which Protestants assigne I let passe that the Lutherans say that the Sacramētaries had their exposition of the Scripture frō the Diuell and that Luther professeth that he was taught of the Diuell as perhaps we shall proue an other time at large Wherefore thus I make my 28. argument They who in so manie and weightie matters do expressely contradict such plaine words of Scripture and yet haue no infallible way to attaine to the true sense thereof must needs contradict the true sense of Scripture But Protestants be such Therefore c. CHAPTER XXIX THAT PROTESTANTS ARE FORCED to admit no Iudge in the Church to whose iudgement they will stand THE 29. Argument wherewith we will proue that Protestants are against the true sense of Scriptrue shal be because their doctrine is so plainelie against Scripture as they dare not admit anie Iudge thereof For thus Zuinglius tom 1. in Explanat artic 67. Protest admit Iudge I suffer no man to be iudge in the matter of trueth and faith Whitaker Contr. 1. quaest 5. c. 4. God hath reserued to himselfe the iudgement of religion and hath not graunted it to anie man And Contr. 4. q. 1 c. 2. There is now no infallible iudge on earth which is man Vorstius in Antibel pag. 80. We haue proued that onely Christ or the holie Ghost speaking plainely in Scripture is to be accounted this supreme iudge of controuersies of faith Pareus in Colleg. Theol. 4. Disputatio 2. The supreme iudge of interpretations of Scripture and controuersies of faith from whome there is no Appeale is is no man now nor since the Apostles nether Church nor Councell c. Lutherans in Colloq Ratisb Session 9. Proue this that besides the written law there must be an other visible iudge appointed The like saieth Academia Nemausiensis Resp ad Tournon Eliensis resp ad Apol. Bellarm. c. 14. Feild l. 3. de Eccles cap. 13 16. Moulins in his Bucler art 3. sect 6. and other Protestants commonly But that there must needs be admitted a iudge in the Church to whose iudgement we must stand I proue First out of Scripture For Deut. 17. it is saied If thou perceaue that There must needs be a Iudge the iudgement with thee be hard and doubtfull thou shalt come to the Preists of the leuiticall stock and to the Iudge that shal be at that time and thou shalt aske of them who shall shew thee the trueth of the iudgement and thou shalt doe whatsoeuer they that are presidents of the place which our Lord shall chuse shall say and teach thee according to the law and shalt follow their sentence nether shalt thou decline to the right hand nor to the left hand But he that shal be proud refusing to obey the commandement of the Preist who at that time ministreth to our Lord thy God and the decree of the Iudge that man shall die Behould a Iudge instituted in the Church vnder the law and him to be obeyed vnder paine of death Likewise Math. 18. Christ saieth If he will not heare the Church let him be to the as an Ethnik and Publican And Actor 15. When the Christians did disagree about the obseruation of Iewish ceremonies they apointed that Paul and Barnabas should goe vp and certaine others of the rest to the Apostles and Preists in Hierusalem vpon this question and all true Christians submitted themselues to their decree and S. Paul commanded it to be kept And the like practise hath beene euer obserued in the Church and they held for Heretiks who did not submit themselues to the iudgement of a lawfull Councell Secondely I proue it out of the Fathers For thus S. Ciprian Epist 55. For nether are Heresies risen or Schismes sprung from anie other roote then because the Preist of God is not obeyed nor beleiued that there is one preist for a time in the Church and one Iudge for a time in steed of Christ Loe to denie that there is a iudge in the Church in steed of Christ is the occasion of all Heresies and Schismes And S. Austin l. 1. cont Crescon c. 33. Whosoeuer feareth to be deceaued in the obscuritie of this question let him aske the Church of it whome the holie Scripture doth shew without anie doubt Thirdly because it was euer the custome of Heretiks Heretiks denie a Iudge to denie that there is a Iudge in the Church Whereupon the Donatists in Breuic Collat. say that Christ must be the iudge of this cause stirring vp enuie to Catholiks because they had requested a man to be iudge Fourthlie I proue it by reason because it is a plaine argument of an euill cause that the Patrons thereof dare not submit it to the iudgment of anie Iudge in the common wealth Besides there can be no peace in anie societie or commonwealth vnlesse beside the laws there be some Iudge who may determine matters and to whose iudgement men must stand And who denie such Iudges ether mantaine an ill cause or loue not peace but continuall braules For these and the like arguments Protestants sometime Protest sometime admit a Iudge in Words in words doe admitt a Iudge in the Church For thus Whitaker