both kindes 3 If such sayings of the Fathers doe exclude one part of the Sacrament why doth this exclusiâ—e belong to the Laicks onely and is not extended to the Priests also 13. The ancient Canons did thrust bad Priests downe to the Communion of the Laicks therefore Communion vnder one kindâ— for the Laicks was then in vse Answer The Communion of the Laicks was a punishment for evill Priests because Thâ— a godly Laicke a evill Priest are esteemed of the Papists alike they were suspended from their office the power of consecrating whereby they did minister and distribute in the holy Supper was taken froÌ„ them and a place was appointed for them amongst the Laicks In which signification the Communion of Laicks is taken in the Antecedent because therefore it is taken otherwise in the consequent there are foure termes 14. In ancient time they caried the consecrated bread home with them but there is nothing saide of the carying of the Cup therefore c. An. The question is not what was done but whether it were rightly done and according to the rule of Christs institution 15. The Communion vnder one kinde is an ancient Tradition Ans 1. The counsell of Constance saieth no as hath beene said sundry times 2 The Tradition of Christ and the Apostle Paule concerning the Supper is farre more ancient Let this tradition then which is of no such antiquitie giue place to the more ancient 16. The Church hath power to change the Sacraments because at this day all holde that thaâ— change is lawfull whereby the Supper is translated from the evening to morning meetings Answere 1. The change of the circumstance of time in the celebration of the Lords Supper belongeth not to the substance of the Sacrament but to the accidents and circumstances to reason then from these to changes in the substance is against art and reason 2 And that was spoken to the Church Turne not aside to the right hand nor to the leaâ—t Deut. 5 32. 17. Of the sonnes of Eli it is written Appoint â—e I pray thee to one of the Priests offices that I Eckius in his Enchiridion may eate a morsell of bread 1 Samuel 2 36 therefore the Communion vnder one kind is due to the Laicks Answere I will onely reckon vp the severall Termes that bee in this argument 1 The sonnes of Eli. 2 Lay Christians 3 The Priests office or maintenance by the revenues of the Priesthoode 4 The Lords Supper 5 The repulse from the Priests office 6 Admission to the Supper 7. A morsell of bread 8 The Sacrament vnder one kinde Is not this a verie fertill argument of many termes and how prodigall are our Aduersaries in termes CHAP. 19. Of Purgatorie OVr Aduersaries lay it for a ground that as there bee three sorts of men some good some bad and some of a meane sort betwixâ— both so there shall be three estates of mens soules after this life that they are either altogether blessed or â—uerlastingly damned or else in the temporall punishment of Purgatorie And this last sort of soules to wit those that bee in Purgatorie hath much augmented their rents and revenues for the Papists â—each that those soules may â—e hâ—lpen by the prayers of the liuing purchased by golde and siluer yea by lands and other revenues also of these things then let vs treate briefelie Question 1. Seeing that which is not hath no proprieties first the question is whether there be a Purgatorie Our Aduersaries say there is we say no for these reasons Because the Scripture teacheth vs nothing of Purgatoriâ— neither in the letter nor in the sence thereof but the Scripture containeth all things necessarie to salvation Yea aâ— often as Christ and the Apostles speake of the estate of soules after this life they mention onely two estates either of eternall life or of hell torments 1 Hee that shall beleeue and be baptized shall bee saved but hee that will not beleeue shall be damned Mark 16 16. 2 Verily verily I say vnto you hee that heareth my word and beleeveth in him that sent me hath euerlasting life and shal not come into condemnation but hath passed from death vnto life Ioh. 5 24 3. Hee that beleeveth in the sonne hath euerlasting life and hee that obeyeth not the sonne shall not see life but the wrath of God abideth on him Ioh 3 36. 4. He that believeth in him shall not bee condemned but hee that believeth not is condemned already Ioh. 3 18. 5. So in the parable Luke 16 there are onely two places after death mentioned euerlasting life wherein was Abraham and Lazarus and eternall damnation wherin was the glutton neither is there granted any passage from the one to the other 6. Christ at his comming maketh onely two flockes to wit the blessed and the damned Matthew 25 and Christ saith nothing of the purging of them which are of the meane sort betwixt the other two by Purgatorie whereas notwithstanding in that congregation of all men the three sorts of men the good the bad and those of meane sort betwixt both shall all appeare before the tribunall seate of Christ 7 So
strife a dead letter 2. Christ condemneth the Traditions of men Matth 15 3 c. But the Pope diggeth out of their graves Traditions long since buried commendeth them highly and bindeth mens consciences vnder the paine of excommunication to obserue them 3. Christ saith out of the heart proceede evill thoughts Matth 15 19. so that the heart is as a corrupt fountaine The Pope saith man is not so corrupted by the fall of our first parents but that hee hath still free-will as well to good as to evill 4. Christ so expoundeth the lawe that it is impossible for vs to keepe it Luke 10 27. with all thy soule with all thy strength c. But the Pope saith the law of GOD may be fulfilled by man 5. Christ received them which believed as Thy faith hath made thee whole Luke 7 50. But the Pope contendeth that faith alone iustifieth not but that we have neede of good workes to our iustification 6. Christ saith when yee have done all that is commanded you say wee are vnprofitable seruants Luk 17 10. The Pope saith consecrated persons over and aboue the fulfilling of the law do also workes of supererogation which they may bestow vpon others as having no neede of them themselves 7. Christ saith verely verely I say vnto you hee that believeth in me hath life everlasting loh 6 40 47. But the Pope layeth at him with a curse who perswadeth himselfe that hee ought certainely to believe without doubting that he is the heire of eternall life 8 Christ sayth that that goes into the mouth defileth not a man Matth 15 11. The Pope saith that a man is defiled by eating the meates which he hath forbidden 9. Christ sayth Drink ye all of this Mat 26 27. The Pope saith Drinke not all but onely Priests So likewise the life of Christ the Pope are directly opposite but wee will not treate of that now Because hee exalteth himselfe against all that is called God For he takes vpon him to alter the Word of God and the Sacraments as is prooued in this whole booke throughout The Pope sits in the Temple of God as a tyranne captiuating Emperours Kings Princes and the Consciences of men vnder his tyrannie The Pope sheweth himselfe as if he were God which hee hath done in accepting of the flatteries of his retainers which are contained in the Canon Lawe and in the books of the Canonists as followeth 1. That the Pope can doe all things above law contrarie to lawe and without lawe Bald. ad caput cum super num 1o. Extr de caus posses et propt 2. That he hath the same consistorie and the See Baldus in C. cum super de causa Propt et pos Lib cerem Pon. 1 li. tit 7. same tribunall seate with God 3. That to him is given all power in Heaven and in earth 4. If the Pope neither respecting his owne nor his brethrens saluation should by heapes drawe innumerable soules with him into the pit of hell c. yet may no man say vnto him what doest thou Distinct 40 cap Si Papa 5 The Pope is god Felinus as also in the Canon lawe Distinct 96 cap. Satis 6 The Pope is the Christ or anointed of the Lord. 7 The Pope may change the forme of the Sacraments delivered by the Apostles Archidiaconus 8 The Pope can doo those things on earth which God can