Of reading the holy Scriptures .

THe papistes will not haue the lay people , to reade the Scriptures , because they may take hurt by reading of them . Bellarmine lib 2. de verbo dei cap. 15. the wordes of Bellarmine are these , quid quod populus non solum non caperet fructum ex scripturis , sed etiam caperet detrimentum , acciperet enim facillime occasionem errandi , tum in doctrina fidei , tum in praeceptis morum . The people not only receiue no good out of the Scriptures , but hurt , for they would easily take an occasion to erre , both in the doctrine of faith as well as in the doctrine of manners . Let vs see how the Scriptures meete with this sottish obiection . Revel: chap : 22. v. 10. And he sayd unto me , seale not the words of this prophesie , for the time is at hand . Now some men might say , the vniust will abuse this prophesie S. Iohn answereth , he that is uniust let him be uniust still , and he that is filthy let him be filthy still . Hence it is playne that the cavill of Papistes is met withall , who thus dispute , they which will abuse the scripture must not read the same , the lay people will abuse the scripture , ergo they must not reade the same . S. Iohn answereth by a distinction , some will abuse it some will not . He that is filthy , let him be filthy , he that is holy , let him be holy still . But I desire to know of the Papist , if the learned also will not abuse the scripture , it cannot be denyed , it is but bad arguinge from the abuse of a thing to take away the lawfull use of the same . Many abuse meate and drinke to surfetting & drunkennes , yea the Sunne and Moone to Idolatry , must these thinges therefore be taken away ? Images are abused to Idolatrie , yet will not the Papists take them away , which is a shamefull thing . Nocturne vigils , were abused , being but the deuise of men . therefore they were taken away : I wish the Papists would doe so with Images , which are mens inventions , and not take away the reading of the Scriptures which is Gods ordinance .

A second obiection answered .

A Second obiection against reading of the Scriptures is taken from the darknes and obscuritie of the same : thus doe the Papists argue . The Scriptures are obscure , therfore the lay people ought not to read them . This argument is answered by the Apostle , 2. Cor: 4. chap : 3. v. If our gospell be then hid , it is hid to them that are lost , in whom the God of this world hath blinded the mindes , that is of the infidels , that the light of the glorious Gospell , should not shine vnto them . Thus standeth the obiection . Many heare the gospell , yet are they not enlightned therby , therfore the doctrine is not so cleare as thou Paul makest it . Paul answereth the fault is not in the Gospell , but in men themselues & the Deuill who blindeth their mindes . Excellently writeth Picus Mirandula , Scriptura affibilitate parvos nutrit , altitudine superbos irridet , profunditate attentes terret , veritate magnos pascit , the Scripture doth nourish those that are smale , by affability , it scorneth the proud by the loftines , by the depth it terrifieth those that are atteent , and by truth it feedeth great ones .

Of prayer in an vnknowne tongue .

THe Papists teach and practise prayer in an vnknowne tongue . The Apostle hath prevented this error , 1. Cor. 14. chap. v. 15. what is it then , I will pray with the spirit , but I will pray with the vnderstanding also : I will sing with the spirit , but I will sing with the vnderstanding also . The obiection answered is this . Is it not therfore lawful to pray with the spirit . S. Paul answereth it is lawfull if it be vnderstood . Now by spirit as every man knoweth , is ment a strange tongue which the spirit did endite , So then , the Apostle hath plainly prevented the cauill for praying in a strange and vnknowne tongue ; directly affirming that men must not so pray except they vnderstand the tongue .

Of workes of Congruitie , that is , deserving of Congruitie .

HO , every one that thirsteth saith Esa. 55. v. 1. come yee to the waters , and yee that haue no silver , come bye and eate : come I say bye wine and milke without siluer and without money .

All that are a thirst are here called to the waters , that is to Gods graces . Now they might say we haue no merrits or desertes , ye that haue no silver ( saith the Lord ) come bye and eate , I say bye wine & milke without silver and without money . Touching this text thus writeth Bellarmine lib. 5. de insti . ca. 5. Wine & milke signifie not everlasting glorie , but , the grace of this life : we doe confesse , that the grace of God is not gotten by our merits , but freely given , although not without our worke and labour , for to come and to bye , note our labour , without money and without change , note that reconciliation is not due but flatly free , O Bellarmine why then doest thou teach merits of congruitie lib. 1. cap. 21. I end this poynt with the Lords speech Esai 43. v. 25. I , even I am he that putteth away thine iniquities for my owne sake , and will not remember thy sinnes .

