him in Jordan confessing their sins The wise Solomon assures us that he that conceals his wickedness shall not be directed Prov. 8. but he that confesseth it shall finde mercy That this duty of confession was both preached and practised in the Apostles days is plain by that express place And the name of the Lord Jesus was maguified Acts 19.28 and many that belived came and confessed and shewed their deeds No less express is that text of S. John if we confess our sines he is faithfull and just to forgive us our sins and will cleanse us from all wickedness To figure out this greatâ—duty of confession to us our Saviour chargeth the Leper whom he cleansed Mat. 8. to go and shew himself to the Preist and offer the gift that Moses comanded Luke 17. In the like manner he commanded the ten lepers and says to Lazarus when he had raysed him from the dead loose him and let him go These things I say are cleer prefigurations of this duty of confession which was afterwards to be establisht in the Christian Church and has been ever since the Apostles times most universally practised To what you alledge against our doctrine of Satisfaction for sins I answear thus To the first I do absolutly deny Luke 3.11 Mat. 3. that the Baptise taught no satisfaction for he taught almes and works of mercy for him that had two coats to impart to him that had none and him that had meat to do likewise They that came to him for batisme were to confess their sins as I said before that according to their qualities they might have several penitencies imposed upon them Luke 3.8 and therefore exhorts them to bring forth fruits worthy of repentance which fruits are the works of satisfaction understood by us by this it is plain that the holy Baptist enjoynes us more then our duty and besides those words which you quote were spoken to the Publicans whom he bids to exact no more than what was appointed them you have strained the text hard to bring it to us that we should do no more than we are commanded to do To the Second I answear that the Prophet speaks there of the life of grace only which to attain if satisfaction be not performed before it is required to be in purpose and intention and is necessary to the preservation of that life of grace when it is acquired Besides though there should be no mention at all of satisfaction in these words of the Prophet that you quote does it therefore follow that there is no such thing required or that the prophet has deceived us God forbid for we finde what is wanting in one place abundantly supplied in other Scriptures as heer the Prophet mentions nothing but justice says not a word of fortitude temperance chastity c. which we know are equally requisite and suâ—iffiently laid down and commanded in other Scriptures To the Third I answer that the Prophet Micah in those words you quote does not seclude but rather include works of satisfaction for by doing judgement and justice is to be under stood a severe censure and condemnation of our selves by loveing of mercy are understood those works of mercy almes and piety that are to be exercised upon the poor by charity and to walk humbly with God what is it but resignation of our selves to him and perfect submission to his will joyned with an exact care to keep his divine precepts in this point of penance we are reqâ—ired to shew all the severity in the world against our selves that we being judged of our selves be not judged of the Lord as the Apostle tells us Besides the Prophet Micah there rebukes not those that go about by good works to satiâ—fy for their sins but those that foolishly thought by their pittifull sacrifices and burnt-offerings with the bloud of Rams and Bulls and Goats c. to satisfy the divine wrath for sins Now that was impossible as S. Paul tells us Heb. 10. Isay 1. and the Prophet Isay assures us that those things were not in themselves acceptable to God To the Fourth and Last I do answer and grant that the passion of Christ is sufficient to take away all sin and the guilt of punishment as well temporall as eternall it followes not therefore that nothing is required on our parts to be done for in the Sacrament of penance we partake of the virtue of the passion of Christ by a method of some proper acts which are the mater of pennance wherefore the Apostle Paul exhorts his penitents thus not to yeild their members as instruments of unrighteousness unto sin but to yeeld themselves unto God as those that are alive from the dead and your members as instruments of righteousness unto God Now to what you imply of argument in that Christ Jesus is the great Physition and so likely to make a perfect cure as well from guilt of the punishment as from the guilt of the sin it self I do acknowledge him to be the great Physition of our souls and to cure perfectly as you say yet very differently Luke 4. and sometimes suddainly and all at once as Peters wifes mother who was perfectly restored to perfect health sometimes again he is pleased to cure very leasurely as when he cured the blind man first he was pleased to restore him to an inperfect use of his sight Mar. 8. as to see men like trees walking then he was pleased afterwards to perfect his cure and make him to see cleerly all things just so he is pleased to pass his spiritual cures upon us sometimes he is pleased to turn