doo in Heaven August Berovius in C. cum tu num 1 de vsuris 9 The Pope hath no peere but God the same Berovius in Rubric de offic de leg n. 10. And many other things which it were ouerlong to rehearse If the Pope approove not these glozing flatteries why doth he not condemne them why doth hee not forbid them why doth hee not accurse them As Herod therfore which rejected not the impious acclamations of the people was therefore guiltie of their blasphemies before God and perished very miserably so the Pope in that he condemneth not the impious flatteries of the Canonists he approueth them is guiltie of eternall damnation and shall bee tormented with Herod for ever in Hell The comming of the kingdome of Poperie is by the working of Satan with miracles and lying wonders whereof all Popery hath been and yet is full as wee reade that manie such lying wonders haue beene of old descried and punished by the Magistrates The Pope worshippeth his God Mauzzim that is the masse with gold silver pretious stones as Daniel prophecied of Antichrist And if the hire of money were denied the masse would fall to the ground of his owne accord The Pope cares not for the desires of Women but forbiddeth mariage vnto Priests And therefore maintaineth a doctrine of deuills 1 Tim 4 3. Hee hath taken away the daily sacrifice withdrawing those praiers froÌ„ Christ which he hath caused to be offered vnto Saints And hath defiled the true worship of God with mens traditions and superstitions and intolerable idolatrie This was doubtles to abolish the daily sacrifice These and such other things declare that the Pope is not the successour of Peter nor the Vicar of Christ but the Antichrist whoÌ„ the Lord Iesus shall consume with the spirit of his mouth c. 2 Thessal 2 8. Hitherto therefore we have maintained the authority of the holy Scriptures against the vaine Traditions of the Papists against Enthusiasmes or inspirations councells not rightly celebrated the counterfaite name of the Church and the falsely pretended authoritie of the Pope of Rome The Popes them selues then are not the Iudges of controuersies but the partie accused before the tribunal of the Church the Church is the Iudge the voice of the Church is the Scripture which alwaies speaketh by the rule whereof â—ll whosoever they bee are bound to give â—nswere and make their account vnto God â—t is therefore good reason that no other rule â—f truth should bee accepted of sauing the â—cripture according to which all opinions â—nd constitutions are to bee examined and â—dged in the Church CHA. 9 Of Freewill QVESTION 1. OVR Aduersaries that they might the more strongly vrge iustificatioÌ„ by works doe falsely affirme 1 that a man not regenerated or conuerted 2 even after the fall of Man hath remaining in him so much power 3. in his will vnderstanding 4. in matters spirituall and such as pertaine to the saluation of the soule that he can begin his conuersion 5 of and by himselfe and so deserue a more plentifull grace of iustification This we denie for these reasons ensuing Because the Scripture calleth vnregenerate men dead men 1. And you that were dead in sinnes and trespasses c. Ephesians 2 1. 2. When we were dead by sinnes hee quickned vs. verse 5. 3. Give your selues vnto God as they whicâ— are alive from the dead Rom 6 13. Because the Scripture compares our will vnto servitude 1. Impenitent sinners are holden captiue of Sathan at his will 2 Tim. 2 26. 2. If you continue in my
volume of Controuersies betweene the Protestants and the Papists CHAP. 1. Of the holy Scriptures The holy Scripture alone is the Iudge of all controuersies which arise in the Church and the most certaine rule of truth REASONS THE Prophet Isaie sendes vs in deciding of coÌ„trouersies of Religion to the law and to the testimonie Isai 8. 20. that is to the holy Scripture Christ in the controuersie of his person â—nd doctrine saith to the Pharisies Search â—he Scriptures c. they are they which teâ—tifie of mee Ioh. 5 39. Saint Paul greatly commendeth the holy Scriptures vnto vs saying The whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct and instruct in righteousnes that the man of God may bee absolute being made perfect vnto euery good worke 2 Timoth 3 16 17. The Citizens of Beraea iudged of Pauls Sermons opinions out of the Scriptures whether Paul taught such things as were agreeable to the holy Scriptures and are for that cause commended Act 17 11. Christ answered out of the Scriptures to the questions of the Pharisies Matthew 19 4 c. of the Sadducees Matth 22 31 c. of the perfect fulfilling of the law Luke 10. 26 27. of his diuinitie out of Psalme 110 Matthew 22 43 44. Whereas hee might haue confuted and confounded them with his miracles alone The Apostles confirmed all their assertions out of the Scriptures as did also the Euangelists Matthew speaketh often of the fulfilling of the Prophets and so decides the greatest controuersie that euer was concerning the Messias out of the writings of the Prophets So Peter also prooueth out of the holy Scripture that Iesus is the promised Messias the Sauiour of the worlde Acts 2 25 c. And Chapter 3. verse 18 c. and Chapter 4 verse 11 25 c. and Chap. 10 verse 43 Stephen fighteth against his aduersaries the Priests Pharisies Scribes with the weapons of the Scripture Acts 7. Paul in the controuersie of Religion which he had with the Iewes prouokes to the law and the writings of the Prophets Acts 24 14 and 26 22 27. The same Paul gathered the doctrine of Iustification out of the Scripture Romanes 1 2 3 4 and 10 Chapters Galath 3 and 4 Chapter and cleareth the controuersie of the person of our Sauiour out of the Scriptures Ephesians 4. Peter draweth Baptisme 1 Peter 3. 21 And other controuersed points betwixt the Iewes and the Christians out of the Scripture of the old â—estament The Epistle to the Hebrewesis wholly heerein occupied to proue the greatest controuersie of his time concerning Christ the only true high Priest out of the Scripture of the old Testament The same did likewise the ancient Fathers in the Church of God who confuted the Heretikes out of the holy Scripture and the ancient godly Counsels ouerthrew the Heretikes not by the opinions of men but by testimonies of the holy Scripture dulie waighed The Position of our Aduersaries The holy Scripture alone cannot be the Iudge of controuersies Their reasons are Because it is insufficient and containeth not all things which pertaine to faith Because it is obscure Because it is vncertaine and may be drawne either to this or that side Hence arise these questions following The first question Whether the Scripture be insufficient They affirme we denie that it is insufficient and that for these testimonies following These things are written saith Iohn that you might beleeue that Iesus is the Christ the Sonne of God and that in belieuing you might haue life through his name Ioh. 20. 31. Therefore those which belieue may attaine euerlasting life by those thinges which are left writteÌ„ in the holy Scriptures and so the Scripture is sufficient for the saluation of men Thou hast knowne the holy Scriptures of a childe saith Paul to Timothie which are able to make thee wise to saluation 2. Timothie 3. 