❧ six demands ( from an unlearned Protestant, to a learned Papist,) so forcible against all obstinate Papists, that not any of them are able to reply, without absurd equivocation. Also an invincible Argument, to prove the Church of Rome to err, with an infallible note whereby to know the Spirit of Truth, and the spirit of Error. Ecclesiastes. 9. wisdom is better then strength: yet a simplo mans wisdom is despised, and his words are not heard. Imprinted at London by Simon Stafford, dwelling in the Cloth-fayre, near the sign of the read Lion. 1609. To the Protestant Reader. I Presuppose( Christian Reader) that thou canst not be ignorant of the great number of learned books now extant, touching the controversies between the Papists and ourselves, about the truth of Christian Religion: And therefore I stand in some doubt, that thou wilt reject this unlearned Pamphlet of mine, as altogether needless, proceeding from so weak an Author. But mistake me not, for knowing myself not to be able to writ scholer-like, I haue therefore endeavoured to writ Christian-like.( every Christian is not skilful in Artes, neither is every great scholar a true Christian.) My whole intent in the penning hereof, is no more but to lay open unto the zealous seduced Papist, that the Church of Rome doth err; which truth being once made manifest to the adversary, the main pillar of popish Religion is thereby utterly ruinated, and peace among Christians universally to be expected. But unless it be first made manifest unto him, that the visible Church may err, sooner may the world be filled with books of controversies, then we to agree all in one profession. Therefore to the effecting whereof( notwithstanding all former books) let every good Christian soldier use his best endeavours, and every man decently according to his vocation; remembering this by the way, that as error doth weaken many great ones, so truth is able to strengthen many little ones. And above all things, be sure that thou dost endeavour, as well to express Christ truly by works, as to profess him truly by words: otherwise the mortified Papist, notwithstanding his ignorance, may justly allege more against thee, then thou art able to allege against him. Therefore, that we may be all true Christians, both indeed and word, let every one seek as well to reform the one as the other, Farewell. A Preamble from the author, to the learned Papist, touching the answering of the demands following. FOrasmuch as it is the duty of all Colo. 3. See Saint Hierom vpon the same place. Christians, lovingly to instruct and admonish one another, ● thereby to eschew vanities and lies, and to follow after verity: I am now therfore most earnestly to entreat you whosoever( being a scholar) that you will vouchsafe to peruse these six demands here ensuing, and for Gods cause to answer directly unto them, and with as much brevity as may be. A professed Christian falling into error, onely by means of human frailty& simplo ignorance, may easily bee recalled, the truth being laid open unto him; but for a professed Christian, after good admonition, still to persist in error, and obstinately to defend it against the apparent truth, that proceeds of devilish collusion and wilful blindness, and is a disease hardly to be cured: for as S. Paul saith, ● he sinneth Tit. 3 against his own conscience; that is, he sinneth against his own reason and understanding for there is not any heretic whosoever: that goes about to make good by Scripture any heresy whatsoever, but he shall thereby be forced to argue undirectly and absurdly, and against all reason: for it is not possible directly to collect falsehood of truth; for God cannot lie, neither is his word unperfectly written, being penned by the direction of himself, the author of all perfection. Yea, so perfect and true it is in all respects, that it is damnable to add or diminish one word to or from it ●. But this being Deu. 4. 12 Gala. 3 22. granted, which cannot well bee denied, what then may be the cause, that grave men and great Schollers cannot perceive their own absurdities, in maintaining of errors by holy Scripture? verily, it may well be thought, that because worldly wisdom is now so much in request on all sides, therefore heavenly wisdom is hardly found out on any side. The natural man perceiveth not the things of the spirit of God; for they are foolishness unto him, &c. but he that is spiritual, discerneth all things ●. 1. Cor. 2. The wisdom of the flesh is death: but the wisdom of the spirit is life and peace ●. Those then that will Rom. 8. not be lead by doctrines and traditions proceeding onely from human wisdom, let them be wholly obedient to the wisdom of the Spirit, for thereby they may best attain to everlasting life and peace. Not every one that saith, Lord, Lord, shall enter into the kingdom of heaven, but he onely that doth the will of the Lord of heaven ●: for he onely builds Math. 7. vpon that rock, against which hell gates cannot prevail& that doth the same place of S. Mat. testify. We haue now many professors of Christ, in word and tongue onely, but I doubt, wee haue but few that do lively express him in dead and in truth: for he that saith he knoweth God, and keepeth not his commandements, is a liar& the truth is not in him*. 