the heart of man with such a power that it shall presently enjoy a perfect spiritual health as he did that of the blessed Magdalen sometimes again he remits the sin by his operating grace and afterwards works so with his cooperating grace that in process of time he takes away all the guilt of punishment and all the other relicts of sin it is not therefore to be proved by any of Christs corporal or spiritual cures that the sin being remitted all the punishment is remitted likewise but rather the contrary and I shall proceed further to prove it thus The Catholick doctrine that I am to prove now against you is this that sins being by contrition confession and absolution perfectly forgiven the penitent ought yet to satisfie for the temporal punishment due to them Adam without doubt repented himself of his sin Gen. 2.17 notwithstanding he was not presently absolved from the punishment that was threatned by God for it which was this for in theday that thou eatest thereof thou shalt surely dye Nay after the transgression of the divine precept beyond the business of death which was before threatned God addes others saying to Adam Gen. 3.17 because thou hast hearkened unto the voice of thy wife and hast eaten of the tree of which I commanded thee saying thou shalt not eate of
dare presently to thrust himself before his divine Majesty that he has offended but by mediators and intercessors The wisest of Kings Solomon rose up to meet his mother and bowed himself unto her 1 Kings 2.19 and caused a throne to be set for his mother and she sate on his right hand and shall not Jesus Christ a greater and a wiser than Solomon honour his mother in the like kinde It is most manyfest that the Angells are assisting to us and pray for us Mat. 2.8 Mark 12 Psalm 33 then why should not we pray to them and there is the same reason for the saints as for the Angells who are their equalls in heaven as we finde in the holy Gospells Psalm 90. how freequently in the Psalmes does the Royal prophet speak of Gods sending his Angells to snatch us out of dangers to gard us and to keep us in all our ways c. Then we finde in the Prophet Zachcariah Zach. 1.12.13 how the Angel of the Lord interceded for the people in these words O Lord of Hoste how long wilt thou not have mercy on Jerusalem Heb. 1.7 and on the Cities of Judah against which thon hast bad indignation these threescore and ten years and the Lord answered the Angell with good words and comfortable words Then S. Acts 12.12.7 8. Paul calls the Angels minnistring spirits and we finde how freequently they have delivered Gods servants as S. Peter out of prison c. now I say if it be in the power of the Angells in heaven to help us by their prayers the same reason will hold for the saints who are as the Evangelists aforesaid tell us their equalls both in their favour and power with God And that they do too is as manifest for the Lord has sometimes sought for a saint to stand in the gap as he saies himself in Ezeckiel Ezek. 22.30.31 and I sought for a man amongst them that should make up the hedge and stand in the gap before me for the land that I should not destroy it but I found none therefore have I powred out mine indignation upon them I have consumed them with the fire of my wrath c. therefore did the Lord do it for want of an acceptable intercesor But it is most cleer in the Apocalyps Revel 4. 5. how the four beasts and four and twenty elders are continually falling down before the Lamb and interceding for the faithfull on earth with their Violls full of precious oyntments which are the prayers of the saints And then again it is expressly said that another Angell came and stood at the Altar haveing a golden censer Revel 8.3.4 and there was given unto him much incense that he should offer it with the prayers of all saints upon the golden Alter which was before the Throne and the smoke of the incense which came with the prayers of the faints ascended up before God out of the Angels hand c. If yet there be any doubt remaining me thinks meer reason raised from a most undoubted Scripture should cleer this point as first we finde and I thinke no body questions it that Jesus Christ as he is man does continually interde for all mankinde especially his faithfull ones if any man does doubt let him look into S. Paul to the Romans Rom. 8. Heb. 7. and Hebrews where it is positively said in divers places that Jesus Christ does constantly interecde for us And S. John tells us if any man have sinned 1 John 2. we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins nor for our sins onely but for the sins of the whole world If therefore Christ our head according to his humanity pray for us why should not his members the saints that rain with him and are conformable to him intercede likewise in their proportion for their fellow members uppon earth for we are all members of the same mysticall body Again the liveing pray for one another and frequently obtain Exod. 17 31. Mat. 15. Luke 7. Acts 17. Collos 4.2 2 Thes 3.1 as Moses pray'd and obtained for the people the woman of Canan for her daughter the Centurion for his servant Paul for those that sailed with him Nay S. Paul desired the Colossians to be instant in prayer and particularly for himself and so to the Thessalonians he says finally hretheren pray for us that