15. All things that I haue heard of my Father haue I made knowne to you Iohn 15 15. The holy Scripture doth mâ—ke â—he man of God absolute and perfect to euery good worke 2 Timo 3 17. I kept back nothing but shewed you all the counsell of God Act 20 27. There can be moued no controuersie of Religion for which the Scripture hath not afore hand prouided a deciding or determining sentence therefore Saint Paul in the controuersie of Iustification calleth the Scripture prouident or fore-seeing Galath 3 8. Contrariwise our Aduersaries reason thus 1 The Apostles taught many things which are not written Answer 1. This is a begging of the question for this same thing is it which is denied Now a doubtfull thing ought not to bee proued by an other as doubtfull 2 The contrarie heereto is contained in the places of Scriptures before alleadged 3 The Apostles should heereby be conuinced of vnfaithfulnes as hauing kept back things necessary to saluation 4 Moreouer there is extant not one onely writing of an Apostle or Euangelist but more that that which is not contained in one may plainely be seene in other of the Apostles writings 2 I haue yet many thinges to say vnto you but you cannot beare them now Ioh. 16 12 Answer 1. It is a fallacie from that which is saide in some particular respect to the same spoken absolutely and generally in all respects for Christ speaketh of his Apostles not yet illuminated by his holy Spirit but he speaks not of them as beeing endued with the holie Ghost in the day of Pentecost That which the worde Now dooth plainely declare 2. While our Aduersaries argue from the Apostles not enlightened to the Church instructed by the writings of the Apostles there arise in the Syllogisme foure termes 3 Besides it was one manner of knowledge which the Apostles had before the day of Pentecost and an other after the receiuing of the holy Ghost therefore these different thinges ought not to bee confounded 3 Other thinges saith Saint Paul will I set in order when I come 1 Corinthians 11 34 therefore Paul did not write all things Answer Paul speakes of indifferent Ceremonies in the Church not of articles of Religion necessarie to saluation Their Argument therefore as the saying is is from the staffe to the corner 4 Manie thinges are not contained in the holy Scripture which are necessarie to faith Ans 1. This we denie it is the very thing in question therefore it is a begging of the question 2. Our Aduersaries play with the word Faith for they meane not a true and sauing faith whereof our question is but in a large sence they take the word Faith vnfitlie wrapping in the word Faith euery friuolous toy long after the Apostles time as it were yesterday obtruded vpon the Church of Christ and so from the two-fold signification of the word Faith there arise foure termes which hinder that there can be no iust conclusion 5 The Scripture saith nothing of Christs descension into hell Answere That is most false for the
blessing of God there are many excellent men indued with the knowledge of the tongues who do fitly properly expound the Phrases of the Scriptures 5 There be some customes of the former ages vnknowen vnto vs as that which is said 1 Cor. 15 29. of them which are baptized for dead Ans 1. Some therefore not the whole Scripture The argument therefore goes from a part to the whole 2 Those things pertaine not to faith but to some speciall Ceremonies of the Ancients which faith is never a whit the worse if it know not 6 The Scripture handleth heavenly and high matters such as our reason cannot comprehend Ans 1. By faith wee believe the heavens were made Heb 11 3. 2. The Scripture as much as may be descendeth downe and applieth it selfe to vs and our capacitie 3. Many things are simply to be believed which in this life wee know but in parte but in that which is to come wee shall know fully 7 Some things are handled mistically as the Revelation Ans 1 Such are not Articles of faith therefore wee may be ignorant of them without losse of Saluation 8 Some cannot beare strong meate Therefore in the Scripture some things are plaine and some things are not plaine Ans 1. This is an Argument from a particular to a Generall on this fashion Some things are not vnderstood of all therefore all the Scripture is to be accused of obscuritie 2. Because the weaker sort cannot beare stroÌ„g meate the faulte is not in the meate but in their weakenesse Therefore heere is the fallacie whcih Logicians call fallacia accidentis And the stronger in tracte of time may expound the obscure things to the weaker Question 3. Whether the Scripture bee vncertaine and pliable to any sense Our Aduersaries affirme wee denie it Because If the Scripture bee plyable to any side then it will follow that either God coulde not or would not speake more distinctly that his minde might bee vnderstood Neither of which can bee sayde without great blasphemy Wee have a most sure word of the Prophets not flexible and vncertaine 2 Peter 1. The Word of our God shall stand for ever Isay 40 8. But we could not rely vpon the word of God as most true most certain if the Scripture were flexible Heauen and Earth shall passe away but my word shall not passe away Luke 21 33. If wee must belieue this word then doubtlesse it must not be flexible doubtfull and mutable Contrariwise our Aduersaries reason thus 1 In expounding of the sayings of Scripture the best Interpreters the fathers of the church doe not agree therefore the Scripture may bee drawne into diuers sences and meanings Answ The Scripture is not the cause thereof which remaines alwaies the same both for Simil. As if the motion of the stars should therfore be said to varie to change for that Alphonsus Pâ—olomie haue not hit vpoÌ„ the truest motion words meaning but the cause is the weaknes of mans iudgement Whence it coÌ„meth that one vnderstands more than an other that one hath more clearenes of iudgment than an other that one is more or lesse furnished with knowledge of tongues than an other or doth lesse diligently compare places of Scripture together and waigh the things themselues by their necessary circumstances antecedents coÌ„sequents what went before what comes after so then the Scripture is not flexible but mans iudgment is diuers therfore let vs chuse the better and refuse the worse 2 But all Heretiks do alleage for themselues the Scriptures Ans I answer 1 as to the former obiection 2 That happens not by the fault of the Scripture but the fault is in Heretikes as S. Peter saith for that they wrest and offer violence to the Scriptures haling their opinions into the Scriptures 3 Vnlesse the Scripture were certaine and free from flexibilitie it could not confute any heresie therfore it is not vncertaine 3 The Copies of the bookes of Scripture might be corrupted by the Scriueners and such as copied them out or by the Iewes Answer From what may be to what is is no good argument 2 By comparing of ancient Copies as also by the Analogie of faith if any be corrupted they may be amended 3 Againe heere is the fallacie which they call fallacia accidentis wheras the Scripture seemes to be flexible and vncertaine but of it selfe it is not but by an accident to wit through some mens negligence 4 But the Hebrue Copy in many places agrees not with the translation of the seuenty Interpreters therfore it is corrupted by the Iewes Ans That disagreeing hinders not the certainty of the Scriptures for the translation of the seuentie Interpreters is not of absolute authority in the Church of God neither is to bee compared or opposed to the Hebrew Bible whereto as to the fountaine in the diuersitie of translations we must euer haue recourse And who can assure vs that that which comonly goes now a-daies vnder their name is the right translation of the seuentie wheras it may euidently be shewed that a great part of the Latine translation of the Bible is not Hieroms which notwithstanding is thrust vpon the Church of God vnder the name of S. Hierome for this the barbarousnes of the Latine translation and ignorance of the Hebrew tongue as also the diuersitie of the stile in diuers places compared together doe apparently in many places conuince CHAP. 2. VVHether the Scriptures ought to bee read of the Lay-people Our Aduersaries denie and wee affirme it for these reasons Because the Scripture dooth make a man â—bsolute perfect to euery good work Lay men haue need of it for this purpose as well â—s the Clergie 2 Timoth 3 17. The Lord commanded that the King who is a ciuill person should read in the book of the law all the daies of his life Deut. 17. The Epistles of the Apostles were written not onely to Bishops and Clergie men but to Lay men too as appeareth by the Epistle of Paul to the Galatians wherein he warneth his Hearers that they discerne betweene false and true teachers So both the former and later Epistle to the Corinthians speaketh manie things to Lay men So likewise the Epistle of S. Iohn where the Apostle saith I write vnto you litle children c. I write vnto you fathers c. I write vnto you young men I write vnto you Babes c. 1 Iohn 2 12 13 14. Peter wrieth to the Elect strangers dispersed abroad If therfore Epistles bee written to Lay men why should they not also be read of Lay men The brethren of the rich glutton were Lay-men whoÌ„ notwithstanding Abraham sendeth to Moses and the Prophets Luke 6. 29. This was fore-told by Isay They shall be all so Lay men too taught of God Isai 54 13. We haue examples hereof in the Scriptures 1 of the Eunuch who reade Isai the Prophet Act 8 28. 2 Then of the Beraeans Act