1. John. 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 lively member of Christ his mystical body( the holy catholic Church, the Communion of Saints) is against Christ, of what profession soever he be; for notwithstanding he doth truly profess Christ by words, yet he may wholly deny him by evil deeds:* which he could not do, if he had that true Titus. 1. faith which worketh by love; for a good three cannot bring forth evil fruit*. He that hath not the spirit Math. 7. of Christ, the same is not his, &c. but as many as are lead 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 err 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 whosoever( although under 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 authority either ecclesiastical or civil, but rather most truly obedient to all, in submitting ourselves vnfaynedly to the highest authority, from which all other take their efficacy& strength; for we hold it an undoubted truth, that we are bound by duty, in respect of Gods law, ● to obey al earthly power in every thing Rom. 13.& 1. Pet. 2. ( either in ancient traditions, or new precepts) it commanding nothing contrary to the express 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 he doth not obey Acts 4 Gala. 1. God rather then men, that doth absolutely give credite to the doctrines of men, before he knows certainly whether the same doctrines be according to the will of God revealed in his word. prove all things( saith S. Paul) ● and hold that which is good. 1 Thess. 5. But how can we prove the difference of things, unless we haue light to prove them by? for he that is in darkness, is blind: and if the blind led the blind, they shall both fall into the ditch ●: therefore to prevent Math. 15 that eiull, and because Christ is the onely light of the world ●, let us seek onely for him to enlightē John 1. 8. our harts? But where shal we seek for him? Search the Scriptures( saith the Light himself) for they bear witness of me, &c. he that is of God, heareth Gods word ●. When the word of God goeth forth, it giveth light and understanding even unto the simplo, John 5. and 8. his word is alanthorne unto our feet, and a light unto our paths ●, that written word is as a light shining Psal. 119 2. Pet. 1. Rom. 10. John 10. in a dark place ●: faith is by hearing, and hearing by the word of God ●: my sheep hear 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 sheep, and hath the spirit of Christ, if( fearing to mistake the word of God concerning those things which belong to his own salvation) he refuse to hear his word purely and simply as it is, without any mixture of sour leaven proceeding from earthly wisdom? Is not he worthy to go astray, that wilfully refuseth to be lead by God himself,& chooseth rather to be lead by the direction of men? verily, his own conscience will one day condemn him for so doing: For he that refuseth me( saith Christ) and receiveth not my words, hath one that iudgeth him: the word that I haue spoken, it shal judge him in the last day ●. John. 12. Therfore let us prove all onely by that truth which hath been from the beginning ●. 1. joh. 2.& 4. I am not ignorant what is objected here( although to no good end objected.) It is said that the Scriptures are hard to be understood, and that doth Saint Peter approve ●. again, all heretics will allege 2. Pet. 3. Scripture to maintain their heresies, for the devill himself did allege Scripture against Christ●. But Math. 4 the Church cannot err, for hell gates cannot prevail against it ●. Therefore absolutely all must bee Math. 16 subject to th'authority of the roman Church: for that is the Church, against which hell gates cannot prevail. To these things I answer; first, it is true, according to the same place of S Peter, that to some the Scriptures are hard to be understood, and the Apostle shows there, to whom, namely, unto the unlearned and unstable; to all obstinate heretics indeed, they are hard to be understood; but doth it therfore follow, that to the men of God, they are also hard to be understood? no verily, for S. Paul doth approve the contrary, saying, that the whole Scripture is given to that end, that the men of God may be made perfect ●. If it be demanded, who are the Rom. 15.