Cont. 1. q. 5. c. 4. I confesse that in euerie common wealth there ought to be Iudges who may make an end of contentions amongst men Et c. 7. God indeed hath left a Iudge to his Church but who it is now is question and debate betwene vs and the Papists Eliensis cap. 14. cit But beside the law there is need of another liuely Iudge Who denieth that Melancthon in Resp ad Ant. Bauar tom 3. We openly confesse that there must be iudgments in the Church But indeed they will haue the Scripture onelie to be this Iudge For thus Zuinglius disput 1. to 1. I will neuer admit any other iudges beside the holie Scriptures Which is in word to admit a Iudge and in effect But not in effect to denie him For the Scripture is the law of Christians and therefore not their Iudge who is to giue sentence according to the law And the Lutherans in Colloq Ratisbon sess 1. when they had saied that Scripture is the rule and square of faith afterward doe adde It is one thing to shew the Iudge◠another to shew the rule Wherein they plainelie distinguish the Scripture and the Iudge Moreouer the testimonies of Scriptures of Fathers and the reasons before alledged do proue that there must be a liuelie or speaking Iudge in the Church which is different from the law or Scripture Finallie it is fond to make Protest iudge can nether heare nor speake such a Iudge and him onely who is both deafe and dūbe and who can nether heare those that contend nor pronounce sentence nor compell them to obey it Furthermore as hath beene often saied in most controuersies betwixt vs and Protestants Scripture doth not so much as seeme to giue sentence for Protestants vnlesse it be
and knowledge of tōgues and attētiue reading And p. 138. Vnderstanding is common to all that haue any iudgment but to knowledge there is need of the externall illustration of the holie Ghost by reason of the blindnesse of mans iudgment The same say all Protestants who teach as we haue seene in the former article that the Scripture is cleare THE CONFERENCE Scripture expressely saieth that prophecie that is vnderstanding of Scripture is not made by priuat interpretation that to know the misteries of the kingdome of heauē is giuen to some as a peculiar guift not common to all that Christs disciples had need to haue their vnderstanding opened by him for to vnderstand the Scriptures The same say Catholiks Protestants expressely say that the Scripture may be known by onely reading that to know what the Prophets or Apostles thought of euerie article of our religiō we need but a meane wit knowledge of tongues and attentiue reading That Scripture may be vnderstood without faith and without any peculiar light of the holie Ghost that to vnderstand the sense of the letter there is priuiledge of the Church that neuer so wicked men may know the trueth of the Scripture Which are so contrarie to Scripture as diuers Protestants confesse it See libro 2. cap. 30. ART III. WHETHER THE GHOSPEL be a law or containe any law SCRIPTVRE EXPRESSELY AFFIRMETH. Matth. 11. v. 30. My yoake is sweet and my burdē light c. 28. Christs Ghospell cōtaineth laws and precepts v. 19. Teach ye all nations baptizing them c. teaching them to obserue all things whatsoeuer I haue commanded you Ihon 15. v. 14. You are my freinds if you doe the things that I command you Galat. 6. v. 2. Beare ye one an others burdens and so ye shall fulfill the law of Christ The same is euident by other places which shal be cited in the two next articles and by the laws of baptisme and the Euchariste which are in the Ghospel Romans 2. v. 16. God shall iudge secrets of men according to my Ghospel Apocal. 14. v. 6. And I saw an other Angel flying through the middest of heauen hauing the eternall Ghospell to euangelize to them that sitte vpon the earth saying with a loud voice Feare our Lord c. CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 2. The Ghospel containeth laws properly so called PROTESTANTS EXPRESSELY DENIE Luther de votis to 2. fol. 271. They know not the Ghospell The Ghospell is no law whiles they make a law of it Postilla in Dom. 3. aduentus fol. 36. None of thy workes must follow the Ghospell for it is not a law which requireth workes but onely faith because in it nothing is done but that Gods grace is offered and promised Confessio Wittenberg c. de Euangelio Vnlesse ye take the name of the law generally for doctrine certainly the Ghospell of Christ is not properly a law The same saieth Pareus in Galat 6. lect 71. Perkins in Gal. 6. to 2. The Ghospell must no wayes be called a new law So also Beza cont Sanct. Apol. 1. p. 305. Mart. in Rom. 7. p. 375. in 8. Melancthon in Disput to 4. p. 490. The ould testament is a law the new testament is no law The same say others as appeareth by what hath beene rehearsed cap. 3. art 7. and shal be more in the twoe next articles THE CONFERENCE Scripture expressely saieth that the Ghospell of Christ is a yoake