Of meriting Heaven .

They Papistes teach , that a man by his good works may deserue heaven , behold how the Scripture hath anticipated this ungodly opinion psalme 130. thus doth the servant of God pray , Lord heare my voyce , let thine eares attend to the voyce of my prayers , the Lord might say vnto him , thou art not worthy to be heard , it is true saith he , for if thou O Lord straightly markest iniquities , who shal stand , but mercy is with thee that thou mightest be feared , to proceed , thus likewise doth David pray psal: 143. Heare my prayer O Lord , and harken unto my supplication , answer me in thy truth and righteousnes . The Lord might say vnto him thou hast no merits , nor deserts , it is true saith he therefore I pray , Enter not into iudgment with thy servant , for in thy sight shall no man that liveth be iustified . Heere some may say , if good workes deserue not heaven , what is the use of them , the scripture is plaine for the use of them , 2. Ephe: 10. v. For by grace are yee saved through faith , and that not of your selues : it is the gift of God . Now the Ephesians might haue sayd , we acknowledge thus much , but doe not our workes comming from grace deserue ? No saith the Apostle , not of workes least any man should boast himselfe , what is then the vse of good workes ? it followeth , for we are his workmanship created in Christ Iesus unto good workes , which God hath ordayned that we should walk in them . To this suteth the speech of Barnard , Opera sunt via regni , non causa regnandi , Good workes are the way to the kingdome of heaven , not the cause . S. Peter also excellently setteth out the use of good workes , 2. Pet. 1. v. 10. In these wordes , Wherfore brethren giue rather diligence to make your calling & election sure ; for if these thinges be in you , you shall never fall : for by this meanes an entrance shall be ministred unto you abundantly , into the everlasting kingdome of our Lord Iesus Christ . And christian reader , what neede the Papistes pleade for merites , seeing Bellarmine writeth thus , lib. 5. de iusti . ca. 14 . Ius habemus , We haue right to an euerlasting inheritance , before we begin to doe good workes ? further , Infantes Baptised , by that grace alone before all good workes are saued , and therefore Christ hath merited for us the inheritance , seeing he hath merited for us the grace of regeneration & adoption . And againe in the 17. chap. Infants merit , not by the merites of workes , but by the merits of the person . Now what are infants merits but Gods mercies , as Barnard saith , Meritum meum miseratio Domini , My merits are the Lords mercyes ? I conclude this therefore with the saying of S. Barnard , 68. serm. in cant . Nam et de meritis ecclesia quid sit sollicita , cui de proposito Dei , firmior suppetit securiorque gloriandi ratio , why should the Church be carefull touchinge merits and deserts , seeing it hath a more firme and sure matter to boast of , to wit the purpose of God ?

Of fulfilling Gods commandements .

THe Papists teach , that a man regenerate may fulfill Gods commaundements : the Apostle taketh it for granted , that no man can doe so . Gal. 3. v. 10. For as many as are of the deedes of the law are vnder the curse , for it is written , Cursed is every one that continueth not in all things that are written in the booke of the law to doe them . In which words the Apostle doeth thus reason , They which cannot fulfill the law are vnder the curse : but no man can fulfill the law , ergo by the sentence of the law every man is under the curse : If this be not the Apostles Assumption , the Galathians might haue answered Paul , that they could fulfill the law , and so cut the sinewes of the Apostles reason . To this argument Bellarmine in his 4. booke of iustifi . & chap. 14. answereth , that this is the Apostles Assumption : No man by his owne strength without faith and grace can keepe the whole law : but alas , in the 2. chap. and last verse , thus doeth the Apostle reason , If righteousnes be by the law , then Christ dyed without a cause . Now if the Galathians cleane iustled out Christ from iustification , then it had bin no absurditie for them to haue sayd , Christ dyed in vayne , for by nature we can do these things which the law requyreth . Againe , who knoweth not that the Galathians were Christians ? chap. 6. v. 1. and chap. 3. v. 3. therefore would they vtterly exclude Christ from iustification ? It is impossible to beleeue . In the same place , it is worthy to be marked , that this text being obiected , In many things we offend all . Bellarmine confesseth that Vega and those that hold veniall sinnes to be against the law , cannot answer this argument : therefore he saith , that veniall sinnes are not against the law , but besides the law . But I would know whether veniall sinnes be sinnes or no.