some others should signifie habituall or inherent righteousnes would it thence necessarily followe that it should haue the same signification in the article of Iustification 4 Deferre not vnto death to bee iustified Ecclus. 18. 21 therefore there is habituall righteousnes gotten by many actions Ans 1 The meaning is deferre not to bee conuerted and reconciled with GOD c. Therefore this argument hangeth not together 2. If to iustifie bee all one with the author of that booke as of vniust to make iust then an absurde sense would followe from the same wordes in the beginning of this chapter The Lord onely iustificabitur shall bee iustified that is by the former interpretation of an vniust God shall be made a iust God by an infused habite 5 Hee that is iust iustificetur let him be iustified still Revel 22 11 therefore iustification consisteth of an habite Ans 1 The speach is figuratiue for by a Synecdoche the whole is put for the part or the cause for the effect for hee speakes of Renovation vnder the name of iustification which the words next following added by way of explication doe declare and hee that is holy let him be made holy stil Sanctificetur adhuc 2. from Renovation to iustification no conclusion can be made but by foure termes QVESTION 2 Whether the grace of Iustification bee bestowed equally vpon all them that be iustified In this question the controversie is not about Renouation which may and ought to receiue growth and increasing all our life longe neither is there controuersie about the gifts of the holie Ghost bestowed vpon them who are iustified but about that righteousnesse by the which wee are said to be iust before God and are reconciled to God through Christ Our aduersaries affirme that this iustice or righteousnesse is not equall and alike in all them which are iustified and that it doth receiue increase according to diuersitie of persons and times but we vtterly deny it for these reasons Because our righteousnes whereby we are iust before God is not our owne but is the righteousnesse of Christ for hee is made vnto vs of God righteousnes and sanctification 1 Corinth 1 30. Nowe Christ is receiued by faith of all them that truely beleeue not in part but wholly with all his merite Peter writeth to them which had receiued like pretious faith with him amongst whome those were also which were weake in the faith 2 Pet 1 1 So Christ giueth to them which beleeue not an halfe but a whole and entire iustification for he promised to them that beleeue eternall life and eternall life is not giuen to them who are iustified in part onely but to them who are wholly iustified Ioh 3 15 36 and 5 24. and 6 40 47. and 17. 2 and 20 31. Act 4 12 and 10 43 and 51 11 c. Christ was the same to Peter as he was to Paule as he was to the father of him that was possessed Marc. 9 23 c. to the Samaritan woman Iohn 4. Neither is he diuerse of one kind or degree to on of an other to an other according to the difference of men and their faith So the man sicke of the palsie was iustified wholly and not in part by one act so to speake complet and finished at one and the same instant Matt 9 2 the Publican Luk 18. 13 14. the theefe Luke 23 40 c the sinfull woman that annointed Iesus Luke 7 38 c Contrariwise our aduersaries do reason thus 1 To euery one of vs is giuen grace according to the measure of the gift of Christ Ephes 4. 7. therefore c. Ans Paull speakes not of Iustification but of the gifts bestowed vppon them which are Iustifyed for the adorning and edifying of the Church as the wordes following do declare There are therefore foure termes in this argument for in the Antecedent the word grace is taken for a gift of the spirit in the consequent for iustification 2 There are diuersities of the gifts of God 1 cor 12. 4. Ans He speaketh of gifts which are bestowed vpon them who are iustified and so iustification is presupposed to goe before as already hath beene said And hereof there is no controversie IustificatioÌ„ is on thing and the strong and weake apprehending or laying â—ould of it is an other 3 Iustifying faith is stronger in some men and weaker in others Ans 1 Yet there is the same obiect totall and not partiall of faith whether it bee strong oâ— weake to wit Christ Iesus whole entire with his most holy merits which is our righteousnes Peter calleth faith like precious 2 Pet. I 1 because there is the same obiect apprehended or laid hold on by all although without all doubt all to whom hee wrote had not the like strength and firmenesse of faith which Peter had and Christ yeelded himselfe to bee receaued or laied holde on by a weake faith Marke 9 23 24 c. Isai 42 3. as was aforesaid 4. We are commanded to pray for the increase of Gods gifts therefore c. Ans Wee are commaunded to pray for Note The Papists doe stil coÌ„found iustification with renovation or sanctification the increase of the gifts of renovation or sanctification but not of iustification Question 3. VVhereas Renovation doth concurre together in Iustification and faith cannot bee without good workes it is questioned What that is whereby the righteousnes of Christ is apprehended of vs whether it be faith or good works The Papists ascribe it to good works but we proue that justification may not bee graunted or attributed to good works by these reasons Because good workes are not accepted of God vnlesse they bee done by men that are iustified therefore iustification goes before good works by the order of nature which order is inverted if iustification be ascribed to good works Because good works onely in them which are iustified please God and so iustification goeth before works Now if wee will be iustified the second time by workes that come after what is this else but to doe that which is already done Iustification by works doth derogate from Christ so much as is attributed to our works for if wee could haue beene iustified by our works what neede was there of the merite of Christ who alone hath made satisfaction for all our sinnes 1 I haue troden the Wine-presse alone and of all the people there was none with me Isai 63 3. 2 The bloud of Iesus Christ his sonne clenseth vs from all sinne 1 Ioh 1 7. 3 Hee not our good works is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world 1 Ioh. 2 2. 4. Among men there is none other namâ— vnder heauen whereby we must be saved Act 4 12. Iustification by workes taketh away the certainty of Salvation which the Scripture proposeth vnto vs. 1 Because wee know not what and howe many workes are necessarily required as