the word of the Lord may have free course c. If therefore the living may pray for one another why may not the glorifyed saints in heaven do the same for us who are more perfect in charity more powerfull with God and more pure in understanding for if they may not pray for us as the living do it would appear unworthy of Christs grace and favour to them which we cannot apprehend or it must be because it is a purpose of the excellency that it is fiting onely for Christ himself to do it and no person else and then it will not be lawfull for us mortals to pray for one another But that we know the contrary by what has been before set down and as S. Paul does earnestly beseech the Romans Rom. 15.30.31 James 5.16 for the Lord Jesus Christ sake and for the love of the Spirit that they pray to God for him So I do humbly beseech the blessed mother of God and all the saints of heaven to pray for me and all the world besides And so as S. Iames adviseth us let us pray one for another that we may be saved I pray you heer take notice that I have made use of no Scripture out of Baruch the Machabees or any parts of Scripture which you question for Apocrypha though by all the Canons of the Church they are received so I proceed To what you alledge against our use of images which you call an abominable and idolatorrious doctrine I answer thus To the first I say that God Allmighty in that commandment has sufficiently explained his own minde both in the precedent and subsequent words for as he did forbid the worship of strange Gods so he forbide the Images of them to be erected But we worship not the saint for Gods therefore we are not at all prohibited by that commandment to set up their Images For in the first place he saies thou shalt have no strange Gods before me then follows thou shalt not make to thee any graven Image c. then last of all thou shalt not bow down to them nor worship them see then the whole drift of that commandment is evident that Images should not be made to that end and purpose and so we concur with you For if to make and erect Images were absolutly and in it self unlawfull then it would follow that Moses himself had sinnd immediately after the giving of that commandment nay that God Almighty had shewed the first way to breake his own commandment for God commanded
Micah 6.6 by pretended good works in this Pathetical expostulation Wherewith shall I come before the Lord and bow my self before the high God Shall I come before him with burnt offerings with Calves of a year old Will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of oyl Shall I give my first-born for my transgression the fruit of my body for the sin of my soul Then the Prophet concludes immediately He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God What can be more evident then this to shew that God Almighty requires nothing of a sinner but a faithfull returne to his Duty Where is then your pitifull satisfaction Our Saviour Jesus Christ did most sufficiently satisfie for our sins by his own most bitter passion and death as is abundantly clear in Scripture nor was his precious Passion sufficient only to take away the sins of the whole world which it may be you will willingly grant but also to take away the pains and punishments due to us for them for the Prophet I say affirms it thus surely he hath born our griefs and carried our sorrows Isai 53.4 5. and again he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed Thus it is plain aswell the punishment of sin as sin it self was taken away by him without any piece of our satisfaction required And Jesus Christ the great Physitian he always makes a perfect cure of sin and punishment what need then is there of our satisfaction That the Root and foundation of all these your doctrines is extreamly false and that Man hath no free-will at all is proved most plainly thus The Blessed Baptist assures us that man can receive nothing except it be given hipe from Heaven Saint James likewise tells us John 3.27 that every good gift and every perfect gift Jam. 1.17 is from above and cometh down from the Father of Lights c. Saint Paul yet more plainly 2 Cor. 3.5 that we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God 1 Cor. 4.7 And to the same Corinthians saith What hast thou that thou didst not receive now if thou didst receive it why dost thou glory as if thou hadst not received it With the truth of all these Texts how can your Doctrines of Free-Will stand 2. Rom. 9.19.16.18 Isa 63.17 Jerem. 10.23 Prov. 16.1 Prov. 30. Again Saint Paul to the Romans quctes the Words of the Lord to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion from thence draws an Argument himself against your Free-Will to then it is not of him that willeth nor of him that runneth but of God that sheweth mercy Therefore he hath mercy on whom he will have mercy and whom he will be hardneth what now will become of your Free-Will The Phophet Isaiah expostulates somewhat strangly with God about this O Lord why hast thou made us to erre from thy ways and bardned our heart from thy fear What can man do then with his Free-Will 4th The Prophet Jeremy declares it for a truth of his own knowledge O Lord I know that the way of man is not in himself it is not in man that walketh to direct his steps Solomon assures us likewise that the preparation of the heart in man Jerem. 