FOrasmuch as it is the dutie of all Colo . 3. See Saint Hierom vpon the same place . Christians , louingly to instruct and admonish one another , ● thereby to eschew vanities and lyes , and to follow after veritie : I am now therfore most earnestly to entreat you whosoeuer ( being a Scholler ) that you will vouchsafe to peruse these sixe Demaunds here insuing , and for Gods cause to answere directly vnto them , and with as much breuitie as may be .

A professed Christian falling into error , onely by meanes of humane frailtie & simple ignorance , may easily bee recalled , the truth being layd open vnto him ; but for a professed Christian , after good admonition , still to persist in error , and obstinately to defend it against the apparant truth , that proceeds of deuilish collusion and wilfull blindnesse , and is a disease hardly to be cured : for as S. Paul saith , ● he sinneth Tit . 3 against his owne conscience ; that is , he sinneth against his own reason and vnderstanding for there is not any Heretike whosoeuer : that goes about to make good by Scripture any heresie whatsoeuer , but he shall thereby be forced to argue vndirectly and absurdly , and against all reason : for it is not possible directly to collect falshood of trueth ; for God cannot lye , neither is his word vnperfectly written , being penned by the direction of himselfe , the authour of all perfection . Yea , so perfect and true it is in all respects , that it is damnable to adde or diminish one word to or from it ● . But this beeing Deu . 4. 12 Gala . 3 22. granted , which cannot well bee denyed , what then may be the cause , that graue men and great Schollers cannot perceiue their owne absurdities , in mainteining of errors by holy Scripture ? Verely , it may well be thought , that because worldly wisdome is now so much in request on all sides , therefore heauenly wisedome is hardly found out on any side . The naturall man perceiueth not the things of the spirit of God ; for they are foolishnesse vnto him , &c. but he that is spirituall , discerneth all things ● . 1. Cor . 2. The wisdome of the flesh is death : but the wisdom of the spirit is life and peace ● . Those then that will Rom. 8. not be led by doctrines and traditions proceeding onely from humane wisedome , let them be wholy obedient to the wisedome of the Spirit , for thereby they may best attaine to euerlasting life and peace . Not euery one that saith , Lord , Lord , shall enter into the kingdome of heauen , but he onely that doth the will of the Lord of heauen ● : for he onely builds Math . 7. vpon that Rocke , against which hell gates cannot preuayle & that doth the same place of S. Mat . testifie .