& 2. Tim. 3. Rom 8. men of God? It may be truly 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 goodness of almighty God,( who respects neither the greatness nor littleness of persons) the least may as soon obtain the same Spirit of Truth, as the greatest ●. It can not then proceed from heavenly wisdom, 1. Cor. 1. to bar spiritual men from their due, fearing lest carnal men might take hurt. There are many better ways to prevent evil, then by omitting to do good; for that is no better then to commit evil. The devill did allege Scripture against Christ: But Christ did confounded the devill by Scripture ●. Math. 4. If proud heretics will needs follow the example of their father the devill, in alleging of Scripture falsely, let the humble Christian follow the example of Christ, in confounding of heretics by the true sense of Scripture: for at one word, it is unmeet that any man should be ignorant of that whereby he must be judged ●. John 12. And as touching the Church, true it is also, that whosoever they be that are members of the holy catholic Church, the Communion of Saints, can not finally err, for that is the onely Church, against which, hell gates cannot prevail.( If thou be in the Church, saith S. Ambrose●, the gates of hell shal in his 6. book vpon S. Luke chap. 9. not prevail against thee.) But to grant that sole privilege to the Church of Rome, or to any other particular Church wheresoever, were nothing else, but by authority to maintain error for truth; an evident example whereof we haue seen, by those evils which grew by abusing the authority of the chair of Moses, to which now in the new law we will suppose the chair of S. Peter to be answerable. The Scribes and the pharisees sit in Moses seat( saith Christ) therfore whatsoever they bid you observe, that observe and do, but after their works do not; for they say, and do not ●. Math. 23 Here, by our saviour himself we see, that both faithful, and faithless Iewes, were to obey the Church: but how, absolutely in all things? no: for in an other place ● he commands them to beware Math. 16. of the leaven of the pharisees and Sadduces, meaning thereby, their own doctrines and traditions, which in truth were nothing else but their own works:& this doth manifestly prove, that( notwithstanding the chair of Moses) their Church might err: yea Christ saith plainly ●, that they made the word of Math. 15. God of no effect, by means of their own doctrines and traditions; they stood too much vpon the chair of Moses and their outward calling, boasting( as the Prophet jeremy saith ●) that the law could not perish Ierem. 18. from the Priest; and that was the onely cause of their great blindness, in not discerning Christ the onely substance of the same Scripture which they themselves taught: and even so now, after the same maner doth the Church of Rome beguile herself. whatsoever she teacheth, it must by her own authority be held for truth; for be it error or truth, it is the Church that doth teach it: he is therefore an heretic that doth gainsay it. But if holy Paul had been of the same mind, touching those that sit in authority in the Church, to what end then did he give that good admonition to the Galatians, saying; Though that we( the onely visible Church on earth) or an angel from heaven, preach unto you otherwise then that which we haue preached, let him be accursed ●. again, the same Apostle saith plainly, Gala. 1. 2. Thess. 2. that Antichrist shall sit in the Temple of God ●; that is, in the Church of God: and our saviour himself doth avouch 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, unless 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 understanding ●. 1. Cor. 14. But who can be more childish in understanding, then they that prefer the customs 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 prayer and service to be used in an unknown tongue, which most part of the hearers understand not? teaching also innumerable people to rehearse daily the Articles of our faith, in a tongue which they understand not; from which custom no good at all can proceed: but because it hath been of a long time a custom in the Church of Rome, therfore as vain as it is, it will hardly yet be left. It is Error therefore, and pernicious to hold, that the visible Church of Rome,( or else where) cannot err: 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 pass as currant, as the truth itself. But long since, and before that false opinion sprung up in the Church, the later councils did sometimes correct& amend the former, as S. Austine Aug. de Baptis. contra Dona. lib. 2. Cap. 3. testifieth ●, yea, the councils themselves testify as much; for if they be well conferred together, it will manifestly appear, that in some principal points, the one doth contradict the other:( and here I mean as well general councils as others.) And thereby wee may clearly discern, that with too great a number, and of too long a continuance, error hath been held for truth, and truth for error: for as concerning our doctrine taught in the Church of great britain, albeit that those of your side account it in some points not onely to be erroneous, but also to be as novelties never heard of before Luthers time; yet the same doctrine in substance is wholly agreeable to the doctrine of Christ, taught by himself, the