See lib. 2. c. 30. ART XII WHETHER GOOD WORKES be necessarie to iustification SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 6. v. 15. But if you will not forgiue men nether will your Some good worke necessarie to iustification Father forgiue you your offenses Ioan. 15. vers 10. If you keepe my precepts you shall abide in my loue CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Session 6. Can. 9. If any shall say that a sinner is iustified by onely faith so as he vnderstand that nothing els is required to cooperate to the grace of iustification and that it is not needfull in anie sorte that he be disposed and prepared by motion of his will be he accursed PROTESTANTS EXPRESSELY DENIE Confess Argentinensis c. 3. Whereas now some yeares it was tought that mans workes are required to his iustification our men haue tought that all iustification is to be ascribed to Gods good will and Christs merits Confessio Bohemica art 6. We teach that men freely by Iustification obtained without workes Christ by faith in Christ through mercie are iustified and obtaine saluation and remission of sinnes without any worke or merit of man Apologia Confess Augustanae c. de Respons ad argum tom 3. Melancthonis Doth not the Ghospell promise saluation Iustification promised to those who haue no good workes Presence of good workes not necessarie and remission of sinnes euen to them who haue no good workes at all Liber Concordiae Lutheran in Declarat artic cap. 3. It is false if anie say that faith cannot iustifie without good workes or that the presence of good workes is necessarie to faith for to iustifie or that the presence of good workes is necessarie to iustification or in the moment of iustifying Luther de libertate to 2. f. 5. Our faith maketh that none None haue need of workes to be saued haue need of the law or workes for to be iustified or saued f. 6. A Christian needeth no workes for to be iustified or saued Postilla in Dom. post Natale Nothing els is required to iustification then to heare and beleiue Christ Iesus our Sauiour And as Kemnitius in Schlusselburg to 7. pag. 530. saieth Luther clearly profâ—sseth that workes are pernitious with that addition which he calleth Leuiathan to wit if they be saied to be necessarie to iustification and saluation Ministers of Saxonie in Colloq Aldeburg p. 164. Whosoeuer Workes not necessarily present in the time of iustification saieth that our good workes are necessarily present in the moment of iustification he swarueth from the word of God from the confession and Apologie of Auspurg and from the doctrine of Luther Herbrandus in Compendio Theol. loco de Iustificat What excludeth that word Onely Not workes onely from the efficient cause if iustification and from worth and merit but also from all cause without which not and from all necessâ—rie of presence in the act of iustification For without workes a sinner beleiuing in Christ is iustified Otherwise iustifiâ—ation would be alwaies vncertaine and so we should doubt of it Againe To iustification there is need of no other thing but onely of faith Onely faith needfull to iustification Those that haue no good workes may be iustified Presence of good workes not necessarie Kemnitius in Schlusselburg to cit p. 711. It is false concontrarie to the Apologie it selfe that none can be iustified who hath not good workes p. 716. It is false if I say that faith doth not iustifie vnlesse it haue good workes actually present Morlinus in Schlusselburg to cit p. 171. It is simply a false proposition The presence of good workes is howsoeuer necessarie in the act of iustification Et 173. It stands for an inuincible trueth if the presence of good workes be accounted as necessarie in the act of iustification it is dung and losse Manie more like sayings of Lutherans may be seene in Schlusselburg to cit Rainolds in Apologia Thesium p. 263. Good workes are Not required to iustification not required to iustification Caluin in Math. 6. v. 12. The pardon which we aske to be giueÌ„ to vs dependeth not vpon that which we giue to others The like sayings of theirs we repeated in the former chapter art 17. and shall hereafter also c. 17. art 1. and 2. THE CONFERENCE Scripture plainely saieth that God will not pardon our sinnes vnlesse we pardon others that we shall abide in his loue if we keepe his precepts The same say Catholiks Protestants plainely say that the pardon which me aske of God dependeth not vpoÌ„ that which we giue to others that our workes or good workes are not required to iustification that we may obtaine remission of sinnes without anie worke that the Ghospell promiseth remission of sinnes euen to them who haue no workes at all that faith can iustifie without good workes that the presence of good workes is not necessarie in the moment of iustification that we haue no need of workes to be iustified that workes are pernitious if they tought necessarie to iustificatioÌ„ that faith iustifieth though it haue no good workes actually present that sole faith excludeth euen the necessitie of the presence of good workes when we are iustified ART XIII WHETHER GOOD WORKES be necessarie to saluation SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 5. v. 21. For I tell you that vnlesse your iustice abound Our iustice necessarie to saluation Likewise our conuersion And keeping of the commandments Patience necessarie And Holines more then that of the Scribes and Pharisees you shall not enter into the kingdome of heauen c. 18. v. 3. Amen I say to you vnlesse you be conuerted and become as litle children you shall not enter into the kingdome of heauen c. 19. v. 17. If thou wilt enter into life keepe the commandments Hebr. 10. v. 36. Patience is necessarie for you that doing the will of God you may receaue the promise c. 12. v. 14. Follow peace with all men and holines without which no man shall see God CATHOLIKS EXPRESSELY AFFIRME C. Bellarm. l. 4. de Iustif c. 7. We say that good workes are necessarie for a iust man to saluation PROTESTANTS EXPRESSELY DENIE The Confession of Bohemia and the Apologie of the Confession of Auspurg cited in the former article denie good workes to be necessarie to saluation Tindal in Fox his Acts p. 1143. We need not to labour for We need not labour for heauen all these things to be Christs heires and to haue heauen for these we haue already The English Translatour of Luthers coÌ„mentaries vpon the Epistle to the Galathians For if there haue beene since the Good workes not necessarie to saluation time of Luther and be yet some which openly defend that workes be necessarie to saluation where he before so mightly hath taught the contrarie what then would these haue done if Luther had not beene Who also forewarned vs of the same prophecying that after his times the doctrine of iustification would be
de Subsidio tom 2. fol. 253. of which corruption of Scripture thus writeth Illyricus vpon this place Some corrupt this text by translating The Cuppe of thanks giuing by which we giue thanks and the text so corrupted they vse in their liturgies in steed of the words of the Institution or holie supper making a duble sacriledge Caluin also in Math. 26. ver 26. not onely expoundeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by He gaue thāks but also in the very text translateth it when he had giuen thanks And yet as himselfe confesseth there Mathew and Marke vse the word of Blessing Why therefore would not he vse the same word in S. Mathews text Because those words Acts 2. v. 27. Because thou wilt not They change leaue my soule in hell proue that Christs soule descended into hel Beza in his translation An. 1557. thus changeth the text Because thou wilt not leaue my carcasse in the graue Et ad Defens Castell p. 460. he saieth My soule in the text I did translate My carcasse but in my Notes My life but we may also take My soule in steed of the Pronoune Me. Which exposition saieth he is most plaine And he addeth Where as I noted that by the ancient translation my soule the error rose I did it not without cause sith we see that Papists wrest this place especially for to setle their Limbus and the Fathers from thence deuised that descent of Christ soule into hell As if he had saied I was forced to alter the tongue of the holie Ghost because he spoake against me In like sorte because we proue the same out of that passage Act. 2. v. 3◠Foreseing he spoake of the resurrection of Christ for nether was he left in hell c. the French Bibles An. 1562. 1567. 1568. 1605. of Hell haue made Graue as also hath Tremellius done in his Latin translation of the Bible neuewed by Iunius printed at Hannow 1603. Because those words Psalm 5. verss 5. Thou art not a God They change that wilt iniquitie proue that God no way willeth iniquitie or sinne the Kings Bible translateth the place thus That hath pleasure in wickednesse The French Bibles An. 1568. That loueth iniquitie And those of 1588. and 1610. That art not delighted with iniquitie And the like hath Piscator apud Vorstium in Parasceue cap. 3. and Tremellius in this place That so they may defēd their blasphemous doctrine that God willeth iniquitie though he do not loue it Because these words Ezechiel 33. vers 11. Liue I sayeth They change our Lord I will not the death of the wicked but that he be conuerted from his way and liue do proue that God of himselfe willeth no mans death the Kings Bible translateth them thus I haue no pleasure in the death c. and so also doth Musculus in locis tit de veritate Tremellius in this place Piscator in Thesibus l. 2. p. 187. and others That God may seeme of himselfe to will mens death though he take not pleasure in it as say they a sicke man willeth a bitter potion though he take no delighte in it Because the words 2. Thessalon 2. v. 15. Hould the traditions They change which yee haue learnt whether it be by word or by our Epistle do proue that traditions not written are as well to be held as those that are written Beza in his translation An. 1598. changeth the disiunctiue particle whether into the coniunctiue Also in this manner Hould the traditions which yee haue learnt by speach and also by our Epistle Whome follow Author Respons ad Theses Vadimontanas pag. 647. and others An other translation of Beza in Tremellius hath thus Hould the deliuered doctrine which you haue beene taught both by speach and by Epistle Where for whether he hath And and for Traditions Deliuered doctrine as Tremellius for Traditions hath Commandments The French An. 1568. and 1605. haue Institutions and the Queens Bible hath Ordinances Because those words 1. Timoth. 2. v. 4. Who will all men They change to be saued shew that God hath a will to saue all men Beza in that place changeth All into whomsoeuer that God may seeme to haue onely a will to saue whatsoeuer kinde of men In like sorte ib. v. 6. Where the Scripture saieth Who gaue himselfe a redemption for all Beza translateth For whomsoeuer Because that speach 1. Timoth. 4. v. 10. Who is the Saniour They change of all men especially of the faithfull declare that Christ redeemed all men Beza in that place in steed of Sauiour putteth Preseruer And saieth Because the name of Sauiour troubleth manie in that commonly it signifieth eternall life purchased by Christ therefore to auoid ambiguitie I chose rather to say Preseruer As if he had saied Because the word which the Scripture vseth doth shew that Christ purchased eternall life for all therefore I haue changed it for an other Because those words Coloss 1. v. 10. That yee may walke They change worthie of God and 1. Thessalon 2. v. 11. We haue adiured euerie one of you that you walke worthie of God and 3. Epistle of 5. Ihon. v. 6. Whome thou shalt doe well bringing on their way in manner worthie of God do shew that good workes may be worthie of God Beza in all these places for worthie of God hath Agreable to God Tremellius 1. Coloss v. 10. for worthie of God hath It is iust and 1. Thessal 2. It is agreable to God The Kings Bible 3. Ioan. 6. cit hath After a godlie sorte Because Christs words Lucae 7. ver 47. Manie sinnes are They change forgiuen her because she hath loued much insinuate iustification by workes Beza in place of Because in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translateth For. And addeth that he did so that it might be more easily perceaued that in these words is not shewed the cause of remission of sinnes The Kings Bible Illyricus and others follow Beza herein Because those words of S. Luke c. 1. v. 6. They were both They translate ill iust before God walking in all the commandements and iustifications of our Lord without blame helpe to proue that good workes are iustifications and do iustifie Beza though he confesse that the Greek word which S. Luke vseth be to be literally translated Iustifications Yet saieth that he would not so interprete it that saieth he I might take away this occasion of impugning iustification by onely faith and so in steed of Iustifications hath Rites Tremellius hath Righteousnesse Queen Elizabeths and King Iames Bible ordinances Because those words Philip. 2. v. 12. Worke your saluation Translate ill with feare and trembling proue that we may worke our saluation The French Bibles An. 1562. 1568. 1605. 1610. in steed of worke haue Endeauour you that the Scripture may seeme onely to say that we may endeauour to worke but not worke our saluation Because those words Iames 5. v. 16. Confesse