sufficient to Iustification that wee might know that we are truly and sufficiently iustified 2 Euill doers which are drawne to death and haue done none or without doubt very few good workes such as the thiefe was Luke 22 should by this meanes despaire whereas notwithstanding God desireth not the death of him that dieth Ezech 18 32. The holy Scripture doth take away the power of iustifying from workes as well by sayings of Scripture as by examples 1 In his sayings it takes away iustification from works 1 To him that worketh not but believeth in him that iustifieth the vngodly his faith is counted for righteousnes Rom. 4 5. 2 By the works of the law no flesh shall bee iustified in his sight Rom. 3 20. 3. We conclude that a man is iustified by faith without the works of the Law Rom. 3 28. 4 If it be of grace it is no more of works or else grace were no more grace Rom. 11 6. 5 We know that a man is not iustified by the works of the law Gal. 2 16. 6. As many as are of the works of the law are vnder the curse Gal 3 10. 7 Not of workes least any man should boast himselfe Ephes 2 9. 8. According to the power of God who hath saued vs and called vs with an holy calling not according to our workes 2 Tim. 1 9 9. Not by the workes of righteousnesse which we had done but according to his mercy he saued vs Tit. 3 5. 2 The same is declared vnto vs by the examples of others such as is 1 The example of Abraham who was not iustified by works 1 If Abraham were iustified by works he hath whereof to reioice but not with God Rom 4 2 2 Abraham beleeued God and it was imputed to him for righteousnes Nowe to him that worketh the wages is not counted by favour but by debt Rom 4 3 4 Gal 3 6 Now it is not written for him onely but for vs c. Rom 4. 23 2 The example of Dauid 1. As Dauid declareth the blessednes of the man vnto whom God imputeth righteousnes without works Psa 32 1 Rom 4 6. 2 Enter not into iudgement with thy servant Psal 143. 2. Now he is the servant of God that doth the will of the Lord and walketh in his waies Psal 119. 3 The example of the Patriarck Iacob Not by workes but by him that calleth Rom. 9 11. 4 The example of Paul 1 I knowe nothing by my selfe yet am I not thereby iustified 1 Cor 4 4. 2 If any other man thinketh that he hath whereof hee might trust in the flesh c. touching the righteousnes which is in the law I was vnrebukeable but the things which were vantage vnto mee the same I counted losse for Christs sake c. for whoÌ„ I haue counted all thinges losse and doe iudge them doung that I might winne Christ and might be found in him not having mine owne righteousnes which is of the lawe but that which is through the faith of Christ Philip 3 4. 6 c. 3 Wee to wit Peter and Paul which are Iewes by nature knowe that a man is not iustified by the works of the Law c. and we haue believed in Iesus Christ that we might bee iustified by the faith of Christ and not by the works of the law Galat. 2 15 16. 5 The example of the man sicke of the palsie to whom without any his good works before done Christ saith Thy sinnes are forgiven thee Math 9 2. 6 The example of the Thiefe vpon the Crosse Luk 23. 43. 7 The example of the Publican Luke 18. 8 The example of the sinnefull woman Luke 7. 9 The example of the Iewes converted by the Sermon of Peter Acts 2 37 41 c. Moreover works doe therefore not iustifie because they are vnperfect in the regenerate also Contrariwise our Aduersaries do argue thus 1 Euill works doe condemne therefore good works doe iustifie Answere The opposition is vnperfect therefore no good consequence can bee grounded thereon for euill workes are perfectly euill but good workes are not perfectly good therefore they cannot iustifie for wee doe not the good thing that we would but the euill which wee would not that doe wee Rom 7 19. 2 Eternall life which abideth in them that be iustified is called a reward Matth. 5. 12. and 20. 1. 2. c. Luk 6 35 therefore by good works we deserue eternall life Answere i. The worde Reward is taken two manner of waies 1 In the Antecedent The word Reward is diuerse in the Law in Divinitiâ—â— of this argument for a reward that is due and answereth in a iust and exact proportion to the worke wrought Secondly it is taken otherwise in the Scripture namely for a free It is as if a father shold promise a reward to his son for his paines where as notwithstaÌ„ding all the fathers goods do bv right of inheritance come to the son and the son doth owe obedience to his father although his father promise him no reward gift and heereof it is that euerlasting life is called a gift Ephes 2 8 an inheritance Gal. 4 7 and that whereunto no proportion of desert doth answere but the elect themselues doe esteeme the reward greater than their labour or deseruing Matth. 25 37 there are therefore in this Syllogisme foure termes 2 The word reward is vnderstood many times not of life eternall it selfe but of the increase of glory in life eternall as Math 5 and Luke 6 for the glory of the blessed Saints in the life to come shall be different Once againe therefore heere be foure termes for the middle terme Medius terminus is one while taken for life euerlasting it selfe and an other while for a special and singular recompence in life eternall 3. Christ shall frame the judiciall sentence at the last judgement from their good works Mat. 25 34. 35 c. He will reward every man according to his works Rom 2. 6. Ans 1. Christ dooth reason from sanctification to iustification going before as from that which is better knowen vnto vs for in that last iudgment he will make manifest the faith of his Electe even before men also he concludes as it were froÌ„ the effect to his cause froÌ„ the fruit to the tree froÌ„ the later to the former In this argumeÌ„t therfore they turne the later into the former the effect into the cause 2 These verie same workes if Faith bee not there before are of none account neither doe they deserue any spirituall blessings as was before sayde when we treated of the workes of infidells 4 If thou wilt enter into life keep the Commandements Mat 19 17. Ans 1 It is a fallacie from that which is spoken but in some respect onely to the same taken absolutely and in all respects for that which Christ spoke in a particular respect that is to beate backe the perswasion of perfection in the young man that our Aduersaries take as
simply absolutely spoken 2 And Christ would that the young man should have tryall of the weakenesse of his strength in fulfilling the law 5 Not everie one that saith vnto me Lord Lord shall enter into the kingdome of Heauen but hee that dooth my fathers will which is in Heaven Matthew 7. 21. Therefore wee are justified by workes which we are to doo Answ 1 This is my Fathers will that every one that seeth the Son and belieueth in him should haue eternall life sayth Christ The Heavenly Father therefore willeth that we believe in his Sonne and by faith obtaine eternall life For this is the worke of GOD which is required at our hands that wee believe in him whom the Father hath sent Ioh 6 29 2. Wee denie that those which bragg of their faith in Christ and yet doo no good workes are the heires of eternall life because they haue not true faith which worketh by love Galat 5 6. But it dooth not hereof follow that we deserue eternall life by our good workes For we are saved by grace not of workes least anie man should boast Eph 2 8. 9. And good works are not pleasant to God but onely in them which bee iustified 6 VVorke out your saluation with feare trembling Philip. 2 12. Ans Hee speakes of sanctification or renovation in men alreadie regenerate And warneth them that they doo not through securitie let goe the meanes of their saluation but inure themselues dayly to the exercise of piety and the works of sanctification Now to apply this to iustification is to confound iustification with sanctification The argument therefore hangeth not together 7 With such sacrifices God Promeretur is promerited Heb 13 16. Ans 1 The Author of that Epistle speaketh of men which are iustified they doe then wrongfully wrest it to men which are to be iustified 2 That translation is corrupt For the text according to the Greeke is with such sacrifices God is well pleased which is not all one as to be iustified For good works doo please God as beeing a begunne and vnperfect obedience in them which are iustified although those workes doo not iustifie 8 God is not vnrighteous that hee should forget your worke and labour of loue c Heb 6. 10. An 1 There is more in the consequent than in the Antecedent for it followeth not God will recompense the good workes of them which are justified in the life to come Therefore those good workes deserue iustification 2 It is a fallacie making many questions where there is but one For it is one question whether good workes doe iustifie and an other whether God will reward the good workes of the iustified 9. Redeeme thy sinnes by almsdeedes and thine iniquities by mercy to ward the poore Dan 4. 