that by which he is iustified before God as if by onely faith we were iustified before God but yet that it were impossible to obtaine eternall saluation without workes cap. 4. in Epitome art We beleiue teach and confesse that good workes Workes wholy excluded from saltion are wholy to be excluded not onely when we treate of the iustification of faith but also when we dispute of our eternall saluation Againe We reiect and condemne these speeches Good workes are necessarie to saluation Zuinglius in Expostulat ad Lindouerum to 1. fol. 204. Faith alone saueth vs. Caluin in Rom. 10. v. 10. We are saued by faith alone In c. 1. v. 7. It is faith alone which bringeth euerlastingnesse of life Beza in Explicat Christianismi c. 8. vol. 1. pag. 199. Who Saluation relieth not vpon workes teach that mens saluation relieth vpon workes ether wholy or in some parte do plainely ouerturne all the Ghospell Pareus l. 4. de Iustif c. 4. The Ghospell promiseth saluation vnder the condition of faith alone Daneus Contr. de Baptismo c. 17. All the manner of our saluation purchased by Christ standeth in faith in him THE CONFERENCE Scripture plainely saieth that faith alone can not saue vs. The same say Catholiks Protestants plainely say that faith alone saueth alone bringeth life that by faith onely we are saued that saluation is promised vpon conditiō of faith onely that workes concurre not to saluation worke nothing to saluation are not necessarie to saluation are not holesome ART IV. WHETHER ALL MEN BOTH good and badde be to be iudged SCRIPTVRE EXPRESSELY AFFIRMETH. Apoc. 20. v. 12. And I saw the dead great and litle standing Great and litle are to be be iudged in the sight of the throne and bookes were opened and an other booke was opened which was of life and the dead were iudged of those things which were written in the bookes according to their workes And the sea gaue the dead that were in it and death and Euerie one All. hell gaue their dead that were in them and it was iudged of euerie one according to their workes 2. Cor. 5. v. 10. For we must all be manifested before the iudgmēt Euerie one seat of Christ that euerie one may receaue the proper things of the bodie according as he hath done ether good or euill Mathew 25. vers 32. And all nations shal be gathered before All nations him and he shall seperate them one from an other as the pastour seperateth the sheepe from the goates Then shall the King say to them that shal be at his right hand Come ye blessed c. Then shall he say to them also that be at his left hand Goe ye away c. Act. 10. v. 43. It is he that of God was appointed iudge of the liuing and of the dead Hebr. 22. v. 22. But you are come to mount Sion and the cittie All. of the liuing God and the iudge of all God CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos in Exposit Symboli Of which article that is the sense and meaning that in the last day Christ our Lord shall iudg all mankind PROTESTANTS EXPRESSELY DENIE Luther apud Scioppium in suo Ecclesiast c. 5. Christians Onely infidell know that onely infidels who will not receaue the Ghospell are to be iudged of Christ in the last day Let vs learne and note this Not the faithfull well that we feare not death and the last iudgment for Christ is not to come to iudge vs but he will iudge them who beleiue not Bullinger Concione 90. in Apoc. f. 163. The impious are Impious not the pious to be iudged but not the pious The good because they are iustified and absolued appeare in iudgment with glorie to iudge after their manner and fashiō the wicked but not to be iudged of anie Tilenus in Syntagmate c. 67. The elect do know that nether Not the elect their deeds nor all their words are to be called to the account of this iudgment The like say others as we haue shewed before c. 3. art 10. THE CONFERENCE Scripture plainely saieth that all the dead shal be iudged according to their workes that all must be manifested before the tribunall of Christ that all Nations shal be gathered to Christs iudgment that Christ is iudge of the quicke and the dead that God is iudge of all The same say Catholiks Protestants plainely say that the impious are to be iudged but not the pious that the good are not to be iudged of anie that onely infidels shal be iudged ART V. WHETHER THERE BE ANIE to whome seeking eternall glorie according to patience of good workes euerlasting life is rendred SCRIPTVRE EXPRESSELY AFFIRMETH. Roman 2. vers 6. and 7. Who will render to euerie man There are some such according to his workes to them truely that according to patience in good worke seeke glorie and honour and incorruption life eternall CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Rom. 2. v. 6. cit If Christ alone shall bring those workes to which the Apostle here saieth that eternall life is rēdred he should not haue saied He will render to euerie one according to his workes but to euerie one according to Christs workes PROTESTANTS EXPRESSELY DENIE Beza in Rom. 2. v. 6. What is here saied of Sophisters as if There are no such anie out of Christ or regenerate in Christ are found such in the iudgment of God as these here are described doth varie much frō the scope of the Apostle For that surely is most absurd Or as he hath in edition of 1565. Shall anie man bring these workes to which the Apostle saieth that life eternall shal be rendred Ether men not regenerate or the sonnes of God But nether Abraham surely hath whereof to glorie before God THE CONFERENCE Scripture plainely saieth that there are some to whome seeking glorie according to patience of good workes eternall life is rendred The same say Catholiks Protestāts plainely say that there are no men to whome life eternall is rendred according to their workes nor that there are anie workes to which eternall life is rendred ART VI. WHETHER THE SOVLES OF reprobates departed this life do now suffer the paines of hell SCRIPTVRE EXPRESSELY AFFIRMETH. Iude. v. 7. As Sodome and Gomorrha and the citties adioyning Sodomites in eternall fire in like manner hauing fornicated and going after an other flesh were made an example sustaining the paine of eternall fire Luc. 16. vers 22. And the rich man also dead and he was Diues in torments buried in hell And lifting vp his eyes when he was in torments c. Numbers 16. ver 33. And they went downe into hell quicke couered with the ground Are in hell CATHOLIKS EXPRESSELY AFFIRME S. Thomas Suplement q. 69. art 2. As soone as the soule is loosed from the bodie ether it is cast into hell or mounteth to heauen vnlesse it be hindred
vayne Homius in Disput 70. Almes hath not that force which Papists blasphemously attribute to it to wit to dispose a man to the grace of iustification to wipe away sinnes and to satisfie for them Willet Contr. 19. q. 3. p. 1034. It is an abominable and blasphemous Not by workes opinion that anie man by his workes should be able to redeeme his sinnes THE CONFERENCE Scripture expressely saieth that sinnes are redeemed by almes that sinnes are purged and redeemed by mercie Catholiks say the same Protestants expressely say that sinnes are not redeemed by almes or charitie that it is not possible to redeeme sinnes by almes that Christs eath had beene in vaine if sinnes could be redeemed by almes that it is abhominable and blasphemous to say that sinne may be redeemed by almes Which are so contrarie to Scripture as sometimes Protestants confesse it See lib. 2. c. 30. ART IX WHETHER TO ABSTAINE from great sinnes be necessarie to saluation SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Cor. 6. v. 9. Do not erre Nether fornicatours nor seruers of Great sinners shall not enioy heauen Idols nor adulters c. shall possesse the kingdome of God Ephes 5. v. 5. Know you this that no fornicatour or vncleane or couetous person which is the seruice of idols hath inheritance in the kingdome of Christ and God Rom. 8. v. 13. If you liue according to the flesh you shall die Shall die CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif cap. 9. It can no way be that faith accompanied with euill workes can saue a man PROTESTANTS EXPRESSELY DENIE Whitaker Contr. 