doctrine of the law not of the Ghospell Caluin ib. We gather that this answere of Christ is according to the law Illyricus in Claue part 2. tract 6. col 543. That all be bound vnder payne of losse of eternall life to doe good and auoid sinne is a sentence of the law and must and ought to be corrected and restrained by the Protestant Ghospell or by remission of sinnes Peter Martyr in Rom. 11. That saying Forgiue and it shal be forgiuen is a precept and therefore pertaineth to the law Melancthon in Apologia tom 3. c. de argumentis The promise of reconciliation and of eternall life is free but proper legall promises are added for workes as who shall giue a draught of water shall not want his reward Wherefore thus I frame my eleuenth argument Who not onely contradict the expresse words of Scripture but also are compelled to turne conditionall propositions of Scripture into absolute and to delude them diuers other waies do contradict also the sincere meaning of the Scripture But thus doe Protestants Therefore c. CHAPTER XII THAT PROTESTANTS CHANGE manie causall propositions of Scripture into not causall THE 12. argument for to proue that Protestants contradict the true sense of Scripture shal be because they are compelled in manie and weightie controuersies to turne causall propositions into not causall For is we proue that Christ was exalted for his humiliation because it is saied Philippen 2. ver 8. He humbled himselfe made obedient vnto death euen the death of the crosse For For the which thing God hath exalted him Caluin ibid. answereth That illatiue particle wherefore in this place signifieth rather consequence then cause And 2. Instit c. 17. § vlt. The solution is easie that Paul there speaketh not of the cause of Christs exaltation but onely sheweth the consequence And Daneus Controuer 2. pag. 201. The particle For which sheweth the order and continuation of the speach not the cause for which If we proue the same out of those wordes Hebrew 2. ver 9. We see Iesus because of the passion of death crowned with glorie and honour Caluin ib. answereth Because of the passion of death is as much as if he had saied Christ hauing died was raised to this glorie which he hath gotten For the meanes onely that I may so speake of obtaining glorie is declared If we proue that confession of faith is cause of saluatiō as faith is cause of iustification out of those words Rom. 10. ver 10. For with heart we beleiue vnto iustice but with the To. mouth confesson is made to saluation Caluin ib. answereth We must not gather thereof that confession is cause of saluation he ment onely to tell how God doth perfect our saluation It is a necessitie of perpetuall consequence not that he attributeth saluation to confession Hunnius lib. de Iustificat p. 186. saieth That Confession to saluation is the same that confession of saluation Which the Electorall Ministers in Colloq Aldeburg p. 295. affirme to be a corruption of Scripture If we proue that keeping of the commandements is cause of our freindship with God by those words Ioan. 15. v. 14. You are my freinds if you doe the things that I commād If. you Caluin ib. answereth He meaneth not that we get so much honour by anie merit of ours but onely admonisheth vs vpon what condition he receaueth vs into grace and vouchsafeth to reckon vs among his freinds If we proue that the forgiuenesse of our sinnes dependeth vpon our forgiuing of others out of those words Luc. 11. v. 4. Forgiue vs our sinnes for because our selues also do Because forgiue euerie one that is in debt to vs. Caluin in Math. 6. v. 11. answereth Neuerthelesse forgiuenesse which we demand for our selues dependeth not of that which we giue but by this means Christ would exhorte vs to forgiue all offenses and withall confirme more our trust of forgiuenesse as it were by fealing it Nether skilleth it that in Luke is the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as For because or For because Christs meaning was not to note the cause but onely to aduertise what kind of mind we ought to haue towards our brethren whiles we seeke to be reconciled to God If we proue that by charitie we be made the sonnes of God out of those words Math. 5. ver 45. But I say to you That loue your enemies doe good to them that hate you and pray for them that persecure and abuse you that you may be the children of your father which is in heauen Calum ib. answereth Vnderstand not that by our beneficence we become the children of God But because the same Spirit which is witnesse assurance and seall of our free adoption doth correct the naughtie affectiōs of the flesh which are contrarie to charitie Christ proueth by the effect that no others are the children of God but those who resemble him in clemencie and meeknes If we proue that loue is the cause of forgiuing sinnes by those words Luc. 7. v. 47. Manie sinnes are forgiuen her Because because she hath loued much Aretius in locis part 1. fol. 84. answereth Because is taken ostentiuely not causatiuely This is so necessarie as the place cannot be otherwise vnderstood The like hath Illyricus in Claue part 2. tract 4. Polanus in disp priuat 36. If we proue that keeping of the commandments is cause of obtaining what we pray for out of those words 1. Ioan. 3. v. 22. Whatsoeuer we shall aske we shall receaue of Because him because we keep his commandements Caluin ibidem answereth He meaneth not that our trust in praier consisteth in our workes but this onely he vrgeth that pietie and sincere worshippe of God cannot be seperated from faith Nether must it seeme absurd that he vseth the causall particle though he meane not of the cause for the inseperable accident vseth sometime to be put for the cause If we proue that workes are cause of reward out of these words Math. 16. ver 27. He will render to euerie man According according to his workes Caluin ibid. answereth As often as reward is promised to good workes the cause of saluation is not shewed but the faithfull are onely encouraged to doe well because they are assured that they shall not leese their labour If we proue that good workes are cause of eternall happines out of these words Math. 25. v. 34. Possessethe For. kingdome c. For I was hungrie and you gaue me to eate And c. 25. v. 23. Because thou hast beene faithfull ouer a few things I will place the ouer manie things enter into the ioy of thy Lord. And Apocal. 7. ver 14. These are they which are come out of Therefore great tribulation c. therefore they are before the throne of God Pareus lib. 5. de Iustificat c. 3. saieth The answere of all Protestants is that the causall particle in the
Protestants expound of onely endeauour or desire to do it THE 16. argument shal be taken from thence that words of Scripture which signifie the working or doing of a thing Protestants are compelled to expound of onely endeauour or desire to worke or doe it Thus they delude those words of Scripture which say that some men are iust are perfect auoide euill doe the will of God loue him with all their heart fulfill the law keepe the commandements worke their saluation and the like Caluin in Math. 12. vers 33. those words Ether make a Make good 1. aspire to good tree good c. expoundeth thus It cometh of the free indulgence of God that he vouchsafeth them so honorable a title of good who aspire to goodnesse In Math. 6. v. 9. Thy will be done This sufficeth saieth he to testifie by desire that we Keepé 1. applie their endeauour hate and are sorie for whatsoeuer we see contrarie to Gods will and desire to haue it destroied In Ioan. 15. v. 10. If yee keepe my commandements The faithfull saieth he are accouÌ„ted to keepe Christs commandements when they applie thereto their endeauour albeit they be farre from the marke Vpon that Rom. 8. v. 1. Who walke according to the flesh He saieth they walke according to the flesh not who haue quite cast of all sense of the flesh but who diligently labour to tame and mortifie the flesh that the desire of pietie may seeme to reigne in them Et vers 5. He testifieth that he accounteth not them carnall who aspire to heauenlie iustice but them who are wholy addicted to the world In Philip. 2. vers 3. Worke your saluation We are Worke. 1. aspire to it Iust 1. aspire to iustice saied to worke it when gouerned by the holie Ghost we aspire to heauenlie life In 1. Tim. 1. v. 9. The law is not set for the iust I answere that Paul here calleth them iust not who are wholy perfect as there is none to be found but who with a singular desire of heart aspire to goodnesse Et ib. c. 4. v. vlt. Thou shalt saue thy selfe The Pastour is saied to saue himselfe because that is Worke. 1. Goe forward vsuall that the faithfull worke their saluation when they goe forewarde in the course thereof In 1. Pet. 4. v. 18. If a iust man shall scarce be saued He calleth them iust not who are perfectly iust but who endeauour to liue well In 1. Ioan. 2. vers 3. If Keepe 1. Endeauour we keepe his commandements He meaneth not to keepe the commandements to fully satisfie the law which example can neuer be found in the world but who according to mans infirmitie doe endeauour to frame their life to Gods seruice And ib. v. 5. But who keepeth his word truely in him the loue of God is perfect I answere saieth Caluin that it sufficeth so euerie one according to the measure of grace giuen to him doe aspire to this perfection And ib in c. 3. v. 5. There is no sinne in him They are esteemed of the cheifest parte that is they are saied to be iust and to liue iustly because with a sincere affâ—ction of heart they aspire to iustice This and manie such like Caluin Bucer vpon that Math 7. v. 21. But who doeth the will Doeth 1. Endeauoureth of my Father That is saieth he who with his mynd doth endeauour to frame himselfe to the will of the Father In Math. 12 v. 50. Whosoeuer doth the will of my Father We must must note that to doe the will of the Father is all one as to heare the words of Christ and to doe them that is to endeauour from our heart to doe them And in Ioan. 14. he saieth To keepe the commandement of the Lord here is nothing els but to beleiue that it is true and holesome and to loue it with all our heart Zuinglius in Explanat art 14. Here we vnderstand to doe according to the rule of Christ and precepts of God to come neare to the rule of God and with all endeauour to conforme himselfe to the word of God as farre as a man can in this mortall bodie Et in Luc. 1. tom 4. p. 183. Manie trouble themselues here how they are saied to haue beene iust before God whereas before him no mortall man can be iust This knot is easily loosed if we Iust 1. Endeauour to be vnderstand simply according to the phrase of the Hebrew tongue which calleth them iust before God who for feare of God and loue of iustice endeauour to be innocent and holie Schlusselburg to 7. Catal. Haeret. pag. 235. expoundeth those words Philip. 2. ver 12. in this sorte To worke in this place signifieth to labour and to be carefull of the true way which God hath proposed for to obtaine saluation Pareus l. 4. de Iustif c. 15. saieth Iob indeed is saied to be iust perfect and fearing God and auoiding euill because he was a sincere worshiper of God hauing an earnest desire to doe well Tilenus in Syntagm c. 46. They are called iust and perfect Iust 1. Labour to be who labour for iustice and aspire to perfection Perkins vpon that Galat. 6. ver 2. So yee shall fulfill the Fulfill 1. desire law of Christ Here the Galathians are saied to fulfill the law because God accepteth the sincere affection of the mynd for the full effect And Whitaker libr. 8. contr Dur. sect 49. They are saied to keepe who endeauour to keepe And sect 39. They loued the law with their heart and for that cause they are accounted iust Musculus in locis tit de Peccato What other thing is it I haue kept my feet from all ill way but I haue carefully endeauoured to commit no euill hIaue done iudgement and iustice but I haue had a desire to doe iudgement and iustice Wherefore thus I conclude Who beside the foresaied opposition to the expresse words of holie Scripture are also forced in so manie and so great matters to expound the words thereof signifying effecting working or doing of onely desire to effect work or doe they contradict the true sense of Scripture But Protestants doe so Therefore c. CHAPTER XVII THAT WORDS SIGNIFYING A CAVSE Protestants expound of a way or meane and what the Scripture attributeth to one cause they giue to an other THe 17. argument shal be taken from that Protestants are forced to expound words that signifie a Cause of a way order or meane Thus they depraue those words of Scripture which teach that faith or good workes are the causes of our iustice or saluation Perkins in Cathol reform Controu 4. c. 4. expoundeth those words 2. Corin. 4. v. 17. For that our tribulation which presently is momentanie and light worketh aboue measure exceedingly an eternall weight of glorie in vs in this sorte AfflictioÌ„s Worke. 1. are â—eans worke saluation not as causes effecting it but as means leading vs to it And he addeth