24. Ans 1 Hee speaketh of the escaping of temporall punishments and not of the manner of iustification His words haue this sense Repent and bee mercifull to the poore that God may turne from thee the temporall punishments of thy sinnes which now hang over thy head 2 His speech is a Sermon of Repentance which doth include faith in it by the figure Synechdoche 3 The place is corruptly translated The proper signification of the word true meaning of the place is rightly rendred thus Breake of thy sinnes by righteousnesse c. that is cease thy woonted sinnes and begin a new life c. 10 Almes do deliuer from all sinne and from death and will not suffer the soule to come into darknesse Tobit 4 11. Answ 1 The booke of Tobit is Apocriphall and therefore can prooue no point in controversie 2 He speaketh not of iustification but of temporall death and of the temporall punishments of sinne which are meant in this place by the word Sinne after the phrase of the Hebrues And he teacheth here the same that is in Psal 41 1. Blessed is hee that iudgeth wâ—â—ely of the poore the Lord c. 3. By a Synechdoche faith is included also in the wordes going before set the Lord God alwaies before thine eyes c. Verse 6 4. The worke cannot please God vnlesse it bee done of one that is iustified 11 The hearers of the Lawe are not righteous before God but the doers of the Lawe shall be iustified Rom 2 13. An It is a fallacie from that which is spoken but in some respect only to the same taken absolutely and in all respects For Paul speakes vpon supposition If iustification be by the law then not the hearers but the doâ—ers of the Lawe shall be iustified and so hee expresseth represseth the insolencie of the Iewes who would be iustified whereas notwithstanding they kept not the law as if he should say If iustificatioÌ„ be by the law then not the hearers but the dooers of the lawe shall bee iustified But there can no man bee found either amongst the Iewes or the heathen which is a perfect doer or keeper of the lawe as Paul prooves it in the first second third Chapters to the Romans therefore if iustification be by the lawe no man liuing shall be iustified looke the placeâ— Euen as Paul also doth ouerturne this supposition Gala 3. Therefore this sophisme of our Aduersaries falleth to the ground 12 VV as not Abraham our Father iustified through workes Iames 2 21. Ans If the words bee vnderstoode as they sound according to the letter they are repugnant to other Scriptures 1. in the meaning because they speake cleane contrarie concerning the iustification of Abraham Romans 4 3. Genesis 15. 6. Secondly in the historie Because Iames saith thaâ— Abraham was iustified after the offering vp of his sonne whereas it appeareth by the former places that hee was iustified about some twentie fiue yeares before The meaning then of Saint Iames is that they which are iustified are not without good workes but that they doo so manifest their faith by their workes that by the effects they may bee knowne of others to be iustified which is nothing els but to bee declared iust or righteous 13 Loue couereth the multitude of sinnes 1. Peter 4 8. Answ In the proper place whence this sentence is cited Prou 10 12. it appeares that it is meant of that hiding of sinns which is before men not before God Therefore it is impertinently alleadged for iustificatioÌ„ 14 Many sinnes are forgiuen her for shee loved much Luke 7. 47. Therefore loue meriteth forgiuenesse of sinns Answ 1. In the Parable going before Christ sheweth that wee may gather by the love that followeth in the partie who hath had manie sinnes forgiuen and who fewe in their iustification going before seeing hee will loue more for the time to come to whom manie than he to whom few sinnes have beene forgiven This is therefore a changing of the consequent into the Antecedent and of the effect and that which followes after into the cause and that which goes before 15 The chiefest vertue dooth chiefely iustifie But Charitie is preferred before faith 1 Cor
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
what is this to the purpose 5 Manie things are held and defended in the Church that is of Rome which are not in the Scriptures Answ For this verie cause they are forgeries deseruedly for the reasons before alleadged to be reiected 6 There are in the most auncient Councels which are approved and allowed on both parts constitutions which are not comprised in scripture but are receiued as being deâ—â—uered by the Church Ans 1 These constitutions belong to order and comelinesse and are not matters of faith Therfore this is nothing to the purpose 2 Neither are they proposed by the Councells as meritorious of eternall life but as things indifferent 3 And in Councells which wee approue of wee receiue those things onely which are not contrarie to the Word of God 7 Christ never commanded to abstaine from that which is strangled which notwithstanding the Apostles commanded Acts. 15 29. Nay they were abrogated and afterward brought vp by the Apostles Answ It is a fallacie from that which is spoken in some respect to the same taken absolutely and in all respects For the Apostles did not require this as a thing necessarie to saluation but did ordaine in some respect according to the rule of charitie in favour of the weake ones who might bee offended at Christian libertie vsed vnseasonably But the Papists contend for such constitutions as they make necessarie It is therefore an argument from that which is necessarie by an accident and speciall occasion to that which is of it selfe absolutely necessarie QVESTION 3. The question is what kinde of workes those bee which our Aduersaries doe call workes of supererogation Our Aduersaries commende them highly as making men perfect but wee haue some things to except against them both in generall and in particular as That which they presuppose as a grounde is Error 1 false that is that we can performe more than is required of vs by the lawe When yee haue done all things which are commanded you say wee are vnprofitable seruants Luke 17 10. It is contrarie to the article of sanctification which dooth not grant to any man in this life a perfect plenarie fulfilling of the lawe much lesse anie workes of supererogation Whereof wee shall speake in the next Chapter following Contrariwise our Aduersaries doe reason thus 1 Christ sayth if thou shalt supererogate anie thing c. Luke 10 35. Therefore he had reference heere to workes of supererogation Ans 1 In controuersed points of Religion wee may not play with allegories which haue no ground in Scripture 2. Christ doth there extoll the charitie of the Samaritanâ— who before had giuen money to the hoste to make prouision for the wounded man and with all promised him that if heâ— spent more in prouiding for him hee would repaie it But what is this to workes of supererogation 2 I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church Colos 1 24. Ans He speaketh nothing of the perfecte keeping of the lawe much lesse of workes of supererogation but of that parcell of the Crosse which God layeth vpon the shoulders of the Church and the members thereof to bee borne of them that they may bee made like to the image of his Sonne Romans 8 29 For the meaning of Paul is onely this since that certaine afflictions are allotted to the CHVRCH that himselfe beareth a great part of them that the measure of sufferings may bee fulfilled in the mysticall bodie of Christ And what is this to the works of supererogation They faine that Christ hath brought vs a Error 2 new and more perfect lawe by adioyning Euangelicall councells to the lawe which is very false Because manie of those things which they call councells are indeed commandements and the explication of the morall law wherof manie also are comprised in the Lawe of Moses where the tenne Commandements are explained Christ was not a Lawgiuer but a Mediatour 1 The Lawe was given by Moses but grace and truth by Iesus Christ Ioh 1 17. 