2. q. 5. c. 7. We say If anie haue an act of No sinne hurteth where faith faith that sinne cannot hurt him This Luther saieth this we all say Luther de Captiuit Babyl to 2. f. 74. So thou seest how rich A Christian cannot leefe his saluation by anie sinne a Christian or baptized men is who though he would cannot leese his saluation with what great sinnes soeuer vnlesse he will not beleiue For no sinnes can damne him but onely incredulitie De votis ib. fol. 281. There are none so ill workes of one that beleiueth in Christ which can accuse and condemne him De libertate ib. f. 8. No worke profiteth an infidell to iustice and saluatioÌ„ No sinne daÌ„neth infidelitie and contrariwise no euill worke maketh him euill or damned but incredulitie In c. 53. Isaiae to 4. No sinne can hurt him that beleiueth In Gal. 2. to 5. f. 313. The false Apostles taught that vnlesse you liue according to the law you are dead before God Paul teacheth the plaine contrarie In c. 4. f. 404. The true knowledge of Christ or faith disputeth whether thou hast done good workes to iustice or euill workes to damnation but simply thus determineth whether thou hast done good workes thou art not therefore iustified or whether thou hast done ill thou art not therefore damned Et to 1. Epist edit Ienae f. 345. Be a sinner and sinne No murther or fornication can draw vs from Christ Perseuerer in sinne are iust stoutly Sinne shall not draw vs from Christ albeit we commit fornication or murther a thousand times a daye Bergenses apud Hospin in Concordia discordi f. 86. Iustice is imputed euen to them who perseuer in sinne Melancthon in Ioan. apud Cocleum in Art 6. Confess Augustanae As by the Ghospell onely faith is iustice so that though thou hadst done all the sinnes of all meÌ„ yet if thou beleiuest that the Father hath mercie vpon thee for Christ thou shalt be safe So contrariewise by the Ghospell onely incredulitie is sinne Onely incredulitie is sine Reineccius to 4. Armaturae c. 15. Euill workes do not make an euill man to wit him that is in Christ Zuinglius lib. de ver falsa relig tom 2. c. de Peccato Onely increduliâ—ie is not pardoned It followeth that onely incredulitie is that to which pardon is denied Caluin in Rom. 8. v. 13. Howsoeuer we be yet subiect to sinne neuerthelesse he promiseth vs life so we prosecute our desire of mortifying the flesh Author resp ad theses Valentinianas p. 925. This would that notable Diuine Luther and all our men So we haue true faith no sinne how great soeuer shall hinder ws to be made partakers of the euerlasting inheritance See more in my Latin booke c. 15. art 8. THE CONFERENCE Scripture expressely biddeth vs not erre for nether fornicatours nor adulterous nor such grieuous sinners shall possesse the kingdome of God and that if we liue according to the flesh we shall die Catholiks say the same Protestants expressely say that a Christian cannot be damned with what great sinnes soeuer so he will beleiue that onely incredulitie can damne him that though he commit fornication and murder a thousand times aday shall not be drawne from Christ though he had done all the sinnes of all meÌ„ he shal be saued if he beleiue that pardon is denied onely to incredulitie that so one haue faith sinnes can not hurt him that so we haue true faith no grieuous sinnes whatsoeuer shall hinder vs to enter into heauen What other I pray you is this but that voice of the Serpent to Eue Yee shall not die ART X. WHETHER SINNES BE THE cause for which men are damned SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 25. v. 41. Get yee away from me you cursed into euerlasting Men are damned for not exercising charitie According to their workes fire which was prouided for the Diuel and his Angels For I was an hungred and you gaue me not to eate c. Apocal. 20. v. 12. And the dead were iudged of those things which were written in the bookes according to their workes CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 2. de Grat. lib. arb c. 16. The Scripture euerie where teacheth that eternall punishment is by the iust iudgment of God rendred to mens sinnes PROTESTANTS EXPRESSELY DENIE Luther in Ionae 1. to 4. f. 409. Let vs know that we are not Men are not damned in sinne Onely incredulitie damneth damned in sinne nor saued by good workes Postilla in Dom. 8. post Trinitat f. 300. I obserue that no worke is so euill as it can damne a man onely incredulitie daÌ„neth That a man committeth adulterie that worke condemneth not but adulterie doth shew that he hath lost his faith In Dom. 4. post Pascha Onely incredulitie is held for sinne In die Ascensionis Nether is there anie sinne so great which can coÌ„demne a man onely incredulitie damneth whosoeuer are damned Damnation followeth no sinne but infidelitie Iacobus Andreae in Colloq Montisbel p. 109. None but None but infidels are damned Men are not damned because they haue sinned the incredulous is damned 105. Vnlesse incredulitie were in those that are to be damned none should be damned p. 447. Those that are to be adiudged to eternall punishmeÌ„t are not therefore daÌ„ned because they haue sinned but
because they would not embrace Christ with true faith And in the margent Onely incredulitie damneth men Whereupon Beza in the same Colloquie pag. 421. 448. in part 2. resp pag. 215. saied Surely your speech seemed to vs intolerable That men are not damned for sinne or because they haue sinned And notwithstanding Beza himselfe in the same Colloq pag. 103. saieth The onely efficient cause of damnation is our incredulitie 106. I say that onely incredulitie Onely incredulitie causeth damnation is the efficient cause of the damnation of the impious Et 2 part resp cit p. 6. Men perish not simply for sinne but for incredulitie Schlusselburg to 7. Catal. Haeret. p. 824. No sinnes condemne vnlesse incredulitie be adioyned Bidembachius in Consensu Iesuit Christian printed at Rochel 1584. p. 733. This saying is not ill vsed of some diuines It onely damneth Onely incredulitie damneth Wherefore ether Torrensis must reproue the office of the Holie Ghost reprouing the world and correct his tongue or he must graunt that men are damned for incredulitie alone Reineccius to 3. Armaturae c. 12. Man is punished not because Men are not punished because they did not well Sinnes do not damne Onely infidelitie is cause of damnation he did not well Zuinglius in Ioan. 5. tom 4. Sinnes do not make a man vniust nor damne a man but impietie and incredulitie Pareus in Collegio Theol. 7. Disput 5. It is rightly saied That onely infidelitie is the cause of damnation THE CONFERENCE Scripture expressely saieth that men are damned for sinnes of omission or not doing that which they were bound to doe that euerie one is iudged according to his workes The same say Catholiks Protestants expressely say that men are not punished because they did not well that sinnes condemne not mē that men are not damned for sinnes or because they haue sinned that no sinne is so grieuous as it can condemne a man that damnation followeth no sinne but incredulitie that onely incredulitie damneth men that men are damned for infidelitie onely ART XI WHETHER WE MVST GIVE account of our sinnes SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 12. vers 36. I say vnto you that euerie idle word that Man must giue account of euerie idle word men shall speake they shall render an account for it in the day of iudgment Rom. 14. v. 12. Euerie one of vs for himselfe shall render account to God 2. Cor. 5. v. 10. For we must all be manifested before the iudgment Of things that he hath done seat of Christ that euerie one may receaue the proper things of the bodie according as he hath done ether good or euill Apoc. 20. ver 12. And the dead were iudged of those things which were written in the bookes according to their workss CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Act. 15. v. 11. Caluinists cannot abide that workes be called to account But these pestilēt teachers lead their followers right to the pitte of hell and directly gainesay the holie Scripture Workes must come to account PROTESTANTS EXPRESSELY DENIE Confessio Palatina p. 202. I beleiue and confesse that God Gods iugdment not to be feared the Father for Christs most full satisfaction neuer remembreth my sinnes so that I haue no need to feare the iudgment of God Luther in Gal. 1. to 5. f. 282. Christ will not exact an account He will not take account of our life Not enter into iudgmēt with vs. of vs of our ill passed life Caluin in Math. 12. v. 36. In this is founded the trust of our saluation that God will not enter into iudgment with vs. In c. 27. v. 26. Nether is it to be feared that our sinnes come any more into Gods iudgment In Roman 4. v. 6. Who are couered with Christs iustice they haue not onely God appeased to them but also to their workes whose spotts and blemishes are couered with Christs puritie that they come not to account In Gal. 3. v. 22. It followeth vndoubtedly If workes come into iudgment we are all damned Beza in Confess c. 4. sect 12. This sanctification of humane nature in Christ imputed to vs by faith hath made that the relikes of that corruption which is euen in the regenerate come not to account before God Scarpe de Iustif Contr. 