and burden that therein he commandeth some things that Christ hath a law that he commanded the receauing of baptisme and the Euchariste that men shal be iudged according to the Ghospell that the eternall Ghospell commandeth men to feare God The same say Catholiks Protestants expressely say that the Ghospell is no law no waies to be called a new law the new testament no law the Ghospell properly no law vnlesse by law you meane doctrin that it is no law that requireth workes ART IV. WHETHER THE GHOSPELL doth preach pennance and good workes SCRIPTVRE EXPRESSELY AFFIRMETH. Mathew 3. vers 2. Ihon Baptist thus began his preaching The Ghospell commandeth pennance of the Ghospell Doe pennance for the kingdome of heauen is at hand Matth. 4. v. 17. From that time Iesus began to preach and to say Doe pennance for the kingdome of heauen is at hand Luc. 5. v. 23. I came not to call the iust but sinners to pennance c. 24. v. 26. It behoued Christ to suffer and to rise from the dead the third day and pennance to be preached in his name and remission of sinnes vnto all nations Actes 2. vers 38. S. Peter thus preached the Ghospell Doe pennance and be euerie one of you baptized And S. Paul c. 17. v. 30. God now denounceth vnto men that all euerie where doe pennance CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 2. The Ghospell threatneth wrath and indignation to them who do not receaue our Sauiour nor do pennance PROTESTANTS EXPRESSELY DENIE The Diuines of Targa apud Hospin in Concordia discordi The Ghospell properly is no preaching of pennance fol. 66. If the Ghospell be simply and properly taken for preaching to wit of the grace of God in Iesus Christ then it is no preaching of pennance but oney a preaching of remission of sinnes The like teach others ib. fol. 104. And the Diuines of Onely cōmandeth to beleiue Berga ib. fol. 140. The Ghospell teacheth and commandeth onely to beleiue in Christ Luther Postilla in die Natiuit fol. 60. We read and heare nothing preached in the Ghospell but mere grace and mere bountie In die Ascensionis fol. 264. I often times saied that the Ghospell cannot abide that workes be preached how good or great soeuer they be And in Inst de Moise fol. 449. The The Ghospell telleth not what it to be done or omitted Ghospell preacheth not to vs that this or that is to be done or omitted or exacteth any things of vs. The Diuines of Saxonie apud Schusselb tom 7. Catal. Haeret. p. 803. condemne Maior because he would haue the Ghospell properly taken to be a preaching of pennance and remission of sinnes Kemnitius in locis tit de Iustif p. 222. If we say that the Proper doctrin of the Ghospell is not of newnesse of life proper doctrin of the Ghospell is not onely of faith in the free promisses for Christ but also of newnesse of life or good workes then streight it followeth that good workes also enter into iustication as a partiall cause And pag. 224. Who would haue the the Ghospell properly so termed to containe not onely the promise of grace but also the doctrin of good workesse such vnderstand not what they say For by this means the difference of the law and the Ghospell is confounded Liber Concordiae 1. c. 5. p. 594. We reiect as false and pernicious Doctrin that the Ghospell properly is a preaching of pennance The Ghospell requireth not workes and not onely
hath satisfied the law which is impossible 3. Instit c. 17. § 7. A legall promise which added to an impossible condition proueth nothing In Antido to Concil sess 6. p. 280. Woe be to their Catechumens if so hard a condition of obseruing the law be imposed vpon theÌ„ what other then eternall malediction is laied vpon them In Act. 15. v. 10. The whole world is cast headlong into eternall perditioÌ„ if it cannot obtaine saluation but by keeping the law In Math. 9. v. 10. It sufficeth to testifie this by desire that we hate whatsoeuer is contrarie to Gods will and wish it were not Perkins in Cases of Conscience c. 7. If men do endeauour to yeeld God obedience in all things God will so accepte this their slender and small endeauour of doing that which they can do by his grace as if they had perfectly satisfied the whole law Slender endeauour accepted of God Piscator loco 17. The faithfull are freed from the rigour of the law and therein from care and feare of maledictioÌ„ of the law for the breaking thereof Pareus l. 4. de Iustif cap. 7. It is enough if they endeauour to Enough to endeauour begin the new obedience of the law according to all the commandments and aske and impetrate the pardon of defects for the merits of Christ otherwise no flesh would be saued Peter Martyr in 1. Cor 10. v. 12. The precepts of good workes require no other thing of vs then endeauour and diligence to liue well In c. 7. v. 19. vpon that But the keeping of Gods commaÌ„dments This saieth he is not expected of you who already are children and belong to Christ but onely keeping