Sinne is every breach of the law . Veniall sinne is sinne . Ergo It is a breach of the law .

Bellarmine himselfe in his first book of the losse of grace chap. 9 proveth veniall sinnes out of these words in the 5. chap. of Mathew , He that is angry with his brother unadvisedly , is culpable of iudgment . Now our Saviour sheweth , that these degrees of anger are forbidden in the commandement of murther . Hence I thus dispute : That which is forbidden in the commandement of murther , is against the law . But this veniall sinue of anger is forbidden in the commandement of murther . Ergo It is against the law .

Christian reader , I desire thee to reade the 4 booke & chap. 10. there he confesseth out of Augustine that veniall sinnes are forbidden in this commandement thou shalt not couet , This commandement commandeth perfection , for saith he , Eius generis est , vt simul media et finem comprehendat , It is of that kinde that it comprehendeth both the meanes , and the end . Againe , These thinges are spoken accordinge to Augustine his minde , who in the precept , Thou shalt not covet , doth understand that all motions of concupiscense are forbidden , even those that are not voluntary after a sort .

Of Images .

THe Papist teacheth , that Images of God are not forbidden , Bellarmine de sanct. Imag. lib. 2. cap. 8. and that they are meanes to put vs in minde of God . Let vs see how God preventeth this remembrance . Deut: chap : 4. v : 23. Take heed lest you forget the covenant of the Lord your God which he made with you . Now might the people say , we will not forget , for we will make an Image of God to remember him : this cavill is cut off in the next wordes , And lest you make you any graven Image or likenes , of any thing as the Lord thy God hath charged thee : and in the 15. verse , Take heed to your selues , for yee saw no Image in the day that the Lord spake vnto you in Horeb out of the midst of the fire . Now where as God ( saith Bellarmin ) may be painted imperfectly I would faine knowe how God can be so painted , seeing he hath reuealed himselfe in the blessed Trinity . Thus writeth Bellarmine , vbi tamen notandum etc. Where notwithstanding it is to be noted , that such Images are not to be multiplyed , neither is it to be suffered that Paynters dare of their owne heads faine Images of the Trinitie , as when they paynt one man with three faces , or one man with two heads , and in the midest of them a Doue . These are monsters , and doe rather offend by their deformitie , then helpe by their similitude . Thus farre Bellarmine : and truly by the same proportion so are all other Images of God , wherefore I say with Durand , lib 3. distinct : 9 : quaest: 2. It is impietie to Paynt that which is Divine , and if any man say that the holy Ghost did appeare in the forme of a Doue , we must say , that those formes were not taken into unitie of person , wherefore no reuerence is due to them . This hath Durand written with many more words , which I haue omitted for brevitie sake . God teach vs to remember him aright & to detest our owne inuentions . I deale onely with the scriptures , and therfore I medle little with humane testimonyes .

Of persevering in grace , whether faith and righteousnes be proper to the elect , and whether saving faith being once had , may be wholly and finally lost . The papists hold that it may be lost . Bellar. lib. 3. de iustif. ca. 14.

SAint Peter in his first Epistle cap : 1. v. 3. Thus writeth ; Blessed be God even the father of our Lord Iesus Christ , which according to his abundant mercy hath begotten vs againe vnto a liuely hope by the resurection of Iesus Christ from the dead , unto an inheritance immortall & undefiled , and that fadeth not away , reserued in heauen for you . Thus farr S. Peter . Now some might obiect and say as the papists doe , we may leese this hope & inheritance . Nay , saith S. Peter , in the next wordes & verse it is not so , we are kept by the power of God thorough faith , unto saluation , which is prepared , to be shewed in the last time , So then , the power of God preserveth vs thorough faith , if our Saluation were suspended vpon our owne selues , then no doubt we might leese the same . The same S. Peter in his 2 epistle 1 chap. 10 verse . exhorteth the dispersed Iewes to make their calling and election sure . Some might say and cavill , it cannot be so , for we may wholly and finally fall : nay saith S. Peter , that cannot be , For if you doe these things ye shall never fall : He doth not meane they shal not sinne , but they shall not wholly or finally fall from grace : all the Saints sinne , yet a true Saint cannot totally & for ever fall from grace . And as S. Peter hath met with these cavills , so likewise hath S. Iohn , 1 epist. chap. 2. v. 19. They went out from us , but they were not of us , some might say that it is not so , for they might be both : nay saith S. Iohn , that is not so , For if they had ben of us they had remayned with us , but this commeth to passe that it might appeare they were not of us . In the same Epist. cap. 3. v. 9. it is thus written , Whosoever is borne of God sinneth not , for his seed remaineth in him . I but ( saith the papist ) it is true , so long as charity is in him , but he may lose it : nay saith S. Iohn , Neither can he sinne , because he is borne of God . And whereas they say , faith is not peculiar to the elect , I marvell that they will not see these plaine scriptures . Titus 1. v. 1. Paul a servant of God & an Apostle of Iesus Christ according to the faith of Gods elect . And Act. 13. v. 48. As many as were ordayned to eternall life beleeved .