Apostles,& the primitive Church. And this might very easily be proved, if the greater part of Christians in this corrupt age, were not of that evil disposition, as rather still stubburnly to contend one with another, then meekly and mildly like Christians in dead to admonish one another, every one being as desirous of his brothers welfare as of his own. But condemn us not rashly: for as you mistake us in one point, so may you also in another. It is wrongfully given out by many of you, that we teach a vain faith without works to justify. But verily we teach no such thing, but the contrary; for we hold that no faith can justify, but that faith onely which worketh by love ●, and the same faith Gala. 5. and 6. onely we hold to justify without the works of the law, even according to S. Paul, Rom. 3. and according to that sense which the ancient fathers held, in saying, Faith onely justifieth; they never meaning thereby a vain faith, to wit, faith in word and profession onely, but a true faith which worketh by love: for we may well prove from Scripture, that all those which haue not the same true and lively faith, do as much err in faith, as in manners,( though not in doctrine:) for a good three cannot bring forth evil fruit, neither can an evil three bring forth good fruit ●. Math. 7. A feigned 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 evidence of things not seen ●. Now he that hath this true faith, Hebre 11. to wit, this evidence of things which are not seen, must of necessity know the invisible God; but he that knoweth God, keepeth his commandements: for to know God, is eternal life ●. truly to know, John. 17. I say, is eternal life; for he that saith he knoweth God, and keepeth not his commandments, is a liar, and the truth is not in him ●. Whereby we may 1. John. 2. well gather from holy Scripture, that true Knowledge, true Fairh, and true love are three inseparable things, and proper onely to the elect. And by this you may well perceive, that our doctrine doth neither deny the doing of good works, nor the promised reward therof,( for as it is noted before) we aclowledge no other way to heaven, but by faith which worketh by love:) but indeed to exclude all boasting in man,( because he cannot do any good of himself) we attribute all praise and glory to God alone, from whom all good proceeds: for what haue we that we haue not received? And if thou hast received it( saith the Apostle ●) why rejoicest 1. Cor. 4. thou, as though thou hadst not received 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 us: wee ourselves live not, but Christ liveth in us ●: for still we aclowledge with the holy Apostle, that in us, that is, in our flesh, there dwelleth no good ●. But not to trouble you overmuch with a rude and harsh Preamble, I beseech you for his sake that died vpon the cross, to free us all from the tyranny of the father of lies, that you will sincerely& truly( and according to your conscience, by the truth of holy Scripture) answer to these six demands of mine, touching some points yet in controversy between us; for thereby I hope you shall clearly discern, that the Church of Rome doth err, in affirming that the Church of Rome cannot err. Wrest not the holy Scriptures, to make them agree with uncertain traditions and doctrines of men: but prove all in Gods name, and hold onely that which is good. And even so I commit you to the direction of the holy Spirit. six demands, from an unlearned Protestant, to a learned Papist. FIrst, whether the holy catholic Church, the Communion of Saints, be not onely the true Church which cannot finally err, as being that Church onely, against which, hell gates cannot prevail? SEcondly, whether hell gates prevail not as much against all those which live and die in deadly sins,( be they Bishops of Rome, or who else soever) as those that live and die in Heresies? for all do err, in refusing the right way to heaven, and taking the ready way to hell. THirdly, if hell gates prevail against all reprobates,( and so by good consequence, they not in the Communion of Saints the holy catholic Church) how then can we directly point to those that cannot err? for God onely knows who are his. THat these 3. former points may be the better answered, both according to Scripture,& to the truth taught in the Church above a thousand yeres since; it may please the Answerer to note well, what Saint Ambrose& Saint Augustine do writ touching the Rock, against which, hell gates cannot prevail, and also what S. Gregory doth writ touching the universal authority of one Bishop; for by that means 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 between them, as between truth and falsehood: for albeit the Successor of S. Peter may now sit in Peters chair at Rome, yet it is most evident by good proof from antiquity, that the faith of S. Peter is not now in the same chair. But God forbid, that custom( although never so ancient) should take place before truth. 