withal Which we must vniuersally and alwaies obserue and hould of workes in the cause of our saluation to wit that they are as a way and certaine markes which lead vs to glorie but not by causing or working it Caluin vpon those words 2. Cor. 7. v. 10. For the sorrow that is according to God worketh pennance vnto saluation that is stable writeth thus Paul enquireth not of the cause of saluation but onely commending pennance of the fruite which it Worke. 1. is as a way bringeth forth doth say that it is like a way whereby we come to saluation In this sorte consequence is rather signified then anie cause And to the same place Pareus libr. 4. de Iustificat cap. 7. answereth No efficient cause but a meane or condition which helpeth ether by it selfe or by accident is signified And Scarpius de Iustification Controuers 12. Pennance is saied to worke saluation not by making it by it vertue but by leading as by a way to saluation The same Caluin in 1. Corinth 7. vers 19. Circumcision is nothing and prepuce is nothing but the obseruation of the commandements of God Here saieth he Paul disputeth not of the cause of iustice nor how we obtaine it but onely to what the faithfull ought to bend endeauour And vpon that Wash 1. feele Actorum 22. vers 16. Be baptized and wash away thy sinnes Ablution he saieth he signifieth not the cause but is referred to Paules feeling who hauing receaued the Symbol knew better that his sinnes were forgiuen And 3. Institution cap. 4. § 36. he saieth Where sinne is saied to be purged by mercie and bountifulnesse Prouerb 16. is not meant that by them it is recompensed in the sight of God but is shewed that they shall find God mercifull to them who forsaking vice are turned to pietie as if he had saied Gods wrath is appeased when we leaue our wickednesse And ibidem cap. 14. § vltim hauing obiected to himselfe that the Scripture declareth that good workes are the cause that God doth fauour them he answereth That which in order goeth first he calleth the cause of that which followeth In this manner he deriueth Cause 1. a step sometimes eternall life from good workes not that it is giuen for them but because whom God hath chosen he iustifieth that afterward he may glorifie the former grace which is a steppe to the later he after a sorte maketh a cause Finally by these kinde of speaches order is rather signified then cause Pareus l. 3. de Iustif c. 12. saieth that by those words 2. Timoth. 4. I haue fought a good fight the order and way to the crowne is noted not the cause So that what the Scripture maketh the cause according to these men is onely a meane a way steppe or order In like manner what the Scripture attributeth to one cause they giue to an other as what it atttibuteth to good workes they giue to faith onely what it ascribeth to faith or Sacraments they appropriate to God alone Zuinglius l. de Prouident cap. 6. When Paul writeth to Hearing 1. Spirit the Romans that faith cometh of hearing in the same manner he attributeth that to the nearer cause and more knowne to vs which cometh onely from the Spirit and not from outward preaching And in Math. 4. Oftentimes that is attributed to the later which belongeth to the former as to workes which rather belongeth to faith and againe to faith which most properly Workes 1. faith and truely belongeth to Gods election Sadeel de ver Peccat remiss p. 139. answering to those words Prouerb 16. Iniquitie is purged by bountie and mercie saieth That is attributed to the effects which is proper to the cause after the vsuall manner saieth he of Scripture That is attributed to their vertue which properly is to be attributed to the benefit of Christ alone Illyricus in Claue part 2. tract 6. Faith word and Sacraments Faith c. 1. God are saied to saue vs whereas God alone doth those things And ibid. Thy faith hath saued thee whereas onely Gods mercie and omni potēcie apprehēded by faith doth that And he addeth Scripture oftentimes attributeth things not to their true causes Oftentimes effects are attributed by the Scripture to not true or not principall causes Herevpon it cometh that there is often mention of Alleosis with Zuinglius and of Metalepsis with others by which figures what the Scripture giueth to one thing they transfer to an other Which Alleosis Zuinglius in Exegesi to 2. f. 350. calleth interchangable speach but Luther in Hospin part 2. Histor f. 57. termeth it the Diuels mask Wherefore thus I argue in forme Who gaynesay the expresse words of Scripture in such sorte as we haue seene in the first booke and besides in manie and weightie matters words which signifie a cause do expound of a way meane or order and what the Scripture attributeth to one cause do transferre to an other they contradict the true sense of holie Scripture Protestants doe so Therefore c. CHAPTER XVIII THAT WORDS OF SCRIPTVRE Which say a thing is Protestants expound by ought to be THE 18. argument shal be because what the Scripture saieth Is Protestants expound It ought to be Pareus l. 2. de Iustif c. 7. those words 1. Ioan. 2. v. 5. But he that keepeth his word in him the charitie of God is Is. 1. ought to be perfected expoundeth thus The sentence of S. Ihon as others such like is to be vnderstood of right or dutie not of fact What kinde of charitie ought to be not what kinde is in vs. And ibid. those words Coloss 3. v. 14. Haue charitie which is the bound of perfection he glosseth thus Charitie is called the bound of perfection not which we haue but which we ought to haue and which we shall haue in euerlasting life Et l. 4 c. 11. those words Deuter. 30. v. 6. Our Lord God shall circumcise thy heart and the heart of thy seed that thou maist loue thy Lord God with all thy heart He interpreteth in this sorte The promise to loue God with all thy heart ether speaketh of dutie how we ought to loue God to wit sincerely and perfectly or it speaketh of sinceritie And the same Pareus l. 4. de Grat. lib. arbit c. 6. that sentence of the Apostle 1. Tim. 3. he thus expoundeth The Church is called the pillar and strength of trueth of dutie because she ought alwaies to be so albeit she be not so alwaies in act The same he hath in Gal. 2. lect 18. Moulins in his Bucler pag. 50. and others Tilenus in Syntagmate cap. 46. writeth that in those places Ioan. 14. v. 21. Rom. 13. 8. and Gal. 5. 14. Where the Scripture affirmeth that those who loue God doe keepe his commandements it meaneth not of mans power to performe the law but of our dutie His meaning is that the Scripture meaneth not that who loue God keepe
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
cleare that they say that Christs bodie is not in the sacrament is not present in the Sacrament is not in substance present is absent in bodie is not in the Sacrament nor can be in it is not in the Supper according to substāce is not present in the bread is remoued from the Eucharist that there is no word in the scripture of the presence of Christs bodie in the Supper that his blood is in the chalice as the people are there that he is no otherwise in the Eucharist then in baptisme that he is not there otherwise then a thing is present to our cogitation or a thing to the name thereof or our bodies are now present in heauen finally onely present by speculation and mere imagination Fiftly they contradict the Scripture by saying that no other thing is receaued in the Eucharist or Supper then in baptisme or in the simple word Caluin cont Heshus p. 860. There is no cause why Christ No more present in the Supper then in baptisme Then in the word should be saied to be more present in the Supper then in baptisme p. 847. Surely there is a plaine solution That God giueth not more to the visible symbols then to the word Therefore communication is no lesse truely giuen vs by the Ghospell then by the Supper 4. Instit c. 14. § 14. He is deceaued who thinketh that any thing more is giuen him by the Sacraments then which offered by the word of God he receaueth by true faith § 17 There is no other function of the Sacraments then of the word of God And c. 16. § 5. he saieth that the Sacrament is inferiour to the word Beza in Colloq Montisbel p. 136. There is the same receauing of Christ in the Sacrament which is in the simple word In 2. part respons ad Acta Colloq p. 109. Nothing more is to be sought in the Sacraments then in simple word l. cont Heshus p. 287. Nothing more is giuen in the Supper then in baptisme or in the preaching of the word Bucer in Hospin l. cit p. 161. The memorie of this bodie may More in the word then in the Sacramēt be refreshed by the bread but more fully by the word Peter Martyr in 1. Cor. 11. This is the summe that we vnderstand the bodie and blood of Christ to be offered to vs no lesse by the words of God then by Sacraments In Disput Oxonien pag. 225. We receaue no lesse the bodie and blood of Christ in the word of God then in this Sacrament And cont Gardiner col 1041. I denie not that that is our speach Christs bodie is receaued no lesse in words then in the Sacraments Nether am I afraied to say that we come much better to them by words then by Sacraments Willet Cont. 11. q. 3. c. 557. There is the same substance of both Sacraments Iuel art 5. diuis 5. The word of God is the bodie and blood of Christ and that more truely then is the Sacrament Art 21. diu 1. As Christ entreth into vs by a minister by his word euen so he entreth into vs by the Sacrament of his bodie and no otherwise Defense of the Apol. p. 221. As Christ is present in the one Sacramēt euen so and no otherwise is he present in the other Hereupon Apologia Confess Augustanae cap. de vsu Sacrament saieth that the Sacrament is as it were a picture of the word Melancthon in Disputat tom 4. pag. 513. The Sacrament is like a picture of the promise And lib. contr Anabaptistas As the will of God is shewed in the worde or promise so also it is shewed in the Sacrament as in a picture And oftentimes they say that there is no other presence of Christs bodie in the Eucharist then there is in the simple word as you may see in Beza Apol. 1. cont Sanctem p. 297. in Hospin l. cit fol. 36. 39. and in Concordia discordi f. 205. So that they plainly say that Christ is no more present in the Supper then in baptisme no more cōmunicated in the Supper thē in the Ghospell no more receaued in the Sacramēt them in the word that there is the same receauing of Christ in the Sacrament and in the simple word nothing more giuē in the Supper them in preaching no more offered by the sacrament then by the word yea that the Sacrament is inferiour to the word the memorie of Christs bodie more fully refreshed by the word then by this Sacrament that we may better come to Christs bodie by words then by this Sacrament Which are so contrarie to Scripture as sometimes themselues confesse it See lib. 2. cap. 30. Sixtly they contradict the holie Scripture whiles they say that they Iewes receaued Christs bodie before it was borne as truely as we receaue it in the Eucharist Willet Cont. 11. q. 2. p. 544. We do hould and constantly affirme The Fathers no lesse receaued the bodie of Christ thou we and teach that the Fathers in the law receaued no lesse the substance of Christ by faith in their Sacraments then we do in ours Christ was as well exhibited to them in their Sacraments as he is in ours Beza in Colloq Montisbel p. 96. He was as present in their Sacraments as he is to vs in ours p. 69. The Fathers were no lesse partakers of the bodie and blood of Christ then we are in the Lords Supper Respons ad Acta Colloq p. 119. The Fathers as truely receaued Christs true bodie and true blood in the word and in their Sacraments as we by the instrument of the same faith now receaue them Peter Martyr cont Gardiner col 150. The Fathers in the ould testament did no lesse then we eate and drinke the bodie and blood of Christ for so much as pertaineth to the thing it selfe Seuenthly they contradict the holie Scripture in saying that the Eucharist is a symbolicall mysticall and Sacramentall bodie of Christ which the Scripture plainely saieth to be his true bodie Zuinglius de ver falsa relig c. de Euchar. to 2. f. 208. We are here compelled plainely to confesse that this selfe same which Christ gaue with so great diligence and maiestie is his symbolicall Christs symbolicall bodie Sacramentall bodie bodie Respons ad Luther ib. fol. 514. It is easie to vnderstand that this bread which Christ giueth vs is Christs sacramentall bodie that is the signe of his bodie in that manner and forme of speach wherewith shewing the statue of Cocles we say Behould Cocles that stout champion of his countrie Epistola ad Principes fol. 548. The bread is made the sacramentall bodie of Christ Againe Our aduersaries say that Christs naturall and substantiall bodie is giuen we say his sacramentall Hereupon the contention And in Hospin l. cit fol. 143. We are forced will we nill we to confesse that these words This is Misticall bodie my bodie are thus to be vnderstood that is A sacrament of my bodie