Of Purgatory .

THe papistes teach Purgatory , a place after death , in which the godly must be purged from their sinnes , having not perfectly satisfied in this life . Now let vs see how the Scripture meets with this conceite : In the 7. chap : of the Romans , Paul cryeth out after this manner , O wretched man that I am , who shall deliver me from the body of this death ! I thank God through Iesus Christ our Lord . Some might say , Paul , if thou beest so miserable , then thou art in the state of damnation ; marke how the Apostle answereth this doubt : Now then , there is no condemnation to them that are in Christ Iesus , which walke not after the fleesh but after the spirit . Nay saith the Apostle , though I am miserable in my selfe , yet am I happy in Christ Iesus , and not only I , but all that are godly . And heere by the way let vs obserue a poynt in Divinity we teach that sinne is euery breach of Gods law deseruing the curse . This must be vnderstood with this exception , except a man be in Christ Iesus : sinne of it self deserueth the curse , but in Christ it is taken away . To proceed , as this place preuenteth purgatory , so doth another place also in the 2. of the Cor. 5. Chap. 1. vers . For we know that if our earthly house of this tabernacle be dissolued , we haue a building giuen of God , that is , an house not made with hands , but eternall in the heauens . In the 17. v. of the former chapt . these are S. Paul his words : For our light affliction which is but for a moment , causeth unto us a farre more excellent and eternall weight of glory . Some man might demand , when shall we haue this glory ? the Apostle answereth , when our earthly tabernacle is dissolued . But heere some will say , why did the Fathers pray for the dead ? although I haue answered this obiection in another treatise , yet here I will speake somewhat of it . Hildebert in his 4 epistle being exhorted by his friend to pray for a Queene , saith that he did preuent his exhortation : Oratis ( saith he ) quidem orari pro ea , sed credimus eam plus posse suis adiuuare , quàm agere nostris precibus adiuuari . We beleeue that she rather helpeth vs by her prayers , then that she neede be helped by our prayers . Yet ( saith he ) Vestram tamen praecessimus exhortationem , We preuented your exhortation , ergo , they prayed for those that were in heaven . Alcuinus in his booke De diuints officiis , cap. 43. hath these words , Aliquibus in locis generaliter pro omnibus defuncttis omni tempore , exceptis Penticostes et festis diebus , oratur in officio vespertinali . At evēing prayer in some places they pray generally for all the dead at all times , except the dayes of Pentecost & festivall dayes . Ergo , prayer for the dead being made for all , establisheth not Purgatory ; for I am sure all the dead are not placed by Papistes themselues in Purgatory .

Of satisfaction for sinne .

SAtisfaction for veniall sinnes , is stoutly maintayned by papists . Let us see how the holy Scripture hath prevented this fearefull doctrine . My babes ( saith S. Iohn ) 1. epist. 2. chap. v. 1. these things write I unto you , that you sinne not ; Now they might say , alas , we cannot chuse but sinne ; what must we doe then ? must we despaire ? must we make satisfaction for our sinnes ? No , saith S. Iohn , we haue a remedy against both these . For if any man sinne , we haue an advocate with the Father , Iesus Christ the iust . We need therefore neither despaire nor satisfie . This resolution of holy scripture is firme and sure to all true Logitians & Rhetoricians , wherfore , I doubt not to call this text the hammer of Popery , and a wyer whippe , to scourge the doctrine of Satisfaction .

Of Transubstantiation or turning the bread into the body of Christ .