of the commandments of God so farre as the condition of man and state of this present life do suffer THE CONFERENCE Scripture expressely saieth that if we will enter to life we must keepe the commandments The same say Catholiks Protestants expressely say that it is not necessarie to keepe the commandmeÌ„ts that it is enough to endeauour to begin the keeping of them that God accepteth a sleÌ„der endeauour of keeping them for a perfect keeping ART VII WHETHER THE LAW OF the ten commandments be abrogated and taken away from the faithfull SCRIPTVRE EXPRESSELY DENIETH. Rom. 3. v. 31. Do we then destroie the law by faith God forbidde The law not abrogated by faith in Christ If no law no sinne But we do establish the law c. 4. v. 16. Where there is no law nether is there preuarication Math. 5. v. 18. Do not thinke that I am come to breake the law or the Prophets I am not come to breake but to fulfill Ioan. 14. v. 15. If you loue me keepe my commandments CATHOLIKS EXPRESSELY DENIE Councel of Trent Sess 9. Con. 19. If anie shall say that nothing is commanded in the Ghospell but faith and that the rest are indifferent nether commanded nor forbidden but free or that the ten commandments belonge nothing to Christians be he accursed PROTESTANTS EXPRESSELY AFFIRME Luther Sermone de Moyse The ten commandments belong The ten commandments belonge not to Christians to Christians And Whitaker l. 8. cont Dureum sect 91. addeth This article is surely most worthie of Luther because it containeth most high trueth and comfort The same Luther in c. 18. Deut. to 3. f. 56. Know that Gods law is that onely which commandeth to the wicked and desperate The law abolished to the godlie men what is to be done but where the godlie are there the law is abolished In Gal. 2. to 5. fol. 227. The hart being iustified by faith streight waies all lawes cease all things are free and lawfull 223. The law is dead and compelleth no more yet we may do the law vpon charitie but not as a law 315. all the ceremoniall A Christian not bound to the law law or the decalog is abrogated to a Christian because he is dead to it And to be dead to the law is not to be bound with the law but to be free from it and not to know it 370. Christ hath abrogated all lawes vniuersally Postilla in die Pentecostis f. 273. The Holie Ghost is giuen to this end to abrogate and take away the law Wherefore Christians are not to be gouerned by laws but others who professe not Christ in their hart are to be bridled with laws are to be remitted to hangmen and tormentours and to be gouerned by the sword for to be kept in order Et f. 272. The Holie Ghost doth so abrogate the law that he leaueth not so much as the letter of the law or if anie thing remaine it remaineth onely for to preach by word Melancthon in locis apud Fabritium in art Augustan 20. p. 364. We haue diuided the law into three partes Morall ceremoniall and iudiciall all which must needs be abrogated if the ould testament be abrogated And this was the cause of abrogâ—ting the law because it could not be performed or done Which The morall law is abrogated cause pertaining more to the morall law then to the ceremoniall or iudiciall we must needs say that the Decalogue also is abrogated Michael NeaÌ„der apud Schlusselburg to 4. Catal. Haeret. p. 61. I abide in my opinion that the law is not giuen to the iust The law hath no vse All lawes taken away in anie vse or office Tindal in Fox his Actes pag. 1140. Edit An. 1610. Christ tooke away all lawes and maketh vs free and at libertie Or as M. Rainolds l. 4. Caluinuoturcismi c. 22. reporteth his words out of an other edition Christ hath freed vs from all lawes so that hereafter no law bindeth vs in conscience Zuinglius in Explanat artic 16. The law is taken from the godlie by Christ The same in effect say all other Protestants who teach that the condemnation of the law or imputation of the breach thereof is taken from the faithfull so that it is not imputed to them ether for fault or punishment For it implieth contradiction that there be a law and that the breach thereof make not the wilfull breakers subiect to sinne or punishment Wherefore Luther in Disput 6. to 1. proposit 14. saied truely A law which condemneth not is a feigned or painted law like to a Chimaera And that the breach of no law is imputed to the faithfull is the commoÌ„ doctrine of Protestants as is to be seene in Conf. Heluet. cap. 12. Scotica art 15. Apologia Confess Augustanae c. de Implet legis Martyr in locis class 2. c. 15. Caluin 2. Institut c. 7. Beza in 1. Ioan. 5. v. 3. in c. 2. v. 7. Whitaker loco citat and others THE CONFERENCE Scripture expressely saieth that the law is not destroied by faith in Christ but established that Christ came not to breake the law but to fulfill it that if there be no law there is no sinne The same say Catholiks Protestants expressely say that the ten commandmeÌ„ts belong nothing to Christians