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 sixth book and ninth chap. and vpon the 40. Psalm. S. Augustine against Cresconius, the 2. book, chap. 21. and 22.& in his book of the unity of the Church, chap. 18. in his 19. Sermon vpon S. Mat. also in his 6. treatise vpon S. John, and in his 2. book of baptism against the Donatists, the 3. chap. S. Gregory Magnus in his 4. book, epistle 32, 36, 38, 39. also in his 6. book, epistle 24, 30. and his 7. book, epistle 69. Fourthly, Whether there can be any sin( little or great) in man, without the breach of the commandment, because it is written, that where there is no Rom. 4. Law, there is no Transgression*: but the commandment being broken, we all hold the same sin deadly,( for the Rom. 6. wages of sin is death ●) it being not repented before death: for the truth himself doth avouch, that unless we repent, we shall all perish ●. Luke. 13 That this point may be the better understood, let us consider well vpon the severity of those two commandments, on which the whole law& the Prophets depend ●. Math. 22. First, Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength. Secondly, Thou shalt love thy neighbour as thyself, &c. From hence we note, that there is not any good( little or much) that man can do, but he is bound to do it, even by this law of love; for if he omit it for any respect whatsoever, how then doth he love God with all his heart and soul, &c. he not wholly( as much as in him lieth) doing the will of God at all times, whose will is that we should be perfect as our heavenly 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 truly 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 unto us, that when we haue done all that we can do, we are yet unprofitable seruants, and haue done but our duties ●. Luke. 17. Fiftly, forasmuch as none but God can tell whether a man shall repent or no of any sin before death, whether therefore, that sin which S. John forbids us to pray for ●, be not that sin onely which a man dies in without 1. John. 5. Repentance, and so consequently no sin to be prayed for after death? for sin not being repented before death, the Scripture doth prove it damnable, as is noted before in the fourth demand: but being truly repented from the bottom of the heart, the same Scripture proves the same sin to be absolutely pardonned,& altogether cleansed by the infinite merites of Christ Iesus ●: whereof also we haue an evident 1. John. 1. example by the penitent thief that died vpon the cross ●: for if by Gods Iustice a Purgatory fire were requisite Luke. 23. for any of his elect, then undoubtedly it had been 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 understood, let us 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 mercies of God, and merits of Christ: and I prove it after this maner following. It is written in the 103. Psalm, that as a father hath compassion on his children, so doth our heavenly Father pitty those that fear him, to wit, his own children;( and we find it to be so by the example of the thief 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 son is so hearty repentant for the same follies, that he will never commit them again? And shall we vainly imagine, that God is not so merciful and favourable to his repentant children, as man to his? or shall we vainly imagine( respecting Gods iustice) that the merits and satisfaction of Christ, are not as sufficient for one faithful repentant sinner, as for another? God forbid: let us rather aclowledge the error herein, wheresoever it be, and although never so ancient: for better late then never, to aclowledge ignorance and error to be incident to all men ●. Rom. 3. sixthly and finally, whether they teach not contrary to Christ, which teach, that a man may eat and drink the blessed Body and Blood of Christ,( the onely spiritual food and life of the soul) to his own damnation? for our saviour doth absolutely affirm without any exception or condition, that whosoever eateth his flesh, and drinketh his blood, hath life everlasting ●. And thereby it is most evident, John. 6. that either those words of Christ must be understood otherwise then they are there expressed( which no good Christian dares to do) or else the same Scripture doth apparently prove, that a reprobate( as Iudas, and such like) can neither eat nor drink that heavenly substance. But if in that one place of Scripture, any one thing may bee understood more or less then the Text doth express, why may it not likewise be so in some other places thereof, even where men themselves shall think good, and so the word of GOD to bee made of no effect, by the doctrines and traditions of men? THerefore, that it may evidently appear to the discreet Christian, that there is not both a worthy and an unworthy receiving of that spiritual food,( the Body and Blood of Christ), as there is of the Sacrament thereof, according to S. Paul●,& 1. Cor. 11. according to the eating of