or This is my sacramentall or mysticall bodie Oecalampadius in Beza Resp ad Repet Sanctis pag. 48. That bread is a symbolicall bodie Zanchius lib. 1. Epistolarum pag. 280. These three bodies Misticall bodie of Christ we reade in the holie Scriptures His true and naturall his Misticall which is the Church and sacramentall which is bread Daneus Cont. de Euchar. c. 10. Austin confesseth that the Onely Sacramentall bodie bread is onely the sacramentall bodie of Christ but not his naturall bodie Againe The bread which Christ gaue to his Apostles was his sacramentall bodie Vrsinus in Miscellaneis p. 172. There is a bodie of Christ properly so called and a sacramentall which is the Eucharisticall bread Thus we see how plainly they say that the Eucharist is Christs symbolicall bodie his sacramentall bodie his mysticall bodie and not his true bodie Which himselfe saieth most plainly to be his true bodie that very bodie which was giuen and deliuered for vs. Finally we see how manie wayes the Caluinists do contradict the expresse word of God in this one matter First in expressely denying the Eucharist to be the bodie of Christ which the Scripture so often and so plainely affirmeth Secondly in saying that it is onely a signe or figure of Christs bodie which the Scripture plainely and often saieth is his true bodie Thirdly in saying that it is but onely figuratiuely his bodie which the Scripture simply and absolutely saieth is his bodie Fourthly in saying that Christs bodie is but figuratiuely or by faith and imagination in the Eucharist Which the Scripture directly affirmeth to be the substance of the Eucharist Fiftly in saying that Christs bodie is no more receaued in the Eucharist then in the simple word whereas Christ bidde vs take and eate his bodie in the Eucharist but not in his word Sixtly by saying that the Fathers in the ould law receaued Christs bodie in their Sacraments as truely as we do in the Eucharist when as they were neuer bidden to take and eate Christs flesh in their Sacraments as we are in the Eucharist Finally in saying that the Eucharist is Christs symbolicall sacramentall and mysticall bodie which the holie Scripture saieth is his bodie which was giuen and deliuered for vs. ART II. WHETHER CHRISTS FLESH be to be eaten and his blood to be drunke SCRIPTVRE EXPRESSELY AFFIRMETH. Math. 26. ver 26. Take ye and eate This is my bodie ver 28. Christs bodie and blood to be eaten and drunck Drinke ye all of this For this is my blood c. Ihon 6. v. 53. Vnlesse you eate the flesh of the Sonne of man Truely and drinke his blood you shall not haue life in you Et 56. My flesh is truely meate and my blood is truely drinke CATHOLIKS EXPRESSELY AFFIRME D. Stapleton in Math. 26. v. 28. For to perfect the new testament and couenant of which Christ speaketh betwixt vs and him no spirituall eating or drinking of the bodie and blood of Christ sufficeth but there is plainely required an externall reall and corporall receauing of them both PROTESTANTS EXPRESSELY DENIE Zuinglius l. de Relig. c. de Euchar. to 2. Christs flesh eaten Christ flesh eaten profiteth not profiteth nothing at all Which he often repeateth in Exegesi fol. 333. 334. 336. 346. and in Ioan. 6. to 4. in so much as Hospin part 2. Histor fol. 181. writeth that Zuinglius euerie where inculcateth that Christs flesh eaten profiteth nothing And c. cit de Euchar. Nether do we thinke that they are to be Not be eaten spiritually heard who determin thus we eate the true and corporall flesh of Christ but spiritually for they do not see that it can not stand together to be a bodie and to be spiritually eaten Againe What is giuen to be eaten is Christs bodie but symbolicall In Exegesi fol. 329. Christ did not command his bodie to be eaten but symbolicall bread Respons ad Luther fol 435. We eate and drinke We eate and drinke nothing but bread and wine nothing but bread and wine In Apol. f. 370. We teach that the onely signe of Christs bodie is eaten in this Eucharisticall Supper Respons ad Billican fol. 264. We are taught that Christs corporall flesh can be no way eaten And as Hospin lib. cit fol. 181. saieth Zuinglius euerie where inculcateth that the true and reall flesh of Christ cannot be eaten so much as spiritually and that to eate Christs flesh is nothing els but to beleiue Oecolampadius in Hospin l. cit f. 75. Flesh eaten profiteth nothing but the spirit And in Schusselburg lib. 1. Theol. Caluin Mistica artic 22. I do not read in the Euangelists that they bidde receaue and eate Christs bodie Carolstadius in Scusselburg l. cit art 28. This I know that Christ neuer gaue his bodie that we should receaue it For he saieth My flesh profiteth you not Tigurins in Schusselburg lib. cit artic 23. His flesh on earth profited for to accomplish our saluation now it profiteth no more Peter Martyr cont Gardiner col 146. It is farre from the Christs bodie not to be truely eaten He gaue not his bodie but bread He exhibited not his bodie in substance bodie of the Lord to be truely eaten Confessio Czengerina c. de Caena p. 193. Yea after the pronouncing of Christs words Christ gaue bread to the Apostles and not his bodie Caluin defens 2. cont Westphal pag. 774. I saied that Christs bodie was exhibited effectually in the Supper not naturally according to vertue not according to substance Beza Resp ad Acta Torgens vol. 3. p. 68. What is eaten with the mouth auaileth nothing to eternall and spirituall life Perkins in Cathol reform Cont. 10. c. 3. Though the bodie may be bettered with spirituall food of the soule yet cannot the soule be fedde with bodily food Polanus in Grauer in Absurdis Caluin cap. 3. Those words of Christ Take eate are not spoaken of Christs bodie for nether The words not ment of his bodie tooke he that into his hands nether brake nor gaue it to his disciples And albeit sometimes they say in words that they eate the bodie of Christ yet they adde that to eate is nothing but to beleiue as we haue already repeated out of Zuinglius and haue cited more places of their like sayings in my Latin booke c. 10. art 2. or by word Body or Flesh they vnderstand not Christs true body or flesh but some other thing as the same Zuinglius doth Respons ad Luther tom 2. fol. 390. In Exegesi fol. 350. and 333. and in Explicat art 18. tom 1. fol. 37. In like sorte how beit sometimes in words they say they eate the substance of Christs bodie yet Beza confesseth Apolog. 1. cont Sainctem pag. 294. that vnwillingly they vse the name Substance and as he addeth Respons 3. ad Selneccer pag. 271. Manie of them refuse it and not without cause and that is euident by the words now cited out of Caluin
grace into Infants Perkins Cathol reform Contr. 16. c. 1. pag. 271. Though a Desire to beleiue is sufficient desire to repent and to beleiue be not faith and repentance in nature yet in Gods acceptation it is God accepting the will for the deed p. 272. Now if any shall say that without a liuelie faith in Christ none can be saued I answere that God accepts the desire to beleiue for liuelie faith in the time of temptation and in the time of our first conuersion p. 273. Certaine it is that God in sundrie cases accepts of this desire to beleiue for true faith indeed See Rogers on the 25. Art p. 147. Zuinglius de Prouidentia to 1. fol. 370. It is not generall Faith not necessarie to saluation that who hath not faith is to be damned Againe As for the damnation of the incredulous they onely are vnderstood who heard and beleiued not of others we cannot iudge De Peccato orig to 2. f 118. That who beleiueth not shal be damned is not to be vnderstood absolutely but of thē who hauing heard the Ghospell would not beleiue Et in Exposit Fidei to 2. fol. 659. Heathens may be saued he saieth that in heauen we shall find Hercules Theseus Numa and such like Pagans and his opinion therein defend the Tigurins in their Confession of faith Bullinger in the Preface thereof Gualter in Praefat. operum Zuinglij in Apologia pro eodem And the same doctrine of the saluation of Pagans mantayne Erasmus Thommer Hardenberg Tossanus and other Protestants as Schlusselburg reporteth l. 3. Theol. Caluin art 7. Bucer in Math. 19. Furthermore out of that that Infants Infants saued without faith want faith nothing lesse is concluded then which some thinke that therefore they please not God nor are Saintes Musculus in locis tit de baptismo Infants are saued by Gods election albeit they be taken out of this life not onely without baptisme but also without faith Caluin in Math. 19. v. 14. That they auouch that we are no other waies reconciled to God and made heires of adoption then by faith that we confesse of such as are of discretion but for so much as pertaineth to infants this place conuinceth it to be false Et 4. Instit c. 16. § 29. 31. li. cont Seruet p. 647. he writeth that that sentence Euerie one that beleiueth not the Sōne of God abideth in death belongeth not to infants Beza in Colloq Montisbel p. 407. Albeit the children of Christans want faith yet is not baptisme vnprofitable to them Daneus Controuers de Baptismo c. 10. He asketh what No faith needfull to Infants faith it is which we require in the baptisme of Infants I answere None Peter Martyr in Schlusselburg l. 1. Theol. Caluin art 18. The children of faithfull parents are saintes by the mere mercie of God though they haue not true faith in Christ Hungari apud Grauer in Absurdis Caluin cap. 4. sect 25. The children of Christians cannot be properly saied to haue faith yet all that are predestinate amongst them are saued and obtaine the kingdome of heauen THE CONFERENCE Scripture expressely saieth that who beleiueth not shal be condemned is already iudged shall not see life that the wrath of God abideth vpon him and that it is impossible to please God without faith The same say Catholiks Protestants expressely say that Christ dwelleth in Infants though they haue no faith that they please God are saued are Saintes without faith that the sentence of condemnation against incredulous belongeth nether to infants nor to such as haue not heard the Ghospell that a man may be saued with desire of faith though he haue no faith indeed that in diuers cases God accepteth the desire of faith for liuelie faith that diuers Pagās are saued Which are so contrarie to Scripture as diuers Protestants confesse it See lib. 2. c. 30. ART XVI WHETHER FAITH DO INdeed iustifie or be a true cause of iustification SCRIPTVRE EXPRESSELY AFFIRMETH. The holie Scripture in the places cited before artic 14. Faith is a true cause of Iustification and Saluatiō saieth that we are iustified by faith receaue remission of sinnes by faith liue of faith are saued by faith CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. cap. 8. Faith is the beginning of mans saluation the foundation and roote of all iustification CATHOLIKS EXPRESSELY AFFIRME Confessio Belgica art 22. Properly speaking we meane not Faith it selfe doth not iustifie that faith it selfe by it selfe or of it selfe doth iustifie vs as which is onely as it were an instrument with which we apprehend Christ our iustice Whitaker ad Demonstrat 10. Sanderi Faith is not cause No cause of saluation of our saluation Perkins in Galat. 3. Faith doth not cause worke or procure Saluation dependeth not of faith our Saluation In Serie causarum cap. 57. Saluation dependeth not of our faith The same hath Sutclife cited art 14. Illyricus in Claue Scriptur part 2. tract 6. col 551. Faith the word and Sacraments are saied to saue vs whereas God alone doth such things col 552. It is often saied Thy faith hath made thee safe whereas the onely mercie of God and his omnipotencie apprehended by faith doth that Whereupon he addeth that Faith no true cause saluation in the Scripture Effects are often times attributed to not true or not to principall causes Zuinglius in Elencho to 2. f. 34. Here is a diffcultie Hou faith doth make blessed or iustifieth But whatsoeuer seemeth hard to loose flieth a sunder with a small stroke of the figure synechdoche For faith is taken for the election the predestination and vocation of God all which goe before faith Bucanus in Instit Theol. loco 31. Nether the worke nor act Faith doth not iustifie vs of faith doth iustifie vs but Christ himselfe whome we apprehend by faith Pareus l. 1. de Iustif c. 17. It cannot be saied with out plaine absurditie and falsitie that we are iustified by faith or out of faith as by an efficient or formall cause Againe By no means that efficiencie or vertue of iustifying can be ascribed to faith without absurditie and falsitie Tilenus in Syntagmate c. 41. This speech Faith doth iustifie vs is figuratiue and metonymicall and hath this sense God iustifieth the beleiuer for the merit of Christ which the beleiuer by onely faith apprehēdeth c. 56. Baptisme goeth before saluatiō but causeth it not which we giue not to faith properly but onely metaleptically THE CONFERENCE Scripture plainely saieth that Faith truely causeth iustification and saluation The same say Catholiks Protestants plainely say that faith is no cause of our saluation nether worketh not procureth our saluation that our saluation dependeth not vpon our faith that faith doth not iustifie vs that without absurditie and falsitie it cannot be saied faith is ether efficient or formall cause of iustification or hath vertue of iustifying ART XVII