IT is held by Pseudocatholiks , that the substance of bread is turned into the body of Christ , and there remayne only accidents & shewes of bread . The Scripture rightly resolved , meeteth with this monstrous phantasie . Math. 26. v. 26. When they had eaten Iesus tooke bread , and when be had blessed it , he brake it , & gaue it to his Disciples saying , take , eate , this is my body . The Disciples might haue sayd , We haue supped , what should we doe with bread ? Christ answereth , this bread is not ordinary bread , but it is my body : now bread cannot properly be the body of Christ , Ergo it signifieth the body of Christ : the same likewise may be sayd of the Cup , for this is my blood ( saith Christ ) when he had sayd , drinke yee all of this . They might haue replyed , what need that , seeing we are not thirstie ? we haue lately supped ; Christ answereth , this Cup is not ordinary wine , but it is my blood , namely , the blood of the new Covenant which is shed for many , for the remission of sinnes . Christ answering thus plainly signifieth , that he doth not giue them drink , to quench corporall thirst , but to quench spirituall thirst . Wherefore , although the Papists would exclude all tropes out of the supper , yet marke how many they make , first eate , there is one : for Christs body cannot properly be eaten . To this Bellarmine answereth , that eating is nothing but conveying from the mouth to the stomacke , by naturall instruments , for else old men and children should not eate . I answer , then let drinking be eating ; for drink is conveyed to the stomacke by naturall instruments : and touching children and old folks , although they chew not with teeth , yet their solid meate is somewhat chewed with their gums , and their liquid meates are not properly eaten , but conveyed to the stomacke , being ( as I may speake ) drinkable meates . Secondly , they cannot deny but the Cup is put for the contents in the Cup. Thirdly , thus doth Bellarmine expound these words , This is my bodie , Vnder these shewes is my bodie . Fourthly , Do this in remembrance of me , that is , saith Bellarmine , in remembrance of my passion and death . Christ is put for the death of Christ . Thus are they constrained to make tropes , and yet they wil not allow the Protestants any .

Of the Sacraments .

THe Papists teach , that the Sacraments giue grace of the work wrought . Marke how the Apostle meeteth with this error , Rom. 4.9 . Came this blessednesse then vpon the circumcision onely , or vpon the vncircumcision also ? For we say , that faith was imputed to Abraham for righteousnesse . How was it then imputed ? when he was circumcised , or when he was vncircumcised ? not when he was circumcised , but when he was vncircumcised . Some might demand , to what end then was he circumcised ? Paul answereth in the next verse , After he receiued the signe of circumcision , as the seale of the righteousnes of the faith which he had . Now whereas the Papists reply , it is not so in our sacraments as it was in circumcision ; they bid open warre and battell to the Apostle who doth thus dispute , As Abraham was iustified , so are all men iustified : But Abraham was iustified without the Sacraments : Ergo all men are so iustified . What then is the vse of the holy Sacraments ? They serue to confirme and strengthen our faith . I might alledge another place of Scripture to this purpose , but I studie for breuitie , therefore I omit it .

Of prayer unto Saints .

THe Papists teach , that a man may call vpon & invocate Saints departed : the Scripture cleane ouerthroweth this opinion , Psal. 65.2 . Because thou hearest the prayer , saith Dauid . What then , some men might say ? He answereth as followeth , Vnto thee shall all flesh come . The occasion why all flesh shall come to God , is , because he heareth prayers . Hence I thus conclude : He to whom all flesh cometh , he heareth the prayer . But onely to God all flesh must come . Ergo onely God heareth the prayer of all flesh . Christian Reader , giue me leaue here to answer an argument of the Papists : The liuing do inuocate the liuing ; Ergo they may call vpon the dead . This argument ( saith Bellarmine ) the aduersaries cannot answer . I pray thee therefore Christian Reader , let me answer it . The Saints liuing before the comming of Christ , did desire the prayers one of another , yet did they not pray to the dead . Furthermore , one Saint liuing may not invocate another . Thus do the Papists pray to the virgin Marie : Marie the mother of grace , the mother of mercie , defend vs from our enemies , and receiue vs at the houre of death . I but , saith Bellarmine , the meaning is , that Marie is the mother of grace by prayer onely . Alas , could simple people that prayed in Latin , thus distinguish ? They knew not what they prayed , and could they thus distinguish ? Though Bellarmine a cunning Sophister can so distinguish , yet I thinke some schollers amongst the Papists cannot . Yea what blasphemy may not men thus excuse ? We may call the virgin Marie God , and thus excuse it , because she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , she brought foorth him that was God , namely Christ Iesus who is both God and man , and therefore she may be called God . But I would faine know how this prayer may be salved : O felix puerpera , no strapians scelera , iure matris impera redemptori : O happie virgin that purgest our sins , command the redeemer by the right of a mother .