If we proue that God doth now cleanse vs from all iniquitie because it is saied 1. Ioan. 1. v. 19. He is faithfull and iust to forgiue vs our sinnes and cleanse vs from all iniquitie Caluin ib. answereth If anie obiect that whilest we liue in this life we are neuer cleansed from all iniustice for so much as belongeth to reformation that is true indeed but Ihon teacheth not what God doth now perfect in vs. If we proue that in this life some are made iust by the merits of Christ as by Adams demerit they were made iniust by these words Rom. 5. v. 19. As by the disobedience of one man manie were made sinners so also by the obedience of one manie shal be made iust Pareus l. 2. de Iustificat cap. 3. answereth In this life we are made iust imperfectly in the next we shal be made perfectly iust Hereupon perchaunce Luther saied Disput 3. tom 1. We thinke that a man to be iustified is not to be yet iust but to be in the way and course to iustice If we proue that faith without workes is alwaies dead because it is saied Iames 2. vers vlt. Faith without workes is dead Schlusselburg to 8. Catal. p. 526. answereth The saying of Iames touching faith dead without workes is to be vnderstood of ehe time after iustification So that he will not haue faith to be dead without good workes whilest it iustifieth If we proue that God alwaies will all men to be saued by those words 1. Tim. 2. Who will all men to be saued Perkins in Cases of Conscience cap. 7. sect 3. answereth God will all men to be saued vnderstand now in this last age of the world If we proue that Saintes in heauen aske mercie for the faithfull because they aske reuenge vpon their persecutors by those words Apocal. 6. vers 9 I saw vnder the aultar the soules of them that were slanie for the word of God c. and they cried with a loud voice saying How long Lord holie and true iudgâ—st thou not and reuengest not our blood on them that dwell on the earth Confessio Wittember c. de Inuocat Sanctorum vnderstandeth this onely of praiers made whiles the Saints were on earth In the Apocalypse the soules of the Saints that were slaine do crie that their blood be reuenged not that now resting in the Lord they are desirous of reuenge after a humane manner but because the Lord euen after their death is myndfull of the praiers which whiles they yet liued on earth the made for the deliuerie of themselues and the Church If we proue that in this life we fulfill the law doe the will of God and obey Christ by those words Rom. 8. v. 4 God sent his Sonne c. that the iustification of the law might be fullfilled in vs. Et Math. 6. Thy will be done on earth And Hebr. 5. vers 9. Christ is made the cause of saluation to all that obey him Scharpius de Iustif Contr. 12. answereth Out of these places nothing followeth but that the faithfull fulfill the law but it followeth not that they fulfill it in this life Wherefore I thus make my fourtenth argument Who besides the foresaied opposition to the expresse words of Scripture will not expound the words of Scripture on that time whereof it speaketh do contradict the true sense thereof Protestants doe so Therefore c. CHAPTER XV. THAT PROTESTANTS OF MANIE sayings of Scripture make one MY fiftenth argument shal be because Protestants are forced to confound manie sayings of Scripture in one and so make one of manie For if we proue that God will not the death of a sinner but willeth his conuersion by those words Ezechiel 18. I will not the death of a sinner but that he be conuerted and liue Caluin l. de Praedest pag. 706. answereth If as we ought to doe those twoe be read ioyntly I will that a sinner which is conuerted liue the cauill is easily refuted The some hath Beza 2 part resp ad Acta Montisbel p. 196. If we proue that God would haue al to be saued and come to the knowledge of the trueth because it is so saied 1. Tim. 2. v. 4. Beza lib. quaest respons vol. 1. Theol. p. 684. saieth Those twoe To saue and to come to the knowledge of trueth are to be ioyned that so God may be vnderstood to will that they be saued whome he will haue to come to the knowledge of the trueth So also he answereth in Respons ad Acta Montisb p. 194. And there p. 196. in the same sorte expoundeth that Ezech. 