the Pharises THE CONFERENCE Scripture plainely saieth that manie Princes who confessed not Christ and loued the glorie of men more then of God did beleiue in Christ that manie beleiued in Christs name whome Christ trusted not that a euill man doth well in beleiuing The same say Catholiks Protestants plainely say that the foresaied Princes did not beleiue had not true faith were no beleiuers that those whome Christ trusted not did not beleiue in the sight of God that their faith was not true not sincere but hypocrisie that onely the godlie and the adopted sonnes of God are partakers of true faith that the faith of the impious and wicked is feigned dissembled an imagination or image of faith not true faith that the impious are not faithfull ART XXI WHETHER FAITH BE proper to the Elect SCRIPTVRE EXPRESSELY DENIETH. Act. 8. ver 13. Then Simon Magus also himselfe beleiued Simon Magus had faith and being baptized he cleeued to Philippe Seing also signes and very great miracles to be done he was astonished with admiratiō Heb. 6. v. 4. For it is impossible for them that were once illuminated Also some reprobates haue tasted also the heauenlie guift and were made partakers of the Holie Ghost c. and are fallen to be renewed againe to pennance CATHOLIKS EXPRESSELY DENIE D. Stapleton in Actor 8. v. 13. Simon Magus had true faith Card. Bellarm. l. 3. de Iustificat c. 14. Faith is not proper to the elect PROTESTANTS EXPRESSELY AFFIRME Whitaker l. 8. cont Dur. sect 48. True faith is proper to the the elect In Concion vlt. In no reprobate true faith is found Zuinglius in Math. 19. tom 4. The Scripture sometimes Simon Magus had no faith indeed Beleiued not all saieth that some beleiued who professed faith which indeed they had not as appeareth of Simon Magus in the Actes In exposit Fidei to 2. fol. 558. There are some who beleiue not at all as were Iudas and Simon Magus Caluin in Actor 8. v. 3. c. The mynd of Simon was wrapped in dissimulation of faith Beza cont Illyric vol. 2. p. 131. Simon Magus was quite faithlesse Was quite faithlesse In Colloq Montisbel p. 379. Indeed he wanted faith indeed he beleiued not Volanus l. 3. cont Scargam p. 1070. Scarga foolishly attributeth true faith to Simon Magus Daneus Contr. de Baptismo c. 14. He obiecteth that Simō Magus lost faith and that other Apostates did the like But I denie that they haue or euer had true faith Pareus l. 3. de Iustif c. 14. Simon was an hypocrite beleiuing onely with mouth not with harte And he addeth Nether maketh it any matter that Luke absolutely saieth that he beleiued And as for reprobats Caluin 3. Institut c. 2. § 11. None are illuminated vnto faith None but the predestinate haue faith Faith peculiar to the Elect but they who are predestinated to saluation In Confessione p. 106. I acknowledge that faith is a peculiar guift giuen to the elect alone Beza in Conf. c. 4. sect 20. Faith is the guift of God proper and peculiar to the elect alone Bucer in Matthaei 16. They are safe for euer who once haue gotten true faith Musculus in locis titul de fide Faith in Christ is onely of the elect Zanchius de Praedestinat c. 4. to 7. The reprobates neuer Reprobates neuer beleiue truely truely beleiue in Christ And the same is the common doctrine of the Protestants THE CONFERENCE Scripture plainely saieth that the reprobate Simon Magus did beleiue was baptized cleeued to Philippe and was astonished at the miracles wrought by S. Philippe that euen they who cannot be recalled to pennance were once illuminated Catholiks say the same Protestants plainely say that Simon Magus did not beleiue at all was wholy faithlesse indeed wanted faith indeed beleiued not had not true faith beleiued onely with mouth not with hart that onely the elect are illuminated vnto faith that reprobates neuer truely beleiue and that it maketh no matter that the Scripture absolutely saieth the contrarie These are so opposite to Scripture as some Protestants confesse it See lib. 2. c. 30. ART XXII WHETHER FAITH BE by hearing SCRIPTVRE EXPRESSELY AFFIRMETH. Rom. 10. ver 15. Faith then is by hearing and hearing is by Faith is by hearing the word of Christ. CATHOLIKS EXPRESSELY AFFIRME Councel of Trent Sess 6. c. 6. They are disposed to iustice whiles stirred vp and holpen by Gods grace conceauing faith by hearing they are freely moued to God PROTESTANTS EXPRESSELY DENIE Whitaker l. 1. de Scriptura c. 11. sect 4. All true faith cometh Faith not by preachers from the Scripture not by the labour of the Preachers Againe All the Fathers with one voice teach that faith riseth of the Scriptures onely not of the authoritie of the Church Et c. 13. sect 8. Reading maketh that we may know the Scriptures and the doctrine of the Scriptures Et Cont. 145. cap. 8. Faith riseth of the Of the Scripture onely Scripture alone And in the same place thus expoundeth the aforesaied wordes of the Apostle By hearing that is by the sense of the Scripture rightly vnderstood Zuinglius in Exegesi to 2. fol. 347. We do not thinke that faith can be gotten by words but that faith being mistresse the words which are proposed may be vnderstood De Prouidentia cap. 6. tom 1. When Paul writeth to the Romans that faith is Not by outward hearing by hearing after the same manner he attributeth that to the nearer and more knowne cause to vs which belongeth onely to the Holie Ghost not to outward preaching The like words hath Oecolampadius apud Schlusselburg libro 1. Theol. Caluin art 1. Caluin in Ioan. 5. vers 9. 3 Christ is not otherwaies rightly knowne but by the Scripture THE CONFERENCE Scripture expressely teacheth that Faith is by hearing and addeth there also that it is not without a Preacher The same say Catholiks Protestants expressely teach that faith is not otherwaies then by Scripture that it is by onely Scripture by reading that it is not by the labour of the preachers not by the authoritie of the Church that it is by the Holie Ghost and not by externall preaching that it cannot be gotten by words ART XXIII WHETHER FAITH IS or can euer be lost SCRIPTVRE EXPRESSELY AFFIRMETH. Luke 8. vers 13. For they vpon the rock Such as when they Some beleiue for a time heare with ioye receaue the word and these haue no rootes because for a time they beleiue and in time of temptation they reuoult Ioan. 20. vers 29. Then he saieth to Thomas Be not incredulous S. Thomas lost his faith but faithfull And v. 25. Thomas saied Vnlesse I see c. I will not beleiue 1. Tim. 1. v. 19. Certaine haue made shipwrak about faith c. 4. Others leese faith v. 1. In the last times certaine shall departe from the faith c. 6. v. 10. Certaine haue erred from the faith
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
iust or righteous to Seing and hearing as the text doth Because those words 1. Corinth 14. vers 17. Thou indeed They omit words giuest thanks well do plainely approue praier in an vnknowne tongue Zuinglius Caluin and Beza in their CoÌ„mentaries slippe ouer these words Yea Caluin 3. Instit c. 20. § 33. citing this sentence omitteth the word well In like sorte Caluin and Beza Luc. 22. v. 32. slippe ouer those words of Christ I haue praied for thee by which S. Peters Primacie is confirmed Wherefore thus I make my third argumeÌ„t Who beside the foresaied opposition to the expresse words of Scripture are forced many times to vse violence to the very sacred text by adding or taking away words by changing by calling in doubt by ill translating by omitting by changing the order of the words they are to be iudged to contradict the true sense of the holie Scripture But Protestants do so Therefore c. CHAPTER IV. THAT PROTESTANTS OVERTHROW all force of the words of holie Scripture yea contemne and deride them OVR fourth argument shal be that Protestants when they nether dare denie nor change the words of Scripture yet ouerthrow all the force of them yea sometimes contemne and scoffe at them The first way by which they delude the expresse word of God is that in what kind of matter soeuer to wit whether it be of precept or doctrine whether it can be knowne onely by Gods word or no and in what places soeuer to wit whether in them the matter be handled purposely or no in what kind of matter soeuer I say and in what kind of place soeuer the holie Scripture speaketh expressely against theÌ„ they crie that we must not stick to the letter nor vrge it Zuinglius in Math. 19. to 4. The words Protest will not haue the word of God vrged against them of Christ what God hath ioyned let not man seperate are so drie that it may seeme that married persons can be seperated for no cause Here because the letter clearely maketh against him he addeth But we will not after the Iewish manner sticke so superstitiously to the letter And in Mark 1. We must not stick fast to the bare letter but the letter is to be expounded and directed according to the rule of the Protestants Spirit Et Institut de caena tom 2. fol. 288. Is it fit in Scripture to vrge earnestly onely the letter or rather hauing consulted other places we ought to consider what the authoritie of it may admit Because in the matter of the Eucharist the words of Scripture are clare agaâ—â—st them Caluin 4. Instit cap. 17. § 20. saieth Christs words are not vnder the common rule nor are to be examined gramatically § 23. These good Maisters that they may appeare men of letters do forbidde to Caluin scoffeth at those who vrge the word of God goe any whit from the letter What monstruous absurdities caÌ„not phrentik men gather if they may obiect euerie tittle for confirmation of their opinions And he termeth it foolish stubbernesse to contend earnestly about Christs words And calleth vs Catchers of syllables froward and stubbern exactours of the letter foolish and ridiculous maisters of letters because in the matter of the Eucharist we stick close to the expresse words of Scripture and vrge them against him as if with scoffes and taunts he would beat vs from the expresse word and letter of almightie God Moreouer in Math. 3. v. 16. he saieth Some do foolishly and preposterously vrge the letter that they may include the thing in the signe And in Math 26. v. 28. The Papists and such like are foolishly superstitious whiles they lay fast hould vpon Christs words And Admonit vlt. ad Westphal pag. 8â—7 We must not earnestly insist vpon the words Beza cont Westphal p. 214. By what right is it not lawfull for vs to appeall as I may say so from the word to the sense P. Martyr l. de Euchar. p. 124. Yee must not alwaies obiect the clearnesse of the sense pag. 126. Yee must not take first sense which offereth it selfe p. 126. Yee should not so much vrge the plainenes of the sense and pag. 149. They obiect againe vs the simple sense and hould that firmely Zanchius l. 1. Epist p. 34. They haue cried to importunely and till they were hoarse The word the words Kerberman l 1. System Theol. pag. 169. They importunely vrge the letter or words of Scripture Willet in Synopsi Contr. 19. pag. 885. We must not take the letter but follow the sense where we find mention made of the vniuersalitie of Christs death pag. 886. It cannot literally be vnderstood that God would absolutely haue all meÌ„ to be saued Thus speake these men when the letter or plaine sense of Scripture maketh expressely against them In the meane tyme whensoeuer the letter of Scripture seemeth to fauour theÌ„ they most veliemently pressâ—â— As for example because S. Paul sometimes calleth the Eucharist bread they will needs haue it to be materiall bread Caluin in Math. 26. vers 28. The Papists denie that bread is shewed but Paul refuteth their Difference betwene the words which Protest and which Cath. vrge dotage affirming that the bread which we break is the communication of the bodie of Christ The like he hath 4. Instit c. 17. § 15. and others after him And neuerthelesse the Scripture neuer saieth directly of the Eucharist This is bread as four times it saieth most directly of it This is Christs bodie Nether doth it in anie place restraine the word Bread when thereby it signifieth the Eucharist to the proper signification of materiall bread as it doth manie waies restraine the word Bodie to signifie the true bodie of Christ by adding that it is the bodie giuen deliuered or broken for vs. Moreouer the Scripture it selfe Ioan. 6. clearely expoundeth that when by the word Bread it signifieth the Eucharist it meaneth the very flesh of Christ So that in the selfe same matter that word which is saied of the Eucharist in an identicall speach saying This is this and which ofteÌ„times and most clearely is tied to it proper signification nor is euer expounded in Scripture to be otherwise taken must not be vrged against Protestants because it maketh against them and an other word which nether is euer so saied of the Eucharist nor is any way restrained to it proper signification yea which the Scripture it selfe expoundeth figuratiuely must be vrged because it seemeth to fauour Protestants and consequeÌ„tly the letter or word of Scripture is to be vrged or not vrged according as it fauoureth or disfauoureth ProtestaÌ„ts Which is indeed to shape the Scripture to their opinions not to frame their opinions to the Scripture But if they cannot obtaine that the letter of the holie They call it begging of the question to vrge the letter Scripture be not vrged against them they take an other course to delude the authoritie or force thereof For they