Of the Popes temporall dominion .

THe Popes temporall dominion is knowne to the world ; the Scripture hath flatly forbidden it , Math. 20.25 . Ye know that the Lords of the Gentiles haue dominion ouer them , and they that are great , exercise authoritie ouer them , but it shall not be so among you : but whosoeuer will be great among you , let him be your seruant . Bellar. lib. 4. de Ro. Pont. c. 10. answereth , that the Lord doth institute meerly Ecclesiasticall Princes , and teacheth them that as they are such , they ought to rule , not after the manner of Kings , but after the manner of fathers and shepheards : as though Kings ought not to be fathers and shepheards to their subiects . The speech of Cyrus in Xenophon in his eighth booke , is excellent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the workes of a good shepheard and good King are very like . And I am sure a King in Homer , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the shepheard of the people . Let vs heare Langius a Papist concerning the Popes temporall dominion : Eodem anno , saith he , The same yeare , namely 1407. the Romanes offered to Innocentius the Pope the keyes of the Citie , with branches of Palmes , and granted him all the temporall dominion of the citie of Rome ; but vniustly and vncommendably : for the store of temporall things doe no little hurt to spirituall . With many moe words to the same purpose . Secondly saith Bellarmine , Christ forbiddeth tyrannie . for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I answer , S. Luke hath met with this cauill ; for he vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any composition : yea the compound is with force and power to rule men whether they will or no , not with wrong and iniurie to oppresse them . But let vs heare Bernard lib. 2. de consid . ad Eugen. Planum est , Apostolis interdicitur dominatus : i ergo tu & tibi vsurpare aude aut dominans apostolatum , aut apostolicus dominatum ; plane ab alterutro prohiberis : It is euident that rule is prohibited the Apostles , go thou therfore and vsurpe , if thou darest , being a ruler the Apostleship , or being an Apostle rule ; thou art plainly forbidden one of them . Againe , in his first booke he hath these words , In criminibus , non in possessionibns potestas ves●ra , Your power is in crimes , not in possessions ; for them and not for these , you haue receiued the keyes of the kingdome of heauen , excluding sinners , not possessors of lands . In his third book , thus boldly speaketh he , Pro libitu agere , quid tam bestiale ? To do all things after his owne pleasure , what is so beastly as this ? To conclude , in his fourth booke saith he , In his successisti non Petro sed Constantino : In these things thou hast not succeeded Peter but Constantine . But it may be the Popes authoritie will preuaile , let Gelasius therfore speake , tom . 2. Concil. pag. 442. Some were before the coming of Christ , Kings and Priests typically , but when the true King and high Priest came , then neither doth the Emperour take to himself the name of an high Priest , neither doth the high Priest challenge royall authoritie . Many mo words he hath to the same purpose . The same thing in effect hath Pope Nicolas the first , in his Epistle to Michael the Emperor . Cassiodore vpon the fiftieth Psalme thus writeth , Si quis de populo errauerit , & Deo peccat & Regi : nam quando Rex delinquit , soli Deo reus est , quia hominem non habet qui eius facta diiudicat● ; merito ergo Rex , Deo tantum se dicit peccasse , qui solus erat qui eius potuisset admissa discutere : If any of the people erre , he sinneth against God and the King : when the King sinneth , he is guiltie onely to God , for he hath no man that may iudge his deeds : worthily therefore doth the King say , that he sinned onely against God , because he alone could discusse his offences . To conclude , That which the Apostles requested , is forbidden them . But they requested temporal dominion . Ergo it was forbidden them . I do not denie but they were somewhat ambitious in asking temporall dominion , but meere ambition was not forbidden them , but temporall rule , as I haue made manifest and plaine .

Of sinning necessarily .