18. I will not the death of a sinner but that be conuerted If we proue that Christs baptisme was different from S. Ihons because Actor 19. S. Luke telleth that some who haue beene baptized with S. Ihons baptisme were baptized againe of S. Paul Beza ib. ver 5. saieth that these are not the words of S. Luke telling who were baptized of S. Paul but of S. Paul telling what was the baptisme of Saint Ihon. Caluin l cont Anabap. p. 415. saieth There is saied that Paul baptized them in the name of Christ then to explicate what this meaneth is added that he laied hands vpon them and the holie Ghost descended Wherefore the same thing is diuersely expressed by twoe wayes as the Scripture vseth Et 4. Inst c. 15. § 18. Luke doth not tell twoe different things but keepeth the forme of relating vsed of the Hebrews who first set downe the summe of the matter and after explane it more at large If we proue that we must be borne againe both of water and of the holie Ghost by these words Ioan. 3. v. 5. Vnlesse one be borne againe of water and the holie Ghost c. Caluin ib. answereth It is one simple sentence that we must be borne a new for to be Gods children and that of this second birth the holie Ghost is author Therefore he put water and Spirit for the same thing And in this manner they confound manie things which the Scripture distinguisheth and say that ether they be Synonimies or that one exegetically expoundeth the other Wherefore this is my 15. argument Who besides the foresaied opposition to the expresse words of Scripture are compelled to confound manie different sayings of the Scripture in one those are also opposite to the true meaning of the holie Scripture Protestants doe so Therefore c. And hitherto we haue seene how manie and what kind of Propositions of Scripture almost in all kinds of controuersies Protestants doe change and depraue and that no kind of speach can be so plaine strong and forcible as it can recall them from their errours but that they break through delude depraue all Now let vs see how they deale will the wordes of Scripture For as Tertullian saieth cont Hermogenen It is the Heretiks custome to wreste all simple words CHAPTER XVI THAT WORDS OF SCRIPTVRE WHICH signifie the working or doing of a thing
Reg. 15. Luc. 1. Actor 13. he saieth this is not meant of true iustice or perfection but of apparent So that with these men nothing is true if it be against them but onely apparent as is indeed their religion Wherefore thus I argue in forme Who beside the foresaied opposition to the expresse words of Scripture in manie and great matters words which signifie true things are forced to expound them of apparence outward shews testifications and significations before men they contradict the true sense of Scripture Protestants doe so Therefore c. CHAPTER XX. THAT PROTESTANTS ARE FORCED to expound the words of holie Scripture by diuers disparates and contraries THE 20. argument wherewith we will proue that Protestants doe contradict the true meaning of holie Scripture shal be because they are coÌ„pelled to expound the words thereof by things that are quite different yea disparate or nothing like and plaine concrarie of which doings of theirs amongst innumerable I will note some few examples They expound the words of Scripture by things different or diuerse For thus dealeth Zuinglius in Marci 1. to 4. p. 141. All were baptized that is saieth he were taught in Baptized 1. Taught the Ghospell In Ioan. 3. v. 5. The kingdome of God is here taken for heauenlie doctrine and preaching of the Ghospell In histor resur pag. 401. The sense is Whose sinnes you forgiue that is Forgiue 1. Preache to whome you shall tell the forgiuenesse of sinnes In Roman 5. pag. 419. Sinne in this place As sinne by one man c. is Sinne. 1. Disâ—ase Faith 1. Preaching taken for a disease In cap. 10. pag. 434. Faith is by hearing Here marke that Faith is taken of Paul for the manifested will of God and for the manifest and publike preaching of faith amongst the Iews and Gentils In 1. Cor. 7. p. 463. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good is here taken for commodious and quiet Et tom 2. in Elencho Faith 1 Gods election Which 1. Whiles Blessed 1. Bad Fairewell fol. 34. Faith iustifieth that is the election of God In Subsidio f. 245. Which is powred out for manie that is whiles or as it is powred out for manie In Exegesi f 355. And it happened as he blessed that is bidde them fairewell Et in Exposit fidei fol. 558. It is cleare that the name of Merit or Reward is in holie Scripture but insteed of a Free guift Caluin in Luc. 1. ver 15. Replenished with the holie Ghost expoundeth To be indued with greater grace aboue che common vulgar sorte In c. 7. ver 48. he expoundeth Forgiue vs Forgiue 1. Seale our trespâ—sses thus Seale more and more mercie in our hearts In c. 8. v. 13. They beleiue for a time thus They giue an honor to the Ghospell like to faith In Math. 7. vers 21. By doing Doe Gods will 1. Beleiue the will of the Father he vnderstandeth Philosophically to frame his life and manners to the rule of virtue and to beleiue in Christ In cap. 21. vers 32. The name of Iustice here signifieth Iustice 1. Doctrine nothing els but that Ihons doctrine was pure and right In cap. 23. vers 22. To sit in the chaire of Moises is nothing els then to deliuer out of the law of God how men ought to liue In Ioannis 3. vers 5. By water he vnderstandeth Water 1. Holie Ghost Charitie in vs. 1. Towards vs. the Holie Ghost In Actor 8. ver 18. by the Holie Ghost Singular guifts In Rom. 5. v. 5. by the Charitie of God diffused in vs he vnderstandeth our knowledge of Gods charitie towards vs. In 2. Co. 2. v. 10. I haue giuen in the person of Christ that is saieth he sincerely and without simulation In 1. Timot. 