We haue now many professors of Christ , in word and tongue onely , but I doubt , wee haue but fewe that do liuely expresse him in deed and in truth : for he that saith he knoweth God , and keepeth not his commandements , is a lyar & the truth is not in him * . 1. Iohn . 2. He that is not with me ( saith Christ ) is against me , & he that gathereth not with me , scattereth ● . He then Luke . 11. that is not a liuely member of Christ his mysticall body ( the holy Catholike Church , the Communion of Saints ) is against Christ , of what profession soeuer he be ; for notwithstanding he doth truely professe Christ by words , yet he may wholy deny him by euil deeds : * which he could not doe , if he had that true Titus . 1. faith which worketh by loue ; for a good tree cannot bring foorth euill fruit * . He that hath not the spirit Math . 7. of Christ , the same is not his , &c. but as many as are led by the same spirit , they are the children of God * . Rom. 8. Therefore although men destitute of the same holy spirit , may altogether preach & teach truth ; yet because they may erre also ( as wanting the direction of that holy spirit which is proper onely to the elect ) we dare not build vpon the doctrines of men whosoeuer ( althogh vnder the name of the true church ) further then the infallible rule of truth doth permit vs. And in so doing , we are not , as I suppose , to be accounted any way disobedient to authoritie eyther Ecclesiasticall or Ciuill , but rather most truely obedient to all , in submitting our selues vnfaynedly to the highest authority , from which all other take their efficacy & strength ; for we hold it an vndoubted trueth , that we are bound by duty , in respect of Gods law , ● to obey al earthly power in euery thing Rom. 13. & 1. Pet . 2. ( either in ancient traditions , or newe precepts ) it commanding nothing contrary to the expresse word of God . But absolutely to obey any earthly power further then holy Scripture doth allow , were absolutely to contradict holy Scripture for we ought ather to obey God then men ● : but hee doth not obey Acts 4 Gala . 1. God rather then men , that doth absolutely giue credite to the doctrines of men , before he knowes certaynely whether the same doctrines be according to the will of God reuealed in his word . Prooue all things ( saith S. Paul ) ● and hold that which is good . 1 Thess. 5. But how can we proue the difference of things , vnlesse we haue light to proue them by ? for he that is in darkenesse , is blind : and if the blind lead the blind , they shall both fall into the ditch ● : therefore to preuent Math . 15 that eiull , and because Christ is the onely light of the world ● , let vs seeke onely for him to enlightē Iohn 1. 8. our harts ? But where shal we seek for him ? Search the Scriptures ( sayth the Light himselfe ) for they beare witnesse of me , &c. he that is of God , heareth Gods word ● . When the word of God goeth forth , it giueth light and vnderstanding euen vnto the simple , Iohn 5. and 8. his word is alanthorne vnto our feete , and a light vnto our pathes ● , that written word is as a light shining Psal . 119 2. Pet . 1. Rom. 10. Iohn 10. in a darke place ● : faith is by hearing , and hearing by the word of God ● : my sheepe heare my voice ( saith Christ ) and I know them , and they follow me ● . But these things being most true , how then dares any man to say that he is one of Christs sheepe , and hath the spirit of Christ , if ( fearing to mistake the word of God concerning those things which belong to his owne saluation ) he refuse to heare his word purely and simply as it is , without any mixture of sowre leauen proceeding from earthly wisdome ? Is not he worthy to go astray , that wilfully refuseth to be led by God himselfe , & chuseth rather to be led by the direction of men ? verely , his owne conscience will one day condemne him for so doing : For he that refuseth me ( saith Christ ) and receiueth not my wordes , hath one that iudgeth him : the word that I haue spoken , it shal iudge him in the last day ● . Iohn . 12. Therfore let vs prooue all onely by that truth which hath beene from the beginning ● . 1. Ioh . 2. & 4.

I am not ignorant what is obiected here ( although to no good ende obiected . ) It is said that the Scriptures are hard to be vnderstood , and that doth Saint Peter approoue ● . Againe , all Heretikes will alleage 2. Pet . 3. Scripture to maintaine their heresies , for the deuill himselfe did alleage Scripture against Christ● . But Math . 4 the Church cannot erre , for hell gates cannot preuaile against it ● . Therefore absolutely all must bee Math . 16 subiect to th' authoritie of the Romane Church : for that is the Church , against which hell gates cannot preuaile .

To these things I answere ; first , it is true , according to the same place of S Peter , that to some the Scriptures are hard to be vnderstood , and the Apostle shewes there , to whom , namely , vnto the vnlearned and vnstable ; to all obstinate heretikes indeed , they are hard to be vnderstood ; but doeth it therfore follow , that to the men of God , they are also hard to be vnderstood ? no verely , for S. Paul doth approue the contrary , saying , that the whole Scripture is giuen to that end , that the men of God may be made perfect ● . If it be demaunded , who are the Rom. 15. & 2. Tim . 3. Rom 8. men of God ? It may be truely answered , they only are the men of God , that haue the spirit of Christ ; for he that hath not that spirit , is not of Christ at al ● , be he learned or ignorant . And therfore in respect of Conscience , no Christian ought to be barrd from the reading of holy Scripture : for by the great goodnesse of almighty God , ( who respects neyther the greatnesse nor littlenesse of persons ) the least may as soone obtaine the same Spirit of Truth , as the greatest ● .

It can not then proceede from heauenly wisedom , 1. Cor . 1. to barre spirituall men from their due , fearing lest carnall men might take hurt . There are many better wayes to preuent euill , then by omitting to do good ; for that is no better then to commit euill . The Deuill did alleadge Scripture against Christ : But Christ did confound the Deuill by Scripture ● . Math . 4. If proud Hereticks will needes follow the example of their father the Deuill , in alleadging of Scripture falsely , let the humble Christian follow the example of Christ , in confounding of Hereticks by the true sence of Scripture : for at one word , it is vnmeete that any man should be ignorant of that whereby he must be iudged ● . Iohn 12.