10.23 Prov. 16.1 Prov. 20.24 and the answer of the Tongue is from the Lord and again mans goings are of the Lord how can a man then understand his own way if he cannot understand it he can sure left direct it The Prophet Isay and S. Paul tells us Isay 45.9 Rom. 9.20 that it is an extravagant thing for the thing formed to say to him that formed it why hast thou made me thus and the Apostle in the same Chapter says that God of his free grace and meer election faves some and not for any thing of their works or freewill that is exprelly said in the Text if it were not it would however follow from reason for otherwise grace would not be grace at all and then concludes as a foresaid that it is not of him that willeth nor of him that runneth but of God that giveth mercy what could be said more cleerly against your Churches doctrine Our Saviour tells his Apostles as three Evangelists do joyntly and severally assure us Mat. 10.19 Mark 13.11 Luke 12.11 that they should take no thought how or what they should speak for it should be given them in the same hour what they should speak for said he again it is not ye that speak but the spirit of your father which speaketh in you if then our ability be so short to speak how much less must it be to do his will S. Matthew again tells us in the same Chapter Mat. 14.29 how our Saviour argues the matter with them are not two sparrows sold for a farthing and one of them shall not fall to the ground without your Father if a Sparrow fall not without him how shall a thought word or action of ours Our Saviour very positively concludes this point in S. Johns Gospel thus John 6.44 no man can come to me except the Father which hath sent me draw him and I will raise him up at the last day what can poor we do then with all the strength of our will or works so I beseech the same Father to draw your Ladiship and all erring Christians to himself This paper my Lady had no sooner read but she sent a messenger with a letter back to Mrs. N. to thank her for the favour of her paper and to assure her of the best satisfaction she should be able to give to it but cheifly to defire her for the future to forbear Scholastick questions least by their little skill in those nicities they might before they were a ware engage themselves in Blasphemy or Heresie So Mrs. N. returned thanks to her Ladiship for her kind caution and promised to avoid all speculative disputes and to proceed upon things more morall and practicall with which the Lady was satisfied so fell to work upon the papers thus To what you alledge against our doctrine of goodworks and for your justification by faith alone I answer thus To the first We do humbly believe acknowledge and profess that the just must live by faith for faith is the foundation of the spirituall building Heb. 11. and the substance of all things hoped for as the Apostle tells us But what you do from thence gather of your faith alone is a meer tearing and a falsifying of all those texts out of the Prophets Apostles and Evangelists For it is no where said that the
then for them and in another place tells them that unless they repent Luke 15. they shall all likewise perish as those upon whom the tower of Siloam fell and to conclude all this least I again endanger to bring an obscurity upon this truth by too great a cloud of witnesses appearing for it S. Paul exhorts us all to approve our selves as the Ministers of God in patience 2 Cer. 6.4.5 in watching and in fastings so I presume you will not still deny that satisfaction is very requsite nay necessary to a perfect penitent To what you alledge against the doctrine of our Church in point of the Liberty of the will I answer thus To the first I answer by granting that all good comes from God the donor but some of those good things he gives through the action of our free-will and others he gives cleerly without it So we humbly confess our merits to be the gifts of God and given by God preventing cooperating and following us in all our thoughts words and actions but this does not at all follow that therefore our freewill cannot actively concurre to make a merit To the Second and Third I say in like maner that God of his great mercy prevents our freewills by moving them and mercifully cooperates assisting them and our Church prays Prevent us O Lord in all our actions c. so that when people do sin God Almighty cannot be made to be the Author of the sin or errour and when we read the text you urge thou hast made us to erre it is to be understood thou hast suffered us so to do or that thou hast hardned it is to be understood thou hast permitted our hearts to be hardned and by this the activity of the free-will is so far from being hindred or deprived that is plainly implied and proved To the fourth I must most cleerly acknowledge with the Prophet that the way of a man is not in himself as to the executions of all his elections in which whether he will or no he may be many ways hindred but the elections themselves are in man with the supposition of divine help and therefore mans will is said to be free not of his actions but action which consists in his judgement and his determination to do or not to do To the fifth I confess it to be an extravagant thing for a man to rebell against or expostulate with his