places alledged doth not signifie cause but consequence And Caluin Math. 25. ver cit That they insist vpon the causall particle is a weake thing for we know that not alwaies the cause but rather the consequēce is meant when euerlasting life is promised to the iust And in the same manner doth Kemnice in locis tom 2. tit de Argum delude manie places of Scripture If we proue that Christ is cause of our election by those words Ephes 1. v. 3. As he hath chosen vs in him Christ In. before the constitution of the world Piscator in Thesibus loco 19. answereth Paul would say nothing but that he hath chosen vs to this end that he might adopte vs in Christ and saue vs for him and by him Which he repeateth libr. 2. p. 288. In like sorte Zanchius l. 5 de Natur. Dei c. 2. q. 4. If we proue that Saints shall haue glorie for their worthe or merit by those words Apocal. 3. ver 4. They Because shall walke with me in whites because they are worthie Pareus l. 5. de Iustif c. 2. answereth He signifieth not the cause meritorie but the condition in holie Martyrs agreing with the rule of iustice So that we may vnderstand not wherefore but what of kind men shall walke with Christ If we proue that good workes are the cause of glorie out of those words Rom. 8. v. 17. If we suffer with him that That we may be glorifid with him Caluin ibidem answereth This forme of speach sheweth the order which the Lord obserueth in bestowing saluation vpon vs rather then the cause He discourseth not frō whence saluatiō cometh but how the Lord gouerneth his seruants If we proue the same out of those words Hebr. 10. v. 36. For patience is necessarie for you that doing the will of God you may receaue the promise Pareus l. 4. de Iustific pag. 1032. answereth We denie not but some relation of patience vnto saluation is signified by the finall condition to wit relation of order of means or of condition without which not but false it is that thereby is signified a causall relation If we proue that good workes are cause of saluation as bad are the cause of damnation because it is often saied in Scripture He will render to euerie one according to his workes According Bucanus Institut loco 32. answereth The particle According in those speaches doth not signifie cause but conformitie And Martyr in 1. Corinth 3. saieth According doth not signifie Merit or cause but rather proportion forme or similitude If we proue that virginitie helpeth to heauen by those words Math. 19. v. 12. There are Eunuches which haue gelded For. themselues for the kingdome of heauen Musculus in locis tit de votis answereth We must not vnderstand it so as if this kind of gelding helped any thing to saluation Behould Reader how manie kinds of causall propositions are they forced to make not causall and how manie and expresse causall particles to wit For To That In According Because they make frustrate to no purpose Wherefore thus I argue who besides their opposition to the expresse words of Scripture are forced in so manie so great matters to make so manie and so cleare causall propositions to be not causals and to frustrate so manie and so euident causal particles they are also cōtrarie to the true sēse of Scripture But Protestāts doe so Therefore c. CHAPTER XIII THAT WHAT IS SPOAKEN SIMPLY they make to be spoaken in parte or respectiuely MY 13. argument shal be because Protestants are compelled to make that to be spoaken in parte which the Scripture speaketh simply or absolutely For if we proue that God simply will not the death of Of God a sinner because he simply saieth and sweareth it Ezech. c. 18. Perkins in Exposit Symbol to 1. col 777. answereth This place must not be taken simply but respectiuely to wit that Not simply but respectiuely of the twoe God would rather the one to wit that a sinner should rather liue then dye Finally so farre forth he willeth not death as it is the destructiō of his creature The like he hath in Serie Causarum c. 52. And Caluin de Prouid p. 737. So farre as So farre forth he exhorteth all to pennance the Prophet iustely denieth that he willeth the death of a sinner And in the same sorte he expoundeth that saying of S. Peter 2. c. 3. v. 9. Not willing that anie should die Indeed saieth Caluin as farre as God will receaue all to pennance he will none should perish If we proue that God taketh our sinnes from vs by those words 1. Ioan. 3. ver 8. For this appeared the Sonne of God that he might dissolue the workes of the Diuel Caluin ib. In a sorte answereth But if in this life there be no full and solid regeneration he freeth vs not from sinne and slauerie but in a sorte And Daneus Contr. de Baptismo c. 14. on earth sinne is not In parte quite taken away but in parte If we proue that there is nothing worthie of damnation Of Iustification in those that are iustified because simply it is saied Rom. 8. ver 1. There is no damnation to them that are in Christ Not simply Iesus Illyricus in Apol. pro Confess Antuerp answereth No damnation is in them who are in Christ Iesus not simply and in it selfe but by accident to wit continuall praier for forgiuenesse of sinnes being adioyned And Pareus l. 5. de Amiss Grat. c 7. It is most true that sinnes are not simply forgiuen but continuall praier for forgiuenesse being added If we proue that simply there are some things hard in Of Scripture Scripture because it is so saied 2. Pet. 3. v. 16. As also in all his Epistles speaking in them of these things in which are certaine things hard to be vnderstood Zanchius de Scriptura to 8. col 412. answereth He saieth not that they are hard to Not to anie anie but to twoe kinds of men to wit to the vnlearned and vnskilfull of the Scriptures and that are not taught of God and to the vnstable that is who are not firme in faith In like sorte Bullinger Serm. 3. de verbo Dei and others If we proue that Saints haue true iustice before God If iustification because Dauid offereth his iustice to be examined by the iudgement of God and desireth to be iudged thereby Caluin 3. Instit cap. 17. § 14. answereth Saints nether will Not wholy haue enquirie to be made of them wholy that according to the whole tenour of their life they may be quitted or damned nether challenge to themselues iustice of diuine perfection but in comparison of the wicked and impious If we proue that charitie is simply greater then faith Of good workes because the Apostle simply saieth 1. Cor. 13. v. 13. And now there remaine faith hope and charitie
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
out of the Fathers writings against vs I plainely say that I will not binde my selfe to their authoritie In like sorte they make litle reckoning of the Church Authoritie of the Churche auaileth nothing Councels For thus writeth Whitaker ad Rat. 3. Camp Can the Church afford vs no confirmation of doctrine no arguments of faith None Et Cōt 1. q. 5. c. 10. The practise of the Church is the opinion of men The sentences of the Fathers is an opinion of Merely humane men The definition of Councels is the iudgement of mē Vorstius in Antib pag. 1. saieth that the testimonie of the Church is merely humane Et p. 382. An Argument from the practise of the ancient Church concludeth nothing Protest contemne Fathers Church and Councels Not to be regarded Contemned Finally they professe to cōtemne both Fathers Church and Coūcells For thus writeth Luther de ser arb to 2. fol. 433. The Fathers authoritie is not to be regarded Et l. de Concil Twentie years agoe I was forced to contemne the Fathers commentaries Melancthon in loc edit An. 1523. I am of opinion that in matters of religion mens commentaries are to be fled like the plague Reineccius to 4. Armat cap. 15. There are Fathers who hould the same error with the Papists whose testimonies we reiect as false and fond Bullinger dec 5. Serm. 4. We answere in one word to the ancient writers of the Church whome they obiect vnto vs testifying I know not what of Peters primacie we doe not so much care what the Fathers thought Litle moued as what Christ hath instituted Caluin 3. Institut cap. 14. § 38. I am litle moued with those things which euerie where are to be found in the writings of the Fathers touching satisfaction Et de ver reform Nether care I for the sentences of the Fathers which these Moderators bring for to tread downe the trueth What to doe with Father◠Humfrey in Proregom What haue we to doe with Fathers with flesh and blood or what pertaineth it to vs what the false synods of Bishops doe decree Whitaker lib. 8. cont Dur. sect 62. I care litle for the Fathers Sect. 69. I care not what We care not What to doe with Coūcels the Fathers thought of Ihons baptisme Cont. 1. q. 5. c. 10. What haue we to doe with Churches or Councells vnlesse they shew that those things which they define be aggreable to Scripture Et l. de Script c. 1. sect 7. An argument which is taken from the bare testimonie of the Church to confirme the Scriptures or anie parte of them or anie point of our faith I say is inualide vneffectuall and vnfit to perswade Iuel in Apol part 4. saieth that Way of the Church fanaticall the way to find the trueth by God speaking in the Church and Councels is very vncertaine very dangerous and in a manner fanaticall Thus thou seest Reader that Protestants confesse that in manie and great matters the Fathers the ancient all Fathers all from the Apostles time the ancient Fathers with mutuall consent all antiquitie likewise the ancient Church the Church of the first 500. or 600. yeares the Church in the very beginning Finally generall Councells all generall Councells are opposite to them and that the Catholik doctrine doth consist of the sentences of the Fathers hath beene beleiued and receaued since the Apostles time and all deliuered by the Fathers with mutuall consent Moreouer thou seest how litle they esteeme the vniforme consent of Fathers Church and Councells yea in plaine termes professe to contemne it I dispute not now how the vniforme cōsent of Fathers of the Church and Councells is infallible in matters of faith which hath beene manifestly proued by many Catholiks writers onely I propose to the Readers consideration how much Note Protestants doe preiudice their cause in the iudgement of all reasonable men by reiecting and contemning the vniforme consent of Fathers of the Church and Councells touching the exposition of Scripture Forsooth yong mē contemne most ancient few very manie disagreing those that most agree men of meane wit or learning those that were most wittie and learned men of small diligēce those that haue beene most diligent vulgar yea profane men those that were most holie nether will admit such and so manie men now happily reigning with Christ who nether knew vs nor them so that could not be partiall ether for iudges or arbiters or witnesses sufficient of the sense of Scripture but quite reiect them as insufficient to decide this controuersie Surely hereby it is euident that the sense which Protestants attribute to the Scripture is not euidēt and cōsequently no point of faith seing so manie so learned so wittie so holie so diligent searchers of Scripture in so manie ages could not finde it For as Andrews saieth in Tortura Torti It is monstrous if among so manie eyes eagles eyes eyes dayly conuersant in Scriptures I adde eyes lightened by the holie Ghost none perceaued this sense grounded as they say must plainely If it had beene most plainely grounded I thinke some Father would haue seene through a lattise at least he would not haue denied it and taught the contrarie Yea it followeth that the sense in which Catholiks expound the Scripture is manifest seing so manie and so great Fathers haue vniformely deliuered it nor deliuered it onely but also condemned those who followed that sense which the Protestants embrace as Heretiks as shall appeare in the Chapter following I adde also that Casaubō in his epistle to Card Perron thus writeth The King will willingly graunt that now it is not lawfull No end of controuersies without the Fathers for anie to condemne those things which are euident to haue beene approued by the Fathers of the first ages by an vniforme consent for good and lawfull Agayne If the testimonie and weight of the primitiue Church be taken away the King willingly graunteth that amongst men the controuersies of these times will neuer haue an end Luther also in Defens verb. Caenae to 7. If this frame of the world shall continew some ages humane means wil be agayne set downe after the manner of the Fathers for to take away distinctions and laws and decrees wil be made for to reconcile and to keepe agreement in religion In forme therefore thus I make my 23. argument Who not onely gainesay the expresse words of holie Scripture in such sorte as hath beene set downe in the former booke but also confesse that in manie and gerat matters they contrarie to the vniforme consent of holie Fathers of the Church and Councels yea reiect and contemne it they are also contrarie to the true sense of holie Scripture Protestants doe so Therefore c. CHAPTER XXIV THAT PROTESTANTS CONFESSE that their doctrine was in ould time condemned for Heresie THE 24. argument for to proue that Protestants cōtradict the right sense of holie Scripture shal be because it is