And as touching the Church , true it is also , that whosoeuer they be that are members of the holy Catholike Church , the Communion of Saints , can not finally erre , for that is the onely Church , against which , hell gates cannot preuayle . ( If thou be in the Church , sayth S. Ambrose● , the gates of hell shal in his 6. booke vpon S. Luke chap. 9. not preuayle against thee . ) But to graunt that sole priuiledge to the Church of Rome , or to any other particular Church wheresoeuer , were nothing els , but by authority to maintaine error for truth ; an euident example whereof we haue seene , by those euils which grew by abusing the authority of the Chaire of Moses , to which now in the new law we will suppose the Chaire of S. Peter to be answerable .

The Scribes and the Pharises sit in Moses seat ( saith Christ ) therfore whatsoeuer they bid you obserue , that obserue and do , but after their workes do not ; for they say , and do not ● . Math . 23

Here , by our Sauiour himselfe we see , that both faithfull , and faithlesse Iewes , were to obey the Church : but how , absolutely in all things ? no : for in an other place ● he commaunds them to beware Math . 16. of the leauen of the Pharises and Sadduces , meaning thereby , their owne doctrines and traditions , which in truth were nothing els but their owne works : & this doth manifestly proue , that ( notwithstanding the chayre of Moses ) their Church might erre : yea Christ sayth plainely ● , that they made the word of Math . 15. God of no effect , by meanes of their owne doctrines and traditions ; they stood too much vpon the chaire of Moses and their outward calling , boasting ( as the Prophet Ieremy sayth ● ) that the law could not perish Ierem . 18. from the Priest ; and that was the onely cause of their great blindnesse , in not discerning Christ the onely substance of the same Scripture which they themselues taught : and euen so now , after the same maner doth the Church of Rome beguile her selfe . Whatsoeuer she teacheth , it must by her owne authority be held for truth ; for be it error or truth , it is the Church that doth teach it : he is therefore an Heretike that doth gainesay it . But if holy Paul had bene of the same mind , touching those that sit in authority in the Church , to what end then did hee giue that good admonition to the Galatians , saying ; Though that we ( the onely visible Church on earth ) or an Angell from heauen , preach vnto you otherwise then that which we haue preached , let him be accursed ● . Againe , the same Apostle sayth plainly , Gala . 1. 2. Thess. 2. that Antichrist shall sit in the Temple of God ● ; that is , in the Church of God : and our Sauiour himselfe doth auouch as much , saying , that the abomination of desolation shall sit in the holy place ● . And what Math . 24. may we gather from thence , but profanations & heresies to be expected in the visible Church of God ? But what may be the cause that such things should take any place in the Church , vnlesse it be , because that by some Churchmen which are in authority , the doctrines and traditions of men are regarded , rather then the truth of holy Scripture ?

Let all be done to the edifying of the Church ( saith S. Paul ) and be not children in vnderstanding ● . 1. Cor . 14. But who can be more childish in vnderstanding , then they that preferre the customes of men ( good or bad ) before the truth of holy Scripture ? as for example , who can more contradict the Apostles doctrine in the same chapter , thē those that teach praier and seruice to be vsed in an vnknowne tongue , which most part of the hearers vnderstand not ? teaching also innumerable people to rehearse dayly the Articles of our faith , in a tongue which they vnderstand not ; from which custome no good at all can proceed : but because it hath bene of a long time a custome in the Church of Rome , therfore as vaine as it is , it will hardly yet be left .

It is Error therefore , and pernicious to hold , that the visible Church of Rome , ( or els where ) cannot erre : for by that false opinion , the doctrines of men are held to be of as great force , as the word of God , & many errors to passe as currant , as the truth it selfe .