1. and 6. by Faith he expoundeth Holesome doctrine Faith 1. Holesome doctrine In Tit. 1. v. 16. Appoint Bishops that is Be president in the choice of them And in Hebr. 9. v. 26. Destruction of sinne he expoundeth freing from the guilt of paine Sinne. 1. Guilt of paine Beza in Math. 3. v. 1. by Desert vnderstandeth A hillie countrie And in vers 6. by Confessing their sinnes Professing Desert 1. Hillie place themselues to be sinners And in cap. 5. vers 20. Vpon that Vnlesse your iustice abound c. by the Kingdome of heaueÌ„ he meaneth the Church militant and by Enter Teach Peter Martyr in Roman 18. saieth When the Scripture Faith 1. Gods mercie saieth that we are iustified by faith when we heare the name of faith we must vnderstand the obiect of faith to wit the mercie of God Polanus in Syntagm l. 6. c. 36. Faith is imputed to iustice Faith 1. Christs iustice that is the iustice of Christ which faith apprehendeth is imputed Sadeel ad art 44. abiurat When we are saied to be iustified by faith by the name of faith we must vnderstand Christ And so also Bullinger dec 3. serm 9. The Confession of Saxonie c. de Remiss Peccat This saying is to be vnderstood correlatiuely we are iustified by faith that is we are iustified by confidence of the Sonne of God Zanchius de Perseuerant tom 7. col 143 by that You are Faith 1. Confidence fallen from grace vnderstandeth you are fallen from the doctrine of grace or from the Ghospell Pareus l. 2. de Iustif c. 7. Grace 1. Doctrine by Perfect charitie vnderstandeth sincere Et lib. 4. c. 7. by worke your saluation Doe those things which are necessarie for to obtaine saluation Perkins in Cathol reform Contr. 5. c. 3. saieth In all the promises of the Ghospell in which God doth voluntarily binde himselfe to reward our workes the obligation doth not directly pertaine to vs but in respect of the person and obedience of Christ Apologia Confess Aug. c. de Implet legis Because Loue. 1. Beleiue she loued much that is say they because she truely worshiped me with faith and with exercises and signes of faith Et de Resp ad Argum. When the text saieth that eternall life is rendered to workes it meaneth that it is rendered to those that are iustified Agayne Almes is saied to deliuer from death and to purge from sinne not in it selfe but in the cause thereof that is in faith Almes i. Faith Brentius hom 1. in festum om sanctorum To hunger after iustice is to haue a iust cause and yet not be able to follow it in law Reineccius to 4. Armaturae c. 19. by Sacrifice the Phase vnderstandeth Kill it lest he should be confessed that the pascal lam be was sacrificed Illyricus 1. Ioan. 2. v. 3. The keeping Keeping 1. Knowing of the coÌ„mandements in this place signifieth the true knowledge of his doctrine Piscator in Thesibus l. 2. p. 192. 2. Pet. 2. They denie the Lord who hath bought them that is whome before they had professed that he had bought them Et p. 472. he Buye 1. Professe to buye
conferred by them and ioyned with some humane principle and brought into sillogisticall forme Whereas a Iudge must be such as by himselfe without anie helpe of ether of the parties he can giue sentence Besides the sentence of the Iudge and especiallie if there can be no appeale from him must be so cleare as no man can doubt for whether partie it is But such is not the sentence of Scripture in manie controuersies Agayne there is controuersie betwene vs about diuers bookes of which the rest of the Scripture saieth nothing Finallie before Moises the Church had no Scripture and for sometime after Christ it had no parte of the new testament and yet she neuer wanted a Iudge And as we saw in the Chapter before Protestants confesse that Scripture of it selfe is not sufficient to determine all controuersies of faith and therefore not to iudge all Wherefore we must needs haue some other Iudge For these and the like causes some Protestants seing how absurd it is that Scripture is the onely Iudge in the Church say that Christ or the holie Ghost speaking in the Scripture is the Iudge Whitaker c. 7. cit We say that this Iudge is the holie Ghost speaking in the Scripture In like sorte Confes Heluet. c. 12. Academia Nemaus loc cit Lutherans in Colloq Ratisb sess 9. and others But seing Christ or the holie Ghost is no otherwise in the Scripture then as in a signe of his will to say that the holie Ghost as he is in Scripture is Iudge is no other thing indeed then to say that the Scripture is iudge And as the King as he is in his written laws is not a sufficient iudge of the common wealth because els eueÌ„ after his death he should be iudge but besides there must be a liuing iudge who both heareth and speaketh who can heare the parties and giue senteÌ„ce