Christi c. 23. They who haue giuen their first promise to God of a single life haue indeed iudgement and reprehension Caluin vpon this place saieth that these widdows gaue away their libertie to marrie and did free themselues from the bound of marriage for all their life and did depriue themselues of the libertie to marrie How then did not they sinne by marrying Touching Iustification they teach that it is neuer last Of Iustification l. 1. c. 17. art 15. Which is contrarie to Scripture to Scripture as Confess Saxon. cap. 11. confesseth in these words By the saying of Luke He goeth and bringeth other spirits and the like sayings it is manifest that some regenerate do contristate and cast of the holie Ghost and are afterward cast away of God and become guiltie of his wrath and eternall punishment Touching eternall life they denie that it is a reward l. 1. Of eternall life c. 18. art 1. And yet thus speaketh Apologia Confess Aug. in Melancthon tom 3. The Scripture calleth eternall life areward Agayne The name of reward in this manner agreeth to eternall life because eternall life rewardeth good works Touching Hell they denie that it is a place l. 1. c 18. act Of Hell 7. Which to be contrarie to Scripture thus confesseth Bucanus loc 4. Hell is a certaine place hid and horrible appointed of God for damned men and Angels to their eternall paine Nu. 16. 30. Math. 8. 12. Et Piscat or l. 1. loc 22. The Scripture euerie where testifieth that the damned shall suffer these torments in hell to wit a place vnder earth appointed for their punishment And Regius in loc tit l de Peccato The Scripture expressely deputeth twoe places for soules heauen for the good and hell for the badde Touching the law of God they denie that we may pray Of Gods law for the fulfilling of it lib. 1. c. 19. art 5. And yet thus writeth Perkins in Explic. orat Dom. Be done that is let obedience be giuen to it let it be fulfilled of all men Concerning mans will they denie that it is free in euill Of mans will l. 1. c. 21. art 2. And yet thus writeth Regius in locis tit de Peccato To say with Maniche that man cannot auoide sinne this error is heresie Rogers on the 10. Article The Maniches affirmed how man is not voluntarily brought but necessarilie driuen vnto sinne These and manie moe Protestanticall doctrines Protestants themselues confesse to be contrarie to the true sense of holie Scripture Why then may not we conclude that ProtestaÌ„ts do contradict the holie Scripture seing besides all the foresaied arguments they themselues plainely confesse it of manie points of their doctrine Which was the end and scope of this worke PERORATION Or Conclusion to the Reader THov hast seene good Reader in this worke Catholiks aduantages for Scripture ouer Protestants what great aduantage Catholiks haue ouer Protestants euen for the written word of God or holie Scripture Thou hast seene that the Catholik doctrine in more then twoe hundred and sixtie points of coÌ„trouersie relieth vpon the expresse word of God whereas the Protestants Doctrine relieth vpon humane principles humane conferences humane consequences that is vpon the word of man Thou hast seene that the holie Scripture in all these foresaied articles giueth sentence for the Catholik doctrine and condemneth the Protestant in expresse words and those purposely spoaken and in their plaine vsuall sense in which such words vse to be spoakeÌ„ and taken of men then the which no sentence can be giueÌ„ clearer or manifester Thou hast seene how manie how voluntarie how intollerable corruptioÌ„s both of the words and sense of Scripture Protestants are forced to make lest they should seeme to be condemned by the sentence of holie Scripture They haue now that Iudge to whome alone they appeale let them heare him let them submit themselues to his sentence He speaketh plainely directly and purposely and as I saied in the plaine and vsuall sense in which men vse such words that I may not say also in the sense in which he is vnderstood of the holie Fathers and the Catholik Church Now all and the onelie pretext of Protestants touching the Scripture is taken away For who vnlesse he will shut his eyes doth not see but that they are most plainelie condemned of the Scripture who are condemned of it in so manie and so weightie articles in such plaine words and so cleare sense and that it is but a vaine strugling to seek to obscure the clearnesse of such a sentence by humane glosses and expositions such as were neuer wanting nor euer wil be wanting to anie Heretik The Protestants haue often cried that the Scripture is the onelie rule and foundation of faith that faith relieth onelie vpon Scripture which I would to God they would follow in the foresaied 260. articles and let goe their owne glosses and consequences which are not sound in Scripture and follow them who produce the expresse word of God against the word of man Which counsail though it of it selfe be most reasonable yet because they will more willinglie follow it when they shall heare it approued by their owne Maisters I will here set downe the words of some of them Luther in Postilla in Festo Assumpt Alwaies Protest aduise vs to follow them that follow Scripture sticke to thâ—se things which are clearely deliuered by the Scriptures and relie not vpon that which hath not manifest authoritie in Scripture The Protestante Princes in Praefar libr. Concordiae In true simplicitie of faith they shall firmely insist in the plaine words of Christ which is the surest manner and fittest to teach the ignorant Melancthon in Actis Wormat. tom 4. When the letter is plaine it is manifest we must not goe from it Et ib. in Resp ad Staphilum Nether is it to to be doubted but that the letter when there is no obscuritie or anbiguitie is to be preferred before all the decrees of all men Againe Where the word is manifest and without obscuritie or ambiguitie it is impietie to teach or thinke the contrarie And in Hospin part 2. Histor fol. 115. What wil be in time of tentation Harken to this Protestants when the conscience shall aske what cause it had to goe from the recaued doctrine of the Church Then these words This is my bodie wil be lightnings What will the terrified mynd oppose against these with what Scripture with what word of God will she strenghthen and perswade her selfe that it was need to interpret them by a metaphor They seeme not to be well acquainted with these disputes who so much delighte in wit as them more admire subtilly deuised reasons then the words of Scripture Iames Andrews in Colloq Montisbel pag. 456. Let them examine and iudge the doctrine of both partes not by humane glosses but by the word of God Zuinglius libr. de Author sedit tom 2. As often
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
into absolute p. 668. Chapt. 12. That Protestants change manie causall speaches of Scripture into not causal p. 670. Chapt. 13. That what is simply spoaken of Scripture they make to be spoaken in parte p. 674. Chapt. 14. That they will not vnderstaÌ„d the speaches of Scripture of that time of which it speaketh p. 678. Chapt. 15. That of manie sayings of Scripture they make one p. 681. Chapt. 16. That words which signifie effecting a thing they expound of endeauoring p. 683. Chapt. 17. That words which signifie a cause they expound of a way or meane p. 686. Chap. 18. That words which signifie a thing to be they expound that it ought to be p. 689. Chapt. 19. That words signifying a true thing they expound of an apparent p. 690. Chapt. 20. That they are forced to expound the words of Scripture by diuers by disparats and contraries p. 696. Chapt. 21. That they are forced to deuise improprietie of words and all figures p. 712. Chapt. 22. That they are forced to coyne manie distinctions friuolous repugnant and vnheard of p. 719. Chapt. 23. That they confesse that they teach against the vniforme consent of Fathers the Church and Councels p. 731. Chapt. 24. That they confesse that they teach ould damned heresies p. 740. Chapt. 25. That they confesse that some of the Protestants opinions are blasphemous p. 744. Chapt. 26. That they make frustrate the ends of Christs incarnation and passion p. 755. Chapt. 27. That they take away all vertue and open a way to all sinne p. 758. Chapt. 28. That they haue no infallible interpretation of Scripture p. 763. Chapt. 29. That they admit no Iudge to whose iudgment they will stand p. 769. Chapt. 30. That sometimes they confesse their doctrine to be contrarie to holie Scripture p. 757. Peroration or Conclusion to the Reader p. 791. FINIS Faults escaped in the printing In the Preface to the booke Page 5. line 8. let is Correction let vs. ibid. l. 26. sixte cor sixtie p. 8. l. 15. is most cor is a most ib. ease cor easie ib. l. 38 dele all p. 9. l. 10. gods cor God p. 12. l. 2. thefe cor these p. 15. l. 34. for as cor so for as p. 17. l. 37. like most c. cor like boost of them all But this most c. p. 19. l. 7. proporse is cor propose p. 20. l. 37. Word cor worke p. 23. l. 31. proportions cor propositions p. 25. l. 27. Workes cor worke is p. 26. l 10. if cite cor I cite p. 27. l. 20. thaught cor taught In the booke Pag. 2. line 18. hould cor hold p. 3. l. 28. herie cor heire p. 6. l. 1. with cor with them p. 10. l. 28. for better cor far better p. 14. l. 20. be cor he p. 20. l. 19. rocke cor the rocke p. 23. l. 21. right cor night ib. l. 27. image cor of Image ib. l 28. not cor nor p. 25. l. 2. whas hed cor washed p 28. l. 36. sweel cor sweet p. 48. l. 3. damnations cor damnation p. 49. l. 33. dath cor doth p 50. l. 23. aboues cor aboue p. 51. l. 13. vn cor vnto p. 52 l. 10. is cor his p. 53. l. 21. it cor is p. 55. l. 11. to will cor to witt p. 56. l. 25. for cor for to p. 65. l. 5. punisheth cor he punisheth ib. l. 16. hath anger cor hath no anger p. 68. l 17 Manlins cor Moulins p. 69. l. 19. to will cor to wit p. 74. l. 31. declare cor deelared p. 80. l. 13 came cor come p. 81. l. 22. burdered cor burdened p. 82. l 32. shat cor that p. 92. l 36. as once cor at once p 102. l 22. forgiuen cor forgiuing p. 105 l. 3. know cor bow p 123. l. 26. obut cor but. p. 138 l. 14. cannot be cor cannot but be ib. l. 35. bought cor brought p. 145. l. 27. came cor come p. 146. l. 19. enioyned cor enioyed p. 155. l. 19. two cor to p. 156. l. 17. any cor an p. 177. l. 16. workesse cor workes p. 182. l. 3 mayes cor wayes p. 191. l. 24. opposition cor exposition p. 193 l. 23. affirmeth cor denyeth p. 194. l. 1. affirme cor deny ib l. 3. denie cor affirme p. 202 l. 5. one cor are ib l 26. deny cor affirme p. 209 l. 23. diuel cor dwell p. 210. l. 24. priests cor priest p. 211. l. 13. whether do cor whether Pastors doe p 313. l 17. followes cor fellowes p. 215. l. 17. port cor part p. 218. l. 20. as cor was p. 260. l. 1. roshly cor rashly p. 269. l. 26. if cor of p. 271. l. 34. of pastie cor or pastie p. 274. l. 35. if the cor of the. p. 278 l. â—8 them cor then p. 289. l. 10. he cor be ib. l. 20. ad cor and p. 305. l. 17. descricbed cor described p. 309. l. 1. of cor a. ib. l. 25. husband cor her husband p. 315 l 20. to God cor God p. 317. l 27. beleuie cor beleiue p. 328. l 22. with cor with hearte p. 331. l. 6. faith saieth cor sith faith p 341. l. 1. Catholikes cor Protestants p. 342 l. 4. not cor nor p 343. l. 12. strang cor strong p 346. l. 12. derswasion cor persuasion p 349. l. 17. this cor they p. 355. l. 15. leefe cor leese p. 357 l. 16. sauing cor saying p. 365 l. 18. art cor are p. 377. l. 5. Com cor Rom. p. 396. l. 19 youehall cor you shall p. 409. l. 3. of self cor of it selfe p. 420. l. 21. promise cor promised p. 426. l. 26. suo cor sua p. 444. l. 9. him not cor him not p. 448. l. 22. eath cor death p 458. l. 23. faith cor sayeth p. 460 l. 9 with cor which p 465. l. 17. then cor them p. 487. l. 22 as cor of p. 489 l. 18 lete cor let p. 490. l. 17. to cor to be ib. l. 20. that cor then p. 514 l. 8. the cor then p. 522. l. 5. buÌ„od cor bound p. 542. l. 19. alone cor all one p 543 l 17. styme cor slyme p. 545. l. 12. thoum y cor thou my p. 550. l 22. as cor of p. 634. l. 3 there cor their p. 636. l 30 prayed cor prayers p. 639. l. 12. and tyme dele tyme. ib l 24. boasting cor that boasting p. 656. l. 13. fourth cor forth 657 l. 29. vniusall cor vniuersall p 659 l 6. of cor if p 662. l 18. conceaue cor conceaued p. 664 l 27 as cor as to p. 673. l. 28. of kinde cor kind of p 690. l. 27 month cor mouth p. 691 l. 2. the cor he p. 698. l. 29 be confessed cor confesse p. 704. l 2. to cor to be p. 709. l. 22. merly cor merily p. 728. l. 29 perfectiuely cor perfectly p 732. l. 4. are cor or p 734. l. 21. forbiddacne cor forbiddance ib. l. 32. dot cor not p. 743. l 14. must cor most p. 748. l. 31 men cor man p. 750 l. 25. of power cor power of p 764. l 10. learned cor vnlearned p. 773 l 6. is in cor in p. 774. l. 4. distruction cor distinction p. 775 l. 28. willeth cor willeth not p. 790. l. 20. last cor lost p 793 l. 18. them cor they p. 794. l. 19. then cor them In the Margents Pag. 20. not rocke cor not the rocke ib keyos cor keyes p. 27. diuarce cor diuorce ib aduantrie cor aduoutrie ib. to worke cor a worke p. 65 euer cor Eue. p. 118. the cor he p. 146 heauen cor heare p. 161. followed cor followed p 223. bod cor bad p. 226. hane cor haue p. 240 their 's cor their p. 258. sote cor state p. 276. ward cor word p. 278. thou cor then p. 309. liuingâ— cor liuing p. 327. thou cor then p 350. all cor at all p 361. sinners cor of sinners p. 367 perfiled cor perfited p. 403. goost cor good p 475 reted cor remitted p. 539. returnet cor returneth p. 659. thing cor thinke p. 695. generall of cor generall way of p. 713. imperpely cor improperly FINIS