But long since , and before that false opinion sprung vp in the Church , the later Councels did sometimes correct & amend the former , as S. Austine Aug. de Baptis . contra Dona. lib . 2. Cap. 3. testifieth ● , yea , the Councels themselues testify as much ; for if they be well conferred together , it will manifestly appeare , that in some principall poynts , the one doeth contradict the other : ( and heere I meane as well generall Councels as others . ) And thereby wee may clearely discerne , that with too great a number , and of too long a continuance , Errour hath bene held for Trueth , and Trueth for Errour : for as concerning our doctrine taught in the Church of great Britayne , albeit that those of your side account it in some poynts not onely to be erronious , but also to be as nouelties neuer heard of before Luthers time ; yet the same doctrine in substance is wholy agreeable to the doctrine of Christ , taught by himselfe , the Apostles , & the primitiue Church . And this might very easily be proued , if the greater part of Christians in this corrupt age , were not of that euill disposition , as rather still stubburnly to contend one with another , then meekely and mildly like Christians in deed to admonish one another , euery one being as desirous of his brothers welfare as of his owne . But condemne vs not rashly : for as you mistake vs in one point , so may you also in another .

It is wrongfully giuen out by many of you , that we teach a vayne faith without workes to iustifie . But verily we teach no such thing , but the contrary ; for we hold that no faith can iustify , but that faith onely which worketh by loue ● , and the same faith Gala . 5. and 6. onely we hold to iustifie without the workes of the law , euen according to S. Paul , Rom. 3. and according to that sence which the ancient fathers held , in saying , Faith onely iustifieth ; they neuer meaning thereby a vaine faith , to wit , faith in word and profession onely , but a true faith which worketh by loue : for we may well proue from Scripture , that all those which haue not the same true and liuely faith , do as much erre in faith , as in maners , ( though not in doctrine : ) for a good Tree cannot bring forth euill fruit , neyther can an euill Tree bring foorth good fruit ● . Math . 7.

A fayned faith and a falsecalled knowledge , is accounted by some to be true faith and true knowledge : but there is but one true faith , one Lord , one Faith , one Baptism ● . True faith is defined to be the Ephe . 4. ground of things hoped for , and the euidence of things not seene ● . Now he that hath this true faith , Hebre 11. to wit , this euidence of things which are not seene , must of necessity know the inuisible God ; but he that knoweth God , keepeth his commandements : for to know God , is eternall life ● . Truely to know , Iohn . 17. I say , is eternall life ; for he that sayth he knoweth God , and keepeth not his commaundements , is a liar , and the truth is not in him ● . Whereby we may 1. Iohn . 2. well gather from holy Scripture , that true Knowledge , true Fairh , and true Loue are three inseperable things , and proper onely to the elect .

And by this you may well perceiue , that our doctrine doth neyther deny the doing of good workes , nor the promised reward therof , ( for as it is noted before ) we acknowledge no other way to heauen , but by faith which worketh by loue : ) but indeed to exclude all boasting in man , ( because he cannot do any good of himselfe ) we attribute all prayse and glory to God alone , from whom all good proceeds : for what haue we that we haue not receiued ? And if thou hast receiued it ( saith the Apostle ● ) why reioycest 1. Cor . 4. thou , as though thou hadst not receiued it ? Therefore when any good is done , we say with S. Paul● , Not we do it , but the grace of God which is 1. Cor . 15. Gala . 2. & Rom. 10. Rom. 7. & 2. Cor . 3. with vs : wee our selues liue not , but Christ liueth in vs ● : for still we acknowledge with the holy Apostle , that in vs , that is , in our flesh , there dwelleth no good ● .

But not to trouble you ouermuch with a rude and harsh Preamble , I beseech you for his sake that died vpon the Crosse , to free vs all from the tyrannie of the father of lyes , that you will sincerely & truely ( and according to your conscience , by the trueth of holy Scripture ) answere to these sixe demaunds of mine , touching some poynts yet in controuersie betweene vs ; for thereby I hope you shall cleerely discerne , that the Church of Rome doth erre , in affirming that the Church of Rome cannot erre . Wrest not the holy Scriptures , to make them agree with vncertaine traditions and doctrines of men : but proue all in Gods name , and hold onely that which is good . And euen so I commit you to the direction of the holy Spirit .

FIrst , whether the holy Catholike Church , the Communion of Saints , be not onely the true Church which cannot finally erre , as being that Church onely , against which , hell gates cannot preuayle ?

SEcondly , whether hell gates preuayle not as much against all those which liue and dye in deadly sinnes , ( be they Bishops of Rome , or who els soeuer ) as those that liue and die in Heresies ? for all doe erre , in refusing the right way to heauen , and taking the ready way to hell .