Manna among the Iewes; let him note well what our saviour himself saith more in the same chap. This is that bread which came down from heaven,( saith he) not as your fathers haue eaten Manna, and are dead. He that eateth of this bread, shall live for ever. Not as your fathers haue eaten Manna,& are dead, saith Christ. Yes, saith the Church of Rome, even as your fathers haue eaten Manna unworthily, and are dead: so he that eateth of this heavenly bread unworthily, shall likewise die. It is plain by the Apostle Paul*, that the faithful 1. Cor. 10. Iewes did eat and drink the same spiritual food which we do, even the bread of life; and therefore are not dead, but live. As many as in Manna understood Christ,( saith S. Augustine) did eat the same spiritual food which we do ●. De vtilita. penitent. Cap. 1. See more S. Augustine for this last point, in his 26. Treatise vpon S. John, and beleeue not lying spirits, but prove by Gods word, whether the spirit be of God or no: for by that good means, Error may be confounded, and Truth made manifest, with glory to God, and peace among Christians: which God grant of his infinite goodness. Amen. An invincible Argument, to prove the Church of Rome to err. reject him that is an heretic, after once or twice admonition, knowing that he that is such, is perverted, and sinneth, being condemned of his own self, Tit. 3 whosoever mistakes holy Scripture, doth err. But the Church of Rome mistakes holy Scripture: Therefore the Church of Rome doth err. whosoever understands more or less in Scripture then the text doth express, mistakes the Scripture. But the Church of Rome understands more in Scripture then the Text doth express: Therefore the Church of Rome mistakes the Scripture. THat the Church of Rome understands more in Scripture then the text doth express, I prove it from the 6. of S. John: for there where our saviour saith absolutely without any exception or condition, whosoever eateth his flesh, and drinketh his blood, hath life everlasting; the Church of Rome understands him to speak conditionally, as in effect to say, whosoever eateth my flesh, and drinketh my blood( worthily,) hath life everlasting ●. And this is See Bellarmine in his 1. book of the Eucharist, Cap. 7. more then the text doth express, not in word onely, but in signification: for it is one thing to give a benefit freely, and another thing to give it conditionally: therfore this text of Scripture is most clear against the Church of Rome, that the wicked and reprobate can neither eat nor drink the flesh and blood of Christ. But to confirm this argument to be invincible against all heretics, let any heretic with his heresy be brought to the trial of holy Scripture: and although some one place thereof being brought against him, may seem 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 either to aclowledge his own error, or otherwise to understand more or less in Scripture, then the text doth express: and for more confirmation thereof, we will touch one point more. It is written in the 1. to Tim. chap. 4. that in the latter times some shall depart from the faith, giuing heed to spirits of error, and doctrines of devils, teaching lies in hypocrisy, &c. forbidding to mary, and commanding to abstain from meats lawfully to be eaten, &c. Here from the truth we prove to the Church of Rome, that the Apostle doth prophesy of them, because they forbid some to mary, &c. But they deny it, saying, that he doth rather prophesy of the Manichees, because they held marriage unclean, and therefore altogether unlawful: but we( say they) contrary to them, do hold it a holy Sacrament; and therefore the Apostle doth not there speak of us at all. Wee still urge them with truth, that the Apostle doth there speak as much of them, as of those ancient heretics, and rather of them then of the other, because in hypocrisy 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 profane then holy, notwithstanding the holy Scripture doth affirm it honourable in all ●. 1. Cor. 7.& Hebr. 13. They yet reply against the plain text of Scripture,( as we find by their Rhemish notes vpon the same places) that marriage is not lawful in a Bishop or Priest, and therefore not honourable in all, but in some, to wit, in such as may lawfully mary, and are lawfully married: not in brothers and sisters,( say they) neither in persons which haue vowed the contrary. But this answer of theirs is no better then a deluding speech: for as it is lawful for brothers and sisters to mary, they not being married one to another, or contrary to Gods law: so is it also lawful for a Bishop or Priest to mary, without making any such undiscreet vows to the contrary: for to confounded this erroneous opinion of theirs, wee show unto them, where the same Apostle which did prophesy of this devilish error, doth avouch a Bishop the husband of one wife, to be vnreproueable ●. To which they reply, according to the maner 1. Tim. 3. of all heretics, that there the Apostle must be understood to speak of a Bishop, that hath been the husband of one wife. But this is plain absurdity; for it is one thing to be a married man the husband of one wife, and another thing to be a widower that hath been the husband of one wife: and he that takes from Scripture the one for the other, doth apparently declare himself to err, in mistaking the Scripture. red the 3, 4,& 5. chapters of the 1. to Timoth.