7. These sinnes shall not come to account before God Tilenus in Syntagmate c. 67. The elect do know that nether their deeds nor all their words shal be called to the reckoning of this last iudgment THE CONFERENCE Scripture plainely saieth that we shall giue account of euerie idle word that euerie one shall giue account for himselfe that euerie one shall receaue for the good or ill which he hath done that the dead shal be iudged according to their workes The same say Catholiks Protestants expressely say that Christ will not exact an account of our life ill passed that God will not enter into iudgment with vs that our sinnes shall not come to iudgment shall not come to reckoning that nether all our deeds or words shall come to the reckoning of iudgment ART XII WHETHER THE ELECT being iustified committeth ill or sinne SCRIPTVRE EXPRESSELY AFFIRMETH. Psal 50. ver 6. Dauid saieth of himselfe To thee onely haue Dauid did ill I sinned and haue done ill before thee 2. Reg. 12. v. 9. Nathan saieth to Dauid Why therefore hast thou contemned the word of the Lord that thou wouldest doe euill in my sight CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 1. de Amiss Grat. c. 7. Dauid himselfe peculiarly bewaileth his adulterie and murder and amongst other things saieth To thee onely haue I sinned and haue done ill before thee PROTESTANTS EXPRESSELY DENIE Zanchius de Perseuerantia tom 7. col 124. Dauid sinned He committed not sinne indeed but neuer committed sinne Et 147. The regenerate commit not sinne Musculus in Locis tit de Peccato The elect commit not The elect commit not sinne sinne though they sometimes do sinne Againe The elect commit not sinne but the reprobates Abbots in Diatribam Tomsoni c. 20. Christ manifestly sheweth that it is one thing to sinne an other to commit sinne and saieth that the iustified do not commit sinne THE CONFERENCE Scripture plainely saieth that Dauid though an elect and iustified man sinned did ill before God contemned Gods word The same say Catholiks Protestants plainely say that Dauid neuer committed sinne that the regenerate commit not sinne that the elect commit not sine ART XIII WHETHER THE ELECT himselfe being iustified sinneth SCRIPTVRE EXPRESSELY AFFIRMETH. 2 Reg. 24. v. 17. Dauid saieth of himselfe I am he that haue Dauid sinned and did wickedly Did euill sinned I haue done wickedly Et 1. Paralipomen 21. v. 17. It is I that haue sinned it is I that haue done the euill CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. Can. 23. If anie shall say that a man once iustified cannot sinne nor leese grace c. be he accursed
A CONFERENCE OF THE CATHOLIKE AND PROTESTANTE DOCTRINE WITH THE EXPRESSE WORDS OF HOLIE SCRIPTVRE WHICH IS THE SECOND PARTE OF THE Prudentiall Balance of Religion VVHEREIN IS CLEARELY SHEWED THAT IN MORE then 260. points of controuersie Catholiks agree with the holie Scripture both in words and sense and Protestants disagree in both and depraue both the sayings words and sense of Scripture WRITTEN FIRST IN LATIN BVT NOW AVGmented and translated into English ACTS IV. VERSE XVII IF IT BE IVST IN THE SIGHT OF GOD TO heare you rather then God iudge yee S. Athanasius Apol. de Fuga WHAT MVST WE STICK TO TO GODS words or these mens Fables AT DOWAY By the widdowe of MARKE WYON at the signe of the Phenix M.DC.XXXI The argument of the first booke VVHo in more then 260. points of controuersie speake with the holie Scripture in the very selfe same or equiualeÌ„t words when it speaketh of those matters expressely and of purpose and in that sense also which the words of Scripture of themselues without anie exposition of man do afforde and in which sense such words vse to be spoken and vnderstood of men they touching those points agree both in words and meaning with the holie Scripture And who speake of those points both in such words and sense as are contrarie to the foresaied words and sense they in those points disagree both in words and sense from the holie Scripture But Catholiks doe that and Protestants this Therefore c. The Maior semeth to be manifest by it selfe and is largely proued in the second booke Cap. 1. The Minor is shewed to the eye in all the first booke The argument of the second Booke VVHo not onely in more then 260. points of controuersie disagree from the foresaied words and sense of Scripture but also are forced openly to reiect some of the words thereof to blot out some to call others in question to change the order of others to change almost all kinds of the Scriptures speaches to expound her words by quite different and plaine contraries to reiect the vnanimous exposition of holie Fathers to confesse that some of their opinions were long since condemned for heresies that some are blasphemous and playne contrarie to Scripture such contradict not onely the words but also the true sense of Scripture But Protestants doe thus Therefore c. The Maior is manifest by it selfe and the Minor shewed to the eye in the second Booke APPROBATIO HOc opus cui titulus Collatio doctrinae Catholicorum ac Protestantium cum expressis sacrae scripturae verbis duobus libris comprehensa Latino serm one olim editum à duobus S. Theol. Doctoribus Parisiensibus approbatum nunc verò auctum in Anglicum sermonem fideliter conuersum nihil habet fidei Catholicae aduersum aut bonis moribus sed plurimum valet ad confutationem doctrinae haereticorum praesentis temporis proinde rectè praeli beneficio in lucem edetur Datum Duaci die 2. Ianuarij 1631. GEORGIVS COLVENERIVS S. Theol. Doctor eiusdem Regius ordinarius ac primarius Professor insignis Ecclâ—siae Collegiatae S. Petri Praepositus Canonicus Duacen sis Academiae Cancellarius librorum Censor THE PREFACE TO THE READER WHEREIN THE SCOPE MANNER OF PROCEDING AND PROFIT OF THIS BOOKE IS DECLARED REQVISITE TO BE READ BEFORE THE BOOKE THERE are now diuers years Gentle Reader since I published the first parte of the Prudential Balance of Religion in which by the weights of Prudence and Right Reason I weighed together the Catholik and Protestant religion according to their first Founders in our English nation to wit S. Austin and Martin Luther which booke hath neuer since bene answered by anie Protestant albeit diuers ministers and superintendents haue carped at it both in Pulpits and printed books shewing thereby that they wanted no will to answere it if they could haue performed it In the preface thereof I promised a second parte in which I would after the same manner weigh the forsaied religions according to their claimes to the holie Scripture and the expresse words thereof which here now I offer vnto thee The causes why I haue so long differred the publishing of this second parte are well enough knowne to them who know me and not needfull to be known of them who know me not And therfore I will not trouble thee with the rehearshall of them but here propose vnto thee the scope manner of Proceding and Profits of this second parte 2. As a man consisteth essentially of a Soule and Bodie and can neither be nor be imagined without them both So the true Church of Christ essentially consisteth Two things wholy necessarieto Christs Church of his true Doctrine which is the forme and as it were the soule of his Church and of lawfull Pastors and People who teach and embrace his Doctrine which Pastors and People make as it were the bodie of Christes Church And without both these partes to wit Christs true Doctrine and true Pastors teaching and People embracing it Christs true Church can no more be or imagined to be then a true man can either be or imagined to be without both the