2 And therefore that hee should not seeme a Law giuer Christ iudgeth no man Ioh 8 15. 3 Therefore the preaching of the Gospell not of the Lawe is called the preaching of Christ and the Ministerie of reconciliation 2 Corinthians 5 18 19 20. This false assertion of our Aduersaries savoureth of Mahometisme For Mahomet in his Alcoran saith that Moses gave not so perfect a law that Christ gaue a more perfect law for that no man could bee saued by the â—awe of Moses but that Mahomet hath giuen a most perfect and absolute law Change this last name of Mahomet into the name of S Francis Saint Dominicke c. and it wil be the verie same thing Our Aduersaries reckon Povertie amongst Euangelicall Councells and workes of supererogation 3 Pouerty but falsely Because it is not a councell but a commandement that when neede so requireth we Mat 8 19 20 c 10 37 38 c. Lu 18 29 c. should part with al the goods of this life nay life it selfe for Christs sake But the Moonkish pouertie is farre from this The Moonkish pouertie is but a mockerie For therein the sweate of the browes layed vpoÌ„ everie man in his calling is changed for yearely and most certaine renenews and pensions for terme of life Contrariwise our aduersaries doe reason 1 CHRIST sayd to the young man who asked a councell of perfection If thou wilt bee perfect goe and sell all c Matt 19 21. Marke 10 20. Ans The whole text doth make it plaine that Christ woulde represse and pull downe the proude yong Pharisee that swelled with perswasion of his owne perfection and that he meant nothing lesse than to teach that perfection did consist in povertie Neither would Christ by this answer prescribe a common rule of attaining to perfection But as God prooued Abrahams obedience when he commanded him to offer his sonn which yet he would not haue done so Christ by enioining the young man poverty would bring to light his disobedience and idolatrous worshipping of money That so it might appeare that hee loued riches more than God and that therefore he lyed in bragging that he had kept the lawe They ground the counsell of vowed chastitie 4 Chastitie vpon the words of Paul Concerning virgins I haue no commaundement of the Lord but I give counsell 1. Corint 7 25 and he thas is able to receaue this let him receaue it Matthew 19 â—2 Ans 1. Pauls counsell in this place was not concerning perfection or of obtaining of eternall life but his counsell was fitted to the present necessitie that is for feare of persecution it is not then to the purpose 2 Paul left this counsell free at their owne choise neither did he lay a snare on their coÌ„sciences Wherein there is no agreement with the moonkish vowed chastitie 3. Christ Matthew 19 handleth nothing of the perfection of man but onely teacheth that
strange gentle Reader if this councel had been beaten to powder with lightning and thunder from Heauen which hath mangled turned vp side downe and broken the Testament and last will of the Son of God giuen vs in charge by the eternall Wisedome of GOD with such friuolous foolish and idle reasons Thus forsooth the Sacraments are to be handled so great ought to bee the authoritie of the Sonne of God in his Church with what burden of conscience then doo our Aduersaries defend this mangling Contrariwise our aduersarieâ— do dispute 1. Christ saith Doe this in remembrance of Mee that is administer the Supper in remembrance of Mee but this agreeth onely to Priests not to Laicks Therefore neither doth the Cup belongeth vnto the Laicks seeing it pertaineth â—ot to them to administer the Supper Ans 1 By this reason the Laicks should be thrust not from one but from both kinds of the Sacrament 2 The word Doe hath not only reference to him that administreth but to the coÌ„municants too Otherwise seeing the apostles did not administer in the 1 supper but onely receiued the Sacrament froÌ„ Christ they also should haue communicated but vnder one kinde 2 All the Apostles were Priests therefore the vse of the Cup and that precept Drinke ye c. belong to Priests onely Ans 1 Then the Primitiue CHVRCH did amisse and Paul the Apostle too who deliuered the Supper vnto the lay people not mangling the Communion of the Laicks as they call them but in such wise as hee had receiued it from the Lord that is so as it was deliuered vnto him 2 Againe by this reason the latity should bee excluded not from the cup onely but from the whole Sacrament 3 It cannot be that Apostles were then Priests that is sayers or doers of masse because then the masse had no beeing at all that the Apostles were made priests at the Supper it is a tale framed without authoritie of the scripture If it bee obiected that they were made Priests before when they were sent to preach the schoole-diuines denie it who say that they were made Priests at the supper and reduce the Apostles at the time of their sending forth into the order of exâ—rcists not of priests 6 Christ did not so institute both kindes that it may not be lawfull also to communicate vnder one kinde onely Answ 1 The Antecedent proposition is most false for it cannot be shewed in scripture that Christ did institute both kindes as a thing indifferent and arbitrarie 2 The words of Christ are vnanswerable Drinke ye all of this Now vnlesse they can shew a restriction or limitation in the scripture of this vniuersall proposition it remaiueth an vniuersall in his full force 3. It is a Doctour like interpretation Drinke ye all that is it is not needfull that all drinke Then those vniuersall sayings shall also bee so expounded Come vnto me all ye that are wearie that is it is not needefull that all which are wearie and heauie laden should come vnto me c. A rare kinde of Diuinitie no doubt 4 The true body of Christ is not without Concomitance bloude therefore seeing the bloude is contained also vnder hat kinde it is sufficient to communicate vnder one kinde onely Answer 1 This argument deserueth thunder claps and eternall brimstone Christ forsooth seemeth foolish to them who not considering that his bloud was coÌ„tained vnder his bodie instituted vnnecessary things in his last will as not hauing his wits well about him for feare of death But Wisedome is iustified of her children 2 And if vnder the breade there were the bodie not voide of bloude yet we should not so satisfie Christs commandement who commanded vs not to eate but to drinke drinke drinke his bloud 5 Paul saith whosoeuer shall eate this bread or drinke c. 1. Corin 11 17. there by the disiunctiue particle or is granted a Communion vnder one kinde Answer 1 If that were Paulls meaning then were it lawfull to communicate with the cup only without breade which seeing our Aduersaries denie they doe thereby expose the vanity of this argument to bee derided 2 Paul when hee describeth the institution of the Supper in its proper place 1 Corinth 11 24. 25 26 28. Vseth no disiunctiue particle 3. Our Aduersaries in running to the Greeke text doe against the councell of Trent which enioyneth the ould vulgar latine translation of the Bible to bee helde for authenticall in disputations so that no man may dare or presume to reiect it vpon any pretence what seeuer Sess 4 Decret 2. 