( and confer the 2. verse of the 3, with the 9. of the 5.) and note thereby, who S. Paul thought meetest for single life; for every one can not live single and chased, although he would ●. And therefore, although Math. 19 1. Cor. 7. chased single life is to be preferred before marriage, yet to make marriage unlawful in any, is devilish: for an unchaste single life is the more abominable to God, because marriage is honourable in all degrees. This Argument therefore is not lightly to be regarded; for by the invincible force and strength thereof, all heretics may be converted or confounded; for albeit faith be above 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 follows of necessity, that it cannot stand with reason and a good conscience, that a Christian should beleeue any thing for truth, before he knows certainly, 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 doth allow it lawful in a Bishop or Priest to live in chased wedlock? again, setting the authority of the Church of Rome aside, who can doubt, that the holy Scripture doth allow it a true and lawful fast in any Christian whosoever, either not to eat any thing at all, or else in respect of natures weakness, to eat a very small quantity of any meate whatsoever, 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 extoling herself so much above God ●, as to make that 2 Thes. 2. unlawful by her own traditions, which he hath made lawful by his holy word. True chastity and true fasting are highly to be commended; but if there were no Scripture to lay open these hypocritical errors, yet the absurdities therein are sufficient to prove them mere sollies, proceeding onely from earthly wisdom; for as touching the undiscreet vows of Priests never to mary, many of them, in so vowing to omit that which is lawful, haue been thereby constrained to commit that which is unlawful: and this is a truth most evident; yet it is vainly given forth by many, that every man that doth endeavour himself to live single and chased, may so live if he will: but that opinion is contrary to Scripture, as is noted before. Indeed God may bestow that gift of continency vpon whom he will: but it is plain presumption in any man, to vow to do that thing which lies not in his power to do, and then afterwards to crave power from God, that he may be able to perform it: for if God should refuse to grant the petition proceeding from such a presumptuous person, what then may be expected in him, but uncleanness? for mary he will not. And as touching fasting, in few words, it is also plain absurdity,( respecting a Christian fast) to forbid a small quantity of some kind of meats, and to allow a large quantity of an other. Therefore let every man beware, that he neglect not the wisdom of the spirit, contained in holy Scripture, to follow the wisdom of the flesh, contained in the doctrines and traditions of men. Seeing faith is by hearing, and hearing by the word of God ●, let no man be wilfully ignorant Rom. 10. what that word teacheth: for the testimony of our Lord is sure, and giveth wisdom unto the simplo, Psalm. 19. An infallible note, whereby to know the spirit of Truth, and the spirit of Error. Beleeue not every spirit: but try the spirits, whether they are of God, 1. John. 4. whosoever doth vnfaynedly desire to haue all men reformed and confirmed in every thing,( both in word and dead, doctrine and manners, profession and conversation, faith and works) onely by that truth which hath been from the beginning,*( to wit, the holy 1 John. 2. Scriptures) may assure himself to be directed by the Spirit of truth; because he finds himself most willing in all points, rather to obey God then man: for from thence proceeds a good conscience, which can neither allow nor disallow any thing, but that which God doth allow or disallow. But whosoever is directed by the spirit of error, shall find himself nothing agreeable to the former, but altogether opposite unto him; for although hypocritically be may seem highly to commend the authority of holy Scripture, before any other authority whatsoever, yet in truth and in dead,( he obeying man rather then God) shall find himself wholly unwilling to be tried onely by that undoubted truth, because there is not any thing more against error and novelties, then the same truth which hath been from the beginning; and for that cause, the spirit of error seeks rather to subvert by fire and sword, then to convert by the sacred word. The spirit of truth walking in the true light, doth seek to