true bodie and true soule of a man And albeit the manifest need of both these partes to the true Church of Christ doth enforce Protestants to make some clame to them both and to pretend that they haue alvaies had both true Pastors who taught and People who beleiued their Doctrine yet their pretense to this parte of the Church is so weake and slender as but seldome and vpon mere necessitie they insist thereon But their greatest pretense and claime is to the true Doctrine of Christ and think thereby to proue that they haue alwaies had true Pastors and People who taught and beleiued their Doctrin as I haue shewed in a Booke of the Author of the Protestant Church and Religion wherein also I haue conuinced by ten Demonstrations all taken out of the open Confessions of the best learned Protestants both of England and other Countries that they neuer had anie one Pastor who taught or man who beleived the very fundamentall and most substantiall points of their religion before Luther arose but that he was first Author Inuentor and Father therof as some of them in plaine termes do call him 3. And although this Booke haue bene now these manie years published both in Latin and English and doth by the open confessions of the best learned Protestants ouerthrow the very foundation of their Church or rather shew that it hath no foundation at all besides their owne imagination yet hitherto no Protestant hath made anie shew of a solid answere vnto it I saie no shew of a why D. Prideaux lecture is no answer to the Author of Protest religion solid answere because that florish which Doctor Prideaux the Kinges diuinitie Reader in Oxford hath made in a lecture deserueth not the name of shew or shadow of an answer First because
at all For what need she help of others to declare her meaning who clearly declareth it her self And vndoubtedly if in any place she clearly declareth her meaning she doth it in those places in which she speaketh both clearly and of set purpose for to expresse her meaning But if by her self she doe not clearly declare her meaning in matters in controuersie without some help of man especially without the help of one of the opposite parties who contend about her meaning certainly she is A iudge must be able by himself to declare his mynd not fitt to be the onely iudge of controuersies as Protestants would haue her For who will saye that she alone is fitt to be iudge who alone and by her self is not able to vtter clearly her mynd Besids if the pure word of God may not iudge according to the pure sense which of it self it clearly yeeldeth but according to a different nay quite opposite sense which being conferred expounded wrested by man it is forced to yeeld who shall assure vs that Gods sense and not the sense of man whose and not Gods that conference inference and wresting is is made Serm. 14. de verb. Apost Tractat. 2. de Cant. c. 17. L. 6. cont Iulian c. 5. L. 2. de Baptismo c. 6. iudge of controuersies Let mens ghesses saieth S. Austin giue place for a time let vs take in hand diuine weapons Againe This is humane inference not dinine authoritie The arguments which you bring are humane these are diuine munitions And otherwhere let vs not bring false scales with which we may weigh what we will and how we will and saye as we please This is heauie This is leight But let vs bring the diuine scale of the holie Scripture and in that let vs weigh which is heauiest or rather let not vs wheigh it but let vs aknowledg it weighed of God Let vs set aside a while mens ghesses or imaginations of the conference or exposition of this or that place of Scripture let vs not bring deceitfull scales of mans conference inference or exposition of Scripture with which we may weigh what we will and how we will saying according as we please This is the meaning That is not the meaning This followeth That followeth not This is true that is false againe all which we may oppose those words of S. Austin This is mans inference mans conference mans exposition mans ghesse not diuine authoritie and let vs bring the diuine and sure scale of the pure meaning of Gods pure word and in that let vs weigh the doctrin of both partes or rather let vs acknowledge that which is weighed and allowed by God him self in this his scale Moreouer if mans help be necessarie to Scripture for the conference and expositiō of the places therof or inference of that which is to be inferred out of them so that without mans help it can not sufficiently decide questions of faith I aske of Protestants what men these must be whether we or they or some third who nether are Catholiks nor Protestants Sure I am they will nether admit ours nor other mens expositions of Scripture for their iudge and I think they wil be ashamed to exact of vs that we should admit their interpretatiō especially sith they refuse the conference inference and exposition of the holy Councells and Fathers Wherfore vnles they will stand to Protestants must be tried by the natiue and vsual sense of he words or thy no sense that sense of Scripture which is no way partial to wit which the Scripture it self by it self without any conference or exposition of man giueth they can name no sense of Scripture which both parties may admit for their iudge and to refuse all sense of Scripture whervpon both parties may reasonably agree is plainly to refuse all reasonable triall by scripture For seing the soule and kernel of the Scripture is the sense therof and that the letter or words is but the shell or bark of it as is euident and both holie Fathers and Protestants agree manifest it is that whosoeuer will not reasonably agree vpon any sense of the Church Councells or Fathers where it is spoken of set purpose to declare Gods meaning of it self without any mans exposition and according to the vsual vnderstanding of men it doth afford rather then the quite contrarie sense which by the wresting of Protestants it is compelled to carrie Let but this right reason and true prudence lift vp this Balance wherein I weigh the Doctrin of Catholiks and Protestants according to holie Scripture in more then 260. points and I nothing doubt but it will clearly see and iudge the Catholik doctrin agreable to Scripture and the Protestant quite opposite and contrarie And this is my purpose Scope and butte in this 1. The Scope of the first booke And of the second booke to which I adde a second wherin I manifestly shewe that Protestants Doctrin is not onely quite opposite in more then 260. points both in words and meaning to the holie Scripture but also that they are forced to reiect many and great partes of the Scripture to alter that parte which they admit to weaken all force of Scripture to say that much of the Scripture was not spoken of certaine knowledge or not according to the meaning of the speaker to teach that most weightie sentences of the Scripture were spoken ironically mimetically and hyperbolically to change the most vniuersall propositions of the Scripture into particulers to limitate speeches not limited by the Scripture to alter absolute speeches into conditionall to make causall propositions not causall to expound words in some sorte which were spake simply The contents of the second booke which were spaken of one time to interprete them of an other to make one saying of many to vnderstand words that signifie the doing of a thing of an endeauour to doe it which signifie working a thing of the way or meane therto which signifie that a thing is to expound that it ought to be words which signifie a true thing to expound them of a shew or apparent thing to expound the words of Scripture of different yea wholy diuerse contrarie matters to deuise improprietes and all figures of speeches to feigne friuolous and neuer before heard of distinctions to reiect the exposition of the Fathers Councells and Church to confesse that they teach Doctrin damned in ould time for heresie to frustate the ends of the incarnation and passion of Christ to take out of the world all vertue and giue free scope to all vice and finally to confesse that much of the Protestant doctrin is contrarie to holie Scripture All which clearly shewe that Protestant leaders doe not onely teach doctrin contrarie to the Scripture but also do in very deed mock and contemne it 8. The manner of my proceeding is this First I deuide Manner of proceeding in this booke the matters which are in controuersie