other meaning in these words of anie man who should speake them but this which they will not vnderstand in the Apostle 5. From the sense in which they contradict The fift head we will take from the sense of those words of Scripture which the Protestants contradict For the sense in which the Protestants oppose themselues againsts the Scriptures words is not forced or violent but obuious easie open and which the words of themselues do plainely shew and in which such words vse to to spoaken and vnderstood of men And euident it is that all words ought to be vnderstood according to such a sense and that such a sense is the true sense of them vnlesse the contrarie be manifestly proued For this is the verie rule of vnderstanding words which the †Luther de verb. cenae to 7. Melancthon in Hospin p. 74. Martyr in loc tit de Euchar Perkins in 1. Gal v. 8. Pareus l. 5. de Illyricus in Claue part 2. tom 7. Protestāts themselues sometimes do vehemently vrge and vnlesse it be obserued the vnderstanding of words wil be vncertaine and according to euerie ones fansie Wherefore vnlesse Protestants do euidently conuince that those words of Scripture which they contradict are to be vnderstood in an other sense then in that which of themselues according to their ordinarie acception amongst men they beare they cannot denie but in contradicting this ordinarie sense of the words of Scripture they contradict the true sense of them And therefore the Reader in this matter must diligently marke that Catholiks are not bound to proue that the words of Scripture or of Protestants be to be taken in their vsuall and ordinarie sense amongst men but that this is to be supposed as a rule and vndoubted principle of vnderstāding words vnlesse the contrarie be demonstrated And if anie denie it he is not to be admitted to anie disputation which is grounded in words or testimonies because he denieth the verie first principle of vnderstanding words which being denied all dispute grounded on words is vayne Wherefore that Protestants who say that Catholiks do begge that point which they ought to proue when they vrge that the words of Scripture are to be vnderstood according to the sense which they openly shew and in which men vse to speake and vnderstand such words know not what ought to be proued in disputations out of words and what is to be supposed as a principle thereof Whereupon Kemnitius himselfe in Examen parte 2. tit de Missa saieth What madnesse is it to leaue the plaine sense which hath certaine and manifest testimonies of Scripture and to deuise a new exposition And the same say other Prostants as we shall rehearse hereafter †In Perorat But if Protestants will haue ether the words of Scripture or anie other words whatsoeuer to be vnderstood in an other sense then that wherein they vse to be vnderstood of men all the burden of prouing lieth vpon them Which because they cannot proue we iustly conclude that they contradict the true sense of the words of Scripture which we before haue alledged and frame this argument Whosoeuer contradict that sense of the Scriptures words which of themselues they beare and in which they are vsually vnderstood of men and cannot demonstrate that they are to be vnderstood in an other sense they contradict the true sense of the words of Scripture But Protestants do so Therefore they contradict the true sense of the holie Scripture The Maior or first proposition is as I saied the principle and ground of all dispute out of words and the Minor or second proposition is euident by the answeres of Catholiks vnto the proofes which Protestants bring for to shew that the words of Scripture are to be vnderstood in an other sense then they shew or men vsually vnderstand them in The sixt head is taken out of the circunstances which 6. From the circunstances of the words make for the natiue and vsuall sense of those words of Scripture which Protestants contradict For example Christ saied simply of that which he gaue with his hands to his Apostles after his last Supper This is my bodie and the Protestants simply say of the same This is not Christs bodie and consequently contradict Christs words not onely in their plaine natiue and vsuall sense but also which is confirmed by all their circunstances of end of time of place of the speaker and of the hearers As for the circunstance of the end it is plaine that the end of these words was to tell clearely the Apostles what indeed that was which he then gaue them And all his other words were ether spoaken of other matters or if of the same matter yet they were spoaken to this end to tell the Apostles what it was which then he gaue them but to what end they should vse it or for some such like purpose And that the foresaied words do clearly expresse what that was which at that time Christ gaue to his Apostles is so euident as our aduersaries themselues confesse For thus a Admonit vlt. Caluin I denie not but Christment to speake most clearly And b Cont. Selnec Beza If the question be about the word of God surely we haue none more expresse and in which we more willingly rest then the institution of the Supper it selfe This is my bodie Authores Admonit de libro Concordiae c. 3. p. 91. The words of the Supper are most cleare and of themselues abundantly sufficient for to be rightly vnderstood And the same c Whitaker ad Rat. 3. Zuinglius in Expl. art 18. Riuet tract 3. sect 12. Polanus part 1. thes de caena others confesse The circonstance also of the time confirmeth the same For it was the last when Christ was to conuerse with his Apostles in humane māner and therefore it was behouefull that if euer he should then speake in must plaine and vsuall sense especially speaking of a matter newly then instituted by him and bequeathed by him by his last will and testament and necessarily to be knowne of them and yet which could no waie be knowne of them but by Christs words But euident it is that the most cleare manner of speaking is to speake in the plaine natiue and vsuall sense of words And consequently Christ who by our aduersaries confession ment to speake most clearely speake in the plaine natiue and vsuall sense of his words The circunstance of place also concurreth For the place where Christ spoake these words was free and void of strangers so that thereby no occasion could be to meane otherwise then the words vsually did beare The circunstance also of the Speaker doth much confirme the same For he was the word it selfe the wisdome of his Father who both best knew how he ought to expresse his meaning about a new thing which could not be knowne of vs but by his words was most desirous that we should know what it was
and that we should rightly vnderstaÌ„d his meaning Finally Christs hearers do contest the same For they were his Apostles to whome he had made knowne the mysteries of God and therefore of their parte there was no cause to speake otherwise then men vse to do by such kind of words The seuenth head shal be taken from the nature or qualitie 7. From the matter of the matter of the foresaied articles in which Protestants contradict the expresse words of Scripture together with Protestants want of the like opposite words of Scripture which may seeme expressely and without any inference or exposition of Protestants to teach as Protestants doe For the matter of the foresaied articles partely is such as the very light of reason doth see that it is so as the expresse words of Scripture doth teach it to be to wit That God willeth not doth not commandeth not sinne That he tempteth not nor prodestinateth men to sinne that he iustifieth not the impious remaining impious that good workes are necessarie to saluation and the like Partely is knowne to be such by verie experience as That a man hath free will in good and badde that he cooperateth to his conuersion that faith is an act of man and such others Partely it is new neuer heard of before and farre beyond the reach of all reason as is the Eucharist and manie more Now Protestants in all kinds of matter What kind of words Protest want which is in controuersie and almost in all the foresaied articles want expresse words of Scripture which were of purpose spoaken to declare what a thing was and which of themselues plainly and directly without any inference or exposition of men may so much as seeme to say that it is so as Protestants teach Seing therefore that What kind of words Catholiks doe bring in all kind of matter in controuersie and in all the foresaied articles Catholiks do bring both expresse words of Scripture and spoaken of purpose to declare what we ought to beleiue touching that article and which plainely and directly according to their natiue and vsuall sense amongst men without any inference or exposition added to them pronounce that it is so as Catholiks teach and that the light of reason and experience also contest the same sense in such matters as they can reach vnto And that Protestants in none or very few articles can bring anie such expresse words of Scripture which may so much as seeme to be so plaine What Protest oppose against the expresse words of Scripture for them as those are for Catholiks but in all or all most all the saied articles onely bring their inferences or arguments and those composed at least of one humane principle and that in matters which humane reason no way can reach vnto it is mere madnesse to forsake the doctrine the doctrine of the Catholik Church holie Fathers and Councels and the most expresse words of Scripture in all the saied articles and the very light of reason and experience it selfe in manie of them and to harken to the inferences consequences and humane arguments of a few new and disagreing Heretiks For example Seing the Eucharist as it is a matter of faith to wit a Sacrament instituted of Christ and a guift giuen of him to the Church whether it be onely a seale of grace as ProtestaÌ„ts would or the true bodie of Christ as Catholiks beleiue is a new thing instituted first of Christ and neuer heard of before nor falleth vnder the reach of sense or reason but onely of faith and is such as Christ would haue it to be is it not Madnesse to follow mens consequences rather then Gods words madnesse to gather what it is rather by the humane inferences or arguments composed of some few new and disagreing men of one humane principle at least then by Christs owne words and those most expresse and spoakeÌ„ of him purposely for to tell vs most clearely what he would haue the Eucharist to be For who well in his witts will perswade himselfe ether that these men by their humane arguments perceaue better what a thing which falleth not vnder reason is then Christ who instituted it or that they know better what Christ would haue it to be then Christ himselfe or that they expresse Christs meaning more clearely by their arguments and consequences quite opposite to Christs words then he hath done by his owne expresse words speaking by himselfe of purpose for to declare his meaning or finally that Christ expresseth his meaning concerning the Eucharist by a humane principle no where deliuered of him and a humane argument neuer made of him and that also directly opposite to his owne expresse words better then by his owne most expresse and cleare words and those of purpose spoaken for to expresse clearely what he would haue the Eucharist to be Can any maÌ„ beleiue that a few new and disagreing men do vnderstand the supernaturall matters of faith better then God himselfe or that they declare better what they are by their humane inferences and arguments composed of humane principles theÌ„ God himselfe doth by his owne expresse words spoaken by him of purpose for to declare what they are what it is to preferre mans word before Gods word and man before God if this be not Or doth any wise man teach new Notethis things necessarie to be knowne of vs and which cannot be knowne but by his teaching and that but once in his life and a litle before his death onely by contraries to wit by saying that they are that which they are not indeed and neuer saying that they are that which truely they are And shall we thinke that Christ the wisdome of his Father did once onely in his life and neare vnto his death teach vs what the Eucharist is which was then a new thing neuer heard of before and necessarie to be knowne of vs and yet could not be knowne but by his teaching onely by the contrarie to wit by saying most expressely that it was his bodie giuen and broken for vs neuer saying that it was not his bodie but onely a figure thereof if indeed it onely were a figure as Protestants beleiue would God or Gods Scripture as S. Austin writeth â— 33. cont Faâ—stum c. 7. speake in an other manner to vs then ours is No surely vnlesse it would not be vnderstood of vs. And who will say that Is it mens custome to be taught by coÌ„traries it is our manner to be taught new things and that but once and which caÌ„not be knowne but by some Maisters teaching not by our Maisters expresse words spoaken by him of purpose for to tell vs what those things are but by a quite opposite discourse not made of him but of some other and consisting at least of one principle which he neuer allowed By these Reader thou seest clearly as I hope that if Ether Protest contradict the true sense of Scripture or