prove every doubt by a certainty, and thereby oftentimes makes simplo men to argue discreetly and wisely, according to spiritual wisdom. But the spirit of error walking in darkness, doth still seek to make good one uncertainty by an other, and thereby too often makes great schollers to argue vndiscreetely and absurdly. To speak much in few words, the spirit of truth searcheth the holy Scriptures diligently:& where those Scriptures are truly preached, there God is found; and whosoever hath God on his side, shalbe sure to overcome: for great is that spirit of truth,& in the end it will prevail against the greatest adversary to Christ*, which some suppose to be Lateinos, 2. Thes. 2. ( the Latin man) 666. and Dux Cleri( the guide L. 30. D. 500. a. 1. u. 5. t. 300. x. 10. e. 5. O. 100. i. 10. l. 50. n. 50. e. 0. o. 70. r. 0. s. 200. i. 1. 66. 666. It is noted by the learned, that although diuers names comprehend this number, yet none in such ample maner, according to holy Scripture,( all circumstances therein respected) as the Popes of Rome, since the year of grace 666. And as they note the same number in the former words from the greek and latin, so do they also in the Hebrew word for a roman. of the clergy) 666*. Reue. 13. And for as much as there is not any other power, that can so much prevail against that great adversary, as the same spirit of truth, who then, but a skornefull heretic or worldling, will reject that truth( although never so simply uttered) which is brought forth against the same adversary? Simplicity cannot lie to deceive, because she is not able by craft and cunning to colour a lie, thereby to make it seem better then it is. Therefore whosoever doth reject a simplo truth, is most worthy to be deceived by a sophistical lie. Simplicity and plain dealing were never enemies to truth, but to error; for heretics cannot thereby maintain their heresies: but by sophistry and equivocation they endeavour to prove truth to be error, and error to be truth*. Colo. 2. There is an earthly wisdom belonging to the natural man, and that wisdom is foolishness to God, and deceives many. But there is a heavenly wisdom belonging to the spiritual man, which is foolishness to the world, and that can neither deceive, not be deceived: for he that is spiritual, discerneth all things*. Blessed is 1. Cor. 2. he then that is a fool to the world, and wise to God. To the man of God, truth is as welcome from a Puny, as from a Philosopher: and why? because both in rich and simplo attire, she is semper eadem, always the same. Therefore he is as vain& senseless, that doth reject the simplo truth, being spoken to no other end, but to the confounding of devilish errors, as he that doth reject Art and science, being used to the glory of God; for when all is done and said, it is truth that must confounded the devill, and nothing else but onely truth. Let no man therefore forbear to set her forth, because he finds himself to be ignorant in Arts: for it is better that his ignorance therein be laid open to the world, then truth to lie hide wheresoever; for being set forth in a known Language, and easy to be understood by the most simplo, there is not then any just cause why Christian truth should be rejected at any time. He that is wise indeed, will regard the inward spirit, more then the outward letter, abhorring onely that which is evil, and cleaving onely unto that which is good ●; abhorring error, Rom. 12 Gala. 1. though in an angel from heaven ●, and cleaving unto truth, albeit from the mouth of the most simplo ●. Psalm. 8. In the trying of masteries, and in striving for victory, policy doth direct the weakest to encounter the weakest, and the strongest to encounter the strongest aduersaries; but where the weakest is well able to resist the strongest, who can doubt which fide is to haue the victory? Among Protestands, I am not onely in the number of the weakest, but the weakest of the weakest( as may be well seen by my weak maner of writing hereof:) yet I do here justly forbid any Papist whosoever, to reply directly against these things which I haue brought against him, and not thereby to commit manifest absurdity And why do I say this, being but a simplo lay man unlearned, but because I haue that truth on my side, which will never be overcome directly? If a thousand learned Papists set themselves together against one simplo Protestant, he having Gods truth on his side, they could never prevail against him: for si Deus pro nobis, quis contra nos? If God be for us, who can be against us ●? Rom. 8. Therefore to the confusion of all wicked scorners directed by the spirit of error, and wisdom of this world,( for skornefulnes is a proper mark belonging to the wicked ●) we will conclude with Psalm. 1. this truth: A scorner seeketh wisdom, and findeth it not: but knowledge is easy to him that will understand ●. Pro. 14. 1. Cor. 10. whatsoever we do, let all be done to the glory of God. Amen. FINIS.