THus do the Papists dispute touching sinne , Aut peccatum est necessarium , aut voluntarium , sinne is either necessarie or voluntarie : if it be necessarie , then it is no sinne . The Apostle Paul , Rom. 9.19 . hath cut the sinewes of this argument : Thou wilt say then , Why doth he yet complain ? for who hath resisted his will ? The Apostle answereth , But O man , who art thou that pleadest against God ? To lay open the obiection , thus it standeth : He that cannot resist the will of God , is not to be blamed . But a hardened heart cannot resist the will of God . Ergo a hardened heart cannot be blamed . The Apostle denieth the proposition by a reprehension , O man who art thou that pleadest against God ? And here , by the way , Christian Reader , iudge of their argument who thus dispute touching Adams fall : If God decreed Adams fall , then he fell necessarily , and so God was the cause thereof . O man , what art thou that disputest with God ? I beseech thee , Christian Reader , adore the mysteries of election and reprobation , search them not curiously , but lay thy hand vpon thy mouth and be silent , be not a querist , but let God be righteous , and let the whole world perish : wonder that God should chuse any one to saluation : wonder not if thousands be damned : better farre is faithfull ignorance , then rash knowledge . Paul calleth them vnsearchable wayes of God : and wilt thou search them ? Whosoeuer is not satisfied with this answer , let him seek for one better learned then I am , but let him take need that he finde not a more presumer . Thus much may suffice for this argument of sinning necessarily . Here I might enter into the question of Freewill , but I say with Augustine concerning this point , Ser. 2. de verbis Apostoli : Worke your saluation , saith the Apostle . Now lest they should attribute any thing to themselues , it followeth , It is God which worketh in you both the will and the deed , of his good pleasure .

Of Iustification .

THus doth the Apostle reason touching Iustification : If Abraham were iustified by works , he hath therein to reioyce , but not with God . The Papists answer , that S. Paul speaketh of the first iustification . This answer the Apostle taketh away in the next words : Abraham beleeued in God , and it was imputed or counted to him for righteousnesse . This testimonie is alledged out of the fifteenth chapter of Genesis . And if there were any second iustification , it must needs be vnderstood of the same : for Abraham was iustified before . In the 12 , 13 , and 14 chapters , the notable works of Abraham are recorded , as that he obeyed God in going out of his countrey , that he built an altar , that he talked familiarly with God : besides Heb. 11. the Apostle putteth this amongst the praises of Abraham , that by faith he went into a place which he knew not . And if S. Iames speake of a second iustification , then doth S. Paul likewise : for S. Iames alledgeth the same text chap. 2. ver. 23. But this vaine distinction is also preuented by S. Iames , who alledgeth the example of Rachab , vers. 25. Likewise , was not Rachab the harlot iustified through workes , when she receiued the messengers , and sent them out another way ? It is certaine that Rachab was an infidell , vntill that time that she receiued the spies : wherefore by her example it is euident that S. Iames nor S. Paul knew any second iustification . I conclude with Bellarmine his speech lib. 2. de iustif. cap. 7. Si solum vellent , nobis imputari Christi merita , quia nobis donata sunt , et possumus ea Deo Patri offerre pro peccatis nostris , quoniam Christus suscepit super se onus satisfaciendi pro nobis , nosque Deo Patri reconciliandi , recta esset corum sententia : If they meant onely this , that Christ his merits were imputed to vs , because they were giuen vs , and because we may offer them to God the Father for our sins , seeing Christ tooke vpon him the burden to satisfie for vs , and to reconcile vs to God the Father , their opinion was right . Thus farre Bellarmine . Now let vs marke how the Apostle reasoneth : Rom. 5. v. 10. For if when we were enemyes we were reconciled to God , by the death of his Sonne , much more being reconciled , we shal be saved by his life . Excellently writeth Bernard , Fateor non suum dignus , nec propriis possum meritis , regnum obtinere caelorum ; ceterum Dominus meus , duplici iure illud possidens , haereditate patris , et merito passionis , altero ipse contentus alterum mihi donat. I confesse and acknowledge that I am not worthy , neither can I obteyne by my merits the kingdome of heaven , but my Lord possessing it by a double right , by his Fathers inheritance , & by the merit of his passion , being content with the one himselfe , giveth me the other . Thus Christian reader I haue shewed thee , how the holy scriptures meet with popish cavills , in the weightiest controuersies betwixt them and vs . God almighty open mens hearts to see the cleere truth which in great brevitie & simplicity , I haue heere propounded . I doubt not but other learned men may add much vnto this small Treatise which I haue written , to excite men to studie the Scriptures . and eschue popery . And as I haue written it with this minde , so I doubt not , but that God will giue a blessing to it . Amen Lord Iesus .

FINIS .