Creator as for any thing formed to do the same thing with or against the workman that formed it or an instrument with the Artificer for every creature is an instrument of the divine power but by all this I cannot see how the liberty of mans actions in a concurrence with the Creator is at all infringed but seems to me rather confirmed the Creator making the Creature instrumentally to cooperate with him To the sixth What our Saviour there adviseth not to take thought how or what to speak for it should be given in the same hour c. was only to take away all anixiety and solicitude of fore thniking Now the case of the Apostles knowledge and ours are very different for theirs was altogether infused and their freewill was meerly passive in the execution of divine dictats it is to be understood far otherwise with us who are bound by our good works freely to cooperate with divine grace To the seventh I humbly conceive that text of the falling of sparows not to concern the matter of free will at all but only that our Saviour would have us cleerly to understand and beleive how all things are Subject to the providence of God To the eighth and Last We must grant that there is no man saved but by grace not by his works excluding grace because works signify nothing without grace For as S. Paul tells us Rom. 8. the sufferings of this present world are nothing to the future glory that shall he revealed in us And to that text that none can come to him unless the father draw him we do acknowledge that there must be such a drawing by the divine grace preventing and coopperating but how to acquiesce in and submit to that divine drawing and not to harden our hearts against his divine drawing nor to shut our ears if we mean for to hear his voice calling to us that is the part of our own free-wills So I beseech you good Mirs N. to have a care least you be found resisting to those divine ealls and attractions which his divine grace is always offering to you and consult with those cleer texts of Scripture that I shall here recommend to you We finde the Lord saying to Cain Gen. 4.6 why art thou wroth and why is thy countenance fallen if thou do well shalt thou not be accepted and if thou doest not well sin lieth at the door c. does not our Lord her cleerly convince Cain of his freewill How more plainly yet does God Almighty expostulate with the Isralites and require their obedience to his law Deut. 30.10 11 12 13 14 15. and the freedomes of their wills For this commandment saith he which I command thee this day is not hidden from thee neither is it far off it is not in heaven that thou shouldst say who shall go up for us c. neither is it beyond the Sea c. But that word is very nigh unto thee in thy mouth and in thy heart that thou mayst do it See I have set before thee this day life and good and death and evill c. can any thing be cleerer for the liberty of mans will The Prophet Jeremy tells us Jerm 5. that these which remain of this last and worst generation shall chuse death rather than life There is choice given to the Jews whether they will serve the Lord Josh 24.15.21 2 Sam. 24.13 Num. 30 or no and the people said nay but we will serve the Lord. There was a choyce given to David which of the three plagues he would have There was a choyce given to the husband in the old law concerning the vow of his wife now there can be no choyce at all without liberty of will Job tells us Job 5. Numb Deut. Psal 107 108 118 that the righteous shall be saved but in the cleaness of his own hands How much do we read of the freewill offerings in the old Testament and David declares that he will freely sacrifice to the Lord again my soul O Lord is always in my hands my heart is ready O Lord my heart is ready and nothing more frequent than such expressions clean throughout the Psalmes The Prophet Isay yet more largely speaks to this purpose Isay 1.16 v. 19. wash ye make ye clean put away the evill of your doings from before mine eyes cease to do evill c. and then presently after if ye be willing and obedient ye shall eat the good of the Land but if ye refuse and rebell Isay 46.12 ye
back is fit for the Kingdome of God And again Remember Lots Wife Luk. 9.17 Gen. 19. Matth. 10. chap. 24. 2 Thes 2.7 Prov. 20.25 Matth. 22.31 who looking back was turn'd into a pillar of Salt Again he that perseveres to the end shall be saved that is till death The wise King Solomon assures us it is a snare to the man who devoureth that which is holy and after vows to make inquiry Our Translation reads it thus It is a ruine to man to devoure the Saints and after vows made to retract them Let all pious Votaries therefore according to our Saviours Words in St. Matthews Gospel Renden unto God the things which are Gods that is their Vows that through his mercy they may deserve to be saved To the second I freely grant that Vows of themselves and all the externall works of piety dictated from the severest Rules of Monastick life cannot renew the inward man yet doubtlesse they are very helpfull to the spirit and keep the body from too much oppressing the soul nay I 'le grant too that if those externall works as you call them be done that they make seen of men they are Hypocriticall if done clearly to the glory of God you must sure grant them at least to be laudable Besider the Apostle says