6 Paul saith in the Greeke texte All wee are Partakers of one breade and those words et de vno calice and of one cup though they be in the olde translation yet they are not in the Greeke text Therefore Paul allowed a Communion vnder one kinde Answ 1 It is a failacie of composition and Division because those wordes are seuered from the entire and perfect reasoning of Paul by which words he argueth afterwarde from the communion of the cup as in the beginning hee did from the communion of the breade saying yee cannot drinke the cup of the Lord and the cuppe of deuills From these words a man might conclude by the same consequence as the Papists vpon their authoritie doe that it were lawfull to communicate with the cup onely without breade 7 Paul saith let vs keepe the feast in vnleauened breade 1 Cor. 5 8. There Paul maketh no mention of the cup insinuating one kinde onely Ans Paul speakes of the newnesse of life of the regenerate by an argument drawen from a rite of the Passeouer whereby they abstained from leauen This is then an idle inconsequent reason For these are Pauls words whole and entire let vs keep the feast not with olde leauen neither in the leauen of maâ—â—tiousnesse and wickednesse but with the vnleauened bread of sinceritie and truth These are nothing to the Lords supper there are then foure termes 8 Christ celebrated the supper vnder one kind onely before his two disciples in Emaus Luke 24 30. Ans 1. There is described Christs vsuall custome wherein hee vsed to breake bread at dinner or supper and to blesse it neither doth there appeare any shew of the celebration of the Supper in this storie The words are not said This is my body they are not bid eate or call to remembrance the Lords death neither is it said that the two Disciples did eate but it seemeth rather that they broke off their Supper straightwaies for ioy 9. Paul celebrated the Supper vnder one kinde onely in the ship Act. 27 35. Ans There is nothing at all of the Supper but of alaying their hunger vnlesse our Aduersaries would haue it that the heathen and vnconuerted Souldiours did communicate too and that they grewe to bee merie in the celebration of the Supper of the Lord as at a feast or banquet for both these are comprised in that rehearsall of Saint Luke The
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
that the Minister of the Church bee not compelled to care at home for the things of this life hee may bee â—ased of this care by his wife 3 The Woman is bounde by the lawe while her husband liueth Rom 7 2. 1 Corin 7 39. But Christ who is the Husband to priests liueth foreuer Therefore priests may neuer be ioyned in matrimony Ans 1 It is an argument from a spirituall coniunction to a corporall therefore there are foure termes 2 Spirituall marriage with Christ doth not take away corporall matrimonie otherwise all married Christians should bee spirituall adulterers which our Aduersaries dare not in such grosse manner vtter though perhaps they thinke not much better 4. I haue prepared you for one husband to present you a pure virgin vnto Christ 2 Corinthians 11. 2. Answ 1 Paul writeth heere to all the Corinthians whether single or married whether Lay men or Ministers of the Church all them hee calleth a pure virgine Therefore this text is nothing to the single life of Priests 2 It is a metaphoricall speach which besides the metaphoricall signification concludeth nothing but marriage and single life are vsed of our Aduersaries without any metaphore therefore they dispute by foure termes 5. The Father hath right to keepe his virgine vnmarried as please himselfe 1. Cor. 7 36 37. 38. But the Church hath the right and authority of a Father over Ministers therefore it hath right to forbid Priests to marrie Ans 1 That the Church hath not power simply at her owne pleasure but a limitted restrained power was proved in the common place of the Church 2 The right and power of a Father also is limitted so that Parents are bound to haue coÌ„sideration of their children that they constraine not them to containe which haue not the gift of continencie and by this occasion expose them to vnchast lustes Which seeing it is not observed by the Church of Rome they doe not rightly vse their right of fatherhoode but they vse the right or rather the wrong of Tyrannes Then the maior proposition is not vniversally true especially seeing it is contrarie to the saying of Paul He that cannot containe let him marrie 3 In the same place Paul leaveth all this matter at mens libertie Seeing then the Church of Rome doth in this matter bereaue such as belong vnto her of that libertie contrarie to the doctrine of Paul the place of Paul hath not affinity or coherence with the purpose of the Papists Question 3. The question is Whether it be lawfull for every one to vow continencie or single life Our Aduersaries affirme and we denie it for these reasons The nature of vowes is this that first they bee not contrary to the word of God then that they be of things which are in our owne power but continencie is not in our owne power but is a peculiar gift of God 1 All men cannot receaue this thing Hee that is able to receaue this let him receaue it Math. 19 11 12. 2 Every man hath his proper gift of God not of himselfe or of his owne free will one after this manner and another after that 1 Cro. 7 7. Where the Apostle doth expresly speake of continencie 3 As God hath distributed to every man 1 Cor. 7 17. where he speaketh of the same matter Pauls doctrine of continencie is such that he would haue it to be free not bound It is very cleare that in Pauls time the vowes of single life were altogether vnknowne by vow 1 If they cannot abstaine let them marrie for it is better to marrie than to burne 1 Cor. 7 9. Contrary to this our Aduersaries teach thus If they cannot containe yet let them not marrie for it is therefore the vowes which Priests now vsâ— are not Apostolical better that Priests should burne and become who remongers adulterers than that they should bee ioined in honest matrimonie 2. This I speake for your commoditie not to tangle you in a snare 1 Cor. 7 35 but our Aduersaries lay snares vpon mens consciences 3. If any man thinke it is vncomely c let him doe what he will 1 Corinth 7 36. Note if the Father thought it but vncomelie he was bound no further Because by this vowe of continencie manie thousand soules are thrust downe into eternall destruction while they vowe continencie which they cannot keepe This vowe doth cause many hidden sins to be committed and many other foule close crimes which it is a shame even to report Concerning these things reade Balaeus of the visitation of English Monasteries as also the Balaeus in the preface to the lyues of the Bishops of Rome verses of Mantuan who himself was a Papist and of Iacobus Actius Sannazarius of Marcellus Palingenius of Franciscus Petrarchaâ— as also the booke of Iohn Della Casa â—e Sodomiae encomio all which the day of the Lord shall once disclose and shall repay them vpon their heads who haue beene the Authors and maintainers of this tyrannâ—ussiâ— imposed vowe Contrariwise our Aduersaries doe dispute 1. Vowes are to be kept And heere they heape vp many sayings to no purpose Deut. 23 21. Leui 27 2 10. Numb 6 2 Psal 75 12 Eccles 5 3 Ans 1. There be foure termes in the argument because the Maior speaketh of vowes which are not out of our owne power but of lawfull and approved vowes which were not repugnant to the rules delivered Numb 6. 30 Chapter such as were the vowes of the Nazarites of offerings c. but the minor meaneth a vowe not allowed of nor commaunded and such a vowe as is not in our power to keepe 2. Though every one haue not the gift of continencie yet we may obtaine it by prayers for what soever yee shall aske yee shall receaue Iohn 16. 23 24. Ans 1. If God had appointed the praying for the gift of continencie as an effectuall and sufficient remedie against burning then the argument would followe but because God hath appointed another remedy for the avoiding of fornication to wit lawfull matrimonie according to these sayings It is better to marrie than to burne if they cannot containe let them marrie and for avoiding of fornication let every man haue his wife therefore there is no consequence in the Papists argument 2 We haue an assured promise to obtaine those thinges by prayer which doe directly pertaine to the salvation of our soules but seeing wee may be saved in honest Matrimonie without the obtaining of the gift of coâ—tinencie God is not tyed to heare our praiers when we desire the gift of continencie 3 And if every man may obtaine by prayer the gift of continencie why not also the gift of tongues or why not the gift of healing also 3. Refuse the younger widowes for when they haue begun to waxe wanton against Christ they will marrie having damnation because they haue broken the first faith that is their vowe 1 Timo. 5 11. 12. Therefore the vowe of continencie