speeches of Protestants as it was to me to write them out let him runne ouer the Summe which I make of their words or by the notes in the margent chuse which are fittest to his purpose And thus much for the māner of my proceeding in this booke 11. The profit of this work is manifould First because by it a short and easie way may be taken to make an end The profits of this worke of all controuersies and that out of Scirpture alone as Protestants desire to wit by mere rehearsall of the expresse words of Scripture of Catholiks and of famous Protestants touching 260. articles of controuersie For if it appeare that catholikes in 260. articles agree both in word and sense with the expresse words of Scripture and these spoken of purpose to declare her meaning vnto vs and that Protestants in those 260. articles directly contradict the said words and sense of the holie Scripture no man will doubt but that all Protestant doctrin for as it is contrarie to the Catholik is also contrarie to the holie Scripture An other commoditie is that in this booke are gathered those places of Scripture and they ranked according to order of their matters which in 260. articles directly and in their proper and vsual sense do approue the Catholik doctrin and condemne the Protestant A third commoditie is that hereby are at hand in euerie kind of controuersie such sayings of famous Protestants as not onely directely crosse the Scripture but also many of them are so blasphemous against God against Christ against the Saints the Church Sacraments Faith Good works so opposite to pietie vertue and religion so fauorable to vice and all licenciousnes so repugnant to reason as some Protestants will deny and others scarse beleeue that euer any of theirs taught such doctrin Whome I request The Authors fidelitie in citing Protetestants sayings to take the paines to looke vpon the bookes and places by me alledged and then to beleeue their owne eyes For I not onely gathered their sayings out of their owne bookes but also after I had my self gathered them and caused them to be faire copied out I diligently conferred them with their books and admitted none which he that read their bookes did non find to be truly cited out of them Wherfore I say for my self as Caluin said for him self against Gentilis There shal be no colour for them to cōplaine that they are slandered seing I request that iudgmēt be made of their impietie out of their owne mere words And they who haue had to deale with Protestants ether by word or writing know well how important a thing it is to be able to conuince them that they teach that which in in very deed they teach which may clearly be done by their sayinges here rehearsed 12. The fourth commoditie of this worke is thar hereby shall appeare that almost in all controuersies which betwene Catholiks and Protestants Catholiks do stick fast to the very words of Scripture and religiously keepe her letter and forme of speech and Protestants goe fare from the words at lest of Scripture and bring in a different yea quite opposit forme of speech Nether ought they to think this to be a small fault both because they boasting of the pure and expresse word of God ought also to keep the very letter thereof and not to reiect it and to vse the contrarie as also because the Apostle commandeth to auoide profane nouelties of words and to keepe the 1. Timoth. 6. 2. Timoth. 1. forme of holesome words which we haue learned of him which commandment they do not follow who forsake the Scriptures forme of speech and embrace the contrarie and finally because not onely the sense but also the words and forme of speech vsed by the Scripture did proceed from the holie Ghoste and therefore it is sacrilegious audacitie to reiect Gods words and Gods forme of speaking and to bring in mans words and fashion of speaking quite contrarie As if these new Ghospelers should teach God how to deliuer his mind or he ment to speake otherwise by them then he did by his Prophets Apostles and Euāgelists wherefore their impietie is not to be borne withall who when the Scripture most often and most plainly calleth the beleefe of wicked men or reprobats faith and neuer denieth it to be faith yet dare say that it Caluin 3. Instit c. 2. §. 10. is vnworthie the name of faith When the Scripture often times and most directly calleth the Eucharist the bodie of Christ and not once directly denieth it to be his bodie yet dare say it is not his bodie And the like they doe in many other matters wherin if they controll not the meaning of the holie Ghoste at least they correct his speech and reforme it according to the square of their new doctrin Far otherwise proceeded the holie Fathers who would not suffer so much as a letter or syllable of the holie Scripture to be altered And as S. Austin grauely aduertized Philosophers may speake as they please but we speake according Lib. 10. de Ciuit. c. 23. to a certaine rule lest licencie in words breed impious opinions of the thing which they signifie Yea Protestants them selues some times will seeme to be very carefull of the words and phrases of Scripture For thus speaketh Luther If the In Confutat Latomi f. 227 Scripture terme any thing sin beware thou beest not moued by any words of theirs who as if they could speake better deny it to be sin And Caluin There is to be taken out of Scripture a 1. Instit c. 13. §. 3. certaine forme of thinking speaking by which all the thoughts of our mynd and words of our mouth are to be examined Beza Ad defens Castell also I see that all godlie and learned Diuines haue euer taught that the holie Ghost gouerned not onely the mynd but also the tongue and pen in so much as concerning the wonders of God not onely nothing can be saied of any mā more truly or more habily but also nether so grauely nor so properly Likewise Bucer Prefat in Math. No wisdom of the flesh can reach to these misteries of the kingdome of God Therefore then we speake most plainly most perspicuously and most surely of matters of faith when we speake according to the rule and forme of Scripture And otherwhere we In Hospin part 2. Histor must learne of the Scripture and the holie Ghoste how to speake and think of euerie matter Wherefore the holie Ghost his formes of speaking ought not to be corrected according to the iudgment of our reason Thus they which if they and theires had followed we should not haue had so much speech contrarie to the Scripture 13. The fift and that no small cōmoditie is that by this worke wil be taken from ministers all their false pretense of Scripture and of the worde of God wherewith perpetually they crie that the Catholik
almost extinguished in the Church Liber Concordiae Luther in Declar. art c. 4. Those propositions of necessitie of good workes to saluation take away comfort Not necessarie to saluation from troubled and afflicted consciences giue occasion of doubting of the grace of God and are manie wayes dangerous Againe Those propositions of the necessitie of good workes to saluation are not to be taught defended painted but rather to be hissed out cast out of our Churches as false and not sincere Luther in Gal. 1. to 5. f. 286. The false Apostles did teach that Doctrine of false Apostles beside faith in Christ the workes of Gods law are necessarie to saluatioÌ„ l. de votis to 2. f. 281. Thou now vnderstaÌ„dest why I saied so oftentimes that nether vowes nor our workes are necessarie to iustice and saluation And as Schlusselburg to 7. Catal. Haer. pag. 312. reporteth This forme of speech God workes are necessarie Cast out of Luthers Churches to saluation he caused to be blotted and taken out of same mens writings and made a publike disputation of the same and therein cast it out of his Churches and sent it back againe to the Popes market or as Illyricus and Gallus ibid. pag. 567. write In publick disputation held at Wittemberg 1536. he more then fiue times iterated this speech That proposition good workes be Condemned necessarie to saluation we will haue to be condemned abrogated and quite shut out of our Churches and scholes The like saieth Scheptius cited in Colloq Aldeburg p. 153. 