THirdly , if hell gates preuayle against all reprobates , ( and so by good consequence , they not in the Communion of Saints the holy Catholike Church ) how then can we directly poynt to those that cannot erre ? for God onely knowes who are his .

THat these 3. former poynts may be the better answered , both according to Scripture , & to the truth taught in the Church aboue a thousand yeres since ; it may please the Answerer to note well , what Saint Ambrose & Saint Augustine do write touching the Rock , against which , hell gates cannot preuaile , and also what S. Gregory doth write touching the vniuersall authority of one Bishop ; for by that meanes it may be , that he will not so much commend the doctrine taught now in the Church of Rome , as the doctrine of the same Church taught in their dayes , being so much difference betweene them , as betweene truth and falshood : for albeit the Successor of S. Peter may now sit in Peters chayre at Rome , yet it is most euident by good proofe from antiquity , that the fayth of S. Peter is not now in the same chaire . But God forbid , that Custome ( although neuer so ancient ) should take place before Trueth .

Among many other places , which those ancient Fathers haue written touching these things , I note here onely but these few following .

S. Ambrose vpon S. Luke , the sixt booke and ninth chap. and vpon the 40. Psalm . S. Augustine against Cresconius , the 2. booke , chap. 21. and 22. & in his booke of the vnity of the Church , chap. 18. in his 19. Sermon vpon S. Mat . also in his 6. treatise vpon S. Iohn , and in his 2. booke of Baptisme against the Donatists , the 3. chap. S. Gregory Magnus in his 4. booke , epistle 32 , 36 , 38 , 39. also in his 6. booke , epistle 24 , 30. and his 7. booke , epistle 69.

Fourthly , Whether there can be any sinne ( little or great ) in man , without the breach of the Commaundement , because it is written , that where there is no Rom. 4. Law , there is no Transgression * : but the Commaundement being broken , we all hold the same sinne deadly , ( for the Rom. 6. wages of sinne is death ● ) it being not repented before death : for the Trueth himselfe doth auouch , that vnlesse we repent , we shall all perish ● . Luke . 13

That this poynt may be the better vnderstood , let vs consider well vpon the seuerity of those two Commaundements , on which the whole law & the Prophets depend ● . Math . 22.

First , Thou shalt loue the Lord thy God with all thy heart , with all thy soule , with all thy mind , and with all thy strength .

Secondly , Thou shalt loue thy neighbour as thy selfe , &c.

From hence we note , that there is not any good ( little or much ) that man can doe , but he is bound to do it , euen by this law of loue ; for if he omit it for any respect whatsoeuer , how then doth he loue God with all his heart and soule , &c. he not wholy ( as much as in him lyeth ) doing the will of God at all times , whose will is that we should be perfect as our heauenly father is perfect ● ? And by this we absolutely Math . 5 cut off both works of supererogation , and works of satisfaction to God : for it can not be truely said , that a man neglecting his duty at one time , may yet make full satisfaction for the same offence , onely by doing his duty at an other time ; because the Scripture doth declare vnto vs , that when we haue done all that we can do , we are yet vnprofitable seruants , and haue done but our dutyes ● . Luke . 17.

Fiftly , forasmuch as none but God can tell whether a man shall repent or no of any sinne before death , whether therefore , that sinne which S. Iohn forbids vs to pray for ● , be not that sinne onely which a man dies in without 1. Iohn . 5. Repentance , and so consequently no sinne to be prayd for after death ? for sinne not being repented before death , the Scripture doth proue it damnable , as is noted before in the fourth demaund : but being truely repented from the bottome of the heart , the same Scripture proues the same sinne to be absolutely pardoned , & altogether cleansed by the infinite merites of Christ Iesus ● : whereof also we haue an euident 1. Iohn . 1. example by the penitent Thiefe that died vpon the Crosse ● : for if by Gods Iustice a Purgatory fire were requisit Luke . 23. for any of his elect , then vndoubtedly it had bene most requisite for him that repented so late , & without any satisfaction at all , but onely that satisfaction which Christ made for him ; which is all sufficient both for him and all the elect of God .