So nether is the holie Ghost a sufficient iudge is in the holie Scripture Others therefore acknowledge that there must be in the Church a speaking iudge or man For thus Eliensis loc cit Wherefore we all of long time demand a free and lawfull synod Protest admit a liuing Iudge in words And Lutherans in Colloq cit sess 9. We professe that God hath giuen some power to the Ministers and Doctors of the Church to iudge of controuersies of religion Neuerthelesse in trueth they denie the verie nature of the Iudge For ether they will not admit such a Iudge as we are bound to obeyâ— as appeareth by that they denie the vniuersall Church all Pastors or generall Councels to be infallible yea Moulins in the preface of his Bucler saieth that there But not in effect can be no greater temeritie then to desire that men sinners may be infallible iudges of the seÌ„se of the law And the LutheraÌ„s loc cit It is simply and absolutely certaine that the Ministerie may erre But this in trueth is to denie the Iudge whose end is The iudge in the Church admitteth not appeale to make peace and to compose debates which he cannot doe vnlesse men be bound to obey him and all the foresaied authorities reasons which proue that there ought to be a iudge in the Church proue also that he ought to be such from whome we may not appeale Wherevpon Whitaker CoÌ„t 1. q. 5. c. 4. thus writeth I answere that those words Deuteron 17. cit are to be vnderstood of authoritie to define hard contentions and controuersies as Ecclesiasticall by the Minister and politicall by the Magistrate that there might be in both some from whome there should be no appeale els there would be no end of contending But this he meaneth onely in the Nether in outward nor inward Courte externall or outward courte not in the inward courte of conscience For thus he addeth A great weight of iudgement was in the Priest and what he had once determined was good in the externall courte that so controuersies and debates might be ended And Cont. 4. q 1. cap. 2. Controuersies may be brought to the externall Courte and there defined but conscience resteth not in that Courte But this shift is easilie refuted First because the distruction of the externall Courâ—e is without cause deuised in this matter Secondlie because the peace of the Church especially consisteth in the internall courte to wit in faith Wherefore in this Courte we may not appeale from the Iudge of the Church otherwise there would neuer be peace of conscience Thirdly the practise of the Church in the Councell of the Apostles and in other generall Councels sheweth that the Iudge of the Church hath power to end controuersies euen in the inward courte of conscience Finallie if one were bound to obey the iudgement of the Church in the outward Courte and not in the inward it would follow that sometimes he were bound to denie Gods trueth before men to wit if the Church should define against Gods trueth Besides the authoritie of the Church is spirituall and ouer the soule and therefore her power of iudging extendeth it selfe euen to the inwarde Courte of the â—oule Wherefore let this be our 29. argument Whose doctrine in manie and weightie matters doth so contradict the expresse words of Scripture as they dare not admit anie Iudge in the Church they are to be thought to contradict the true sense of the Scripture But such are Protestants Therefore c. CHAPTER XXX THAT PROTESTANTS DOE SOMEtimes confesse that their doctrine doth contradict the holie Scripture THE last proof which we will make to shew that Protestants doe contradict the true sense of Scripture shal be taken from their owne confession wherewith sometimes they confesse it implicitlie sometimes plainelie and expressely Implicitly they confesse it diuers wayes First because they acknowledge that they Protest cannot reconcile their doctrine with the Scripture know not how to reconcile their doctrine with the holie Scripture Luther de seru arbit to 2. fol. 466. How this is iust that he God condemneth those that deserue it not is now incomprehensible yet it is beleiued till the Sonne of man be reuealed Et f. 486. In the light of grace it is vnanswerable how God condemneth him who with all his power can doe nothing but sinne and be guiltie Here both the light of nature and the light of Grace teach that it is not the fault of wretched man but of vniust God Et to 1. f. 390. It is a wonderfull probleme that God rewardeth iustice which himselfe reputeth iniustice Melancthon in Rom. 9. edit 1. This misterie is inexplicable that God both willeth sinnes and yet truelie hateth them Peter Martyr in locis Class 1. c. 16. § 9. It is no meruaile that we cannot vnderstand how it is not contrarie to Gods iustice to punish sinnes and by tempting to enforce them because God can doe more then we can vnderstand Caluin 1. Institut capit 18. § 3. By reason of the weaknesses of our vnderstanding we doe not