349. The Ministers of Saxonie in Colloq Aldeburg p. 6. and 7. condemne this proposition Good workes are necessarie to Popish and impious doctrine saluation and p. 129. say that it is Popish scandalous dangerous and impious contrarie to the word of God the Confâ—ssion of Auspurg and writings of Luther to which purpose they cite manie of Luthers sayings p. 134. they say it breedeth desperation Popish paradox p. 151. is the onely foundation of the Popes kingdome p. 349. a Popish paradox Schlusselburg tom 7. Catal. Haeret. pag. 69. Good workes Popish speech are necessarie to saluation is especially the speech and phrase of Papists and the foundation of all Popish and Antichrists workes This foundation standing all Poperie standeth If therefore we Foundation of Poperie shal be so madde as to admit this proposition we shall take away all distinction betwene vs and Poperie all our religion wil be condemned we iustly accounted Schismatiks accursed and ether compelled to recant our doctrine or to be damned for euer And to the same purpose he citeth manie famous Lutherans Morlinus in Schlusselburg to 4. Catal. Haeret. pag. 229. I am assured that it is the doctrine of SathaÌ„ if any say or thinke Doctrine of Sathan that to a sinner as he is now after his fall workes are any way necessarie to saluation To which Poach addeth p. 266. that it is doctrine of Sathan to say that good workes are necessarie to saluation ether in the law or in the Ghospell or in anie parte whatsoeuer of Christian doctrine Illyricus Praefat. in Epistol ad Rom. Workes are not any Not any way necessarie way necessarie to saluation Hunnius de Iustif p. 187. This proposition wherewith it is saied that workes are necessarie to saluation I iudge to be cast out of the Church howsoeuer it be painted or coloured Herbrandus in Compendio Theol. loco de bonis operibus Let this proposition God workes be necessarie to saluation be cast away The same say manie other Lutherans whome I name in my Latin booke c. 13. art 13. Confessio Heluet. cap. 16. We do not thinke that good God workes not necessarie workes are so necessarie to saluation that without them no man is euer saued And to this Confession subscribed the Protestant Churches of England Scotland France and Flanders as is reported in Syntagmate Confessionum Caluin in Antidoto Concilij Sess 6. Can. 20. In that the Ghospell differeth from the law that it promiseth life not vpon condition of workes as that doth but for faith Preus l. 3. de Iustif c. 12. Whence we vnderstand that workes Not absolutely necessarie are not absolutely necessarie to saluation l. 4. c. 1. We thinke euen the thiefe who in all his life hadde done no good when in his agonie he fled to Christ being preuented by death to haue beene saued with out workes Et. c. 2. Without new obedieÌ„ce the promise of life may be sure to the beleiuers And in Gal. 6. lect 73. They Contrarie to the Ghospell Interimists did hould no few points of doctrine contrarie to the Ghospell of seuen Sacraments of workes necessarie to saluation c. THE CONFERENCE Scripture expressely saieth that patience is necessarie to attaine the promises that without holines none shall see God that vnlesse our iustice be greater then that of the Pharises we shall not enter into the kingdome of heauen that if we will haue life we must keepe the commandments The same say Catholiks Protestants expressely say that workes are not necssarie to saluation not absolutely necessarie that the thiefe was saued without workes that the Ghospell promiseth saluation without condition of workes that doctrine of necessitie of workes to saluation is Popish is the foundation of all Poperie the doctrine of Antichrist and Sathan Which are so opposite to Scripture as sometimes Protestants confesse it See l. 2. c. 30. ART XIV WHETHER GOOD WORKES be profitable or auaile any thing to iustification and saluation SCRIPTVRE EXPRESSELY AFFIRMETH. 1. Tim. 4. v. 8. Pietie is profitable to all things hauing promise Good workes profitable of the life that now is and of that to come The same teach other places cited in the former article and others to be cited in the next article CATHOLIKS EXPRESSELY AFFIRME Catechismus ad Parochos cap. de Oratione By deuout praiers we appease God by almes we redeeme the offenses of men by fasting we wash away the filth of our owne life And albeit euerie one be profitable against all kinde of sinnes yet c. PROTESTANTS EXPRESSELY DENIE Apologie of the English Church We say we haue no meed No meed in workes in Latin praesidium at all by our owne workes and deeds but appoint all the means of our saluation to be in Christ alone Confessio Argentinensis c. 3. It is cleare that our workes Workes helpe nothing to iustice Of no momeÌ„t helpe nothing to this that of iniust we become iust Confessio Belgica art 24. Workes proceding from the true roote of faith are of no moment of all for to iustifie vs. Whitaker ad Ration 8. Campiani God in iustifying vs Of no reckoning makes no reckoning at all of our workes Tindal in Fox his actes p. 1143. All that thinke that good Profit nothing workes helpe or profit any thing to get the guift of saluatioÌ„ they blaspheme against God and robbe God of honour Which Fox also
maintaineth Luther l. de votis to 2. f. 279. To teach that workes are holesome Not profitable or profitable is diuelish and Apostaticall from faith seing faith alone is necessarie and profitable In 1. Petri. 1. to 5. fol. 453. All which tend to that end that we may learne that we cannot be holpen by workes In c. 40. Isaiae in Schlusselburg tom 7. Catal. Haeret. fol. 320. When workes are condemned they are Vnprofitable so condemned as vnprofitable to Christian iustice and likewise to saluation Postilla in Dom. 3. post Pascha fol. 257. Nether will anie workes helpe thither he meaneth to iustification In die AsceÌ„sionis f. 267. Workes do nothing at all for pietie and iustification Doe nothing In dom 13. post Trinit Albeit I had all the workes of Abraham Noë and all the beloued fathers they would profit me nothing In Dom. 13. he saieth that workes profit a man nothing In festo S. Annae that they doe nothing Et Serm. de 10. Leprosis to 7. he writeth Let him know that his workes are not necessarie and profitable to himselfe but onely to his neighbour Nor yet content to haue taught that good workes are vnprofitable he addeth that they are pernitious to saluation For thus writeth Hospin in Concordia discordi c. 20. Rorarius sheweth that Luther alwaies vsed this proposition Good workes pernicious to saluation Good workes are pernitious to saluation And the same confesse the Ministers of Saxonie in Colloq Aldeburg p. 205. and Luther himselfe intimateth in c. 40. Isaiae to 3. in these words The iustice and wisdome of the flesh is condemned as vnprofitable yea pernitious to obtaine iustice and saluation For by iustice of the flesh he vseth to vnderstand good workes And so Schlusselburg in the place now cited vnderstood him The Ministers of the Elector in Colloq Aldeburg p. 293. speake thus Amsdorfius hath written and after him or Pernitious to saluation by him Flacâ—ius workes are not onely not necessarie but also pernitious to saluation and his words are at large related by Coccius to 1. p. 1113. Besides they adde p. 121. that the saied Amsdarfius wrote a booke with this title Good workes are hurtfull to saluation And that no man may say that Amsdorfius spoake or wrote this onely of the trust of workes himselfe declareth saying That good workes euen according to their nature or Perniâ—ious euen of their nature and substance substance as they are commanded of God are pernitious to saluation And the same euasion reiecteth also Hospinian in place before alledged Kemnitius also in Schlusselburg to 7. Catal. Haeret. p. 529. confesseth that in their Church this doctrine is spread The good workes of the iust are pernitious to saluation The same confesseth liber Concordiae c. 4. Hutterus in Analysi Confess Augustan disput 13. Adamus Francisci in Margarita Theol. loco 10. Reineccius tom 4. Armaturae c. 15. Lubeccenses apud Schlusselburg to 7. Catal. Haeret. p. The law vnprofitable to iustification 607. The law is not onely not necessarie to iustification but altogether vnprofitable Gerlachius to 2. disput 14. The morall now since the fall of man is so vnprofitable to iustifie and saue as c. Caluin in Resp ad Sadolet p. 126. Surely we denie that in iustifying