ANd that this point may be well vnderstood , let vs consider well both of the infinite mercies of Almighty God towards his children the elect , and also of the infinite merits of Christ ; for of necessity it must be granted , that a Purgatory fire after this life to torment the children of God , can not stand both with those mercyes of God , and merits of Christ : and I proue it after this maner following .

It is written in the 103. Psalm , that as a father hath compassion on his children , so doth our heauenly Father pitty those that feare him , to wit , his owne children ; ( and we find it to be so by the example of the Thiefe before specified . ) But what father will punish his child ( being come to yeeres of discretion ) for the follies committed in his youth , the same father being also assured , that his sonne is so heartily repentant for the same follies , that he will neuer commit them againe ? And shall we vainely imagine , that God is not so mercifull and fauourable to his repentant children , as man to his ? or shall we vainely imagine ( respecting Gods iustice ) that the merits and satisfaction of Christ , are not as sufficient for one faithfull repentant sinner , as for another ? God forbid : let vs rather acknowledge the errour herein , wheresoeuer it be , and although neuer so ancient : for better late then neuer , to acknowledge ignorance and error to be incident to all men ● . Rom. 3.

SIxtly and finally , whether they teach not contrary to Christ , which teach , that a man may eate and drinke the blessed Body and Blood of Christ , ( the onely spirituall food and life of the soule ) to his owne damnation ? for our Sauiour doth absolutely affirme without any exception or condition , that whosoeuer eateth his flesh , and drinketh his blood , hath life euerlasting ● . And thereby it is most euident , Iohn . 6. that eyther those words of Christ must be vnderstood otherwise then they are there exprest ( which no good Christian dares to doe ) or els the same Scripture doth apparantly proue , that a reprobate ( as Iudas , and such like ) can neyther eate nor drinke that heauenly substance .

But if in that one place of Scripture , any one thing may bee vnderstood more or lesse then the Text doeth expresse , why may it not likewise be so in some other places thereof , euen where men themselues shall thinke good , and so the word of GOD to bee made of no effect , by the doctrines and traditions of men ?

WHosoeuer mistakes holy Scripture , doth erre .

But the Church of Rome mistakes holy Scripture :

Therefore the Church of Rome doth erre .

Whosoeuer vnderstands more or lesse in Scripture then the text doth expresse , mistakes the Scripture .

But the Church of Rome vnderstands more in Scripture then the Text doth expresse :

Therefore the Church of Rome mistakes the Scripture .

THat the Church of Rome vnderstands more in Scripture then the text doth expresse , I proue it from the 6. of S. Iohn : for there where our Sauiour saith absolutely without any exception or condition , Whosoeuer eateth his flesh , and drinketh his blood , hath life euerlasting ; the Church of Rome vnderstands him to speake conditionally , as in effect to say , Whosoeuer eateth my flesh , and drinketh my blood ( worthily , ) hath life euerlasting ● . And this is See Bellarmine in his 1. booke of the Eucharist , Cap. 7. more then the text doth expresse , not in word onely , but in signification : for it is one thing to giue a benefite freely , and another thing to giue it conditionally : therfore this text of Scripture is most cleare against the Church of Rome , that the wicked and reprobate can neyther eate nor drinke the flesh and blood of Christ .

But to confirme this argument to be inuincible against all Heretikes , let any Heretike with his heresy be brought to the triall of holy Scripture : and although some one place thereof being brought against him , may seeme to agree with him , or not to make against him at all , yet diuers places of Scripture being conferred together , he shall then be forced eyther to acknowledge his owne error , or otherwise to vnderstand more or lesse in Scripture , then the text doth expresse : and for more confirmation thereof , we will touch one poynt more .

It is written in the 1. to Tim . chap. 4. that in the latter times some shall depart from the faith , giuing heede to spirits of error , and doctrines of deuils , teaching lyes in hypocrisy , &c. forbidding to marry , and commaunding to abstaine from meates lawfully to be eaten , &c.

Here from the truth we proue to the Church of Rome , that the Apostle doth prophesie of them , because they forbid some to marry , &c. But they denie it , saying , that he doth rather prophesie of the Manichees , because they held marriage vncleane , and therefore altogether vnlawfull : but we ( say they ) contrary to them , doe hold it a holy Sacrament ; and therefore the Apostle doth not there speake of vs at all .