not that bodily exercise profiteth nothing but grants that it profiteth a little if it be imployed to piety To the Third Whereas you say that externall works are enemies to Christianity and do extinguish faith and weaken hope c. They are so far from that that they are the very life and nourishment of faith for St. James tells us that faith without works is dead Jam. 2. and it must strengthen his hope for by works both his faith and he must be justified as was sufficiently proved to you in my last Paper Luk. 17. But indeed if he dare to presume in his works then he is not only guilty but condemned already For when we have done all that we can we must say that we are but profitable Servants To the Fourth Whereas you say it is grand presumption in our Votaries to oblige themselves beyond the Rule of Baptisme and the Evangelicall Rule c. It is plain that they make their Vows to no other intent or purpose then to dispose themselves to perfect the Evangelicall precepts and what they promis'd in Baptisme with more commodiousnesse and greater facility they undertake their Rules only to promote in their way to perfection and to enable themselves with more expedients in the service of God To what you alledge against our vows of chastity and restraining of Priests from Marriage I answer thus To the first I grant that it was indulg'd to the Priests and Levites in the Old Law to have Wives because they had a long time of vacancy from the exercise of their Ministry or Priesthood For there was a great multitude of them and they served by course The case is not the same now for our Priests are in dayly service of the Altar and commanded to be always ready and without delay to attend their Ministry so it would be very inconvenient for them to be clog'd with Wives besides the indecency of it Again they were to be only of one Tribe the Tribe of Levi that were to bee taken into their Priesthood it was therefore necessary for the conservation of the Tribe and propagation of the Priesthood it self which otherwise in one age would have fayled that their Priests should marry Besides we find that those that were to sacrifice in the Old Law did abstain somtime from their Wives likewise so that St. Luke testifies of Zacharias And then it came to pass that so soon as the days of his Ministration were accomplished Luke 1.23.24 he departed to his own house and after those days his Wife Elizabeth conceiv'd c. Over and above all this the Priests of the Old Testament did handle but their proposition bread with the flesh of Goats Oxen Lambs and the like but ours do dayly handle the precious body and blood of Christ As to the other part of your Argument that the Greeks and other Christians have a liberty for their Priests to marry I say you are mistaken for no Priest amongst them is permitted to marry after he is a Priest but one that has taken a Virgin to Wife may be afterwards made a Priest and if his Wife dye he must remain single So a married man may be made a Priest but no Priest can be made a married man To the Second That command of the Almighty which you insist upon to increase and multiply was given when the earth was to be replenish'd heaven too for then then there were but few to procreate now they are innumerable Therefore that command is not to be taken amongst those permanent Laws which were to oblige all Mankind and every particular person for then St. John the Baptist had been a sinner who liv'd and dy'd a Virgin Our blessed Lady had sinned who is the grand Example of Virginity Paul himself had sinned who was the great Counsellour of Virginity and out Saviour Christ had never commended Eunuchs for the Kingdome of Heaven In like manner that precept and repeated by our Saviour Whom God hath joyned let no man separate concerns not sure every one in the World though it be given to every one multitude of the World So the command concerning Tillage and Husbandry does not make it necessary that all the World should bee Husbandmen though some must bee Neither is it necessary for every individuall of mankind to imploy himself in procreation though it is necessary that some must make it their businesse to propagate And so it is in an infinity of other things that are necessary for a whole community and yet not at all for every single person but it sufficeth that it be done by some To the third I deny perfectly that the Church forbids marriages at all but when any man is ty'd by his own voluntary Vow to the contrary the Church prohibits the violation of that Vow for before his vow it was as free for him to marry as for a married man it is impossible to contract again The Church takes a care in this point onely that hee whosoever hee is that vowes shall not deliver up the power of his body to another which was before delivered up to Christ And the Hereticks which you speak of Mark 15. 1 Cor. 10. which Saint Paul mentions were those that succeeded presently after as I am inform'd that did absolutely condemn Matriages for unlawfull To the Fourth That Saint Paul commands Titus to choose a Bishop that was the Husband of one Wife we do not deny but sure you do not believe that hee commanded that a Bishop should of necessity be a married man for then neither he himself nor Titus neither had been Bishops nor many of your own whom you would take it ill if we