mans workes are worth a haire Againe we denie that workes haue any thing to doe in iustifying a man In Rom. 8. v. 3. The law hath no force at all to giue iustice Coccius tomo 1. pag. 1113. repeateth these words of Rather hindreth Luther out of his Sermon in Natali Christi It is now made euident that to this new natiuitie worke nothing but rather hinder precepts laws doctrine free will good workes innocent life c. THE CONFERENCE Scripture plainely saieth that pietie is profitable to all things and hath promise of the life to come The same say Catholiks Protestants plainely say that good helpe nothing to iustification or saluation are not worth a haire haue nothing to doe there that they are not profitable worke nothing to saluation profit nothing to saluation that they are vnprofitable yea pernitious to iustice and saluation and that of their owne nature as they are commanded of God and that to teach that workes are profitable is diuelish and Apostaticall from faith ART XV. WHETHER GOOD WORKES be a cause of saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 25. v. 23. Because thou hast beene faithfull ouer a few Workes cause of entrance into ioye And of possessing the kingdome things I will place the ouer maniethings enter into the ioy of thy Lord. Et v. 34. Possesse you the kingdome prepared for you from the foundation of the world for I was an hungred and you gaue me to eate Rom. 8. v. 10. The bodie indeed is dead because of sinne but the spirit liueth because of iustification 2. Cor. 4. v. 17. For that our tribulation which presently is momentarie and light worketh aboue measure excedingly an eternall Tribulation worketh glorie weight of glorie in vs. Et c. 7. v. 10. The sorrow that is according to God worketh pennance vnto saluation that is stable but the sorrow of the world worketh death Gal. 6. v. 8. He that soweth in his flesh of the flesh also shall Life reaped of sowing in spirit reape corruption but he that soweth in the spirit of the spirit shall reape life euerlasting Philippens 1. v. 27. And in nothing be ye terrified of the aduersaries Men worke their saluation which to them is cause of perdition but to you of saluation and this of God Et c. 2. v. 12. With feare and trembling worke your saluation CATHOLIKS EXPRESSELY AFFIRME D. Stapleton l. 8. de Iustific c. 34. Good workes are truely and properly the cause ether of reconciliation or of saluation PROTESTANTS EXPRESSELY DENIE Whitaker lib. 2. de Scriptura cap. 14. sect 5. The iust The iust not rewarded for for workes are not rewarded for the workes of iustice which they haue done Perkins in Serie Causarum c. 57. Saluation dependeth not of workes but of our faith Luther in Gal. 2. to 5. f. 308. Thus are we deliuered from sinne Saluation dependeth not of workes Life not giuen for workes Nons saued for workes iustified and life euerlasting is giuen vs not for our merits and workes but for faith In Catechismo f. 687. Surely our workes do nothing to saluation Illyricus in Claue part 2 tractat 6. None shal be saued for his workes Herbrandus in Compendio theol loco de bonis operibus Life euerlasting is giuen to vs freely by Christ and not for our good workes Zuinglius in Ioan. 5. tom 4. Workes do not saue do not Workes saue not iustifie Caluin in Rom. 4. v. 16. If the heauenlie inheritance come to Heauen cometh not by workes Affliction no cause of saluation Workes not in parte cause of saluation No true cause vs by workes faith will fall the
Iustification writeth thus Sanctification by the blood of the couenaÌ„t Heb. 10. v. 29. is not the inward cleansing of the heart from sinne To receaue the holie Ghost Act. 19. v. 2. With them is not to receaue grace but some speciall guifts Caluin ibid. Here is not spoaken of the spirit of regeneration but of speciall guifts In like sorte by The holie Ghost ib. Nether haue we heard that there is a holie Ghost is not meant the holie Ghost For thus Caluin ib. How could it be that Iews had not heard of the holie Ghost Et Beza ibid. It were most absurd to thinke that they knew not that there was anie holie Ghost To be sanctified Hebr. 10. v. 29. is not to be truely sanctified For thus Contraremonstrantes in Collat. Hagae p. 391. Nether yet can it be concluded thereof that they were truely faithfull and indeed sanctified To fall from grace Gal. 5. ver 5. With them is not to fall from grace but to fall from the hope of obtaining it Contrare monstrantes loc cit p. 388. These are saied to fall from the grace of iustification not that euer they were partakers thereof but because they are excluded from al hope of obtaining it so long as they wil be iustified by the law Touching baptisme To be baptized Act. 19. v. 3. In whome Touching Baptisme then were you baptized with them is not to haue receaued baptisme but other guifts Beza ib. We must needs graunt that here is not treated of baptisme but of guifts wherewith God was wonte specially to adorne those whome he made rulers of Churches Gualâ—erus ib. hom 125. These words must not be expouÌ„ded of the baptisme of water but of the baptisme of fire Likewise Baptisme 1. Pet. 3. with them signifieth not baptisme but Christ Zuinglius resp ad Huber tom 2. It is certainely euident that Peter in that place by Baptisme vnderstandeth no other thing but Christ. Water also Ioan. 3. v. 5. Vnlesse one be borne agayne of water signifieth not water but the holie Ghost Caluin ibid. I can no way be persuaded to beleiue that Christ speaketh of baptisme And in Refutat Serueti This pertaineth nothing to baptisme but the name of water is metaphorically attributed to the holie Ghost Zuinglius vpon this place By water here he meaneth not that element but the word of God grace of God heauenlie water that is the illustration of the noâ—â—e Ghost And in the same manner other Protestants commonlie Touching the Eucharist Is in the words of consecratioÌ„ Touching the Eucharist with them is not Is but Signifieth nor Bodie giuen for vs Blood shed for vs is the true bodie and blood of Christ but onely figures of them as appeareth by what hath beene saied lib. 1. cap. 11. art 1. To eate the flesh and drinke the blood of Christ so often repeated Ioan. 6. is not to eate or drinke but onely to beleiue P. Martyr cont Gardiner part 1. col col 866. We still say that to eate to wit the flesh of Christ is nothing els then to apprehend it by faith as giuen for vs as price of our redemption Which also he hath col 863. And Luther Postil in Dom. post Natiuit To eate and drinke his flesh and To eate 1. not to eate but to beleiue blood is no other thing then to beleiue that Christ truely tooke these for our sake and repaied them agayne at death The like hath Zuinglius in Ioan. 6. and in Histor passionis and l. de Relig. c. de Euchar. Bullinger Dec. 5. serm 9. Vrsinus in Catechism q. 76. Flesh in those words of Christ Ioan. 6. My Flesh. 1. not flesh but diuinitie flesh is truely meate with them is not flesh but the Godhead Zuinglius in Exegesi to 2. fol. 333. He saieth his flesh is truely meate meaning surely not his flesh but his better nature which had taken flesh The Bodie of our Lord in those words 1. Cor. 10. The bread which we breake is it not the participation of the bodie of our Lord with these men is not the bodie of Christ 1. Christians Christ but Christians Zuinglius lib. cit Thou mights haue seene at the first how that Communion and Bodie are not taken Bodie of Christ 1. men for distribution of Christs bodie but for men themselues Finally Luther was so bould as to set downe a Canon Luthers CanoÌ„ of expounding Words by coÌ„traries of expounding the words of holie Scripture by coÌ„traries For thus he writeth in Ps 5. to 3. fol. 171. Let this be a Canon for thee Where the Scripture commandeth a good worke to be done do thou so vnderstand it that it forbiddeth thee doe good workes seing thou canst not but that thou maiest sanctifie the Lord be dead and buried and suffer God to worke in thee Which Canon Protestants do well follow as appeareth by what hath beene related in this chapter and before in the sixt and seuenth chapter where we shewed that in the weightieste matters they expounded the words of holie Scripture ironically and according to others meÌ„s mynde These and innumerable the like doe Protestants of which we might easily gather not onely a chapter but