Wee still vrge them with truth , that the Apostle doth there speake as much of them , as of those ancient Heretikes , and rather of them then of the other , because in hypocrisie they rather forbid marriage then the other , seeming to account of it as an holy thing , and yet forbidding it in some persons , as rather in them prophane then holy , notwithstanding the holy Scripture doth affirme it honourable in all ● . 1. Cor . 7. & Hebr . 13.

They yet replie against the plaine text of Scripture , ( as we find by their Rhemish notes vpon the same places ) that marriage is not lawfull in a Bishop or Priest , and therefore not honorable in all , but in some , to wit , in such as may lawfully marry , and are lawfully married : not in brothers and sisters , ( say they ) neyther in persons which haue vowed the contrary .

But this answere of theirs is no better then a deluding speach : for as it is lawfull for brothers and sisters to marry , they not being married one to another , or contrary to Gods law : so is it also lawfull for a Bishop or Priest to marry , without making any such vndiscreete vowes to the contrary : for to confound this erronious opinion of theirs , wee shew vnto them , where the same Apostle which did prophesie of this deuilish error , doth auouch a Bishop the husband of one wife , to be vnreproueable ● . To which they reply , according to the maner 1. Tim . 3. of all Heretiks , that there the Apostle must be vnderstood to speake of a Bishop , that hath bene the husband of one wife . But this is plaine absurdity ; for it is one thing to be a maried man the husband of one wife , and another thing to be a widdower that hath bene the husband of one wife : and he that takes from Scripture the one for the other , doth apparantly declare himselfe to erre , in mistaking the Scripture .

Read the 3 , 4 , & 5. chapters of the 1. to Timoth . ( and conferre the 2. verse of the 3 , with the 9. of the 5. ) and note thereby , who S. Paul thought meetest for single life ; for euery one can not liue single and chaste , although he would ● . And therefore , although Math . 19 1. Cor . 7. chaste single life is to be preferred before marriage , yet to make marriage vnlawfull in any , is deuilish : for an vnchaste single life is the more abominable to God , because marriage is honorable in all degrees .

This Argument therefore is not lightly to be regarded ; for by the inuincible force and strength thereof , all Heretiks may be conuerted or confounded ; for albeit faith be aboue reason , yet faith is not against reason . But it cannot stand with reason & a good conscience , that a Christian should beleeue any thing for truth , which the Scripture doth contradict : and therefore it followes of necessity , that it cannot stand with reason and a good conscience , that a Christian should beleeue any thing for truth , before he knowes certainely , whether the same be agreeable to holy Scripture or no ; for there must be no doubt in faith : and faith is by hearing , and hearing by the word of God ● . Rom. 10

But setting the authority of the Church of Rome aside , who can doubt , that the holy Scripture doeth allowe it lawful in a Bishop or Priest to liue in chaste wedlocke ? Againe , setting the authority of the Church of Rome aside , who can doubt , that the holy Scripture doth allowe it a true and lawfull fast in any Christian whosoeuer , eyther not to eate any thing at all , or els in respect of natures weakenesse , to eate a very small quantity of any meate whatsoeuer , not respecting therein the difference of meats , but onely the quantity ?

It may well be , that he which hath his conscience sEared with an hot Iron , will doubt of these things : but not any other can make any doubt therein ; and therefore not any other can doubt that the Church of Rome is not the true Church of Christ , but rather assuredly the Antichristian Church , in extolling her selfe so much aboue God ● , as to make that 2 Thes . 2. vnlawfull by her owne traditions , which he hath made lawfull by his holy word .

True chastity and true fasting are highly to be commended ; but if there were no Scripture to lay open these hypocriticall errors , yet the absurdities therein are sufficient to proue them meere sollies , proceeding onely from earthly wisdome ; for as touching the vndiscreet vowes of Priests neuer to marry , many of them , in so vowing to omit that which is lawfull , haue bene thereby constrayned to commit that which is vnlawfull : and this is a truth most euident ; yet it is vainely giuen foorth by many , that euery man that doth endeuour himselfe to liue single and chaste , may so liue if he will : but that opinion is contrary to Scripture , as is noted before .