a booke full But out of these which we haue rehearsed it clearely appeareth First how great hereticall libertie as Tertullian speaketh is which turneth the words of holie Scripture this way and that way in to this forme and that and tosseth them vp and downe like tenis balls Secondly how easie it may be for euerie idiote with this libertie for to defend what heresie soeuer though neuer so contrarie to Scripture For who cannot expound the words of Scripture by diuerse by disparate and contrarie things Thirdly how impossible it is if this libertie be admitted to refute by Scripture any heresie at all or to proue anie thing by anie words whatsoeuer ether of God or man Fourthly how that Protestants by this kinde of dealing do more dishonor God and the holie Scripture then if they should quite reiect it For if they should reiect the Scripture they should onely reiect Gods word and trueth But by this manner of dealing they doe not onely reiect Gods trueth and meaning but also in steede thereof foist in the contrarie vntrueth and so as S. Hierome speaketh In Galat. â— of the word of God they make the word of the Diuel Fiftly it appeareth that these expositions of Protestants are like to that which Luther merly deuised for to shew the Sacramentaries how they expounded the words of consecration in Defens verb. cenae to 7. fol. 384. where he A fit exaÌ„ple of Protest expositions writeth thus Surely they doe a great and weightie matter But no otherwise then if I should denie that God made heauen and earth wheÌ„ one should obiect that of Moises In the beginning God created heauen and earth I should expound Moises words in this sorte God that is a Cuccou Made that is deuoured Heauen and earth
other expresse words are directly contrarie And let that faith or rather infidelitie fall perish vanish which in more then 260. articles is condemned of such words of God and in such a sense and in most points is onely supported by humane consequences humane conferences and humane reasons or arguments These are the points Christian Reader taken out of How Protest handle the letter of Scripture the first booke which I desire to fasten and engraue in thy memorie which yet will be more forcible if thou adde to them things which I haue set before thy eyes in thy second booke For there I haue shewed that the holie Scripture doth so manifestly condemne the Protestants doctrine as that touching the letter thereof they are forced to reiect some openly others priuilie to scrape out to call some in doubt to adde some to translate some wrong and change the order of others Touching the propositiōs How the sayings of Scripture they are compelled to say that some of them were certainlie knowne of God himselfe others not spoaken according to his owne mynd others spoaken ironically mimeticallie hyperbolicallie by fiction and amplification and to change vniuersall propositions into particulars vnlimited into limited absolute into conditionals these that were spoakē simply into those that were spoakē in parte and those that were spoaken of one time into those that were spoaken of an other Touching the single How the simple words words of Scripture they are forced those words which signifie the doing of a thing to expound of endeauour to doe it those which signifie the cause to expound of the way or means to an end Which signifie that a thing is to expound that it ought to be Which signifie a true thing to expound of an apparent or signe thereof to expound words by diuerse by disparate or vnlikelie yea by opposites or contraries to deuise all kinde of figures when the proprietie of the word is against them to find out new and neuer heard of distinctions to reiect the vnanimous exposition of Fathers Church and Councels to frustrate the ends of the passion of Christ to take out of the world all true vertue and to open the way to all vice to confesse that they hould opinions her to fore condemned for heresies of the Church and Fathers to acknowledge that some of their opinions are plainely blasphemous and finally which is the end of this worke directly opposite to holie Scripture Who I say in more then 260. articles of cōtrouersie not onelie oppose themselues to the expresse words of Scripture spoaken of purpose to tell vs Gods meaning cōcerning matters that farre passe all mās reach in their proper sense and in which men vsuallie vnderstand them and to which no other places of Scripture are directlie opposite but also laie violent hands vpon the sacred letter or word change almost all the kinds of propositions which the Scripture vseth impiouslie depraue the sense of the words reiect the exposition of Fathers Church and Councells make voide the ends of Christs passion take away all vertue and bring in vice and finallie confesse that diuers of their opinions are blasphemous contrarie to scripture they are to be accounted auoided and eschewed not onely as Heretiks condemned by the Scripture and holie Church but euen of themselues A note to the Reader I HAVE not set downe the editions of the Protestants bookes which I cite in this worke because I haue done that in my booke de Authore Prot. Ecclesiae put forth An. 1619. Where he that list may see them as also he may there see the laws which I prescribe to him that will answere ether that booke or this Moreouer in this English worke I doe not cite the English words of our English Protestant writers because I had not their English works at hand but translate them out of their Latin works Besides I am not so curious to cite the leafe or page as I was in the Latin edition because the vnlearned will not be able to seeke the Latin and the learned Reader will rather I suppose peruse my Latin copie where he shall find the leaues or pages as carefully cited as I could doe by the errors of the Scribe or Printer whose fault no discret reader will impute to me and whose error I hope is no where to be found both in the number of the chapters and of the leaues or pages together So that the one of them may bring the Reader to the place which I alledge if the other chance to be misprinted Laus Deo Virginique Matri AN INDEX OF THE CHAPTERS and Articles contained in the first booke CHAPTR 1. Of the owners of Scripture Whether Catholiks or Protestants be true owners of the Scripture CHAP. 2. Of God ARt 2. Whether God willeth sinne page 45. 2. Whether sinne pleaseth God p. 49. 3. Whether God hateth sinne p. 50. 4. Whether God worketh sinne p. 51. 5. Whether God ordaineth sinne to be p. 33. 6. Whether God commandeth sinne p. 56. 7. Whether God tempteth to sinne p. 57 8. Whether God necessitateth to sinne p. 59. 9. Whether God hateth all that sinne p. 61. 10. Whether God iustifieth the sinner remaining a sinner p. 62. 11. Whether God be angrie with the faithfull when they sinne p. 65. 12. Whether God be delighted with good works p. 67. 14. Whether God be serued by good works p. 69. 15. Whether God esteeme of good works which are not commanded 70. 16. Whether God be appeased by good workes p. 71. 17. Whether God will haue his commādements kept p. 73. 18. Whether God loueth all men p. 75. 19. Whether God would haue all men to be saued p. 77. 20. Whether God would haue some cōuerted who will not conuert p. 78. 21. Whether God call all men p. 80. 22. Whether God of himselfe will the death and damnation of men p. 81. 23. Whether God dāneth men for sinne p. 85. 24. Whether God can doe all things p. 86. 25. Whether God can make a Camell passe through a needls eye p. 88. 26. Whether God can doe that which shall neuer be p. 90. 27. Whether Gods miracles be a sufficient proof of trueth p. 91. Chap. 3. Of Christ Art 1. Whether God the Sonne had his being of his Father p. 96. 2. Whether Christ was predestinated the Sonne of God p. 97. 3. Whether Christ as man is to be adored p. 98. 4. Whether Christ as man could worke miracles p. 100. 5. Whether Christs humanitie be euerie where p. 102. 6. Whether Christ as man be head of the Church p. 104. 7. Whether Christ as man made lawes p. 105. 8. Whether Christ as mā be Iudge 107. 9. Whether Christ made a new testament p. 109. 10. Whether as man he were ignorant p. 111. 11. Whether as man he were a sinner p. 113. 12. Whether he refused to doe the office of a Redeemer p. 116. 13 Whether he was assured of his saluation 118 14 VVhether he had commandment